In folklore, a werewolf (Old English: werwulf , "werewolf ") or sometimes lycanthrope (Greek: ????????? "spolf" lukÃÆ'¡nthr? pos , "wolf-person") is a human being with the ability to transform into a wolf (or, especially in modern films, therianthropic hybrid wolf beings), either intentionally or after being placed under a curse or suffering (often a bite or scratch from another werewolf). The initial source to believe in this ability or affliction, called lycanthropy , is Petronius (27-66) and Gervase of Tilbury (1150-1228).
Werewolves are a widespread concept in European folklore, which exists in many variants, which are related to the general development of Christian interpretation of European folklore that developed during the medieval period. From the beginning of the modern period, the werewolf belief also spread to the New World with colonialism. The belief in werewolves developed parallel to the belief in witches, in the course of the late Middle Ages and early Modern periods. Like the whole sorcery experiment, werewolves experiments emerged in what is now Switzerland (especially Valais and Vaud) at the beginning of the 15th century and spread throughout Europe on the 16th, culminating on the 17th and subsiding in the 18th century.
The persecution of werewolves and related folklore is an integral part of the phenomenon of "witch hunt", albeit marginally, the charge of lycanthropy involved in only a small part of the magic experiment. During the early period, the accusation of lycanthropy (transformation into wolves) was mixed with wolf-riding or wolf-captives charges. The case of Peter Stumpp (1589) led to a significant peak in the interest and persecution of werewolves, especially in French-speaking and German-speaking Europe. This phenomenon lasted longest in Bavaria and Austria, with the persecution of the recorded wolves until after 1650, the last cases occurring at the beginning of the 18th century in Carinthia and Styria.
After the end of the witch-temptations, the werewolf became interested in the study of folklore and in the emerging Gothic horror genre; werewolf fiction as a genre has a pre-modern precedent in medieval romance (eg Bisclavret and Guillaume de Palerme ) and developed in the 18th century from the traditional "semi-fiction" chap book. The twentieth-century horror literature is part of the horror and fantasy genre of popular modern culture.
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Name
The word werewolf proceed Old English Old wer (e) wulf , a compound is "man" and wulf " wolf". The only witness of Old High German are in the form of a given name, Weriuuolf , even though an Initial high Middle German werwolf found in Burchard of Worms and Berthold of Regensburg. The word or concept does not occur in medieval German poetry or fiction, which gained popularity only from the 15th century. Middle-Latin gerulphus Anglo-Norman garwalf , Old Frankish * wariwulf . Old Norse has allied varÃÆ'ºlfur , but because of the importance of werewolves in Norse mythology, there is an alternative term such as ulfhÃÆ'  °  © ãÆ' inn ( "one in wolf- skin", referring still on totemistic or cult adoptions of wolfish traits rather than superstitious beliefs in actual shifts). In modern Scandinavia also kveldulf the "wolf night", probably after the name of Kveldulf Bjalfason, a 9th century historical observer describing the Icelandic story.
The term lycanthropy , refers both to the ability to transform itself into a wolf and for the act of doing so, derived from the Ancient Greeks ??????????? lukÃÆ'¡nthropos (from ????? lÃÆ'ºkos "wolf" and ????????, ÃÆ'¡nthr? post "human"). The word does appear in ancient Greek sources, but only in the End of the Ancient Age, rarely, and only in the context of the clinical lycanthropy described by Galen, where the patient has a voracious appetite and other properties of wolves; the Greek word reaches several currencies only in Byzantine Greek, which is featured in the 10th century encyclopedia Suda . The use of Greek lycanthropy in English took place in the writing of learning beginning in the 16th century (first recorded 1584 at The Discoverie of Witchcraft by Reginald Scot, who argued > Against the reality of werewolves, "Lycanthropia is a disease, not a transformation." Vi 92), initially explicitly for clinical lycanthropy, the type of madness in which the imaginary patient has turned into a wolf, and does not refer to a shift in shape should be real. The use of lycanthropy to shift the form that should have been much later, introduced ca. 1830.
