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WITH LIFETIME OF STRUGGLE AHEAD OF HER
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An elf (plural: elves) is a type of humanoid supernatural being in Germanic mythology and folklore (especially North Germanic mythology and folklore). In medieval Germanic-speaking cultures, elves generally seem to have been thought of as beings with magical powers and supernatural beauty, ambivalent towards everyday people and capable of either helping or hindering them. However, the details of these beliefs have varied considerably over time and space and have flourished in both pre-Christian and Christian cultures.
The word elf is found throughout the Germanic languages and seems originally to have meant 'white being.' However, reconstructing the early concept of an elf depends largely on texts written by Christians, in Old and Middle English, medieval German, and Old Norse. These associate elves variously with the gods of Norse mythology, with causing illness, with magic, and with beauty and seduction.
After the medieval period, the word elf tended to become less common throughout the Germanic languages, losing out to alternative native terms like Zwerg ("dwarf") in German and huldra ("hidden being") in North Germanic languages, and to loan-words like fairy (borrowed from French into most of the Germanic languages). Still, beliefs in elves persisted in the early modern period, particularly in Scotland and Scandinavia, where elves were thought of as magically powerful people living, usually invisibly, alongside everyday human communities. They continued to be associated with causing illnesses and with sexual threats. For example, several early modern ballads in the British Isles and Scandinavia, originating in the medieval period, describe elves attempting to seduce or abduct human characters.
With urbanisation and industrialisation in the nineteenth and twentieth centuries, beliefs in elves declined rapidly (though Iceland has some claim to continued popular belief in elves). However, elves started to be prominent in the literature and art of educated elites from the early modern period onwards. These literary elves were imagined as tiny, playful beings, with William Shakespeare's A Midsummer Night's Dream being a key development of this idea. In the eighteenth century, German Romanticist writers were influenced by this notion of the elf and re-imported the English word elf into the German language.
From this Romanticist elite culture came the elves of popular culture that emerged in the nineteenth and twentieth centuries. The "Christmas elves" of contemporary popular culture are a relatively recent creation, popularized during the late nineteenth century in the United States. Elves entered the twentieth-century high fantasy genre in the wake of works published by authors such as J. R. R. Tolkien; these re-popularised the idea of elves as human-sized and humanlike beings. Elves remain a prominent feature of fantasy books and games nowadays.
Etymology
The English word elf is from the Old English word most often attested as alf (whose plural would have been *alfe). Although this word took a variety of forms in different Old English dialects, these converged on the form elf during the Middle English period. During the Old English period, separate forms were used for female elves (such as alfen, putatively from Common Germanic *ɑlβ(i)innjU), but during the Middle English period the word elf came routinely to include female beings.
The Old English forms are cognates – linguistic siblings stemming from a common origin – with medieval Germanic terms such as Old Norse alfr ('elf'; plural alfar), Old High German alp ('evil spirit'; pl. alpî, elpî; feminine elbe), Burgundian *alfs ('elf'), and Middle Low German alf ('evil spirit'). These words must come from Common Germanic, the ancestor-language of the attested Germanic languages; the Common Germanic forms are reconstructed as *ɑlβi-z and *ɑlβɑ-z.
Germanic *ɑlβi-z~*ɑlβɑ-z is generally agreed to be a cognate with Latin albus ('(matt) white'); Old Irish ailbhín ('flock'); Greek alphoús ('white'; ἀλφούς); Albanian elb ('barley'); and Germanic words for 'swan' such as Modern Icelandic alpt. These all come from an Indo-European root *h₂elbʰ-, and seem to be connected by the idea of whiteness. The Germanic word presumably originally meant "white one," perhaps as a euphemism. Jakob Grimm thought whiteness implied positive moral connotations, and, noting Snorri Sturluson's ljosalfar, suggested that elves were divinities of light. This is not necessarily the case, however. For example, because the cognates suggest matt white rather than shining white, and because in medieval Scandinavian texts whiteness is associated with beauty, Alaric Hall has suggested that elves may have been called "the white people" because whiteness was associated with (specifically feminine) beauty. Some scholars have argued that the names Albion and Alps may also be related.
