LYCANTHROPY AMONG THE ANCIENTS.
Definition of Lycanthropy—Marcellus
Sidetes—Virgil—Herodotus—Ovid—Pliny—Agriopas—Story from
Petronius—Arcadian Legends—Explanation offered.
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 hyæna, were often selected in preference. A mere
matter of taste! According to Marcellus Sidetes, of whose poem {Greek
_perì lukanðrw’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 hæc Ponto mihi lecta venena
Ipse dedit Mœris; nascuntur plurima Ponto.
His ego sæpe lupum fieri et se conducere sylvis
Mœrim, sæpe 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 became crooked;
A wolf,—he retains yet large trace of his ancient expression,
Hoary he is as afore, his countenance rabid,
His eyes glitter savagely still, the picture of fury.
Pliny relates from Evanthes, that on the festival of Jupiter Lycæus,
one of the family of Antæus was selected by lot, and conducted to the
brink of the Arcadian lake. He then hung his clothes on a tree and
plunged into the water, whereupon he was transformed into a wolf. Nine
years after, if he had not tasted human flesh, he was at liberty to
swim back and resume his former shape, which had in the meantime become
aged, as though he had worn it for nine years.
Agriopas relates, that Demænetus, having assisted at an Arcadian human
sacrifice to Jupiter Lycæus, ate of the flesh, and was at once
transformed into a wolf, in which shape he prowled about for ten years,
after which he recovered his human form, and took part in the Olympic
games.
The following story is from Petronius:—
“My master had gone to Capua to sell some old clothes. I seized the
opportunity, and persuaded our guest to bear me company about five
miles out of town; for he was a soldier, and as bold as death. We set
out about cockcrow, and the moon shone bright as day, when, coming
among some monuments. my man began to converse with the stars, whilst I
jogged along singing and counting them. Presently I looked back after
him, and saw him strip and lay his clothes by the side of the road. My
heart was in my mouth in an instant, I stood like a corpse; when, in a
crack, he was turned into a wolf. Don’t think I’m joking: I would not
tell you a lie for the finest fortune in the world.
“But to continue: after he was turned into a wolf, he set up a howl and
made straight for the woods. At first I did not know whether I was on
my head or my heels; but at last going to take up his clothes, I found
them turned into stone. The sweat streamed from me, and I never
expected to get over it. Melissa began to wonder why I walked so late.
‘Had you come a little sooner,’ she said, ‘you might at least have lent
us a hand; for a wolf broke into the farm and has butchered all our
cattle; but though be got off, it was no laughing matter for him, for a
servant of ours ran him through with a pike. Hearing this I could not
close an eye; but as soon as it was daylight, I ran home like a pedlar
that has been eased of his pack. Coming to the place where the clothes
had been turned into stone, I saw nothing but a pool of blood; and when
I got home, I found my soldier lying in bed, like an ox in a stall, and
a surgeon dressing his neck. I saw at once that he was a fellow who
could change his skin (_versipellis_), and never after could I eat
bread with him, no, not if you would have killed me. Those who would
have taken a different view of the case are welcome to their opinion;
if I tell you a lie, may your genii confound me!”
As every one knows, Jupiter changed himself into a bull; Hecuba became
a bitch; Actæon a stag; the comrades of Ulysses were transformed into
swine; and the daughters of Prœtus fled through the fields believing
themselves to be cows, and would not allow any one to come near them,
lest they should be caught and yoked.
S. Augustine declared, in his _De Civitate Dei_, that he knew an old
woman who was said to turn men into asses by her enchantments.
Apuleius has left us his charming romance of the _Golden Ass_, in which
the hero, through injudicious use of a magical salve, is transformed
into that long-eared animal.
It is to be observed that the chief seat of Lycanthropy was Arcadia,
and it has been very plausibly suggested that the cause might he traced
to the following circumstance:—The natives were a pastoral people, and
would consequently suffer very severely from the attacks and
depredations of wolves. They would naturally institute a sacrifice to
obtain deliverance from this pest, and security for their flocks. This
sacrifice consisted in the offering of a child, and it was instituted
by Lycaon. From the circumstance of the sacrifice being human, and from
the peculiarity of the name of its originator, rose the myth.
But, on the other hand, the story is far too widely spread for us to
attribute it to an accidental origin, or to trace it to a local source.
Half the world believes, or believed in, were-wolves, and they were
supposed to haunt the Norwegian forests by those who had never remotely
been connected with Arcadia: and the superstition had probably struck
deep its roots into the Scandinavian and Teutonic minds, ages before
Lycaon existed; and we have only to glance at Oriental literature, to
see it as firmly engrafted in the imagination of the Easterns.