Slavia uses the term vlko-dlak (Polish wilko? Ak , Czech vlkodlak , Slovak vlkolak Croatian ???????? - vukodlak , Slovenian volkodlak , Bulgaria ????????/vrkolak , Belarusian ????????/vaukalak , Ukraine ), literally "wolves- skin ", parallel to the Old Norse ulfhÃÆ'Â © ÃÆ'Â ° inn . However, the word is not evidenced in the medieval period. The term Slavic is lent to modern Greek as Vrykolakas . Baltics have related terms, Lithuania vilkolakis and vilkatas , Latvia vilkatis and vilkacis . The name vurdalak (????????) for the Slavic vampire ("ghost, revenant") is a corruption because Alexander Pushkin, which was later widely deployed by A.K. Tolstoy in his novel Vourdalak Family (compiled in French, but first published in Russian translation in 1884).
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History
Indo-European comparative mythology
The werewolf folklore found in Europe recalls the general development during the Middle Ages, which arose in the context of Christianization, and the related interpretation of pre-Christian mythology in Christian terms. Their basic origins can be traced back to Proto-Indo-European mythology, where lycanthropy is reconstructed as an aspect of ksatria class initiation. This is reflected in the Iron Age of Europe in the depiction of the Tierkrieger of the Germanic sphere, among others. The standard comparative picture of this aspect of Indo-European mythology is McCone (1987). Changes such as "man becoming a wolf" in a pagan cult are associated with the devil from an early medieval perspective.
The werewolf concept in Western and Northern Europe is strongly influenced by the role of wolves in Germanic paganism (eg French loup-garou is ultimately borrowed from the Germanic term), but there are related. traditions in other parts of Europe that are not necessarily influenced by the German tradition, especially in the Slavs of Europe and the Balkans, and perhaps in areas adjacent to the Indo-European region (Caucasus) or where Indo-European culture has been replaced by military conquest in the medieval era (Hungary, Anatolia).
In his book Man into Wolf (1948), Robert Eisler attempts to include the names of Indo-European tribes meaning "wolves" or "wolves-men" in terms of "the European transition from collecting fruit to predatory hunting. "
Classic ancient
Some references to men turned into wolves are found in ancient Greek literature and mythology. Herodotus, in his book Histories, wrote that Neuri, a tribe that he placed in the northeast of Scythia, all turned into a wolf once every year for several days, and then changed back to their human form. In the second century BC, the Greek geographer Pausanias told the story of Lycaon, who turned into a wolf because he had killed a child ritually. In an account by Bibliotheca (3.8.1) and Ovid ( Metamorphoses I.219-239), Lycaon serves human flesh for Zeus, find out if he really is a god. The Lycaon transformation, therefore, is a punishment for a crime, considered variously as murder, cannibalism, and immodesty. Ovid also tells the stories of the man who roamed the Arcadia forest in the form of a wolf.
In addition to Ovid, other Roman writers also mention lycanthropy. Virgil writes about the man who turned into a wolf. Pliny the Elder connects two stories about lycanthropy. Quoting Euanthes, he mentions a man who hangs his clothes on an ash tree and swims across Arcadian lake, turning him into a wolf. Provided that he does not attack humans for nine years, he will be free to swim back across the lake to restart the human form. Pliny also quotes Agriopas about the story of a man who turned into a wolf after tasting the guts of a human child, but was returned to human form 10 years later.
In the Latin prose work, Satyricon , written about AD 60 by Gaius Petronius Arbiter, one of the characters, Niceros, tells a story at a banquet about a friend who turned into a wolf (chs 61-62). He described the incident as follows: "When I was looking for my friend, I saw he had stripped off and piling his clothes by the side of the road... He peed in a circle around his clothes and then, just like that, turned into a wolf!... after him turned into a wolf, he started howling and then ran into the woods. "
Medieval
There is no widespread belief in werewolves in medieval Europe before the 14th century. There are several examples of werewolf-transformation in the literature of the court at that time, especially the poem of Marie de France Bisclavret (c 1200), where the Bizuneh nobility, for unexplained reasons, must turn into wolves every week. When his dangerous wife steals his clothes necessary to restore the human form, he escapes from the wolf hunt of the king by pleading for mercy on the king and accompanying the king afterwards. His behavior in the palace was much more gentle than when his new wife and husband appeared in court, that his attacks of hatred against the couple were thought to be motivated, and the truth was revealed.
