Monday, November 30, 2020

Happy Birthday: November 30, 2020

 



Ridley Scott, 83

Mandy Patinkin, 68

Billy Idol, 65

Ben Stiller, 55

Elisha Cuthbert, 38

Kaley Cucuo, 35

Chrissy Teigen, 35

Jimmy Bowen, 83

Terrence Malick, 77

Roger Glover, 75

Shuggie Otis, 67

Jeannie Kendall, 66

John Ashton, 63

Colin Mochrie, 63

Jalil, 57

Steve Aoki, 43

Clay Aiken, 42

Christel Khalil, 33

Rebecca Rittenhouse, 32

Adelaide Clemens, 31

Tyla Harris, 20

Bo Jackson, 58

Jonathon Swift (November 30, 1667-October 19, 1745)

Mark Twain (Samuel Clemens) (November 30, 1835-April 21, 1910)

Winston Churchill (November 30, 1874-January 24, 1965)

Lucy Laud Montgomery (November 30, 1874-April 24, 1942)

Robert Guillaume (November 30, 1927-October 24, 2017)

Sunday, November 29, 2020

The Snedeker Family Haunting

 




In 1986, when the Snedeker family (Allen, Carmen, their three sons, a daughter, and a niece) moved into their simple white duplex home at 208 Meriden Ave. in Southington, Connecticut, they were surprised to find it used to be a funeral home. In the basement, they found mortuary toys like a hoisting apparatus for moving coffins, a medical gurney, blood drains, and even toe tags.


It wasn't long before the Snedekers were seeing all kinds of evil acts like sexual attacks, apparitions, and abrupt violent personality changes in their oldest son who was going through treatments for Hodgkin's lymphoma.


Connecticut demonologists, Ed and Lorraine Warren, who were made famous for their Amityville horror case, investigated the house and made the claim that it was “possessed” after launching a major media campaign.


Despite emerging facts surrounding troubling nature of the oldest son, who supposedly had a drug habit, not to mention suffer from schizophrenia, admitted to the phenomena that went on in the house. The upstairs neighbor survived the incident, the author, Ray Garton, who was hired to write the story for the Warrens and Snedekers, was apparently given conflicting stories from the Snedekers and even more shocking was told to ignore the stories in favor of sensationalizing the story.


The Snedeker family story continued in popularity even after the 2002 documentary released on television. And in 2009, it rose in popularity when the story was released in theaters.


After the Snedekers moved out of the house, no reports of supernatural activity have been reported by any of the subsequent owners.


Source: https://www.atlasobscura.com/places/snedeker-house

Night Marchers of Hawaii

 




In Hawaiian legend, Nightmarchers (huaka'i pō or "Spirit Ranks," 'oi'o) are the deadly ghosts of ancient Hawaiian warriors.


On the nights honoring the Hawaiian gods Kane, Ku, Lono, or on the nights of Kanaloa they are said to come forth from their burial sites, or to rise up from the ocean, and to march in a large group to ancient Hawaiian battles sites or to other sacred places. Legend says the nightmarchers are normal-size warriors, dressed for battle, carrying spears, clubs, and some are beating war drums and blowing tones from conch shells, to announce the advancing of their march. Legend also says they are suspended in the air; their feet do not touch water or ground as they traverse through the night, and they leave no evidence of their visitations.


They march in darkness after sunset, and march as a group continuously until just before sunrise. Anyone living along their path may hear chanting, sounds of blown conch shell tones, and marching noise in the night. Mortals must go inside immediately, lay prone on the floor, and not look up to avoid notice from the Nightmarchers, in fear of harm or even death. Nightmarchers might appear during the day if coming to escort a dying relative to the spirit world.


Ancient Hawaiian beliefs state that any mortal looking upon or being seen in defiance toward the marchers will die violently. Some people maintain that if the mortal lies motionless, face down on the ground, they are showing proper respect, fear and deference to the nightmarchers, and they will be spared. Additionally, mortals can avoid harm or death from nightmarchers by being fortunate to have an ancient ancestor marcher present to recognize them. As they encounter the mortal, they will call out "Na'u!", which means "mine" in Hawaiian. No one in the warrior procession will harm them.


Legend says planting living ti (Cordyline sp.) shrubs around one's home is said to keep away all evil spirits, and will cause the huaka'i pō to avoid the area.


The ceremony and conduct of the march is customized to the tastes of its honored warrior leader. A Hawaiian King or Chief known to be fond of music would be honored with much drumming and chanting. If the King or Chief enjoyed peace and quiet, the march would be as silent as possible. Further, if the King or Chief did not like to walk around much, he would be carried in a sling by warriors.


In ancient Hawaiian lore, the laws declared body parts of a King or Chief to be sacred, and not to be seen by a mortal. The punishment for looking at these parts is always instant death, usually by bolts of intense light and flaming heat originating from several of the warriors eyes aimed toward the violating mortal. The violating mortal is incinerated instantly and the bodily remains dissipate as vapors into the night air.


If a King’s or Chief’s face was not supposed to be observed, the King or Chief would lead the assembled nightmarchers from the front. If his back was not to be looked upon, he would be in the back of the assembled group. However, for some Chiefs, there was no part of them that was forbidden to look at by mortals. These Chiefs would march among their warriors in the group.


There are often Hawaiian gods present in some marches. The torches are said to burn brighter in these marches. The largest torches are carried one at the front, one in the back, with three within the group. The number five is significant in Hawaiian mythology. In the nightmarch with Hawaiian gods present, there are six gods, three male, three female. The Goddess named Hi`iaka-i-ka-poli-o-Pele, (commonly shortened to Hi'iaka), is often within the nightmarch. The composition of nighmarches are extremely varied.


The first thing noticed as a nightmarch approaches are loud war drums in the distance, then you will smell a foul and musky “death-like” odor, and you will hear the tone of a conch shell being blown, for fair warning to mortals to get out of the way, and you will see torches getting brighter and brighter as the nightmarchers get closer.


Barriers placed in the path of nightmarchers will not deter them. Only the presence of ti plants can divert the marchers, according to legend. No matter what you build in their path they march straight through it. And one tip is to never buy a house with the back door lined up with the front door, this usually means that this is one lost path of the Night Marchers


It is said that if one were to experience this the steps are they should get away from the path immediately, lie prone on the ground and by no means look at them. If one blocks their way death is sure to occur. However, it is possible to escape if one is Hawaiian and an ancestor is present as a nightmarcher; they will yell "na'u!" (Mine!) and one's safety is ensured.


The nightmarchers are the vanguard for a sacred King, Chief or Chiefess, who unusually have a high station in Hawaiian life." - Po Kane. Haunted Hawaiian Nights, by Lopaka Kapanui

History of Ghost Adventures

 




Ghost Adventures is an American paranormal documentary and reality television series that premiered on October 17, 2008, on the Travel Channel. An independent film of the same name originally aired on the Sci-Fi Channel on July 25, 2007. The program follows ghost hunters Zak Bagans, Nick Groff, Aaron Goodwin, Billy Tolley, and Jay Wasley as they investigate locations that are reported to be haunted.


Premise


Ghost Adventures began as an independent film, produced in a documentary style. It was filmed in 2004 and produced by 4Reel Productions in 2006. The SciFi Channel premiered 4Reel's Ghost Adventures on July 25, 2007. The documentary centered on the trio's investigation of alleged paranormal activity in and around Virginia City, Nevada, including the Goldfield Hotel in Goldfield, Nevada. The crew returned there during the series' fourth, fifth, and seventh seasons. The series is produced by MY-Tupelo Entertainment (a merger of MY Entertainment and Tupelo-Honey Productions).


Methodology

Zak Bagans, Nick Groff (seasons 1–10), Aaron Goodwin, Billy Tolley, and Jay Wasley investigate reportedly haunted locations, hoping to collect visual or auditory evidence of paranormal activity. Each episode begins with the crew touring the investigation site with its owners or caretakers. These introductions typically include Bagans's voice-overs of the site's history as well as interviews with people who claim to have witnessed paranormal phenomena there. On the basis of these interviews, the crew place X's with black or gray tape at the sites of some serious alleged paranormal activity. They later return to these spots in order to set up static night-vision cameras to try and film it happening.


After completing the walk-through, they discuss their strategy, then are locked in the location overnight, which they believe will prevent "audio contamination" and extraneous shadows. They use a variety of equipment, including digital thermometers, electromagnetic field (EMF) meters, handheld digital video cameras, audio recorders, the Ovilus device, point of view cameras, and infrared night-vision cameras in an effort to capture evidence of ghosts. The members sometimes place objects and shout verbal taunts they believe ghosts might move or respond to.


The video and audio collected during each investigation is analyzed after the investigation, and the whole thing is cut down to fit one hour. The most prominent pieces of evidence found are then presented at the appropriate times they happened during the investigation and each one is explained.


During the series, the crew claims to have captured and experienced various Fortean phenomena, which they say include simultaneous equipment malfunctions such as battery drain, voltage spikes, fluctuations in electromagnetic fields, sudden changes in temperature (such as cold spots), unexplained noises, electronic voice phenomena (EVP), and apparitions.


The crew also claim to have recorded spirit possessions on video. Bagans believes that he was possessed at the Preston School of Industry and at Poveglia Island in Italy. Groff claims that he was overtaken by a "dark energy" at the Moon River Brewing Company. Goodwin claims he was "under the influence of a dark spirit" at Bobby Mackey's Music World and Winchester Mystery House. Goodwin is often left alone in the alleged "hotspots" during lockdowns to see how the spirits will react to Goodwin being alone.


Team members


Zak Bagans (2008–present)

Aaron Goodwin (2008–present)

Billy Tolley (2009–present)

Jay Wasley (2009–present)


Former


Nick Groff (2008–2014)


The following people have appeared as recurring guests in the show as part of the GAC:


Bill Chappell (2010–2014)

Mark and Debby Constantino (2008–2014; until their deaths)


Celebrity guests


Ghost Adventures has involved celebrities who have participated in the investigations or appeared as eyewitnesses:


The Real Hollywood Ghost Hunters (Kane Hodder, R. A. Mihailoff, and Rick McCallum): "Pico House" episode

Brendan Schaub – "Peabody-Whitehead Mansion" episode

Chad Lindberg – "Return to Linda Vista Hospital" episode

Vince Neil – "The Riviera Hotel" episode

Jamie Gold – "The Riviera Hotel" episode

Loretta Lynn – "Loretta Lynn's Plantation House" episode

Brit Morgan – "Glen Tavern Inn" episode

Mimi Page – "Glen Tavern Inn" episode

Post Malone – "The Slaughter House" episode

Ciaran O'Keeffe – "Hellfire Caves" episode

Dean Haglund - “Trans-Allegheny Lunatic Asylum” episode


Series overview


Controversies


In the Halloween special titled Ghost Adventures Live, which was broadcast from the Trans-Allegheny Lunatic Asylum on October 30, 2009, controversy arose when Robert Bess, inventor of the Parabot Containment Chamber (said to attract and empower spirits using energy, giving them form), claims to have had an EMF meter knocked violently out of his hands. However, upon investigation of the video, it was found that he had actually thrown it.[citation needed] In the November 6, 2009, follow-up Ghost Adventures Live: Post Mortem, hosts Bagans and Groff reviewed the video and concluded that they couldn't claim any paranormal explanation for the incident.


