It remains for us to sum up,--to tie into a bunch the keys which have helped us to penetrate into the secret causes of the werewolf superstition. In a previous paper we saw what a host of myths, fairy-tales, and superstitious observances have sprung from attempts to interpret one ****** natural phenomenon,--the descent of fire from the clouds. Here, on the other hand, we see what a heterogeneous multitude of mythical elements may combine to build up in course of time a single enormous superstition, and we see how curiously fact and fancy have co-operated in keeping the superstition from falling. In the first place the worship of dead ancestors with wolf totems originated the notion of the transformation of men into divine or superhuman wolves; and this notion was confirmed by the ambiguous explanation of the storm-wind as the rushing of a troop of dead men's souls or as the howling of wolf-like monsters. Mediaeval Christianity retained these conceptions, merely changing the superhuman wolves into evil demons; and finally the occurrence of cases of Berserker madness and cannibalism, accompanied by lycanthropic hallucinations, being interpreted as due to such demoniacal metamorphosis, gave rise to the werewolf superstition of the Middle Ages. The etymological proceedings, to which Mr. Cox would incontinently ascribe the origin of the entire superstition, seemed to me to have played a very subordinate part in the matter. To suppose that Jean Grenier imagined himself to be a wolf, because the Greek word for wolf sounded like the word for light, and thus gave rise to the story of a light-deity who became a wolf, seems to me quite inadmissible. Yet as far as such verbal equivocations may have prevailed, they doubtless helped to sustain the delusion.
Thus we need no longer regard our werewolf as an inexplicable creature of undetermined pedigree. But any account of him would be quite imperfect which should omit all consideration of the methods by which his change of form was accomplished.
By the ancient Romans the werewolf was commonly called a "skin-changer" or "turn-coat" (versipellis), and similar epithets were applied to him in the Middle Ages The mediaeval theory was that, while the werewolf kept his human form, his hair grew inwards; when he wished to become a wolf, he simply turned himself inside out. In many trials on record, the prisoners were closely interrogated as to how this inversion might be accomplished; but I am not aware that any one of them ever gave a satisfactory answer. At the moment of change their memories seem to have become temporarily befogged. Now and then a poor wretch had his arms and legs cut off, or was partially flayed, in order that the ingrowing hair might be detected.[82] Another theory was, that the possessed person had merely to put on a wolf's skin, in order to assume instantly the lupine form and character; and in this may perhaps be seen a vague reminiscence of the alleged fact that Berserkers were in the habit of haunting the woods by night, clothed in the hides of wolves or bears.[83] Such a wolfskin was kept by the boy Grenier. Roulet, on the other hand, confessed to using a magic salve or ointment. A fourth method of becoming a werewolf was to obtain a girdle, usually made of human skin. Several cases are related in Thorpe's "Northern Mythology." One hot day in harvest-time some reapers lay down to sleep in the shade; when one of them, who could not sleep, saw the man next him arise quietly and gird him with a strap, whereupon he instantly vanished, and a wolf jumped up from among the sleepers and ran off across the fields. Another man, who possessed such a girdle, once went away from home without remembering to lock it up. His little son climbed up to the cupboard and got it, and as he proceeded to buckle it around his waist, he became instantly transformed into a strange-looking beast. Just then his father came in, and seizing the girdle restored the child to his natural shape.
The boy said that no sooner had he buckled it on than he was tormented with a raging hunger.
[82] "En 1541, a Padoue, dit Wier, un homme qui se croyait change en loup courait la campagne, attaquant et mettant a mort ceux qu'il rencontrait. Apres bien des difficultes, on parvint s'emparer de lui. Il dit en confidence a ceux qui l'arreterent: Je suis vraiment un loup, et si ma peau ne parait pas etre celle d'un loup, c'est parce qu'elle est retournee et que les poils sont en dedans.--Pour s'assurer du fait, on coupa le malheureux aux differentes parties du corps, on lui emporta les bras et les jambes."--Taine, De l'Intelligence, Tom. II. p. 203. See the account of Slavonic werewolves in Ralston, Songs of the Russian People, pp.
404-418.
[83] Mr. Cox, whose scepticism on obscure points in history rather surpasses that of Sir G. C. Lewis, dismisses with a sneer the subject of the Berserker madness, observing that "the unanimous testimony of the Norse historians is worth as much and as little as the convictions of Glanvil and Hale on the reality of witchcraft." I have not the special knowledge requisite for pronouncing an opinion on this point, but Mr.
Cox's ordinary methods of disposing of such questions are not such as to make one feel obliged to accept his bare assertion, unaccompanied by critical arguments. The madness of the bearsarks may, no doubt, be the same thing us the frenzy of Herakles; but something more than mere dogmatism is needed to prove it.
Sometimes the werewolf transformation led to unlucky accidents. At Caseburg, as a man and his wife were ****** hay, the woman threw down her pitchfork and went away, telling her husband that if a wild beast should come to him during her absence he must throw his hat at it. Presently a she-wolf rushed towards him. The man threw his hat at it, but a boy came up from another part of the field and stabbed the animal with his pitchfork, whereupon it vanished, and the woman's dead body lay at his feet.