The German word
The Germanic pagan tradition associated with werewolves survived the longest in Scandinavian Scandinavian times. Harald I of Norway is known to have a body ÃÆ'Å¡lfhednar (wolf coated [male]), mentioned in the saga Vatnsdoela, HaraldskvÃÆ'Â|ÃÆ' Â ° i, and saga VÃÆ'¶lsunga, and resembles some werewolf legend. The ÃÆ'Å¡lfhednar are similar fighters to the berserker, though they wear wolves better than bears and are thought to channel these animal spirits to increase effectiveness in combat. These soldiers are resistant to pain and are cruelly killed in battle, like wild animals. ÃÆ'Å¡lfhednar and berserkers are closely related to the Norse god, Odin.
The Scandinavian tradition of this period may have spread to Rus, giving rise to the story of the Slavic "werewolf". The 11th century Belarusian prince Vseslav of Polatsk is regarded as a Werewolf, capable of moving at super speed, as told in The Tale of Igor's Campaign:
"Vseslav the prince judges men, as a prince, reigns in cities, but in the night he wanders in a wolf's guise, from Kiev, wandering around, he reaches, before the crew, Tmutorokan, Great Sun Road, as a wolf, he wandered, for him in Polotsk they called matin at St. Sophia bells, but he heard the ring in Kiev. "
The situation as described during the medieval period leads to a double form of werewolf folklore in early modern Europe. On the one hand the "Germanic" werewolf, which became associated with the magic of about 1400, and on the other hand the "Slavic" or "reject" werewolf, which became associated with the concept of revenant or "vampire". The "east" werewolves of werewolves are found in Central and Eastern European folklore, including Hungary, Romania and the Balkans, while "western" werewolf-shamans are found in French, German-speaking Europe and in the Baltic.
Early modern history
There have been many reports of werewolf attacks - and court consequent trials - in 16th century France. In some cases there is clear evidence against the accused of murder and cannibalism, but has nothing to do with wolves; in other cases people have been frightened by such creatures, like Gilles Garnier at Dole in 1573, there is clear evidence against some wolves but nothing against the defendant. The loup-garou finally stopped being considered a dangerous heresy and returned to a pre-Christian idea of ​​"man-wolves". The lubins or lupine are usually female and shy in contrast to the loups-garous aggressive .
Werewolvery was a common accusation in wizard trials throughout their history, and it was even featured in the trial of the Valais wizard, one of the earliest trials, in the first half of the 15th century. Likewise, in Vaud, the child-eating werewolf was reported as early as 1448. The peak of attention for lycanthropy came in the late 16th to early 17th century, as part of the witch hunt of Europe. A number of treatises on werewolves were written in France during 1595 and 1615. Werewolves were seen in 1598 at Anjou, and a werewolf teenager was sentenced to life imprisonment in Bordeaux in 1603. Henry Boguet wrote a long chapter on werewolves in 1602. In Vaud, a werewolf was convicted in 1602 and in 1624. A treatise by a Vaud priest in 1653, however, argued that lycanthropy was purely an illusion. After this, the only further note from Vaud dates to 1670: it was a boy who claimed he and his mother could transform themselves into wolves, which, however, were not taken seriously. In the early seventeenth century magic was demanded by James I of England, who regarded "warwoolfes" as an imaginary victim caused by "melancholy of melancholic nature". After 1650, the belief in Lycanthropy has largely disappeared from French-speaking French, as evidenced in the Diderot's Encyclopedia, which links the lycanthropy report with "brain disorders." Despite the ongoing reports of a wild beast resembling an extraordinary wolf (but not werewolves.) One such report concerns the Beast of GÃ v vaudan that terrorizes the general territory of the former GÃÆ'Âa vaudan province, now called LozÃÆ'¨re, in south-central France, from 1764 to 1767, an unknown entity who was killed over 80 men, women and children The only part of Europe that showed a strong interest in werewolves after 1650 was the Holy Roman Empire.At least nine lycanthropy works were printed in Germany between 1649 and 1679. In Austria and the Mountains The Bavarian Alps, the belief in werewolves survived well into the 18th century.
