In some cases this madness amounts apparently to positive possession, and the diabolical acts into which the possessed is impelled are so horrible, that the blood curdles in reading them, and it is impossible to recall them without a shudder.
CHAPTER V.
THE WERE-WOLF IN THE MIDDLE-AGES.
Stories from Olaus Magnus of Livonian Were-wolves—Story from Bishop Majolus—Story of Albertus Pericofcius—Similar occurrence at Prague—Saint Patrick—Strange incident related by John of Nüremberg—Bisclaveret—Courland Were-wolves—Pierre Vidal—Pavian Lycanthropist—Bodin’s Stories—Forestus’ Account of a Lycanthropist—Neapolitan Were-wolf
Olaus Magnus relates that—“In Prussia, Livonia, and Lithuania, although the inhabitants suffer considerably from the rapacity of wolves throughout the year, in that these animals rend their cattle, which are scattered in great numbers through the woods, whenever they stray in the very least, yet this is not regarded by them as such a serious matter as what they endure from men turned into wolves.
“On the feast of the Nativity of Christ, at night, such a multitude of wolves transformed from men gather together in a certain spot, arranged among themselves, and then spread to rage with wondrous ferocity against human beings, and those animals which are not wild, that the natives of these regions suffer more detriment from these, than they do from true and natural wolves; for when a human habitation has been detected by them isolated in the woods, they besiege it with atrocity, striving to break in the doors, and in the event of their doing so, they devour all the human beings, and every animal which is found within. They burst into the beer-cellars, and there they empty the tuns of beer or mead, and pile up the empty casks one above another in the middle of the cellar, thus showing their difference from natural and genuine wolves. . . . Between Lithuania, Livonia, and Courland are the walls of a certain old ruined castle. At this spot congregate thousands, on a fixed occasion, and try their agility in jumping. Those who are unable to bound over the wall, as; is often the case with the fattest, are fallen upon with scourges by the captains and slain.”[[1]] Olaus relates also in c. xlvii. the story of a certain nobleman who was travelling through a large forest with some peasants in his retinue who dabbled in the black art. They found no house where they could lodge for the night, and were well-nigh famished. Then one of the peasants offered, if all the rest would hold their tongues as to what he should do, that he would bring them a lamb from a distant flock.
[1] OLAUS MAGNUS: Historia de Vent. Septent. Basil. 15, lib. xviii. cap. 45.
He thereupon retired into the depths of the forest and changed his form into that of a wolf, fell upon the flock, and brought a lamb to his companions in his mouth. They received it with gratitude. Then he retired once more into the thicket, and transformed himself back again into his human shape.
The wife of a nobleman in Livonia expressed her doubts to one of her slaves whether it were possible for man or woman thus to change shape. The servant at once volunteered to give her evidence of the possibility. He left the room, and in another moment a wolf was observed running over the country. The dogs followed him, and notwithstanding his resistance, tore out one of his eyes. Next day the slave appeared before his mistress blind of an eye.
Bp. Majolus[[2]] and Caspar Peucer[[3]] relate the following circumstances of the Livonians:—
[2] MAJOLI Episc. Vulturoniensis Dier. Canicul. Helenopolis, 1612, tom. ii. colloq. 3.