Related productions


Spin-offs


Ghost Adventures: Aftershocks


Ghost Adventures: Aftershocks is a series that premiered on Saturday April 26, 2014, on the Travel Channel. There were 13 episodes announced for the first season and second season. Zak Bagans interviews former Ghost Adventures interviewees to find out how their lives have changed since those GAC "lockdowns"/investigations from the past. Any new audio and/or video evidence that wasn't shown before, in previous Ghost Adventures episodes, are also revealed.


Ghost Adventures: Serial Killer Spirits


Ghost Adventures: Screaming Room!


Ghost Adventures: Screaming Room! premiered on January 2, 2020, with Zak, Aaron, Jay and Billy opening up to viewers in their screening room (a.k.a. "screaming room") to watch their favorite episodes.


Ghost Adventures: Quarantine


Ghost Adventures: Quarantine premiered on June 11, 2020. The series aired as a four part miniseries featuring Zak and the crew locked inside his Haunted Museum for 10 days during the 2020 Coronavirus pandemic. The first episode of this miniseries started filming during the start of Nevada state lockdown on March 30. It was titled "Perimeter of Fear" where GAC investigated the Jack Kevorkian van room where women have fainted, the Natalie Wood room and a display of haunted dolls.


Other


Paranormal Challenge


Paranormal Challenge is a competitive paranormal reality show that premiered on June 17, 2011, on the Travel Channel, with one season aired to date. The show is hosted by Zak Bagans, who challenges ghost hunters from around the United States to go head-to-head in a weekly competition to gather paranormal evidence by spending a night in reportedly haunted locations in the United States.


Deadly Possessions


Deadly Possessions (also known as Ghost Adventures: Artifacts) is a series that premiered on April 2, 2016, on the Travel Channel. The series aired one season and features Zak Bagans as he gathers artifacts for his new museum in Las Vegas, Nevada. The show reveals the dark history of the items, as well as associated paranormal claims.


Distribution


International


Ghost Adventures is currently on air at the following countries and channels:

Australia on A&E Australia, Foxtel Go

Canada on Dtour

United Kingdom on Really

Italy on AXN Sci Fi and DMAX

Poland on FOKUS TV

France on Planète+ A&E – CStar

Spain on Mega

Germany on A&E Germany

Netherlands on Spike

Belgium on Spike

Czech Republic on Prima ZOOM

United States on Travel Channel

Philippines on Travel Channel – Sky Cable and Cignal PH

South Africa on Travel Channel – DStv

Thailand on TrueVisions

New Zealand on The Learning Channel


Home media releases


The documentary which the series was based on was released on DVD by Echo Bridge Home Entertainment on October 5, 2010. Seasons 1 and 2 were released on DVD on August 18, 2009.

Happy Birthday: November 29, 2020

 



Diane Ladd, 85

Howie Mandel, 65

Don Cheadle, 56

Gena Lee Nolin, 49

Anna Faris, 44

John Mayall, 87

Chuck Mangione, 80

Jody Miller, 79

Felix Cavaliere, 78

Jeff Fahey, 68

Joel Coen, 66

Cathy Moriarty, 60

Kim Delaney, 59

Tom Sizemore, 59

Andrew McCarthy, 58

Neill Barry, 55

Jonathon Knight, 52

Larry Joe Campbell, 50

Frank Delgado, 50

Paolo Turbay, 50

Crowder, 49

Brian Baumgartner, 48

Julian Ovendun, 45

James Fortune, 43

Lauren German, 42

The Game, 41

Ringo Garza, 39

John Milhiser, 39

Lucas Black, 38

Diego Boneta, 30

Lovie Simone, 22

Christian Doppler (November 29, 1803-March 17, 1853)

Louisa May Alcott (November 29, 1832-March 6, 1888)

C. S. Lewis (November 29, 1898-November 22, 1963)

Garry Shandling (November 29, 1949-March 24, 2016)

U.S. President #3: Thomas Jefferson Parts III & IV on TPKs Stories

 https://anchor.fm/valerie-harvey/episodes/U-S--President-3-Thomas-Jefferson-Part-III-en4a6a

 

 https://anchor.fm/valerie-harvey/episodes/U-S--President-3-Thomas-Jefferson-Part-IV-en4a9u

Saturday, November 28, 2020

History of Frankenstein

 




Frankenstein; or, The Modern Prometheus is an 1818 novel written by English author Mary Shelley (1797–1851) that tells the story of Victor Frankenstein, a young scientist who creates a sapient creature in an unorthodox scientific experiment. Shelley started writing the story when she was 18, and the first edition was published anonymously in London on 1 January 1818, when she was 20. Her name first appeared in the second edition published in Paris in 1821.


Shelley traveled through Europe in 1815 along the river Rhine in Germany, stopping in Gernsheim, 17 kilometers (11 mi) away from Frankenstein Castle, where two centuries before, an alchemist engaged in experiments. She then journeyed to the region of Geneva, Switzerland, where much of the story takes place. The topics of galvanism and occult ideas were themes of conversation among her companions, particularly her lover and future husband Percy B. Shelley. In 1816, Mary, Percy and Lord Byron had a competition to see who could write the best horror story. After thinking for days, Shelley dreamt about a scientist who created life and was horrified by what he had made, inspiring the novel.


Though Frankenstein is infused with elements of the Gothic novel and the Romantic movement, Brian Aldiss has argued that it should be considered the first true science fiction story. In contrast to previous stories with fantastical elements resembling those of later science fiction, Aldiss states the central character "makes a deliberate decision" and "turns to modern experiments in the laboratory" to achieve fantastic results. It has had a considerable influence in literature and popular culture and spawned a complete genre of horror stories, films and plays.


Since the publication of the novel, the name "Frankenstein" has often been used to refer to the monster itself.


Summary


Frankenstein is written in the form of a frame story that starts with Captain Robert Walton writing letters to his sister. It takes place at an unspecified time in the 18th century, as the letters' dates are given as "17—". In the story following the letters by Walton, the readers find that Victor Frankenstein creates a monster that brings tragedy to his life.


Captain Walton's introductory frame narrative


The novel Frankenstein is written in epistolary form, documenting a fictional correspondence between Captain Robert Walton and his sister, Margaret Walton Saville. Walton is a failed writer and captain who sets out to explore the North Pole and expand his scientific knowledge in hopes of achieving fame. During the voyage, the crew spots a dog sled driven by a gigantic figure. A few hours later, the crew rescues a nearly frozen and emaciated man named Victor Frankenstein. Frankenstein has been in pursuit of the gigantic man observed by Walton's crew. Frankenstein starts to recover from his exertion; he sees in Walton the same obsession that has destroyed him and recounts a story of his life's miseries to Walton as a warning. The recounted story serves as the frame for Frankenstein's narrative.

Victor Frankenstein's narrative


Victor begins by telling of his childhood. Born in Naples, Italy, into a wealthy Genevan family, Victor and his brothers, Ernest and William, all three being sons of Alphonse Frankenstein by the former Caroline Beaufort, are encouraged to seek a greater understanding of the world through chemistry. As a young boy, Victor is obsessed with studying theories that focus on simulating natural wonders, though later at university he is informed that such theories are considerably outdated. When Victor is five years old, his parents adopt Elizabeth Lavenza, the orphaned daughter of an expropriated Italian nobleman, with whom Victor later falls in love. During this period, Victor's parents, Alphonse and Caroline, take in yet another orphan, Justine Moritz, who becomes William's nanny.


Weeks before he leaves for the University of Ingolstadt in Germany, his mother dies of scarlet fever; Victor buries himself in his experiments to deal with the grief. At the university, he excels at chemistry and other sciences, soon developing a secret technique to impart life to non-living matter. Eventually, he undertakes the creation of a humanoid, but due to the difficulty in replicating the minute parts of the human body, Victor makes the Creature tall, about 8 feet (2.4 m) in height and proportionally large. Despite Victor's selecting its features as beautiful, upon animation the creature is instead hideous, with watery white eyes and yellow skin that barely conceals the muscles and blood vessels underneath. Repulsed by his work, Victor flees when it awakens. While wandering the streets, he meets his childhood friend, Henry Clerval, and takes Henry back to his apartment, fearful of Henry's reaction if he sees the monster. However, the Creature has escaped.


Victor falls ill from the experience and is nursed back to health by Henry. After a four-month recovery, he receives a letter from his father notifying him of the murder of his brother William. Upon arriving in Geneva, Victor sees the Creature near the crime scene and climbing a mountain, leading him to believe his creation is responsible. Justine Moritz, William's nanny, is convicted of the crime after William's locket, which had contained a miniature portrait of Caroline, is found in her pocket. Victor fears the consequences to himself of clearing Justine's name, and she is hanged.


Ravaged by grief and guilt, Victor retreats into the mountains. The Creature finds him and pleads for Victor to hear his tale.


The Creature's narrative


Intelligent and articulate, the Creature relates his first days of life, living alone in the wilderness and finding that people were afraid of and hated him due to his appearance, which led him to fear and hide from them. While living in an abandoned structure connected to a cottage, he grew fond of the poor family living there, and discreetly collected firewood for them. Secretly living among the family for months, the Creature learned to speak by listening to them and he taught himself to read after discovering a lost satchel of books in the woods. When he saw his reflection in a pool, he realized his physical appearance was hideous, and it terrified him as it terrified normal humans. Nevertheless, he approached the family in hopes of becoming their friend. Initially he was able to befriend the blind father figure of the family, but the rest of them were frightened and they all fled their home, resulting in the Creature leaving, disappointed. He traveled to Victor's family estate using details from Victor's journal, murdered William, and framed Justine.