Until the 20th century, wolf attacks on humans are occasional, but still widespread life in Europe. Some scholars argue that it is inevitable that the wolf, who became the most feared predator in Europe, is projected into the folklore of the evil-form converter. This is said to be supported by the fact that regions that do not have wolves usually use different types of predators to fill market niches; werehyenas in Africa, weretigers in India, as well as
An idea explored in Sabine Baring-Gould's The Book of Werewolves is that the werewolf legend may have been used to explain serial killings. Perhaps the most famous example is the case of Peter Stumpp (executed in 1589), a German peasant, and allegedly a serial killer and cannibal, also known as the Werewolf of Bedburg.
Asian Cultures
In Asian Culture, the "equivalent" is a weretiger or wereleopard. (See small fish)
The common Turkish people's story holds a different and respectful glow to the werewolf legend in the Central Middle Turkish shaman after a long and difficult ritual will voluntarily be transformed into a humanoid "Kurtadam" (literally means Wolfman). Since wolves are a totem ancestral animal of the Turks, they will honor shamans in that form.
(See Asena)
Lycanthropy as a medical condition
Some modern researchers have tried to explain reports of werewolf behavior with recognized medical conditions. Dr Lee Illis of Guy's Hospital in London wrote a paper in 1963 titled On Porphyria and Aetiology of Werewolves , in which he argued that the historical record of werewolves may actually have referred to innate porphyria victims, symptoms of photosensitivity, redness teeth and psychosis can be the reason to accuse a sufferer as a werewolf. But this is disputed by Woodward, who shows how mythological werewves are almost always described as resembling real wolves, and that their human form is rarely physically conspicuous as the victims of porphyria. Others have pointed out the possibility of a werewolf historic man having hypertrichosis sufferers, hereditary condition manifests itself in excessive hair growth. However, Woodward dismissed the possibility, because the scarcity of the disease made it not happen on a large scale, because the werewolf case was in medieval Europe. People who suffer from Down syndrome have been advised by some scholars to be perhaps the originator of the werewolf myth. Woodward suggests rabies as the origin of the werewolf's belief, claiming a remarkable similarity between the symptoms of the disease and some legends. Woodward focuses on the idea that being bitten by a werewolf can cause the victim to turn into one, suggesting the idea of ​​infectious diseases such as rabies. However, the idea that lycanthropy can be transmitted in this way is not part of the original myth and legend and only appears in a relatively new belief. Lycanthropy can also be fulfilled as the main ingredient of delusions, for example, a case of a woman has been reported that during an episode of acute psychosis complains into four different animal species.
People's belief
Characteristics
Beliefs that are categorized together under the lycanthropy are far from uniform, and the term is somewhat fickle. Transformation can be temporary or permanent; the animal may be the man himself who morphed; perhaps a double whose activities leave real men to all appearances unchanged; perhaps his soul, who went in search of anyone who might devour him, leaving his body in a trance state; or may be no more than a human messenger, an original animal or a familiar spirit, whose intimate relationship with the owner is indicated by the fact that each wound is believed, by a phenomenon known as a reaction, to cause an appropriate injury to humans.