A completely different etymology, making elf a cognate with Rbhus, a semi-divine craftsmen in Indian mythology, was also suggested by Kuhn, in 1855. In this case, *ɑlβi-z would conote the meaning "skillful, inventive, clever", and be a cognate with the Latin labor, in the sense of "creative work". While often mentioned, this etymology is not widely accepted.
In proper names
Throughout the medieval Germanic languages, elf was one of the nouns used in personal names, almost invariably as a first element. These names may have been influenced by Celtic names beginning in Albio- such as Albiorix.
Personal names provide the only evidence for elf in Gothic, which must have had the word *albs (plural *albeis). The most famous name of this kind is Alboin. Old English names in elf- include the cognate of Alboin Ælfwine (literally "elf-friend", m.), Ælfric ("elf-powerful", m.), Ælfweard ("elf-guardian", m.), and Ælfwaru ("elf-care", f.). A widespread survivor of these in modern English is Alfred (Old English Ælfrēd, "elf-advice"). Also surviving are the English surname Elgar (Ælfgar, "elf-spear") and the name of St Alphege (Ælfhēah, "elf-tall"). German examples are Alberich, Alphart and Alphere (father of Walter of Aquitaine)and Icelandic examples include Alfhildur. These names suggest that elves were positively regarded in early Germanic culture. Of the many words for supernatural beings in Germanic languages, the only ones regularly used in personal names are elf and words denoting pagan gods, suggesting that elves were considered similar to gods.
In later Old Icelandic, alfr ("elf") and the personal name which in Common Germanic had been *Aþa(l)wulfaz both coincidentally became alfr~Alfr.
Elves appear in some place names, though it is difficult to be sure how many of other words, including personal names, can appear similar to elf. The clearest English example is Elveden ("elves' hill", Suffolk); other examples may be Eldon Hill ("Elves' hill", Derbyshire); and Alden Valley ("elves' valley", Lancashire). These seem to associate elves fairly consistently with woods and valleys.
-----------------
Vulcans (sometimes Vulcanians) are a fictional extraterrestrial humanoid species in the Star Trek universe and media franchise. In the various Star Trek television series and movies, they are noted for their attempt to live by logic and reason with as little interference from emotion as possible. Known for their pronounced eyebrows and pointed ears, they originate from the fictional planet Vulcan. In the Star Trek universe, they were the first extraterrestrial species to make contact with humans.
The most famous actor to portray a Vulcan is Leonard Nimoy, who first played the character Mr. Spock (picture shown at right) in Star Trek: The Original Series (1966–1969). "Pointy ears", the "Vulcan salute" (hand gesture) and the "Vulcan nerve pinch" are aspects of this fictional race that have entered popular culture.
---------------------
In folklore, a werewolf[a] (Old English: werwulf, "man-wolf"), or occasionally lycanthrope /ˈlaɪkənˌθroʊp/ (Greek: λυκάνθρωπος lukanthrUpos, "wolf-human"), is a human with the ability to shapeshift into a wolf (or, especially in modern film, a therianthropic hybrid wolflike creature), either purposely or after being placed under a curse or affliction (often a bite or scratch from another werewolf) with the transformations occurring on the night of a full moon. Early sources for belief in this ability or affliction, called lycanthropy /laɪˈkanθrəpi/, are Petronius (27–66) and Gervase of Tilbury (1150–1228).
The werewolf is a widespread concept in European folklore, existing in many variants, which are related by a common development of a Christian interpretation of underlying European folklore developed during the medieval period. From the early modern period, werewolf beliefs also spread to the New World with colonialism. Belief in werewolves developed in parallel to the belief in witches, in the course of the Late Middle Ages and the Early Modern period. Like the witchcraft trials as a whole, the trial of supposed werewolves emerged in what is now Switzerland (especially the Valais and Vaud) in the early 15th century and spread throughout Europe in the 16th, peaking in the 17th and subsiding by the 18th century.