The Creature demands that Victor create a female companion like himself. He argues that as a living being, he has a right to happiness. The Creature promises that he and his mate will vanish into the South American wilderness, never to reappear, if Victor grants his request. Should Victor refuse his request, the Creature also threatens to kill Victor's remaining friends and loved ones and not stop until he completely ruins him.


Fearing for his family, Victor reluctantly agrees. The Creature says he will watch over Victor's progress.


Victor Frankenstein's narrative resumes


Clerval accompanies him to England, but they separate at Victor's insistence at Perth, Scotland. Victor suspects that the Creature is following him. Working on the female creature on the Orkney Islands, he is plagued by premonitions of disaster, such as the female hating the Creature or becoming more evil than him, but more particularly the two creatures might lead to the breeding of a race that could plague mankind. He tears apart the unfinished female creature after he sees the Creature, who had indeed followed Victor, watching through a window. The Creature later confronts and tries to threaten Victor into working again, but Victor is convinced that the Creature is evil and that its mate would be evil as well, and the pair would threaten all humanity. Victor destroys his work and the Creature threatens him by saying "I will be with you on your wedding night." Victor interprets this as a threat upon his life, believing that the Creature will kill him after he finally becomes happy. Victor sails out to sea to dispose of his instruments, falls asleep in the boat, is unable to return to shore because of changes in the winds, and ends up being blown to the Irish coast. When Victor lands in Ireland, he is soon imprisoned for Clerval's murder, as the Creature had strangled Clerval to death and left the corpse to be found where his creator had arrived, causing the latter to suffer another mental breakdown in prison. After being released, Victor returns home with his father, who has restored to Elizabeth some of her father's fortune.


In Geneva, Victor is about to marry Elizabeth and prepares to fight the Creature to the death, arming himself with pistols and a dagger. The night following their wedding, Victor asks Elizabeth to stay in her room while he looks for "the fiend". While Victor searches the house and grounds, the Creature strangles Elizabeth to death. From the window, Victor sees the Creature, who tauntingly points at Elizabeth's corpse; Victor tries to shoot him, but the Creature escapes. After Victor gets back to Geneva, Victor's father, weakened by age and by the death of his precious Elizabeth, dies a few days later. Seeking revenge, Victor pursues the Creature to the North Pole, but collapses from exhaustion and hypothermia before he can find his quarry.


Captain Walton's conclusion


At the end of Victor's narrative, Captain Walton resumes the telling of the story, closing the frame around Victor's recounting. A few days after the Creature vanished, the ship becomes trapped in pack ice, and several crewmen die in the cold before the rest of Walton's crew insists on returning south once it is freed. Upon hearing and becoming angered by the crew's pleas to their captain, Victor lectures them with a powerful speech: it is hardship, not comfort and easiness, that defines a glorious undertaking such as theirs; he urges them to be men, not cowards. The ship is freed and Walton, owing it to the will of his unchanged men, albeit regretfully, decides to return South. Victor, even though in a very weak condition, states that he will go on by himself. He is adamant that the creature dies.


Victor dies shortly thereafter, telling Walton, with his last words, to seek "happiness in tranquility and avoid ambition". Walton discovers the Creature on his ship, mourning over Victor's body. The Creature tells Walton that Victor's death has not brought him peace; rather, his crimes have left him completely alone. The Creature vows to kill himself so that no others will ever know of his existence. Walton watches as the Creature drifts away on an ice raft that is soon "lost in darkness and distance", never to be seen again.


Characters


Victor Frankenstein – Protagonist and narrator of most of the story. Creates the monster.


The creature (Frankenstein's monster) – The hideous creature created by Victor Frankenstein.


Captain Robert Walton – Captain of the boat which picked up Victor. Brother of Mrs. Margaret Saville, and writer of letters addressed to her.


Mrs. Margaret Saville – Resident of England. Sister of Robert Walton. Addressee of letters written by him.


Beaufort – A Merchant. Caroline Beaufort's father. One of the most intimate friends of Victor's father.


Caroline Beaufort – Beaufort's daughter, Victor's mother.


Ernest – Victor's brother. Seven years younger than Victor.


Henry Clerval – Victor's best friend from childhood. The son of a merchant of Geneva.


Justine Moritz – Daughter of Madame Moritz. Moved in with the Frankenstein family at age of 12, and hanged for the murder of William.


Elizabeth Lavenza – Victor's fiancée and adopted sister, sometimes referred to as his cousin.


William – Victor's youngest brother.


M. Krempe – professor of natural philosophy at university of Ingolstadt. He was an uncouth man, but deeply imbued in the secrets of his science. Influenced Victor.


M. Waldman – A professor, at Ingolstadt. Influenced Victor.


De Lacey – Blind old man descended from a good family in France. Father of Agatha and Felix. His family was observed by the monster, and unbeknownst to them, taught him to speak and read.


Agatha – Daughter of De Lacey.


Felix – Son of De Lacey.


Safie – Daughter of a Turkish Merchant and a Christian Arab. Felix's girlfriend.


Mr. Kirwin – A magistrate.


Daniel Nugent – A witness against Victor in his murder trial.


Author's background


Mary Shelley had a tragic life from the beginning. Shelley's mother, Mary Wollstonecraft, died from infection shortly after giving birth to her. Shelley grew a close attachment to her father having never known her mother. Her father, William Godwin, hired a nurse briefly to care for her and her half sister before he ended up remarrying. Shelley's stepmother did not like the close bond she had with her father, which caused friction and Godwin to then favour his other two daughters and sons.


Her father was a famous author of the time and her education was of great importance, though not formal. Shelley grew up surrounded by her father's friends, writers and persons of political importance, who gathered often at the family home. This inspired her authorship at an early age. Shelley met Percy Bysshe Shelley, who later became her husband, at the age of sixteen while he was visiting her father. Godwin did not agree with the relationship of his daughter to an older, married but separated man, so they fled to France along with her stepsister, Claire Clairmont. Later, Shelley gave birth and lost their first child on 22 February 1815, when she gave birth two months prematurely; the baby died two weeks later. Percy, uncaring about the situation, left with Mary's stepsister Claire for an affair. Over eight years she endured a similar pattern of pregnancy and loss, one hemorrhaging occurring until Percy placed her upon ice to cease the bleeding.


Mary and Percy's trip with Claire to visit Claire's lover Lord Byron, in Geneva during the summer of 1816, began the friendship amongst the two couples in which Byron suggested they have a competition of writing the best ghost story to pass time stuck indoors. Historians suggest an affair occurred too, even that paternity of one Shelley child may have been a Byron.


Mary was eighteen years old when she won the contest with her creation of Frankenstein.


Literary influences


Shelley was heavily influenced by both of her parents' works. Her father was famous for Enquiry Concerning Political Justice and her mother famous for A Vindication of the Rights of Woman. Her father's novels also influenced her writing of Frankenstein. These novels included Things as They Are; or, The Adventures of Caleb Williams, St. Leon, and Fleetwood. All of these books were set in Switzerland, similar to the setting in Frankenstein. Some major themes of social affections and the renewal of life that appear in Shelley's novel stem from these works she had in her possession. Other literary influences that appear in Frankenstein are Pygmalion et Galatée by Mme de Genlis and Ovid with the use of an individual lacking intelligence and those individuals identifying the problems with society. Ovid also inspires the use of Prometheus in Shelley's title.


Percy and Byron's discussion on life and death surrounded many scientific geniuses of the time. They discussed ideas from Erasmus Darwin and the experiments from Luigi Galvani. Mary joined these conversations and the ideas of Darwin and Galvani were both present in her novel. The horrors of not being able to write a story for the contest and her hard life also influenced the themes within Frankenstein. The themes of loss, guilt, and the consequences of defying nature present in the novel all developed from Mary Shelley's own life. The loss of her mother, the relationship with her father, and the death of her first child created the monster and his separation from parental guidance. In a 1965 issue of The Journal of Religion and Health a psychologist proposed that the theme of guilt stemmed from her not feeling good enough for Percy because of the loss of their child.


Composition

Draft of Frankenstein: ("It was on a dreary night of November that I beheld my man completed ...")


How I, then a young girl, came to think of, and to dilate upon, so very hideous an idea?— Mary Shelley


During the rainy summer of 1816, the "Year Without a Summer", the world was locked in a long cold volcanic winter caused by the eruption of Mount Tambora in 1815. Mary Shelley, aged 18, and her lover (and later husband) Percy Bysshe Shelley visited Lord Byron at the Villa Diodati by Lake Geneva in Switzerland. The weather was consistently too cold and dreary that summer to enjoy the outdoor holiday activities they had planned, so the group retired indoors until dawn.


Sitting around a log fire at Byron's villa, the company amused themselves by reading German ghost stories translated into French from the book Fantasmagoriana, then Byron proposed that they "each write a ghost story". Unable to think of a story, young Mary became anxious: "Have you thought of a story? I was asked each morning, and each morning I was forced to reply with a mortifying negative." During one evening in the middle of summer, the discussions turned to the nature of the principle of life. "Perhaps a corpse would be re-animated", Mary noted, "galvanism had given token of such things". It was after midnight before they retired, and unable to sleep, she became possessed by her imagination as she beheld the "grim terrors" of her "waking dream".


I saw the pale student of unhallowed arts kneeling beside the thing he had put together. I saw the hideous phantasm of a man stretched out, and then, on the working of some powerful engine, show signs of life, and stir with an uneasy, half vital motion. Frightful must it be; for supremely frightful would be the effect of any human endeavor to mock the stupendous mechanism of the Creator of the world.


In September 2011, astronomer Donald Olson, after a visit to the Lake Geneva villa the previous year and inspecting data about the motion of the moon and stars, concluded that her "waking dream" took place "between 2 a.m. and 3 a.m." on 16 June 1816, several days after the initial idea by Lord Byron that they each write a ghost story.


She began writing what she assumed would be a short story. With Percy Shelley's encouragement, she expanded the tale into a full-fledged novel. She later described that summer in Switzerland as the moment "when I first stepped out from childhood into life". Shelley wrote the first four chapters in the weeks following the suicide of her half-sister Fanny. This was one of many personal tragedies that impacted Shelley's work. Shelley's first child died in infancy, and when she began composing Frankenstein in 1816, she was likely nursing her second child, who was also dead by the time of Frankenstein's publication.


Byron managed to write just a fragment based on the vampire legends he heard while traveling the Balkans, and from this John Polidori created The Vampyre (1819), the progenitor of the romantic vampire literary genre. Thus two seminal horror tales originated from the conclave.