Werewolves are said to be in European folklore to bear the physical features of fairy tales even in their human form. This includes meeting both eyebrows on the bridge of the nose, curved nails, low ears and swinging moves. One method of identifying werewolves in human form is to cut off the defendant's flesh, under the pretext that feathers will be seen in the wound. A superstition of Russia reminds werewolves can be identified with feathers under the tongue. The appearance of werewolves in the form of animals varies from one culture to another, although it is most often described as indistinguishable from ordinary wolves except for the fact that it has no tail (a characteristic feature of wizards in the form of animals), often larger, and maintaining the eyes and human voice. According to some Swedish accounts, a werewolf can be distinguished from ordinary wolves by the fact that he will walk on three legs, the fourth stretching backwards to look like a tail. Upon returning to their human form, werewolves are usually documented as weak, weak and experiencing painful nerve depression. One of the universally censured traits of medieval Europe is the wolf-man habit of devouring newly buried corpses, an extensively documented trait, especially in Annals Medico-psychologyques in the nineteenth century. Indennoscandian werewolves are usually older women who have claws that are coated with poison and have the ability to paralyze cows and children with their views.
Become a werewolf
Various methods to become werewolf have been reported, one of the simplest is the removal of clothing and wearing a belt made of wolf skin, perhaps in lieu of the whole animal skin assumption (which is also often described). In other cases, the body is rubbed with a magical ointment. Drinking rain water out of the traces of the animal in question or from a certain fascinated stream is also considered an effective way to achieve metamorphosis. The 16th-century Swedish writer, Olaus Magnus, says that the werewolf of Livonia begins by drinking a specially prepared cup of beer and repeating a predetermined formula. Ralston in his book Song of the Russians gives a form of a spell that is still known in Russia. In Italy, France and Germany, it is said that a man or woman may turn into a werewolf if he, on a particular Wednesday or Friday, sleeps outside on a summer night with a full moon shining directly on his face.
In other cases, the transformation is supposedly done by Satan's devotion for the most repulsive purpose, often in order to satisfy the desire for human flesh. "The werewolves", writes Richard Verstegan ( Restitution of Decayed Intelligence , 1628),
are witches, who have annoyed their bodies with the ointments they make with demonic instincts, and wear bare corsets, not only for the other's views as wolves, but for their own thoughts have both. shape and nature of wolves, as long as they wear the belt. And they throw themselves away as wolves, worrying and killing, and most human beings.
Reaction phenomena, the power of animal metamorphosis, or sending a familiar, real or spiritual, as messengers, and supernormal powers conferred by associations with such familiar, are also associated with witches, men and women, all around the world; and witches' superstitions are very similar to, if not identical to, lycanthropic beliefs, the occasional unconscious character of lycanthropy being the only distinguishing feature. In another direction, the phenomenon of contradiction is expressed to manifest itself in relation to the jungles of West Africa and Central American nagual; but although there is no demarcation line to be drawn on logical grounds, the assumed power of wizards and the intimate association of bush-shrubs or naguals with humans is not called lycanthropy.
The lycanthropy curse is also considered by some experts as divine punishment. The werewolf literature shows many examples of God or saints allegedly cursing those who call out their wrath with werewolves. That is the case of Lycaon, who turned into a wolf by Zeus as a punishment for slaughtering one of his own sons and serving his remains to the gods as a supper. Those excommunicated by the Roman Catholic Church are also said to be werewolves.
The power of turning others into beasts is not only caused by the ferocious magicians, but also for the Christian saints. Omnes angeli, boni et Mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power to transmute our bodies") is the dictum of St. Thomas Aquinas. St. Patrick is said to have turned the Welsh Vereticus king into a wolf; Natalis is said to have condemned the illustrious Irish family whose members are each destined to be wolves for seven years. In other stories, the divine agency is even more direct, while in Russia, again, man is said to be a werewolf when it causes the wrath of Satan.
An important exception to the Lycanthropy and Devil association, comes from a rare and lesser known record of an 80-year-old man named Thiess. In 1692, at JÃÆ'¼rgensburg, Livonia, Thiess testified under oath that he and the other werewolves were the Hound of God. He claims they are warriors who descend to hell to battle witches and demons. Their efforts ensure that the Devil and his minions do not bring grain from the local failed crop to hell. Thiess stands firm in his statement, claiming that werewolves in Germany and Russia also fought with devil's accomplices in their own version of hell, and insisted that when the werewolves died, their souls were welcomed to heaven in exchange for their merit. Thiess was eventually sentenced to ten lashes of idolatry and superstitious superstition.