The persecution of werewolves and the associated folklore is an integral part of the "witch-hunt" phenomenon, albeit a marginal one, accusations of lycanthropy being involved in only a small fraction of witchcraft trials. During the early period, accusations of lycanthropy (transformation into a wolf) were mixed with accusations of wolf-riding or wolf-charming. The case of Peter Stumpp (1589) led to a significant peak in both interest in and persecution of supposed werewolves, primarily in French-speaking and German-speaking Europe. The phenomenon persisted longest in Bavaria and Austria, with persecution of wolf-charmers recorded until well after 1650, the final cases taking place in the early 18th century in Carinthia and Styria.
After the end of the witch-trials, the werewolf became of interest in folklore studies and in the emerging Gothic horror genre; werewolf fiction as a genre has pre-modern precedents in medieval romances (e.g. Bisclavret and Guillaume de Palerme) and developed in the 18th century out of the "semi-fictional" chap book tradition. The trappings of horror literature in the 20th century became part of the horror and fantasy genre of modern popular culture.
Americas and Caribbean
Main article: Skin-walker
See also: Soucouyant and Rougarou
The Naskapis believed that the caribou afterlife is guarded by giant wolves which kill careless hunters venturing too near. The Navajo people feared witches in wolf's clothing called "Mai-cob". Woodward thought that these beliefs were due to the Norse colonization of the Americas. When the European colonization of the Americas occurred, the pioneers brought their own werewolf folklore with them and were later influenced by the lore of their neighbouring colonies and those of the Natives. Belief in the loup-garou present in Canada, the Upper and Lower Peninsulas of Michigan and upstate New York, originates from French folklore influenced by Native American stories on the Wendigo. In Mexico, there is a belief in a creature called the nagual. In Haiti, there is a superstition that werewolf spirits known locally as Je-rouge (red eyes) can possess the bodies of unwitting persons and nightly transform them into cannibalistic lupine creatures. The Haitian je-rouges typically try to trick mothers into giving away their children voluntarily by waking them at night and asking their permission to take their child, to which the disoriented mother may either reply yes or no. The Haitian je-rouges differ from traditional European werewolves by their habit of actively trying to spread their lycanthropic condition to others, much like vampires.
Lycanthropy as a medical condition
Some modern researchers have tried to explain the reports of werewolf behaviour with recognised medical conditions. Dr Lee Illis of Guy's Hospital in London wrote a paper in 1963 entitled On Porphyria and the Aetiology of Werewolves, in which he argues that historical accounts on werewolves could have in fact been referring to victims of congenital porphyria, stating how the symptoms of photosensitivity, reddish teeth and psychosis could have been grounds for accusing a sufferer of being a werewolf. This is however argued against by Woodward, who points out how mythological werewolves were almost invariably portrayed as resembling true wolves, and that their human forms were rarely physically conspicuous as porphyria victims. Others have pointed out the possibility of historical werewolves having been sufferers of hypertrichosis, a hereditary condition manifesting itself in excessive hair growth. However, Woodward dismissed the possibility, as the rarity of the disease ruled it out from happening on a large scale, as werewolf cases were in medieval Europe. People suffering from Down syndrome have been suggested by some scholars to have been possible originators of werewolf myths. Woodward suggested rabies as the origin of werewolf beliefs, claiming remarkable similarities between the symptoms of that disease and some of the legends. Woodward focused on the idea that being bitten by a werewolf could result in the victim turning into one, which suggested the idea of a transmittable disease like rabies. However, the idea that lycanthropy could be transmitted in this way is not part of the original myths and legends and only appears in relatively recent beliefs. Lycanthropy can also be met with as the main content of a delusion, for example, the case of a woman has been reported who during episodes of acute psychosis complained of becoming four different species of animals.
Folk beliefs
The beliefs classed together under lycanthropy are far from uniform, and the term is somewhat capriciously applied. The transformation may be temporary or permanent; the were-animal may be the man himself metamorphosed; may be his double whose activity leaves the real man to all appearance unchanged; may be his soul, which goes forth seeking whomever it may devour, leaving its body in a state of trance; or it may be no more than the messenger of the human being, a real animal or a familiar spirit, whose intimate connection with its owner is shown by the fact that any injury to it is believed, by a phenomenon known as repercussion, to cause a corresponding injury to the human being.