The group talked about Enlightenment and Counter-Enlightenment ideas as well. Shelley believed the Enlightenment idea that society could progress and grow if political leaders used their powers responsibly; however, she also believed the Romantic ideal that misused power could destroy society.


Shelley wrote much of the book while residing in a lodging house in the center of Bath in 1816.


Shelley's manuscripts for the first three-volume edition in 1818 (written 1816–1817), as well as the fair copy for her publisher, are now housed in the Bodleian Library in Oxford. The Bodleian acquired the papers in 2004, and they belong now to the Abinger Collection. In 2008, the Bodleian published a new edition of Frankenstein, edited by Charles E. Robinson, that contains comparisons of Mary Shelley's original text with Percy Shelley's additions and interventions alongside.


Publication

Mary Shelley by Richard Rothwell (1840–41)


Shelley completed her writing in April/May 1817, and Frankenstein; or, The Modern Prometheus was published on 1 January 1818 by the small London publishing house Lackington, Hughes, Harding, Mavor, & Jones. It was issued anonymously, with a preface written for Mary by Percy Bysshe Shelley and with a dedication to philosopher William Godwin, her father. It was published in an edition of just 500 copies in three volumes, the standard "triple-decker" format for 19th-century first editions.

A variety of different editions


The second (English) edition of Frankenstein was published on 11 August 1823 in two volumes (by G. and W. B. Whittaker) following the success of the stage play Presumption; or, the Fate of Frankenstein by Richard Brinsley Peake. This edition credited Mary Shelley as the book's author on its title page.


On 31 October 1831, the first "popular" edition in one volume appeared, published by Henry Colburn & Richard Bentley. This edition was heavily revised by Mary Shelley, partially to make the story less radical. It included a lengthy new preface by the author, presenting a somewhat embellished version of the genesis of the story. This edition is the one most widely published and read now, although a few editions follow the 1818 text. Some scholars prefer the original version, arguing that it preserves the spirit of Mary Shelley's vision (see Anne K. Mellor's "Choosing a Text of Frankenstein to Teach" in the W. W. Norton Critical edition).


Frankenstein and the Monster


The Creature


Part of Frankenstein's rejection of his creation is the fact that he does not give it a name, which causes a lack of identity. Instead it is referred to by words such as "wretch", "monster", "creature", "demon", "devil", "fiend", and "it". When Frankenstein converses with the creature in Chapter 10, he addresses it as "vile insect", "abhorred monster", "fiend", "wretched devil", and "abhorred devil".


During a telling of Frankenstein, Shelley referred to the creature as "Adam". Shelley was referring to the first man in the Garden of Eden, as in her epigraph:


Did I request thee, Maker, from my clay

To mould Me man? Did I solicit thee

From darkness to promote me?


John Milton, Paradise Lost (X. 743–45)


Although the creature was described in later works as a composite of whole body parts grafted together from cadavers and reanimated by the use of electricity, this description is not consistent with Shelley's work; both the use of electricity and the cobbled-together image of Frankenstein's monster were more the result of James Whale's popular 1931 film adaptation of the story, and other early motion-picture works based upon the creature. In Shelley's original work, Victor Frankenstein discovers a previously unknown but elemental principle of life, and that insight allows him to develop a method to imbue vitality into inanimate matter, though the exact nature of the process is left largely ambiguous. After a great deal of hesitation in exercising this power, Frankenstein spends two years painstakingly constructing the creature's proportionally large body (one anatomical feature at a time, from raw materials supplied by "the dissecting room and the slaughter-house"), which he then brings to life using his unspecified process.


The creature has often been mistakenly called "Frankenstein". In 1908 one author said "It is strange to note how well-nigh universally the term "Frankenstein" is misused, even by intelligent people, as describing some hideous monster". Edith Wharton's The Reef (1916) describes an unruly child as an "infant Frankenstein." David Lindsay's "The Bridal Ornament", published in The Rover, 12 June 1844, mentioned "the maker of poor Frankenstein". After the release of Whale's cinematic Frankenstein, the public at large began speaking of the creature itself as "Frankenstein". This also occurs in Frankenstein films, including Bride of Frankenstein (1935) and several subsequent films, as well as in film titles such as Abbott and Costello Meet Frankenstein. Furthermore, the 1939 film Son of Frankenstein introduced an evil laboratory assistant, Ygor (Bela Lugosi), who never existed in the original narrative.


Origin of Victor Frankenstein's name


Mary Shelley maintained that she derived the name Frankenstein from a dream-vision. This claim has since been disputed and debated by scholars that have suggested alternative sources for Shelley's inspiration. The German name Frankenstein means "stone of the Franks", and is associated with various places in Germany, including Frankenstein Castle (Burg Frankenstein) in Darmstadt, Hesse, and Frankenstein Castle in Frankenstein, a town in the Palatinate. There is also a castle called Frankenstein in Bad Salzungen, Thuringia, and a municipality called Frankenstein in Saxony. Until 1945, Ząbkowice Śląskie, now a city in Lower Silesian Voivodeship, Poland, was mainly populated by Germans and was the site of a scandal involving gravediggers in 1606, which has been suggested as an inspiration to the author. Finally, the name is borne by the aristocratic House of Franckenstein from Franconia.


Radu Florescu argued that Mary and Percy Shelley visited Frankenstein Castle near Darmstadt in 1814, where alchemist Johann Konrad Dippel had experimented with human bodies, and reasoned that Mary suppressed mention of her visit in order to maintain her public claim of originality. A literary essay by A. J. Day supports Florescu's position that Mary Shelley knew of, and visited Frankenstein Castle before writing her debut novel. Day includes details of an alleged description of the Frankenstein castle in Mary Shelley's 'lost' journals, however, according to Jörg Heléne, the 'lost journals', as well as Florescu's claims, cannot be verified.


A possible interpretation of the name Victor is derived from Paradise Lost by John Milton, a great influence on Shelley (a quotation from Paradise Lost is on the opening page of Frankenstein, and Shelley writes that the monster reads it in the novel). Milton frequently refers to God as "the victor" in Paradise Lost, and Shelley refers to Victor as playing God by creating life. In addition, Shelley's portrayal of the monster owes much to the character of Satan in Paradise Lost; and, the monster says in the story, after reading the epic poem, that he empathizes with Satan's role.


Parallels between Victor Frankenstein and Mary's husband Percy Shelley have also been drawn. There are many similarities from his usage of Victor as a pen name in the collection of poetry he wrote with his sister Elizabeth, Original Poetry by Victor and Cazire, to Percy's days at Eton where he had "experimented with electricity and magnetism as well as with gunpowder and numerous chemical reactions", and whose rooms at Oxford were filled with scientific equipment.


Percy Shelley was also the first-born son of a wealthy country squire with strong political connections and a descendant of Sir Bysshe Shelley, 1st Baronet of Castle Goring, and Richard Fitzalan, 10th Earl of Arundel. While Victor's family is one of the most distinguished of that republic and his ancestors were counselors and syndics. Percy had a sister named Elizabeth; Victor had an adopted sister named Elizabeth.


Modern Prometheus


The Modern Prometheus is the novel's subtitle (though modern editions now drop it, only mentioning it in introduction). Prometheus, in versions of Greek mythology, was the Titan who created mankind in the image of the gods that could have a spirit breathed into it at the behest of Zeus. Prometheus then taught man to hunt, but after he tricked Zeus into accepting "poor-quality offerings" from humans, Zeus kept fire from mankind. Prometheus took back the fire from Zeus to give to man. When Zeus discovered this, he sentenced Prometheus to be eternally punished by fixing him to a rock of Caucasus, where each day an eagle pecked out his liver, only for the liver to regrow the next day because of his immortality as a god.


As a Pythagorean, or believer in An Essay on Abstinence from Animal Food, as a Moral Duty by Joseph Ritson, Mary Shelley saw Prometheus not as a hero but rather as something of a devil, and blamed him for bringing fire to man and thereby seducing the human race to the vice of eating meat.  Percy wrote several essays on what became known as vegetarianism including A Vindication of Natural Diet.


In 1910, Edison Studios released the first motion-picture adaptation of Shelley's story.


The Titan in the Greek mythology of Prometheus parallels Victor Frankenstein. Victor's work by creating man by new means reflects the same innovative work of the Titan in creating humans.


Byron was particularly attached to the play Prometheus Bound by Aeschylus, and Percy Shelley soon wrote his own Prometheus Unbound (1820). The term "Modern Prometheus" was derived from Immanuel Kant who described Benjamin Franklin as the "Prometheus of modern times" in reference to his experiments with electricity.


In the novel, the monster is identified by words such as "creature", "monster", "daemon", "wretch", "abortion", "fiend" and "it", and is also called an "Image". Frankenstein and the monster separately compare themselves with the "fallen" angel, although without naming him. Speaking to Frankenstein, the monster says "I ought to be thy Adam, but I am rather the fallen angel". That angel would be Lucifer (meaning "light-bringer") in Milton's Paradise Lost, which the monster has read; this relates to the disobedience of Prometheus in the book's subtitle.


Shelley's inspirations


Shelley incorporated a number of different themes, the influence of John Milton's Paradise Lost, and Samuel Taylor Coleridge's The Rime of the Ancient Mariner, are clearly evident within the novel. In The Frankenstein of the French Revolution author Julia Douthwaite posits Shelley likely acquired some ideas for Frankenstein's character from Humphry Davy's book Elements of Chemical Philosophy, in which he had written that "science has ... bestowed upon man powers which may be called creative; which have enabled him to change and modify the beings around him ...". References to the French Revolution run through the novel; a possible source may lie in François-Félix Nogaret [fr]'s Le Miroir des événemens actuels, ou la Belle au plus offrant (1790): a political parable about scientific progress featuring an inventor named Frankésteïn who creates a life-sized automaton.


Percy Shelley's 1816 poem "Mutability" is quoted, its theme of the role of the subconscious is discussed in prose and the monster quotes a passage from the poem. Percy Shelley's name never appeared as the author of the poem, although the novel credits other quoted poets by name. Samuel Taylor Coleridge's poem "The Rime of the Ancient Mariner" (1798) is associated with the theme of guilt and William Wordsworth's "Tintern Abbey" (1798) with that of innocence.


Many writers and historians have attempted to associate several then popular natural philosophers (now called physical scientists) with Shelley's work on account of several notable similarities. Two of the most noted natural philosophers among Shelley's contemporaries were Giovanni Aldini, who made many public attempts at human reanimation through bio-electric Galvanism in London and Johann Konrad Dippel, who was supposed to have developed chemical means to extend the life span of humans. While Shelley was aware of both these men and their activities, she makes no mention of or reference to them or their experiments in any of her published or released notes.