Remedies
Various methods exist to remove the werewolf form. In ancient times, Ancient Greeks and Romans believed in the strength of fatigue in healing people from lycanthropy. The victim will experience long-term physical activity in the hope of being cleared of the disease. This practice comes from the fact that many suspected werewolves will feel weak and weak after destruction.
In medieval Europe, traditionally, there are three methods that can be used to cure the victims of werewolfism; medicinally (usually through the use of wolfsbane), surgery, or with exorcism. However, many medications advocated by medieval medical practitioners have proved fatal to patients. Sicilian beliefs about Arabic origins state that werewolves can be cured of their illness by hitting them on their foreheads or scalp with knives. Another belief in the same culture involves piercing the hands of a werewolf with a nail. Sometimes, less extreme methods are used. In the lowlands of Germany Schleswig-Holstein, werewolves can be cured if a person experiences only three times with his Christian name, while a Danish belief declares that merely scolding a werewolf will heal him. Conversion to Christianity was also a common method of eliminating werewolfism in the medieval period; a dedication to St. Hubert has also been cited as a cure for and protection of lycanthropes.
Connection to revenants
Before the end of the nineteenth century, the Greeks believed that the werewolf's corpse, if not destroyed, would return to life in the form of a wolf or hyena roaming the battlefield, drinking the blood of a dying warrior. In the same vein, in some rural areas of Germany, Poland and Northern France, it has been believed that people who die in mortal sin come back to live as blood-eating wolves. This werewolf "undead" will return to their human corpses during the day. They are dealt with beheadings with shovels and exorcisms by the parish priest. The head will then be thrown into the river, where the burden of his sins is considered to weigh him. Sometimes, the same method used to get rid of regular vampires will be used. The vampire is also linked to werewolves in Eastern European countries, particularly Bulgaria, Serbia, and Slovenia. In Serbia, werewolves and vampires are known collectively as vulcodol .
Caucasus
According to Armenian knowledge, there are women who, as a result of deadly sins, are condemned to spend seven years in the form of wolves. In a typical report, a cursed woman is visited by the wolf spirit of the skin, who orders him to wear leather, which causes him to gain a terrible desire for human flesh soon afterwards. With its better nature overcome, the female wolf takes on her own children, then the children of her relatives in the relationship, and finally the children of strangers. He wanders only at night, with doors and keys open to his approach. When morning comes, he returns to human form and removes the wolf. Transformation is generally said to be unintentional, but there is an alternative version involving voluntary metamorphosis, in which women can transform as they please.
Americas and Caribbean
The Naskapis believe that the life of caribbean hereafter is guarded by the gigantic wolf that kills the sloppy hunter adventuring too closely. The Navajo people are afraid of the wizard's witch suit called "Mai-cob".
Woodward thought that this belief was caused by Norse colonization in America. When European colonization in America took place, the pioneers brought their werewolf folklore with them and were then influenced by knowledge of their neighboring colonies and indigenous people. The belief in the loup-garou present in Canada, Upper and Lower Peninsulas of Michigan and northern New York, comes from French folklore influenced by Native American stories about Wendigo. In Mexico, there is a belief in a creature called nahual , which traditionally limits itself to stealing cheese and raping women rather than murder. In Haiti, there is a superstition known as the wolf spirit locally known as JÃÆ'Â © -rouge (red eye) can have an unintentional body of person and every night transform them into lupine cannibalism creatures. Haitians usually try to trick mothers into giving their children voluntarily by waking them up at night and asking for their permission to take their child, whose mothers who have the disorder may also answer Yes or no. Haiti is different from the traditional werewolves of Europe because of their habit of actively trying to spread their lycanthropic conditions to others, such as vampires.