Werewolves were said in European folklore to bear tell-tale physical traits even in their human form. These included the meeting of both eyebrows at the bridge of the nose, curved fingernails, low-set ears and a swinging stride. One method of identifying a werewolf in its human form was to cut the flesh of the accused, under the pretense that fur would be seen within the wound. A Russian superstition recalls a werewolf can be recognized by bristles under the tongue.[32] The appearance of a werewolf in its animal form varies from culture to culture, though it is most commonly portrayed as being indistinguishable from ordinary wolves save for the fact that it has no tail (a trait thought characteristic of witches in animal form), is often larger, and retains human eyes and a voice. According to some Swedish accounts, the werewolf could be distinguished from a regular wolf by the fact that it would run on three legs, stretching the fourth one backwards to look like a tail. After returning to their human forms, werewolves are usually documented as becoming weak, debilitated and undergoing painful nervous depression. One universally reviled trait in medieval Europe was the werewolf's habit of devouring recently buried corpses, a trait that is documented extensively, particularly in the Annales Medico-psychologiques in the 19th century.
Becoming a werewolf
Various methods for becoming a werewolf have been reported, one of the simplest being the removal of clothing and putting on a belt made of wolfskin, probably as a substitute for the assumption of an entire animal skin (which also is frequently described). In other cases, the body is rubbed with a magic salve. Drinking rainwater out of the footprint of the animal in question or from certain enchanted streams were also considered effectual modes of accomplishing metamorphosis. The 16th-century Swedish writer Olaus Magnus says that the Livonian werewolves were initiated by draining a cup of specially prepared beer and repeating a set formula. Ralston in his Songs of the Russian People gives the form of incantation still familiar in Russia. In Italy, France and Germany, it was said that a man or woman could turn into a werewolf if he or she, on a certain Wednesday or Friday, slept outside on a summer night with the full moon shining directly on his or her face.
In other cases, the transformation was supposedly accomplished by Satanic allegiance for the most loathsome ends, often for the sake of sating a craving for human flesh. "The werewolves", writes Richard Verstegan (Restitution of Decayed Intelligence, 1628),
are certayne sorcerers, who having annoynted their bodies with an ointment which they make by the instinct of the devil, and putting on a certayne inchaunted girdle, does not only unto the view of others seem as wolves, but to their own thinking have both the shape and nature of wolves, so long as they wear the said girdle. And they do dispose themselves as very wolves, in worrying and killing, and most of humane creatures....
The word elf is found throughout the Germanic languages and seems originally to have meant 'white being.' However, reconstructing the early concept of an elf depends largely on texts written by Christians, in Old and Middle English, medieval German, and Old Norse. These associate elves variously with the gods of Norse mythology, with causing illness, with magic, and with beauty and seduction.
After the medieval period, the word elf tended to become less common throughout the Germanic languages, losing out to alternative native terms like Zwerg ("dwarf") in German and huldra ("hidden being") in North Germanic languages, and to loan-words like fairy (borrowed from French into most of the Germanic languages). Still, beliefs in elves persisted in the early modern period, particularly in Scotland and Scandinavia, where elves were thought of as magically powerful people living, usually invisibly, alongside everyday human communities. They continued to be associated with causing illnesses and with sexual threats. For example, several early modern ballads in the British Isles and Scandinavia, originating in the medieval period, describe elves attempting to seduce or abduct human characters.
With urbanisation and industrialisation in the nineteenth and twentieth centuries, beliefs in elves declined rapidly (though Iceland has some claim to continued popular belief in elves). However, elves started to be prominent in the literature and art of educated elites from the early modern period onwards. These literary elves were imagined as tiny, playful beings, with William Shakespeare's A Midsummer Night's Dream being a key development of this idea. In the eighteenth century, German Romanticist writers were influenced by this notion of the elf and re-imported the English word elf into the German language.
From this Romanticist elite culture came the elves of popular culture that emerged in the nineteenth and twentieth centuries. The "Christmas elves" of contemporary popular culture are a relatively recent creation, popularized during the late nineteenth century in the United States. Elves entered the twentieth-century high fantasy genre in the wake of works published by authors such as J. R. R. Tolkien; these re-popularised the idea of elves as human-sized and humanlike beings. Elves remain a prominent feature of fantasy books and games nowadays.
