In Greek Myth, Lycaos was the extraordinarily cruel king of Arcadia. Lycaos sought favor with Zeus by offering him the flesh of a young child. Enraged, Zeus turned Lycaos into a wolf. The belief that certain people can turn themselves into animals, especially wolves, and roam the earth doing evil became widespread.

The word "werewolf" means "manwolf" since wer is the Saxon word for man. Werewolves love to eat babies and corpses. silver bullets or arrows are not the only thing that can kill a werewolf. After death, a werewolf resumes his human identity.

In the Middle Ages, many Europeans believed wolves were tools of the devil and the animals were ruthlessly hunted. Epileptics and the mentally ill were often brought to court and accused of being werewolves. Today, psychologists use the term "lycanthrope" to describe a mentally ill person who actually believes he has been changed into an animal.

European cultures

Many European countries and cultures influenced by them have stories of werewolves, including Albania (oik), France (loup-garou), Greece (lycanthropos), Spain (hombre lobo), Mexico (hombre lobo and nahual), Bulgaria (varkolak), Turkey (kurtadam), Czech Republic/Slovakia (vlkodlak), Serbia/Montenegro/Bosnia (vukodlak, вукодлак), Russia (vourdalak, оборотень), Ukraine (vovkulak(a), vurdalak(a), vovkun, перевертень), Croatia (vukodlak), Poland (wilkołak), Romania (vârcolac, priculici), Macedonia (vrkolak), Scotland (werewolf, wulver), England (werewolf), Ireland (faoladh or conriocht), Germany (Werwolf), the Netherlands (weerwolf), Denmark/Sweden/Norway (Varulv), Norway/Iceland (kveld-ulf, varúlfur), Galicia (lobisón), Portugal/ (lobisomem), Lithuania (vilkolakis and vilkatlakis), Latvia (vilkatis and vilkacis), Andorra/Catalonia (home llop), Hungary (Vérfarkas and Farkasember), Estonia (libahunt), Finland (ihmissusi and vironsusi), and Italy (lupo mannaro). In northern Europe, there are also tales about people changing into animals including bears, as well as wolves.

Werewolves in European tradition were sometimes innocent folk suffering from the witchcraft of others, or simply from an unhappy fate, and who, as wolves, behaved in a truly touching fashion, adoring and protecting their human benefactors. In Marie de France's poem Bisclavret (c. 1200), the nobleman Bizuneh, for reasons not described in the lai, had to transform into a wolf every week. When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy and accompanied the king thereafter. His behaviour at court was so much gentler than when his wife and her new husband appeared at court, that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. Other tales of this sort include William and the Werewolf (translated from French into English ca. 1350), and the German fairy tales Märchen, in which several aristocrats temporarily transform into beasts. See Snow White and Rose Red, where the tame bear is really a bewitched prince, and The Golden Bird where the talking fox is also a man.

The legends of ulfhednar mentioned in Vatnsdœla saga, Haraldskvæði, and the Völsunga saga resemble some werewolf legends. The ulfhednar were fighters similar to the berserkers, who were dressed in bear hides and reputed to channel the spirits of these animals to enhance effectiveness in battle. These warriors were resistant to pain and killed viciously in battle, much like wild animals. Ulfhednar and berserkers are closely associated with the Norse god Odin.

In Latvian folklore, a vilkacis was someone who transformed into a wolf-like monster, which could be benevolent at times. Another collection of stories concern the skin-walkers. The vilkacis and skin-walkers probably have a common origin in Proto-Indo-European society, where a class of young unwed warriors were apparently associated with wolves.

According to the first dictionary of modern Serbian language (published by Vuk Stefanović-Karadžić in 1818) vukodlak / вукодлак (werewolf) and vampir / вампир (vampire) are synonyms, meaning a man who returns from his grave for purposes of fornicating with his widow. The dictionary states this to be a common folk tale. Common amongst the Kashubs, and the Serbs and Slovenes of what is now northern Poland, was the belief that if a child was born with hair, a birthmark or a caul on their head, they were supposed to possess shape-shifting abilities. Though capable of turning into any animal they wished, it was commonly believed that such people preferred to turn into a wolf.