Reception


Frankenstein has been both well received and disregarded since its anonymous publication in 1818. Critical reviews of that time demonstrate these two views, along with confused speculation as to the identity of the author. Walter Scott, writing in Blackwood's Edinburgh Magazine, congratulated "the author's original genius and happy power of expression", although he is less convinced about the way in which the monster gains knowledge about the world and language. La Belle Assemblée described the novel as "very bold fiction" and the Edinburgh Magazine and Literary Miscellany hoped to see "more productions ... from this author". On the other hand, John Wilson Croker, writing anonymously in the Quarterly Review, although conceding that "the author has powers, both of conception and language", described the book as "a tissue of horrible and disgusting absurdity".


In two other reviews where the author is known as the daughter of William Godwin, the criticism of the novel makes reference to the feminine nature of Mary Shelley. The British Critic attacks the novel's flaws as the fault of the author: "The writer of it is, we understand, a female; this is an aggravation of that which is the prevailing fault of the novel; but if our authoress can forget the gentleness of her sex, it is no reason why we should; and we shall therefore dismiss the novel without further comment". The Literary Panorama and National Register attacks the novel as a "feeble imitation of Mr. Godwin's novels" produced by the "daughter of a celebrated living novelist". Despite the reviews, Frankenstein achieved an almost immediate popular success. It became widely known especially through melodramatic theatrical adaptations—Mary Shelley saw a production of Presumption; or The Fate of Frankenstein, a play by Richard Brinsley Peake, in 1823. A French translation appeared as early as 1821 (Frankenstein: ou le Prométhée Moderne, translated by Jules Saladin).


Critical reception of Frankenstein has been largely positive since the mid-20th century. Major critics such as M. A. Goldberg and Harold Bloom have praised the "aesthetic and moral" relevance of the novel, although there are also critics such as Germaine Greer, who criticized the novel as terrible due to technical and narrative defects (such as it featuring three narrators who speak in the same way). In more recent years the novel has become a popular subject for psychoanalytic and feminist criticism: Lawrence Lipking states: "[E]ven the Lacanian subgroup of psychoanalytic criticism, for instance, has produced at least half a dozen discrete readings of the novel". Frankenstein is one of the most recommended books on Five Books, with literary scholars, psychologists, novelists, and historians citing it as an influential text. The novel today is generally considered to be a landmark work of romantic and Gothic literature, as well as science fiction.


Film director Guillermo del Toro describes Frankenstein as "the quintessential teenage book", adding "You don't belong. You were brought to this world by people that don't care for you and you are thrown into a world of pain and suffering, and tears and hunger. It's an amazing book written by a teenage girl. It's mind-blowing." Professor of philosophy Patricia MacCormack says the creature, brought to life by Victor Frankenstein, addresses the most fundamental human questions: "It's the idea of asking your maker what your purpose is. Why are we here, what can we do?"


On November 5, 2019, the BBC News listed Frankenstein on its list of the 100 most influential novels.


Derivative works


There are numerous novels retelling or continuing the story of Frankenstein and his monster.


Films, plays, and television


Frankenstein (1910).


1823: Richard Brinsley Peake's adaptation, Presumption; or, the Fate of Frankenstein, was seen by Mary Shelley and her father William Godwin at the English Opera House.


1826: Henry M. Milner's adaptation, The Man and The Monster; or The Fate of Frankenstein opened on 3 July at the Royal Coburg Theatre, London.


1887: Frankenstein, or The Vampire's Victim was a musical burlesque written by Richard Henry (a pseudonym of Richard Butler and Henry Chance Newton).


1910: Edison Studios produced the first Frankenstein film, directed by J. Searle Dawley.


1915: Life Without Soul, the second film adaptation of Mary Shelley's novel, was released. No known print of the film has survived.


1920: The Monster of Frankenstein, directed by Eugenio Testa, starring Luciano Albertini and Umberto Guarracino.


1931: Universal Studios' Frankenstein, directed by James Whale, starring Colin Clive, Mae Clarke, John Boles, Edward Van Sloan, Dwight Frye, and Boris Karloff as the Monster.


1935: James Whale directed the sequel to the 1931 film, Bride of Frankenstein, starring Colin Clive as Frankenstein, and Boris Karloff as the Monster once more. This incorporated the novel's plot motif of Frankenstein creating a bride for the Monster omitted from Whale's earlier film. There were two more sequels, prior to the Universal "monster rally" films combining multiple monsters from various movie series or film franchises.


1939: Son of Frankenstein was another Universal monster movie with Boris Karloff as the Creature. Also in the film were Basil Rathbone as the title character and Bela Lugosi as the sinister assistant Ygor. This is Karloff's final appearance as Frankenstein's monster.


1942: The Ghost of Frankenstein featured brain transplanting and a new Monster, played by Lon Chaney Jr. The film also starred Evelyn Ankers and Bela Lugosi as Ygor.


1942–1948: Universal did "monster rally" films featuring Frankenstein's Monster, the Wolf Man and Dracula. Included were Frankenstein Meets the Wolf Man, The House of Frankenstein, House of Dracula and Abbott and Costello Meet Frankenstein. The last three films introduced Glenn Strange as Frankenstein's Monster.


1957–1974: Hammer Films in England did a string of Frankenstein films starring Peter Cushing, including The Curse of Frankenstein, The Revenge of Frankenstein and Frankenstein Must Be Destroyed. Co-starring in these films were Christopher Lee, Hazel Court, Veronica Carlson and Simon Ward. Another Hammer film, The Horror of Frankenstein, starred Ralph Bates as the main character, Baron Victor Frankenstein.


1965: Toho Studios released the film Frankenstein vs. Baragon, followed by the sequel The War of the Gargantuas in 1966.


1968: An episode of Mystery and Imagination, a British television anthology series of classic horror, adapted Frankenstein, starring Ian Holm in dual roles as both Victor Frankenstein and his creation, named in the credits as "the Being."


1972: A comedic stage adaptation, Frankenstein's Monster, was written by Sally Netzel and produced by the Dallas Theater Center.


1973: The two-part TV film Frankenstein: The True Story appeared on NBC. The movie starred Leonard Whiting, Michael Sarrazin, James Mason, and Jane Seymour.


1981: A Broadway adaptation by Victor Gialanella played for one performance (after 29 previews) and was considered the most expensive flop ever produced to that date.


1984: The flop Broadway production yielded a TV film starring Robert Powell, Carrie Fisher, David Warner, and John Gielgud.


1992: Frankenstein became a Turner Network Television film directed by David Wickes, starring Patrick Bergin and Randy Quaid. John Mills played the blind man.


1994: Mary Shelley's Frankenstein appeared in theaters, directed by and starring Kenneth Branagh, with Robert De Niro and Helena Bonham Carter. Its all-star cast also included John Cleese, Ian Holm, and Tom Hulce.


2004: Frankenstein, a two-episode miniseries starring Alec Newman, with Luke Goss and Donald Sutherland.


2006: Frankenstein - A New Musical, composed by Mark Baron, book by Jeffrey Jackson, and based on an adaptation by Gary P. Cohen.


2007: Frankenstein, an award-winning musical adaptation by Jonathan Christenson with set, lighting, and costume design by Bretta Gerecke for Catalyst Theatre in Edmonton, Alberta.


2011: In March, BBC3 broadcast Colin Teague's live production from Kirkstall Abbey, Leeds, billed as Frankenstein's Wedding, Live in Leeds. About the same time, the National Theatre, London presented a stage version of Frankenstein, which ran until 2 May 2011. The play was written by Nick Dear and directed by Danny Boyle. Jonny Lee Miller and Benedict Cumberbatch alternated the roles of Frankenstein and the Creature. The National Theatre broadcast live performances of the play worldwide on 17 March.


2012: An interactive ebook app created by Inkle and Profile Books that retells the story with added interactive elements.


2014: Penny Dreadful is a horror TV series that airs on Showtime, that features Victor Frankenstein as well as his Creature.


2015: Frankenstein, a modern-day adaptation written and directed by Bernard Rose.


2015: Victor Frankenstein is an American film directed by Paul McGuigan.


2016: Frankenstein, a full-length ballet production by Liam Scarlett. Some performances were also live simulcasts worldwide.


Loose adaptations


1967: I'm Sorry the Bridge Is Out, You'll Have to Spend the Night and its sequel Frankenstein Unbound (Another Monster Musical) are a pair of musical comedies written by Bobby Pickett and Sheldon Allman. The casts of both feature several classic horror characters including Dr. Frankenstein and his monster.


1971: Lady Frankenstein is an Italian horror film directed by Mel Welles and written by Edward di Lorenzo. The story begins when Dr. Frankenstein is killed by the monster he created; his daughter and his lab assistant Marshall then continue with his experiments.


1973: The Rocky Horror Show, is a British horror comedy stage musical written by Richard O'Brian in which Dr. Frank N. Furter has created a creature (Rocky), to satisfy his (pro)creative drives. The plot elements are similar to I'm Sorry the Bridge Is Out, You'll Have to Spend the Night.


1973: Flesh for Frankenstein. Usually, Frankenstein is a man whose dedication to science takes him too far, but here his interest is to rule the world by creating a new species that will obey him and do his bidding.


1974: Young Frankenstein. Directed by Mel Brooks, this sequel-spoof has been listed as one of the best movie comedies of any comedy genre ever made, even prompting an American film preservation program to include it on its listings. It reuses many props from James Whale's 1931 Frankenstein and is shot in black-and-white with 1930s-style credits. Gene Wilder portrayed the descendant of Dr. Frankenstein (who insists on pronouncing it "Fronkonschteen"), with Peter Boyle as the Monster.


1975: The Rocky Horror Picture Show is the 1975 film adaptation of the British rock stage musical, The Rocky Horror Show (1973), written by Richard O'Brien.


1984: Frankenweenie is a parody short film directed by Tim Burton, starring Barrett Oliver, Shelley Duvall and Daniel Stern.

1985: The Bride starring Sting as Baron Charles Frankenstein and Jennifer Beals as Eva, a woman he creates in the same fashion as his infamous Monster.


1986: Gothic, directed by Ken Russell, is the story of the night that Mary Shelley gave birth to Frankenstein. Starring Gabriel Byrne, Julian Sands, Natasha Richardson.


