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 he 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.
Footnotes
1. OVID. Met. i. 237; PAUSANIAS, viii. 2, § 1; TZETZE ad Lycoph. 481; ERATOSTH. Catas. i. 8.
THE WERE-WOLF IN THE NORTH.
Norse Traditions - Manner in which the Change was effected - Vœlundar Kvœda - Instances from the Völsung Saga - Hrolf's Saga - Kraka - Faroëse Poem - Helga Kvida - Vatnsdæla Saga - Eyrbyggja Saga
In Norway and Iceland certain men were said to be eigi einhamir, not of one skin, an idea which had its roots in paganism. The full form of this strange superstition was, that men could take upon them other bodies, and the natures of those beings whose bodies they assumed. The second adopted shape was called by the same name as the original shape, hamr, and the expression made use of to designate the transition from one body to another, was at skipta hömum, or at hamaz; whilst the expedition made in the second form, was the hamför. By this transfiguration extraordinary powers were acquired; the natural strength of the individual was doubled, or quadrupled; he acquired the strength of the beast in whose body he travelled, in addition to his own, and a man thus invigorated was called hamrammr.
The manner in which the change was effected, varied. At times, a dress of skin was cast over the body, and at once the transformation was complete; at others, the human body was deserted, and the soul entered the second form, leaving the first body in a cataleptic state, to all appearance dead. The second hamr was either borrowed or created for the purpose. There was yet a third manner of producing this effect-it was by incantation; but then the form of the individual remained unaltered, though the eyes of all beholders were charmed so that they could only perceive him under the selected form.
Having assumed some bestial shape, the man who is eigi einhammr is only to be recognized by his eyes, which by no power can be changed. He then pursues his course, follows the instincts of the beast whose body he has taken, yet without quenching his own intelligence. He is able to do what the body of the animal can do, and do what he, as man, can do as well. He may fly or swim, if be is in the shape of bird or fish; if he has taken the form of a wolf, or if he goes on a gandreið, or wolf's-ride, he is fall of the rage and malignity of the creatures whose powers and passions he has assumed.
I will give a few instances of each of the three methods of changing bodies mentioned above. Freyja and Frigg had their falcon dresses in which they visited different regions of the earth, and Loki is said to have borrowed these, and to have then appeared so precisely like a falcon, that he would have escaped detection, but for the malicious twinkle of his eyes. In the Vælundar kviða is the following passage:—
| I. | I. |
| Meyjar flugu sunnan | From the south flew the maidens |
| Myrkvið igögnum | Athwart the gloom, |
| Alvitr unga | Alvit the young, |
| Orlög drýgja; | To fix destinies; |
| þær á savarströnd | They on the sea-strand |
| Settusk at hvilask, | Sat them to rest, |
| Dró sir suðrœnar | These damsels of the south |
| Dýrt lín spunnu. | Fair linen spun. |
| II. | II. |
| Ein nam þeirra | One of them took |
| Egil at verja | Egil to press, |
| Fögr mær fíra | Fair maid, in her |
| Faðmi ljósum; | Dazzling arms. |
| Önnur var Svanhvít, | Another was Svanhwit, |
| Svanfjaðrar dró; | Who wore swan feathers; |
| En in þriðja |
|