According to Armenian lore, there are women who, in consequence of deadly sins, are condemned to spend seven years in wolf form. In a typical account, a condemned woman is visited by a wolfskin-toting spirit, who orders her to wear the skin, which causes her to acquire frightful cravings for human flesh soon after. With her better nature overcome, the she-wolf devours each of her own children, then her relatives' children in order of relationship, and finally the children of strangers. She wanders only at night, with doors and locks springing open at her approach. When morning arrives, she reverts to human form and removes her wolfskin. The transformation is generally said to be involuntary, but there are alternate versions involving voluntary metamorphosis, where the women can transform at will.

The 11th Century Russian Prince Vseslav of Polotsk was considered to have been a Werewolf, capable of moving at supehuman speeds, as recounted in The Tale of Igor's Campaign: "Vseslav the prince judged men; as prince, he ruled towns; but at night he prowled in the guise of a wolf. From Kiev, prowling, he reached, before the cocks crew, Tmutorokan. The path of Great Sun, as a wolf, prowling, he crossed. For him in Polotsk they rang for matins early at St. Sophia the bells; but he heard the ringing in Kiev."

There were numerous reports of werewolf attacks—and consequent court trials—in sixteenth century France. In some of the cases there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases people have been extremly terrified by such creatures, such as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf but none against the accused. The loup-garou eventually ceased to be regarded as a dangerous heretic and reverted to the pre-Christian notion of a "man-wolf-fiend." The lubins or lupins were usually female and shy in contrast to the aggressive loup-garous. Some French werewolf lore is based on documented events caused by the full moon. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan, now called Lozère, in south-central France. From the years 1764 to 1767, an unknown entity killed upwards of 80 men, women, and children. The creature was described as a giant wolf by the sole survivor of the attacks, which ceased after several wolves were killed in the area.

Wolves were still found in England as late as 1600, they have been also seen the movies of many of werewolf theories, but became extinct by 1680. At the beginning of the seventeenth century witchcraft was prosecuted by James I of England, who regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic."

World folklore

Common Turkic folklore holds a different, reverential light to the werewolf legends in that Turkic Central Asian shamans, after performing long and arduous rites, would voluntarily be able to transform into the humanoid Kurtadam (literally meaning "Wolfmen"). Since the wolf was the totemic ancestor animal of the Turkic peoples, they would be respectful of any shaman who was in such a form.

In popular belief of Ethiopian highlands, similar to the werewolf folklore, is the myth of people being able to transform into hyenas through exposure to a curse or explicit association with the devil. Though not linked to the presence of a full moon or any other seasonal event, the myth has it that those people often perform the transformation at will and often at night. The subjects are closely associated with the phenomenon of the evil eye ("Buda" in Amharic) popular in the province of Gojjam.

In the Caribbean island of Trinidad, there is a common belief that a creature called a lagahoo exists. It is described as a male shape-shifter, and is often spotted in the villages.

Signs of a werewolf

If you have a friend that acts strangely during a full moon watch out for these signs of a werewolf.
1. If you happen to be in the same room as the suspect on the night of a full moon watch what they are doing if they start to pace and prowl about the room as the sun goes down be careful if they start to walk on all fours.
2. Werewolves know they are dangerous and try to get family and friends away if the suspect begs you to leave.
3. In the hours before they change werewolves gain acute hearing, animal strength, and a hightened sense of smell.
4. Look at the fingernails werewolves have reddish almond shaped nails and may have a nail as hard as the claw of a wolf on their left thumb.
5. Werewolves have very broad hands also look at the third finger if it is unusually long watch out!
6. Being a werewolf is exhasting so they are pale and tired looking the day after a full moon
7. Werewolves are also very thirsty after a full moon.
8. Werewolves have long swinging strides like that of a prowling wolf.
9. Finally a not very helpful russian tip- look under the tounge of the suspect to see if it has bristles.