Modern reception
Wolf fiction
Most modern fiction depicts werewolves as susceptible to silver weapons and highly resistant to other injuries. This feature appeared in German folklore in the 19th century. The claim that the Beast of GÃÆ'Â vaudan, an 18th-century wolf or wolf-like creature, was shot by silver bullets seems to have been introduced by novelists retelling the story from 1935 onwards and not in previous versions. English folk-lore, before 1865, showed the shape of the shifter to be susceptible to silver. "... until the voters fired silver buttons above their heads when they instantly turned into two ugly old ladies..." c. 1640 Greifswald, Germany is filled with werewolves. "A clever boy suggested that they collect all the silver buttons, glasses, belt buckles, and so on, and melt them into bullets for their rifles and pistols... this time they slaughter the creatures and get rid of Greifswald from the lycanthropes."
The novel of 1897 Dracula and the short story of Dracula's Guest, both written by Bram Stoker, describes the previous mythology of werewolves and similar legendary demons and "is to voice the anxieties of the times", and "The concerns of patriarchy Victoria end ". In "Dracula's Guest," a group of military horsemen who came to help the protagonist chase Dracula, described as a great wolf who declares the only way to kill him is by "Holy Bullet". This is also mentioned in Dracula's main novel as well. Count Dracula states in the novel that the werewolf's legend is derived from his racial Szekely lineage, which he himself also portrayed with the ability to transform into a wolf at night but can not do it during the day except during the daytime.
The first feature film using the werewolf anthropomorphic was Werewolf of London in 1935. The main werewolf of the film is a London dapper scientist who retains some of his style and most of his human features after the transformation, as the main actor Henry Hull does want to spend hours and hours made by the makeup artist Jack Pierce. Universal Studios draws a Balkan story about plants associated with lycanthropy because no literary works can be used, unlike vampires. There is no reference to silver or any other aspect of werewolf knowledge such as cannibalism.
The more tragic character is Lawrence Talbot, played by Lon Chaney, Jr. in 1941 The Wolf Man . With Pierce's more elaborate makeup this time, the film catapulted the werewolf into the public consciousness. A little-known but well-known sympathy portrayal, like a comedy protagonist but tortured by David Naughton at the American Werewolf in London and Jack Nicholson who is less sad and more confident and charismatic in the 1994 film Wolf . Over time, the depiction of a werewolf has changed from a very evil to an even heroic creature, as in the Underworld and Twilight , and Blood Lad i>, Dancing in the Vampire Bund , Rosario Vampire , and other movies, anime, manga, and comic books.
Other werewolves are obviously more cautious and wicked, as in The Howling's novel and the next sequel and film adaptation. The werewolf form assumes it is generally anthropomorphic in early films such as The Wolf Man and Werewolf of London, but the wolf is bigger and stronger in many later films.
Werewolves are often described as being immune to damage caused by ordinary weapons, which are only susceptible to silver objects, such as sticks, bullets or silver-pointed blades; this attribute was first adopted cinematically in The Wolf Man . This negative reaction to silver is sometimes so strong that only a touch of metal on the werewolf's skin will cause burns. Werewolf fiction today almost exclusively involves lycanthropy which is a hereditary or transmitted condition like infectious diseases by other werewolf bites. In some fictions, the strength of werewolves extends to human form, such as immunity to conventional injury due to their healing factors, super-human speed and strength and falls on their feet from high waterfall. The aggressiveness and encouragement of animalism can be intensified and more difficult to control (hunger, sexual arousal). Usually in this case his ability is reduced in human form. In other fiction can be cured by male drugs or antidote.
Along with the vulnerability to silver bullets, the full moon being the cause of the transformation has only become part of the wider depiction of werewolves in the twentieth century. The first film to feature the transformative effect of the full moon was Frankenstein Meets Werewolves in 1943.
Nazi Germany
Nazi Germany uses Werwolf , because the name of the mythical creature was spelled in German, in 1942-43 as the code name for one of Hitler's headquarters. In the last days of the war, the Nazi "Werwolf Operation" aims to create commando forces that would operate behind enemy lines when the Allies advanced through Germany itself.
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