Etymology
The English word elf is from the Old English word most often attested as alf (whose plural would have been *alfe). Although this word took a variety of forms in different Old English dialects, these converged on the form elf during the Middle English period. During the Old English period, separate forms were used for female elves (such as alfen, putatively from Common Germanic *ɑlβ(i)innjU), but during the Middle English period the word elf came routinely to include female beings.
The Old English forms are cognates – linguistic siblings stemming from a common origin – with medieval Germanic terms such as Old Norse alfr ('elf'; plural alfar), Old High German alp ('evil spirit'; pl. alpî, elpî; feminine elbe), Burgundian *alfs ('elf'), and Middle Low German alf ('evil spirit'). These words must come from Common Germanic, the ancestor-language of the attested Germanic languages; the Common Germanic forms are reconstructed as *ɑlβi-z and *ɑlβɑ-z.
Germanic *ɑlβi-z~*ɑlβɑ-z is generally agreed to be a cognate with Latin albus ('(matt) white'); Old Irish ailbhín ('flock'); Greek alphoús ('white'; ἀλφούς); Albanian elb ('barley'); and Germanic words for 'swan' such as Modern Icelandic alpt. These all come from an Indo-European root *h₂elbʰ-, and seem to be connected by the idea of whiteness. The Germanic word presumably originally meant "white one," perhaps as a euphemism. Jakob Grimm thought whiteness implied positive moral connotations, and, noting Snorri Sturluson's ljosalfar, suggested that elves were divinities of light. This is not necessarily the case, however. For example, because the cognates suggest matt white rather than shining white, and because in medieval Scandinavian texts whiteness is associated with beauty, Alaric Hall has suggested that elves may have been called "the white people" because whiteness was associated with (specifically feminine) beauty. Some scholars have argued that the names Albion and Alps may also be related.
A completely different etymology, making elf a cognate with Rbhus, a semi-divine craftsmen in Indian mythology, was also suggested by Kuhn, in 1855. In this case, *ɑlβi-z would conote the meaning "skillful, inventive, clever", and be a cognate with the Latin labor, in the sense of "creative work". While often mentioned, this etymology is not widely accepted.
In proper names
Throughout the medieval Germanic languages, elf was one of the nouns used in personal names, almost invariably as a first element. These names may have been influenced by Celtic names beginning in Albio- such as Albiorix.
Personal names provide the only evidence for elf in Gothic, which must have had the word *albs (plural *albeis). The most famous name of this kind is Alboin. Old English names in elf- include the cognate of Alboin Ælfwine (literally "elf-friend", m.), Ælfric ("elf-powerful", m.), Ælfweard ("elf-guardian", m.), and Ælfwaru ("elf-care", f.). A widespread survivor of these in modern English is Alfred (Old English Ælfrēd, "elf-advice"). Also surviving are the English surname Elgar (Ælfgar, "elf-spear") and the name of St Alphege (Ælfhēah, "elf-tall"). German examples are Alberich, Alphart and Alphere (father of Walter of Aquitaine)and Icelandic examples include Alfhildur. These names suggest that elves were positively regarded in early Germanic culture. Of the many words for supernatural beings in Germanic languages, the only ones regularly used in personal names are elf and words denoting pagan gods, suggesting that elves were considered similar to gods.
In later Old Icelandic, alfr ("elf") and the personal name which in Common Germanic had been *Aþa(l)wulfaz both coincidentally became alfr~Alfr.
Elves appear in some place names, though it is difficult to be sure how many of other words, including personal names, can appear similar to elf. The clearest English example is Elveden ("elves' hill", Suffolk); other examples may be Eldon Hill ("Elves' hill", Derbyshire); and Alden Valley ("elves' valley", Lancashire). These seem to associate elves fairly consistently with woods and valleys.
-----------------
Vulcans (sometimes Vulcanians) are a fictional extraterrestrial humanoid species in the Star Trek universe and media franchise. In the various Star Trek television series and movies, they are noted for their attempt to live by logic and reason with as little interference from emotion as possible. Known for their pronounced eyebrows and pointed ears, they originate from the fictional planet Vulcan. In the Star Trek universe, they were the first extraterrestrial species to make contact with humans.