Characteristics

Becoming a werewolf

Historical legends describe a wide variety of methods for becoming a werewolf, one of the simplest being the removal of clothing and putting on a belt made of wolfskin, probably as a substitute for the assumption of an entire animal skin (which also is frequently described). In other cases, the body is rubbed with a magic salve. To drink water out of the footprint of the animal in question or to drink from certain enchanted streams were also considered effectual modes of accomplishing metamorphosis. Olaus Magnus says that the Livonian werewolves were initiated by draining a cup of specially prepared beer and repeating a set formula. Ralston in his Songs of the Russian People gives the form of incantation still familiar in Russia. According to Russian lore, a child born on December 24 shall be a werewolf. Folklore and literature also depict that a werewolf can be spawned from two werewolf parents.

In Galician, Portuguese, and Brazilian folklore, it is the seventh of the sons (but sometimes the seventh child, a boy, after a line of six daughters) who becomes a werewolf (Lobisomem). In Portugal, the seventh daughter is supposed to become a witch and the seventh son a werewolf; the seventh son often gets the Christian name "Bento" (Portuguese form of "Benedict", meaning "blessed") as this is believed to prevent him from becoming a werewolf later in life. In Brazil, the seventh daughter become a headless (replaced with fire) horse called "Mula-sem-cabeça" (Headless Mule). The belief in the curse of the seventh son was so widespread in Northern Argentina (where the werewolf is called the lobizón), that seventh sons were frequently abandoned, ceded in adoption, or killed. A 1920 law decreed that the President of Argentina is the official godfather of every seventh son. Thus, the State gives a seventh son one gold medal in his baptism and a scholarship until his twenty first year. This effectively ended the abandonments, but there still persists a tradition in which the President godfathers seventh sons.

In other cases, the transformation was supposedly accomplished by Satanic allegiance for the most loathsome ends, often for the sake of sating a craving for human flesh. "The werewolves", writes Richard Verstegan (Restitution of Decayed Intelligence, 1628), "are certayne sorcerers, who having annoynted their bodies with an ointment which they make by the instinct of the devil, and putting on a certayne inchaunted girdle, does not only unto the view of others seem as wolves, but to their own thinking have both the shape and nature of wolves, so long as they wear the said girdle. And they do dispose themselves as very wolves, in worrying and killing, and most of humane creatures." Such were the views about lycanthropy current throughout the continent of Europe when Verstegan wrote.

The power of transforming others into wild beasts was attributed not only to malignant sorcerers, but to Christian saints as well. Omnes angeli, boni et Mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of transmutating our bodies") was the dictum of St. Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus into a wolf; St. Natalis supposedly cursed an illustrious Irish family whose members were each doomed to be a wolf for seven years. In other tales the divine agency is even more direct, while in Russia, again, men are supposedly become werewolves when incurring the wrath of the Devil.

A notable exception to the association of Lycanthropy and the Devil, comes from a rare and lesser known account of a man named Thiess. In 1692, in Jurgenburg, Livonia, Thiess testified under oath that he and other Werewolves were the Hounds of God. He claimed they were warriors who went down into hell to do battle with witches and demons. Their efforts ensured that the Devil and his minions did not carry off the abundance of the earth down to hell. Thiess was steadfast in his assertions, claiming that Werewolves in Germany and Russia also did battle with the devil's minions in their own versions of hell, and insisted that when werewolves died, their souls were welcomed into heaven as reward for their service. Thiess was ultimately sentenced to ten lashes for Idolacy and superstitious belief.

A distinction is often made between voluntary and involuntary werewolves. The former are generally thought to have made a pact, usually with the Devil, and morph into werewolves at night to indulge in mischievous acts. Involuntary werewolves, on the other hand, are werewolves by an accident of birth or health. In some cultures, individuals born during a new moon or suffering from epilepsy were considered likely to be werewolves.

Long ago some people that were sick got hallusionations. Some of these people acted strange, almost animal like. They were considered werewolves, the "evil spirit" possesing them really just fever. Some of them found a cure for this, which really only cured their illness. Others weren't as lucky and, before they cured their fever, were killed by either other people who believed they were monsterous animals, or the illness.

