IN the preceding chapter I touched on one or two modes of evoking the spirits that have it in their power to confer the property of lycanthropy; I now pass on to the question of exorcism in relation to werwolves.
Is it possible to exorcize the evil power of metamorphosis possessed by the werwolf, or, as those would say who see in the werwolf, not the possession of a property, but a spirit, "to exorcize the evil spirit"?
For my own part, and basing my opinion on my own experiences with other forms of the superphysical, with regard to the success of exorcism I am sceptical. I have been present when exorcism has been tried—tried on people supposed to be obsessed with demoniacal spirits, and tried on spontaneous psychic phenomena in haunted houses—and in both cases it has failed. Now, although, as I have said, I regard lycanthropy in the light of a property, and do not believe in the lycanthropist being possessed of a separate individual spirit, I am inclined to think, were exorcism efficacious at all, that it would take effect on werwolves, since the property of werwolfery is a gift which is, more or less, directly acquired from the malevolent spirits.
But I am not only dubious as to the powers of exorcism generally, I am also dubious as to its effect on werwolves. I have come across a good many alleged cases of its having been successfully practised on werwolves, but in regard to these cases, the authority is not very reliable, nor the corroborative evidence strong.
Nearly all the methods prescribed embrace the use of some potion; such, for example, as sulphur, asafœtida, and castoreum, mixed with clear spring water; or hypericum, compounded with vinegar—which two potions seem to have been (and to be still) the most favoured recipes for removing the devilish power.
The ceremony of exorcism proceeded as follows: The werwolf was sprinkled three times with one of the above solutions, and saluted with the sign of the cross, or addressed thrice by his baptismal name, each address being accompanied by a blow on the forehead with a knife; or he was sprinkled, whilst at the same time his girdle was removed; or in lieu of being sprinkled, he had three drops of blood drawn from his chest, or was compelled to kneel in one spot for a great number of years.
A full description of the practice and failure of exorcism was cited to me the other day in connexion with a comparatively recent happening in Asiatic Russia:—
Tina Peroviskei, a wealthy young widow, who lived in St. Nicholas Street, Moscow—not a hundred yards from the house of Herr Schauman, the well-known German banker and horticulturist (every one in Russia has heard of the Schauman tulips)—met a gentleman named Ivan Baranoff at a friend's house, and, despite the warning of her brother, married him.
Ivan Baranoff did not look more than thirty years of age. He was usually dressed in grey furs—a grey fur coat, grey fur leggings, and a grey fur cap. His features were very handsome—at least, so Tina thought—his hair was flaxen, glossy, and bright as a mirror; and his mouth, when open, displayed a most brilliant set of even, white teeth. Tina had three children by her first husband, and the fuss Ivan Baranoff made of them pleased her immensely. Their own father never evinced a greater anxiety for their welfare. Ivan brought them the most expensive toys and sweetmeats—particularly sweetmeats—and would insist on seeing for himself that they had plenty of rich, creamy milk, fresh eggs, and the best of butter.
"You'll kill them with kindness," Tina often remonstrated. "They are too fat by half now."