1988: Frankenstein (フランケンシュタイン) is a manga adaptation of Shelley's novel by Junji Ito.


1989: Frankenstein the Panto. A pantomime script by David Swan, combining elements of Frankenstein, Dracula, and traditional British pantomime.


1990: Frankenstein Unbound. Combines a time-travel story with the story of Shelley's novel. Scientist Joe Buchanan accidentally creates a time-rift which takes him back to the events of the novel. Filmed as a low-budget independent film by Roger Corman in 1990, based on a novel published in 1973 by Brian Aldiss. This novel bears no relation to the 1967 stage musical with the same name listed above.


1991: Khatra is a Hindi movie of Bollywood made by director H. N. Singh loosely based on the story of Frankenstein.


1995: Monster Mash is a film adaptation of I'm Sorry the Bridge Is Out, You'll Have to Spend the Night starring Bobby "Boris" Pickett as Dr. Frankenstein. The film also features Candace Cameron Bure, Anthony Crivello and Mink Stole.


1998: Billy Frankenstein is a very loose adaptation about a boy who moves into a mansion with his family and brings the Frankenstein Monster to life. The film was directed by Fred Olen Ray.


2004: Frankenstein is a made-for-TV film based on Dean Koontz's Frankenstein.


2005: Frankenstein vs. the Creature from Blood Cove, a 90-minute feature film homage of classic monsters and Atomic Age creature features, shot in black and white, and directed by William Winckler. The Frankenstein Monster design and make-up was based on the character descriptions in Mary Wollstonecraft Shelley's novel.


2009: Frankenhood, a feature film comedy where a corpse is brought back to life by a mad scientist to help morgue employees win a street basketball tournament.


2009: The Diary of Anne Frankenstein, a short film from Chillerama.


2011: Frankenstein: Day of the Beast is an independent horror film based loosely on the original book.


2011: Victor Frankenstein appears in the ABC show Once Upon a Time, a fantasy series on ABC that features multiple characters from fairy tales and classic literature trapped in the real world.


2012: Frankenweenie, Tim Burton's feature film remake of his 1984 short film of the same name.


2012: In the Adventure Time episode "Princess Monster Wife", the Ice King removes body parts from all the princesses that rejected him and creates a jigsaw wife to love him.


2012: A Nightmare on Lime Street, Fred Lawless's comedy play starring David Gest staged at the Royal Court Theatre, Liverpool.


2014: I, Frankenstein is a 2014 fantasy action film. The film stars Aaron Eckhart as Adam Frankenstein and Bill Nighy. The film is based on the graphic novel.


2014: Frankenstein, MD, a web show by Pemberly Digital starring Victoria, a female adaptation of Victor.


2015: The Supernatural season 10 episodes "Book of the Damned", "Dark Dynasty" and "The Prisoner" feature the Styne Family which member Eldon Styne identifies as the descendants of the house of Frankenstein. According to Eldon, Mary Shelley had learned their secrets while on a visit to Castle Frankenstein and wrote a book based on her experiences, forcing the Frankensteins underground as the Stynes. The Stynes, through bio-engineering and surgical enhancements, feature many of the superhuman attributes of the Frankenstein Monster.


2015: The Frankenstein Chronicles is a British television drama series, starring Sean Bean as John Marlott and Anna Maxwell Martin as Mary Shelley.


2016: Second Chance, a TV series known at one point as Frankenstein, was inspired by the classic.


2020: "The Haunting of Villa Diodati", an episode of Doctor Who, is based on the period in 1816 where Shelley was at Villa Diodati, providing an alternative basis, within the Doctor Who universe, of the origin of the Frankenstein monster as a half-converted Cyberman.


Happy Birthday: Novemer 28, 2020

 



Berry Gordy, 91

Randy Newman, 77

Paul Shaffer, 71

Ed Harris, 70

Alfonso Cuaron, 59

Jon Stewart, 58

Mary Elizabeth Winstead, 36

Bruce Channel, 80

S. Epatha Merkerson, 68

Kristine Arnold, 64

Judd Nelson, 61

Matt Cameron, 58

Jane Sibbett, 58

Garcelle Beauvais, 54

Dawn Robinson, 52

Gina Tognoni, 47

apl. de. ap., 46

Malcolm Goodwin, 45

Ryan Kwanten, 44

Aimee Garcia, 42

Chamillionaire, 41

Daniel Henney, 41

Rostam Batmanglij, 37

Tyler Glenn, 31

Trey Songz, 36

Scarlett Pomers, 32

Bryshere Gray, 27

Paul Warfield, 78

William Blake (November 28, 1757-August 12, 1827)

Henry Bacon (November 28, 1866-February 16, 1924)

Anna Nicole Smith (November 28, 1967-February 8, 2007)

Friday, November 27, 2020

History of the Werewolf

 




In folklore, a werewolf (Old English: werwulf, "man-wolf"), or occasionally lycanthrope /ˈlaɪkənˌθroʊp/ (Greek: λυκάνθρωπος lukánthrōpos, "wolf-person"), is a human with the ability to shapeshift into a wolf (or, especially in modern film, a therianthropic hybrid wolflike creature), either purposely or after being placed under a curse or affliction (often a bite or scratch from another werewolf) with the transformations occurring on the night of a full moon. Early sources for belief in this ability or affliction, called lycanthropy /laɪˈkænθrəpi/, are Petronius (27–66) and Gervase of Tilbury (1150–1228).


The werewolf is a widespread concept in European folklore, existing in many variants, which are related by a common development of a Christian interpretation of underlying European folklore developed during the medieval period. From the early modern period, werewolf beliefs also spread to the New World with colonialism. Belief in werewolves developed in parallel to the belief in witches, in the course of the Late Middle Ages and the Early Modern period. Like the witchcraft trials as a whole, the trial of supposed werewolves emerged in what is now Switzerland (especially the Valais and Vaud) in the early 15th century and spread throughout Europe in the 16th, peaking in the 17th and subsiding by the 18th century.


The persecution of werewolves and the associated folklore is an integral part of the "witch-hunt" phenomenon, albeit a marginal one, accusations of lycanthropy being involved in only a small fraction of witchcraft trials. During the early period, accusations of lycanthropy (transformation into a wolf) were mixed with accusations of wolf-riding or wolf-charming. The case of Peter Stumpp (1589) led to a significant peak in both interest in and persecution of supposed werewolves, primarily in French-speaking and German-speaking Europe. The phenomenon persisted longest in Bavaria and Austria, with persecution of wolf-charmers recorded until well after 1650, the final cases taking place in the early 18th century in Carinthia and Styria.


After the end of the witch-trials, the werewolf became of interest in folklore studies and in the emerging Gothic horror genre; werewolf fiction as a genre has pre-modern precedents in medieval romances (e.g. Bisclavret and Guillaume de Palerme) and developed in the 18th century out of the "semi-fictional" chap book tradition. The trappings of horror literature in the 20th century became part of the horror and fantasy genre of modern popular culture.


Names

The word werewolf comes from the Old English word werwulf, a compound of wer "man" and wulf "wolf". The only Old High German testimony is in the form of a given name, Weriuuolf, although an early Middle High German werwolf is found in Burchard of Worms and Berthold of Regensburg. The word or concept does not occur in medieval German poetry or fiction, gaining popularity only from the 15th century. Middle Latin gerulphus Anglo-Norman garwalf, Old Frankish wariwulf. Old Norse had the cognate varúlfur, but because of the high importance of werewolves in Norse mythology, there were alternative terms such as ulfhéðinn ("one in wolf-skin", referring still to the totemistic or cultic adoption of wolf-nature rather than the superstitious belief in actual shapeshifting). In modern Scandinavian also used was kveldulf "evening-wolf", presumably after the name of Kveldulf Bjalfason, a historical berserker of the 9th century who figures in the Icelandic sagas.


The term lycanthropy, referring both to the ability to transform oneself into a wolf and to the act of so doing, comes from Ancient Greek λυκάνθρωπος lukánthropos (from λύκος lúkos "wolf" and ἄνθρωπος, ánthrōpos "human"). The word does occur in ancient Greek sources, but only in Late Antiquity, only rarely, and only in the context of clinical lycanthropy described by Galen, where the patient had the ravenous appetite and other qualities of a wolf; the Greek word attains some currency only in Byzantine Greek, featuring in the 10th-century encyclopedia Suda. Use of the Greek-derived lycanthropy in English occurs in learned writing beginning in the later 16th century (first recorded 1584 in The Discoverie of Witchcraft by Reginald Scot, who argued against the reality of werewolves; "Lycanthropia is a disease, and not a transformation." v. i. 92), at first explicitly for clinical lycanthropy, i.e. the type of insanity where the patient imagines to have transformed into a wolf, and not in reference to supposedly real shapeshifting. Use of lycanthropy for supposed shapeshifting is much later, introduced ca. 1830.


Slavic uses the term vlko-dlak (Polish wilkołak, Czech vlkodlak, Slovak vlkolak, Serbo-Croatian вукодлак - vukodlak, Slovenian volkodlak, Bulgarian върколак/vrkolak, Belarusian ваўкалак/vaukalak, Ukrainian вовкулака/vovkulaka), literally "wolf-skin", paralleling the Old Norse ulfhéðinn. However, the word is not attested in the medieval period. The Slavic term was loaned into modern Greek as Vrykolakas. Baltic has related terms, Lithuanian vilkolakis and vilkatas, Latvian vilkatis and vilkacis. The name vurdalak (вурдалак) for the Slavic vampire ("ghoul, revenant") is a corruption due to Alexander Pushkin, which was later widely spread by A.K. Tolstoy in his novella The Family of the Vourdalak (composed in French, but first published in a Russian translation in 1884).


History


The werewolf folklore found in Europe harks back to a common development during the Middle Ages, arising in the context of Christianization, and the associated interpretation of pre-Christian mythology in Christian terms. Their underlying common origin can be traced back to Proto-Indo-European mythology, where lycanthropy is reconstructed as an aspect of the initiation of the warrior class. This is reflected in Iron Age Europe in the Tierkrieger depictions from the Germanic sphere, among others. The standard comparative overview of this aspect of Indo-European mythology is McCone (1987). Such transformations of "men into wolves" in pagan cult were associated with the devil from the early medieval perspective.


The concept of the werewolf in Western and Northern Europe is strongly influenced by the role of the wolf in Germanic paganism (e.g. the French loup-garou is ultimately a loan from the Germanic term), but there are related traditions in other parts of Europe which were not necessarily influenced by Germanic tradition, especially in Slavic Europe and the Balkans, and possibly in areas bordering the Indo-European sphere (the Caucasus) or where Indo-European cultures have been replaced by military conquest in the medieval era (Hungary, Anatolia).