The most famous actor to portray a Vulcan is Leonard Nimoy, who first played the character Mr. Spock (picture shown at right) in Star Trek: The Original Series (1966–1969). "Pointy ears", the "Vulcan salute" (hand gesture) and the "Vulcan nerve pinch" are aspects of this fictional race that have entered popular culture.
---------------------
In folklore, a werewolf[a] (Old English: werwulf, "man-wolf"), or occasionally lycanthrope /ˈlaɪkənˌθroʊp/ (Greek: λυκάνθρωπος lukanthrUpos, "wolf-human"), is a human with the ability to shapeshift into a wolf (or, especially in modern film, a therianthropic hybrid wolflike creature), either purposely or after being placed under a curse or affliction (often a bite or scratch from another werewolf) with the transformations occurring on the night of a full moon. Early sources for belief in this ability or affliction, called lycanthropy /laɪˈkanθrəpi/, are Petronius (27–66) and Gervase of Tilbury (1150–1228).
The werewolf is a widespread concept in European folklore, existing in many variants, which are related by a common development of a Christian interpretation of underlying European folklore developed during the medieval period. From the early modern period, werewolf beliefs also spread to the New World with colonialism. Belief in werewolves developed in parallel to the belief in witches, in the course of the Late Middle Ages and the Early Modern period. Like the witchcraft trials as a whole, the trial of supposed werewolves emerged in what is now Switzerland (especially the Valais and Vaud) in the early 15th century and spread throughout Europe in the 16th, peaking in the 17th and subsiding by the 18th century.
The persecution of werewolves and the associated folklore is an integral part of the "witch-hunt" phenomenon, albeit a marginal one, accusations of lycanthropy being involved in only a small fraction of witchcraft trials. During the early period, accusations of lycanthropy (transformation into a wolf) were mixed with accusations of wolf-riding or wolf-charming. The case of Peter Stumpp (1589) led to a significant peak in both interest in and persecution of supposed werewolves, primarily in French-speaking and German-speaking Europe. The phenomenon persisted longest in Bavaria and Austria, with persecution of wolf-charmers recorded until well after 1650, the final cases taking place in the early 18th century in Carinthia and Styria.
After the end of the witch-trials, the werewolf became of interest in folklore studies and in the emerging Gothic horror genre; werewolf fiction as a genre has pre-modern precedents in medieval romances (e.g. Bisclavret and Guillaume de Palerme) and developed in the 18th century out of the "semi-fictional" chap book tradition. The trappings of horror literature in the 20th century became part of the horror and fantasy genre of modern popular culture.
Americas and Caribbean
Main article: Skin-walker
See also: Soucouyant and Rougarou
The Naskapis believed that the caribou afterlife is guarded by giant wolves which kill careless hunters venturing too near. The Navajo people feared witches in wolf's clothing called "Mai-cob". Woodward thought that these beliefs were due to the Norse colonization of the Americas. When the European colonization of the Americas occurred, the pioneers brought their own werewolf folklore with them and were later influenced by the lore of their neighbouring colonies and those of the Natives. Belief in the loup-garou present in Canada, the Upper and Lower Peninsulas of Michigan and upstate New York, originates from French folklore influenced by Native American stories on the Wendigo. In Mexico, there is a belief in a creature called the nagual. In Haiti, there is a superstition that werewolf spirits known locally as Je-rouge (red eyes) can possess the bodies of unwitting persons and nightly transform them into cannibalistic lupine creatures. The Haitian je-rouges typically try to trick mothers into giving away their children voluntarily by waking them at night and asking their permission to take their child, to which the disoriented mother may either reply yes or no. The Haitian je-rouges differ from traditional European werewolves by their habit of actively trying to spread their lycanthropic condition to others, much like vampires.