Vulnerabilities

Werewolves have several described weaknesses, the most common being an aversion to wolfsbane (a plant that supposedly sprouted from weeds watered by the drool of Cerberus while he was brought out of the Underworld by Heracles). Unlike vampires, werewolves are not harmed by religious artifacts such as crucifixes and holy water.

Various methods have existed for removing the werewolf form. The simplest method was the act of the enchanter (operating either on oneself or on a victim), and another was the removal of the animal belt or skin. To kneel in one spot for a hundred years, to be reproached with being a werewolf, to be struck three blows on the forehead with a knife, or to have at least three drops of blood drawn have also been mentioned as possible cures. Many European folk tales include throwing an iron object over or at the werewolf, to make it reveal its human form, naked in cases from 1859.

Another vulnerability is to use a weapon of pure silver (bullet, knife ect). To stab a werewolf with a silver dagger, or to shoot it with a silver bullet is said to not only kill a werewolf, but to also cause it agony in the time before it dies, rather resembling being slowly burned from the inside.

Becoming a werewolf simply by being bitten by another werewolf as a form of contagion is common in modern horror fiction, but this kind of transmission is rare in legend, along with another form of this being "licked" by a werewolf to turn one's self (in this case the person is continuously a werewolf but has total control over the form, and has no blood lust, but gains increased strength and agility). Also it is hereditary, meaning you can be born a werewolf in women they do not bring their change into view until after they have mated with a male werewolf, but the boys are born into it.



Added Info On Werewolves



Becoming a Werewolf and Metamorphosis Theories Before the ways someone can become a werewolf are examined, it is important to know that there are two metamorphosis theories concerning werewolves. In other words, there are two different theories as to how werewolves turn into their wolf-forms. They have been labeled the "non-material" and "material" metamorphosis theories:
When werewolves change into his or her lupine form, there is one seemingly over-looked aspect: what about the clothes that the werewolves wore before shapeshifting? Since werewolves are more beast-like than human, it would be folly to wear an article of clothing that would give away the werewolves' human identities. Thus, sensible werewolves would remove their clothes, not only to give them something to wear when they return to their human forms but to also prevent a non-werewolf from recognizing them (see below for ways this is accomplished). Dramatic werewolves, on the other hand, would shapeshift while wearing their clothes and rip the fabric into pieces. Clothes that werewolves remove prior to shapeshifting turns into stone at the time that they shapeshift according to lore, and then returns to its normal fabric properties when the owner of the clothes returns to them and regains their former shape (Baring-Gould 7).

Changing Back from Wolf-Form

In The Essential Guide to Werewolf Literature, Brian J. Frost describes several ways that a werewolf may return to his or her human form, and each requires human thought to perform. The first way he suggests is for a werewolf to dive into water, or roll in the grass - specifically, the dew. Both of these methods require water, which is the element that shapeshifting is commonly associated with as water takes on the form of the container in which it is placed into. The second method that Frost suggests is for a werewolf "to kneel in one spot for a hundred years" (Frost 10). This method requires a werewolf to first move to a location that will not be disturbed by any hunters or accidentally stumbled upon. It also requires a werewolf to pick a spot with easy access to food and water within reach, since he or she must be stationary the whole time. A third theory that is presented by the media in movies is that werewolves automatically change back to their form when the time is up - both when the sun rises, and when they are killed. Please view the "How to Kill a Werewolf" page for more information here.

Now, How to Become a Werewolf:

Werewolves have a vast variety of ways to turn into one. Each method of acquiring the gift/curse has its own advantages and disadvantages. I have rated the following methods in the following categories: Accessability (how easy is it to perform this method?), Discoverability (how easy is it for someone to discover the werewolf’s little secret?), Sensibility (is it even possible?) and Overall. The following methods were taken from Brian J. Frost's The Essential Guide to Werewolf Literature, pages seven to eleven.