The Book of Were-Wolves | Page 3

the habits of these mythical creatures.
I must acknowledge that I have been quite unsuccessful in obtaining a specimen of the animal, but I have found its traces in all directions. And just as the pal?ontologist has constructed the labyrinthodon out of its foot-prints in marl, and one splinter of bone, so may this monograph be complete and accurate, although I have no chained were-wolf before me which I may sketch and describe from the life.
The traces left are indeed numerous enough, and though perhaps like the dodo or the dinormis, the werewolf may have become extinct in our age, yet he has left his stamp on classic antiquity, he has trodden deep in Northern snows. has ridden rough-shod over the medi?vals, and has howled amongst Oriental sepulchres. He belonged to a bad breed, and we are quite content to be freed from him and his kindred, the vampire and the ghoul. Yet who knows! We may be a little too hasty in concluding that he is extinct. He may still prowl in Abyssinian forests, range still over Asiatic steppes, and be found howling dismally in some padded room of a Hanwell or a Bedlam.
In the following pages I design to investigate the notices of were-wolves to be found in the ancient writers of classic antiquity, those contained in the Northern Sagas, and, lastly, the numerous details afforded by the medi?val authors. In connection with this I shall give a sketch of modern folklore relating to Lycanthropy.
It will then be seen that under the veil of mythology lies a solid reality, that a floating superstition holds in solution a positive truth.
This I shall show to be an innate craving for blood implanted in certain natures, restrained under ordinary circumstances, but breaking forth occasionally, accompanied with hallucination, leading in most cases to cannibalism. I shall then give instances of persons thus afflicted, who were believed by others, and who believed themselves, to be transformed into beasts, and who, in the paroxysms of their madness, committed numerous murders, and devoured their victims.
I shall next give instances of persons suffering from the same passion for blood, who murdered for the mere gratification of their natural cruelty, but who were not subject to hallucinations, nor were addicted to cannibalism.
I shall also give instances of persons filled with the same propensities who murdered and ate their victims, but who were perfectly free from hallucination.
CHAPTER II.
LYCANTHROPY AMONG THE ANCIENTS.
What is Lycanthropy? The change of manor woman into the form of a wolf, either through magical means, so as to enable him or her to gratify the taste for human flesh, or through judgment of the gods in punishment for some great offence.
This is the popular definition. Truly it consists in a form of madness, such as may be found in most asylums.
Among the ancients this kind of insanity went by the names of Lycanthropy, Kuanthropy, or Boanthropy, because those afflicted with it believed themselves to be turned into wolves, dogs, or cows. But in the North of Europe, as we shall see, the shape of a bear, and in
Africa that of a hy?na, were often selected in preference. A mere matter of taste! According to Marcellus Sidetes, of whose poem {Greek per�� lukanerw'pou} a fragment exists, men are attacked with this madness chiefly in the beginning of the year, and become most furious in February; retiring for the night to lone cemeteries, and living precisely in the manner of dogs and wolves.
Virgil writes in his eighth Eclogue:--
Has herbas, atque h?c Ponto mihi lecta venena Ipse dedit Mris; nascuntur plurima Ponto. His ego s?pe lupum fieri et se conducere sylvis Mrim, s?pe animas imis excire sepulchris, Atque satas alio, vidi traducere messes.
And Herodotus:--"It seems that the Neuri are sorcerers, if one is to believe the Scythians and the Greeks established in Scythia; for each Neurian changes himself, once in the year, into the form of a wolf, and he continues in that form for several days, after which he resumes his former shape."--(Lib. iv. c. 105.)
See also Pomponius Mela (lib. ii. c. 1) "There is a fixed time for each Neurian, at which they change, if they like, into wolves, and back again into their former condition."
But the most remarkable story among the ancients is that related by Ovid in his "Metamorphoses," of Lycaon, king of Arcadia, who, entertaining Jupiter one day, set before him a hash of human flesh, to prove his omniscience, whereupon the god transferred him into a wolf:-- [1]
[1. OVID. Met. i. 237; PAUSANIAS, viii. 2, �� 1; TZETZE ad Lycoph. 481; ERATOSTH. Catas. i. 8.]
In vain he attempted to speak; from that very instant His jaws were bespluttered with foam, and only he thirsted For blood, as he raged amongst flocks and panted for slaughter. His vesture was changed into hair, his limbs