In his Man into Wolf (1948), Robert Eisler tried to cast the Indo-European tribal names meaning "wolf" or "wolf-men" in terms of "the European transition from fruit gathering to predatory hunting."


Classical antiquity


A few references to men changing into wolves are found in Ancient Greek literature and mythology. Herodotus, in his Histories, wrote that the Neuri, a tribe he places to the north-east of Scythia, were all transformed into wolves once every year for several days, and then changed back to their human shape. This tale was also mentioned by Pomponius Mela.


In the second century BC, the Greek geographer Pausanias related the story of King Lycaon of Arcadia, who was transformed into a wolf because he had sacrificed a child in the altar of Zeus Lycaeus. In the version of the legend told by Ovid in his Metamorphoses, when Zeus visits Lycaon disguised as a common man, Lycaon wants to test if he is really a god. To that end, he kills a Molossian hostage and serve his entrails to Zeus. Disgusted, the god turns Lycaon into a wolf. However, in other accounts of the legend, like that of Apollodorus' Bibliotheca, Zeus blasts him and his sons with thunderbolts as punishment.


Pausanias also relates the story of an Arcadian man called Damarchus of Parrhasia, who was turned into a wolf after tasting the entrails of a human child sacrificed to Zeus Lycaeus. He was restored to human form 10 years later and went on to become an Olympic champion. This tale is also recounted by Pliny the Elder, who calls the man Demaenetus quoting Agriopas. According to Pausanias, this was not a one-off event, but that men have been transformed into wolves during the sacrifices to Zeus Lycaeus since the time of Lycaon. If they abastain of tasting human flesh while being wolves, they would be restored to human form nine years later, but if they do they will remains wolves forever.


Pliny the Elder likewise recounts another tale of lycanthropy. Quoting Euanthes, he mentions that in Arcadia, once a year a man was chosen by lot from the Anthus' clan. The chosen man was escorted to a marsh in the area, where he hung his clothes into an oak tree, swam across the marsh and transformed into a wolf, joining a pack for nine years. If during these nine years he refrained from tasting human flesh, he returned to the same marsh, swam back and recovered his previous human form, with nine years added to his appearance. Ovid also relates stories of men who roamed the woods of Arcadia in the form of wolves.


Virgil, in his poetic work Eclogues, wrote of a man called Moeris, who used herbs and poisons picked in his native Pontus to turn himself into a wolf. In prose, the Satyricon, written circa 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. He describes the incident as follows, "When I look for my buddy I see he'd stripped and piled his clothes by the roadside... He pees in a circle round his clothes and then, just like that, turns into a wolf!... after he turned into a wolf he started howling and then ran off into the woods."


Early christian authors also mentioned werewolves. In The City of God, Augustine of Hippo gives an account similar to that found in Pliny the Elder. Augustine explains that "It is very generally believed that by certain witches spells men may be turned into wolves..." Physical metamorphosis was also mentioned in the Capitulatum Episcopi, attributed to the Council of Ancyra in the 4th century, which became the Church's doctrinal text in relation to magic, witches, and transformations such as those of werewolves. The Capitulatum Episcopi states that "Whoever believes that anything can be...transformed into another species or likeness, except by God Himself...is beyond doubt an infidel.'


In these works of Roman writers, werewolves often receive the name versipellis ("turnskin"). Augustine instead uses the phrase "in lupum fuisse mutatum" (changed into the form of a wolf) to describe the physical metamorphosis of werewolves, which is similar to phrases used in the medieval period.


Middle Ages


There is evidence of widespread belief in werewolves in medieval Europe. This evidence spans much of the Continent, as well as the British Isles. Werewolves were mentioned in Medieval law codes, such as that of King Cnut, whose Ecclesiastical Ordinances inform us that the codes aim to ensure that “…the madly audacious werewolf do not too widely devastate, nor bite too many of the spiritual flock.’ Liutprand of Cremona reports a rumor that Bajan, son of Simeon I of Bulgaria, could use magic to turn himself into a wolf. The works of Augustine of Hippo had a large influence on the development of Western Christianity, and were widely read by churchmen of the medieval period; and these churchmen occasionally discussed werewolves in their works. Famous examples include Gerald of Wales's Werewolves of Ossory, found in his Topographica Hibernica, and in Gervase of Tilbury's Otia Imperiala, both written for royal audiences.


Gervase reveals to the reader that belief in such transformations (he also mentions women turning into cats and into snakes) was widespread across Europe; he uses the phrase "que ita dinoscuntur" when discussing these metamorphoses, which translates to "it is known". Gervase, who was writing in Germany, also tells the reader that the transformation of men into wolves cannot be easily dismissed, for "...in England we have often seen men change into wolves" ("Vidimus enim frequenter in Anglia per lunationes homines in lupos mutari…"). Further evidence of the widespread belief in werewolves and other human-animal transformations can be seen in theological attacks made against such beliefs; Conrad of Hirsau, writing in the 11th century, forbids the reading of stories in which a person's reason is obscured following such a transformation. Conrad specifically refers to the tales of Ovid in his tract. Pseudo-Augustine, writing in the 12th century, follows Augustine of Hippo's argument that no physical transformation can be made by any but God, stating that "...the body corporeally [cannot], be changed into the material limbs of any animal.'


Marie de France's poem Bisclavret (c. 1200) is another example, in which the eponymous nobleman Bisclavret, for reasons not described, 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 behavior at court was gentle, until his wife and her new husband appeared at court, so much so that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. This lai (a type of Breton sung-poem) follows many themes found within other werewolf tales - the removal of clothing and attempting to refrain from the consumption of human flesh can be found in Pliny the Elder, as well as in the second of Gervase of Tilbury's werewolf stories, about a werewolf by the name of Chaucevaire. Marie also reveals to us the existence of werewolf belief in Breton and Norman France, by telling us the Franco-Norman word for werewolf: garwulf, which, she explains, are common in that part of France, where "...many men turned into werewolves". Gervase also supports this terminology when he tells us that the French use the term "gerulfi" to describe what the English call "werewolves". Melion and Biclarel are two anonymous lais that share the theme of a werewolf knight being betrayed by his wife.


The German word werwolf is recorded by Burchard von Worms in the 11th century, and by Bertold of Regensburg in the 13th, but is not recorded in all of medieval German poetry or fiction. While Baring-Gould argues that references to werewolves were also rare in England, presumably because whatever significance the "wolf-men" of Germanic paganism had carried, the associated beliefs and practices had been successfully repressed after Christianization (or if they persisted, they did so outside of the sphere of literacy available to us), we have sources other than those mentioned above. Such examples of werewolves in Ireland and the British Isles can be found in the work of the 9th century Welsh monk Nennius; female werewolves appear in the Irish work Tales of the Elders, from the 12th century; and Welsh werewolves in the 12th-13th century Mabinogion.


In 1539, Martin Luther used the form beerwolf to describe a hypothetical ruler worse than a tyrant who must be resisted.


The Germanic pagan traditions associated with wolf-men persisted longest in the Scandinavian Viking Age. Harald I of Norway is known to have had a body of Úlfhednar (wolf-coated [men]), which are mentioned in the Vatnsdœla saga, Haraldskvæði, and the Völsunga saga, and resemble some werewolf legends. The Úlfhednar were fighters similar to the berserkers, though they dressed in wolf hides rather than those of bears and were 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. Úlfhednar and berserkers are closely associated with the Norse god Odin.


The Scandinavian traditions of this period may have spread to Kievan Rus', giving rise to the Slavic "werewolf" tales. The 11th-century Belarusian Prince Vseslav of Polotsk was considered to have been a werewolf, capable of moving at superhuman 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.


The situation as described during the medieval period gives rise to the dual form of werewolf folklore in Early Modern Europe. On one hand the "Germanic" werewolf, which becomes associated with the witchcraft panic from around 1400, and on the other hand the "Slavic" werewolf or vlkolak, which becomes associated with the concept of the revenant or "vampire". The "eastern" werewolf-vampire is found in the folklore of Central and Eastern Europe, including Hungary, Romania and the Balkans, while the "western" werewolf-sorcerer is found in France, German-speaking Europe and in the Baltic.


Early modern history


There were numerous reports of werewolf attacks – and consequent court trials – in 16th-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 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.


Werewolvery was a common accusation in witch trials throughout their history, and it featured even in the Valais witch trials, one of the earliest such trials altogether, in the first half of the 15th century. Likewise, in the Vaud, child-eating werewolves were reported as early as 1448. A peak of attention to lycanthropy came in the late 16th to early 17th century, as part of the European witch-hunts. A number of treatises on werewolves were written in France during 1595 and 1615. Werewolves were sighted in 1598 in Anjou, and a teenage werewolf was sentenced to life imprisonment in Bordeaux in 1603. Henry Boguet wrote a lengthy chapter about werewolves in 1602. In the Vaud, werewolves were convicted in 1602 and in 1624. A treatise by a Vaud pastor in 1653, however, argued that lycanthropy was purely an illusion. After this, the only further record from the Vaud dates to 1670: it is that of a boy who claimed he and his mother could change themselves into wolves, which was, however, not taken seriously. At the beginning of the 17th century witchcraft was prosecuted by James I of England, who regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic". After 1650, belief in Lycanthropy had mostly disappeared from French-speaking Europe, as evidenced in Diderot's Encyclopedia, which attributed reports of lycanthropy to a "disorder of the brain,” although there were continuing reports of extraordinary wolflike beasts (but not werewolves). One such report concerned the Beast of Gévaudan which terrorized the general area of the former province of Gévaudan, now called Lozère, in south-central France; from the years 1764 to 1767, it killed upwards of 80 men, women, and children. The only part of Europe which showed vigorous interest in werewolves after 1650 was the Holy Roman Empire. At least nine works on lycanthropy were printed in Germany between 1649 and 1679. In the Austrian and Bavarian Alps, belief in werewolves persisted well into the 18th century.


Until the 20th century, wolf attacks on humans were an occasional, but still widespread feature of life in Europe. Some scholars have suggested that it was inevitable that wolves, being the most feared predators in Europe, were projected into the folklore of evil shapeshifters. This is said to be corroborated by the fact that areas devoid of wolves typically use different kinds of predator to fill the niche; werehyenas in Africa, weretigers in India, as well as werepumas ("runa uturuncu") and werejaguars ("yaguaraté-abá" or "tigre-capiango") in southern South America.