Lycanthropy as a medical condition
Some modern researchers have tried to explain the reports of werewolf behaviour with recognised medical conditions. Dr Lee Illis of Guy's Hospital in London wrote a paper in 1963 entitled On Porphyria and the Aetiology of Werewolves, in which he argues that historical accounts on werewolves could have in fact been referring to victims of congenital porphyria, stating how the symptoms of photosensitivity, reddish teeth and psychosis could have been grounds for accusing a sufferer of being a werewolf. This is however argued against by Woodward, who points out how mythological werewolves were almost invariably portrayed as resembling true wolves, and that their human forms were rarely physically conspicuous as porphyria victims. Others have pointed out the possibility of historical werewolves having been sufferers of hypertrichosis, a hereditary condition manifesting itself in excessive hair growth. However, Woodward dismissed the possibility, as the rarity of the disease ruled it out from happening on a large scale, as werewolf cases were in medieval Europe. People suffering from Down syndrome have been suggested by some scholars to have been possible originators of werewolf myths. Woodward suggested rabies as the origin of werewolf beliefs, claiming remarkable similarities between the symptoms of that disease and some of the legends. Woodward focused on the idea that being bitten by a werewolf could result in the victim turning into one, which suggested the idea of a transmittable disease like rabies. However, the idea that lycanthropy could be transmitted in this way is not part of the original myths and legends and only appears in relatively recent beliefs. Lycanthropy can also be met with as the main content of a delusion, for example, the case of a woman has been reported who during episodes of acute psychosis complained of becoming four different species of animals.
Folk beliefs
The beliefs classed together under lycanthropy are far from uniform, and the term is somewhat capriciously applied. The transformation may be temporary or permanent; the were-animal may be the man himself metamorphosed; may be his double whose activity leaves the real man to all appearance unchanged; may be his soul, which goes forth seeking whomever it may devour, leaving its body in a state of trance; or it may be no more than the messenger of the human being, a real animal or a familiar spirit, whose intimate connection with its owner is shown by the fact that any injury to it is believed, by a phenomenon known as repercussion, to cause a corresponding injury to the human being.
Werewolves were said in European folklore to bear tell-tale physical traits even in their human form. These included the meeting of both eyebrows at the bridge of the nose, curved fingernails, low-set ears and a swinging stride. One method of identifying a werewolf in its human form was to cut the flesh of the accused, under the pretense that fur would be seen within the wound. A Russian superstition recalls a werewolf can be recognized by bristles under the tongue.[32] The appearance of a werewolf in its animal form varies from culture to culture, though it is most commonly portrayed as being indistinguishable from ordinary wolves save for the fact that it has no tail (a trait thought characteristic of witches in animal form), is often larger, and retains human eyes and a voice. According to some Swedish accounts, the werewolf could be distinguished from a regular wolf by the fact that it would run on three legs, stretching the fourth one backwards to look like a tail. After returning to their human forms, werewolves are usually documented as becoming weak, debilitated and undergoing painful nervous depression. One universally reviled trait in medieval Europe was the werewolf's habit of devouring recently buried corpses, a trait that is documented extensively, particularly in the Annales Medico-psychologiques in the 19th century.
Becoming a werewolf
Various methods for becoming a werewolf have been reported, one of the simplest being the removal of clothing and putting on a belt made of wolfskin, probably as a substitute for the assumption of an entire animal skin (which also is frequently described). In other cases, the body is rubbed with a magic salve. Drinking rainwater out of the footprint of the animal in question or from certain enchanted streams were also considered effectual modes of accomplishing metamorphosis. The 16th-century Swedish writer Olaus Magnus says that the Livonian werewolves were initiated by draining a cup of specially prepared beer and repeating a set formula. Ralston in his Songs of the Russian People gives the form of incantation still familiar in Russia. In Italy, France and Germany, it was said that a man or woman could turn into a werewolf if he or she, on a certain Wednesday or Friday, slept outside on a summer night with the full moon shining directly on his or her face.
In other cases, the transformation was supposedly accomplished by Satanic allegiance for the most loathsome ends, often for the sake of sating a craving for human flesh. "The werewolves", writes Richard Verstegan (Restitution of Decayed Intelligence, 1628),
are certayne sorcerers, who having annoynted their bodies with an ointment which they make by the instinct of the devil, and putting on a certayne inchaunted girdle, does not only unto the view of others seem as wolves, but to their own thinking have both the shape and nature of wolves, so long as they wear the said girdle. And they do dispose themselves as very wolves, in worrying and killing, and most of humane creatures....
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