An idea is explored in Sabine Baring-Gould's work The Book of Werewolves is that werewolf legends may have been used to explain serial killings. Perhaps the most infamous example is the case of Peter Stumpp (executed in 1589), the German farmer, and alleged serial killer and cannibal, also known as the Werewolf of Bedburg.


Asian cultures


In Asian Cultures, the "were" equivalent is a weretiger or wereleopard.


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 Wolfman). 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.


Lycanthropy as a medical condition


Some modern researchers have tried to explain the reports of werewolf behavior with recognized medical conditions. Dr Lee Illis of Guy's Hospital in London wrote a paper in 1963 entitled On Porphyria and the Aetiology of Werewolves, in which he argues that historical accounts on werewolves could have in fact been referring to victims of congenital porphyria, stating how the symptoms of photosensitivity, reddish teeth and psychosis could have been grounds for accusing a sufferer of being a werewolf. This is however argued against by Woodward, who points out how mythological werewolves were almost invariably portrayed as resembling true wolves, and that their human forms were rarely physically conspicuous as porphyria victims. Others have pointed out the possibility of historical werewolves having been sufferers of hypertrichosis, a hereditary condition manifesting itself in excessive hair growth. However, Woodward dismissed the possibility, as the rarity of the disease ruled it out from happening on a large scale, as werewolf cases were in medieval Europe. People suffering from Down syndrome have been suggested by some scholars to have been possible originators of werewolf myths. Woodward suggested rabies as the origin of werewolf beliefs, claiming remarkable similarities between the symptoms of that disease and some of the legends. Woodward focused on the idea that being bitten by a werewolf could result in the victim turning into one, which suggested the idea of a transmittable disease like rabies. However, the idea that lycanthropy could be transmitted in this way is not part of the original myths and legends and only appears in relatively recent beliefs. Lycanthropy can also be met with as the main content of a delusion, for example, the case of a woman has been reported who during episodes of acute psychosis complained of becoming four different species of animals.


Folk beliefs


Characteristics


The beliefs classed together under lycanthropy are far from uniform, and the term is somewhat capriciously applied. The transformation may be temporary or permanent; the were-animal may be the man himself metamorphosed; may be his double whose activity leaves the real man to all appearance unchanged; may be his soul, which goes forth seeking whomever it may devour, leaving its body in a state of trance; or it may be no more than the messenger of the human being, a real animal or a familiar spirit, whose intimate connection with its owner is shown by the fact that any injury to it is believed, by a phenomenon known as repercussion, to cause a corresponding injury to the human being.


Werewolves were said in European folklore to bear tell-tale physical traits even in their human form. These included the meeting of both eyebrows at the bridge of the nose, curved fingernails, low-set ears and a swinging stride. One method of identifying a werewolf in its human form was to cut the flesh of the accused, under the pretense that fur would be seen within the wound. A Russian superstition recalls a werewolf can be recognized by bristles under the tongue. The appearance of a werewolf in its animal form varies from culture to culture, though it is most commonly portrayed as being indistinguishable from ordinary wolves save for the fact that it has no tail (a trait thought characteristic of witches in animal form), is often larger, and retains human eyes and a voice. According to some Swedish accounts, the werewolf could be distinguished from a regular wolf by the fact that it would run on three legs, stretching the fourth one backwards to look like a tail. After returning to their human forms, werewolves are usually documented as becoming weak, debilitated and undergoing painful nervous depression. One universally reviled trait in medieval Europe was the werewolf's habit of devouring recently buried corpses, a trait that is documented extensively, particularly in the Annales Medico-psychologiques in the 19th century. Fennoscandian werewolves were usually old women who possessed poison-coated claws and had the ability to paralyze cattle and children with their gaze.


Becoming a werewolf


Various methods for becoming a werewolf have been reported, 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. Drinking rainwater out of the footprint of the animal in question or from certain enchanted streams were also considered effectual modes of accomplishing metamorphosis. The 16th-century Swedish writer 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. In Italy, France and Germany, it was said that a man or woman could turn into a werewolf if he or she, on a certain Wednesday or Friday, slept outside on a summer night with the full moon shining directly on his or her face.


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.


The phenomenon of repercussion, the power of animal metamorphosis, or of sending out a familiar, real or spiritual, as a messenger, and the supernormal powers conferred by association with such a familiar, are also attributed to the magician, male and female, all the world over; and witch superstitions are closely parallel to, if not identical with, lycanthropic beliefs, the occasional involuntary character of lycanthropy being almost the sole distinguishing feature. In another direction the phenomenon of repercussion is asserted to manifest itself in connection with the bush-soul of the West African and the nagual of Central America; but though there is no line of demarcation to be drawn on logical grounds, the assumed power of the magician and the intimate association of the bush-soul or the nagual with a human being are not termed lycanthropy.


The curse of lycanthropy was also considered by some scholars as being a divine punishment. Werewolf literature shows many examples of God or saints allegedly cursing those who invoked their wrath with lycanthropy. Such is the case of Lycaon, who was turned into a wolf by Zeus as punishment for slaughtering one of his own sons and serving his remains to the gods as a dinner. Those who were excommunicated by the Roman Catholic Church were also said to become werewolves.


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; 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 supposedly became 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 an 80-year-old man named Thiess. In 1692, in Jürgensburg, 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 grain from local failed crops 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 idolatry and superstitious belief.


Remedies


Various methods have existed for removing the werewolf form. In antiquity, the Ancient Greeks and Romans believed in the power of exhaustion in curing people of lycanthropy. The victim would be subjected to long periods of physical activity in the hope of being purged of the malady. This practice stemmed from the fact that many alleged werewolves would be left feeling weak and debilitated after committing depredations.


In medieval Europe, traditionally, there are three methods one can use to cure a victim of lycanthropy; medicinally (usually via the use of wolfsbane), surgically, or by exorcism. However, many of the cures advocated by medieval medical practitioners proved fatal to the patients. A Sicilian belief of Arabic origin holds that a werewolf can be cured of its ailment by striking it on the forehead or scalp with a knife. Another belief from the same culture involves the piercing of the werewolf's hands with nails. Sometimes, less extreme methods were used. In the German lowland of Schleswig-Holstein, a werewolf could be cured if one were to simply address it three times by its Christian name, while one Danish belief holds that merely scolding a werewolf will cure it. Conversion to Christianity is also a common method of removing lycanthropy in the medieval period; a devotion to St. Hubert has also been cited as both cure for and protection from lycanthropes.


Connection to revenants


Before the end of the 19th century, the Greeks believed that the corpses of werewolves, if not destroyed, would return to life in the form of wolves or hyenas which prowled battlefields, drinking the blood of dying soldiers. In the same vein, in some rural areas of Germany, Poland and Northern France, it was once believed that people who died in mortal sin came back to life as blood-drinking wolves. These "undead" werewolves would return to their human corpse form at daylight. They were dealt with by decapitation with a spade and exorcism by the parish priest. The head would then be thrown into a stream, where the weight of its sins was thought to weigh it down. Sometimes, the same methods used to dispose of ordinary vampires would be used. The vampire was also linked to the werewolf in East European countries, particularly Bulgaria, Serbia and Slovenia. In Serbia, the werewolf and vampire are known collectively as vulkodlak.


Hungary and Balkans


In Hungarian folklore, the werewolves used to live specially in the region of Transdanubia, and it was thought that the ability to change into a wolf was obtained in the infant age, after the suffering of abuse by the parents or by a curse. At the age of seven the boy or the girl leaves the house, goes hunting by night and can change to a person or wolf whenever he wants. The curse can also be obtained when in the adulthood the person passed three times through an arch made of a Birch with the help of a wild rose's spine.


The werewolves were known to exterminate all kind of farm animals, especially sheep. The transformation usually occurred during the winter solstice, Easter and a full moon. Later in the 17th and 18th century, the trials in Hungary not only were conducted against witches, but against werewolves too, and many records exist creating connections between both kinds. Also the vampires and werewolves are closely related in Hungary, being both feared in the antiquity.


Among the South Slavs, and also among the Kashubs of what is now northern Poland, there was the belief that if a child was born with hair, a birthmark or a caul on their head, they were supposed to possess shapeshifting abilities. Though capable of turning into any animal they wished, it was commonly believed that such people preferred to turn into a wolf.


Serbian vukodlaks traditionally had the habit of congregating annually in the winter months, when they would strip off their wolf skins and hang them from trees. They would then get a hold of another vulkodlak's skin and burn it, releasing from its curse the vukodlak from whom the skin came.


Caucasus


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.


Americas and Caribbean


The Naskapis believed that the caribou afterlife is guarded by giant wolves which kill careless hunters venturing too near. The Navajo people feared witches in wolf's clothing called "Mai-cob".


Woodward thought that these beliefs were due to the Norse colonization of the Americas. When the European colonization of the Americas occurred, the pioneers brought their own werewolf folklore with them and were later influenced by the lore of their neighboring colonies and those of the Natives. Belief in the loup-garou present in Canada, the Upper and Lower Peninsulas of Michigan and upstate New York, originates from French folklore influenced by Native American stories on the Wendigo. In Mexico, there is a belief in a creature called the nahual, which traditionally limits itself to stealing cheese and raping women rather than murder. In Haiti, there is a superstition that werewolf spirits known locally as Jé-rouge (red eyes) can possess the bodies of unwitting persons and nightly transform them into cannibalistic lupine creatures. The Haitian jé-rouges typically try to trick mothers into giving away their children voluntarily by waking them at night and asking their permission to take their child, to which the disoriented mother may either reply yes or no. The Haitian jé-rouges differ from traditional European werewolves by their habit of actively trying to spread their lycanthropic condition to others, much like vampires.


Modern reception


Werewolf fiction


Most modern fiction describes werewolves as vulnerable to silver weapons and highly resistant to other injuries. This feature appears in German folklore of the 19th century. The claim that the Beast of Gévaudan, an 18th-century wolf or wolflike creature, was shot by a silver bullet appears to have been introduced by novelists retelling the story from 1935 onwards and not in earlier versions. English folklore, prior to 1865, showed shapeshifters to be vulnerable to silver. "...till the publican shot a silver button over their heads when they were instantly transformed into two ill-favored old ladies..." c. 1640 the city of Greifswald, Germany was infested by werewolves. "A clever lad suggested that they gather all their silver buttons, goblets, belt buckles, and so forth, and melt them down into bullets for their muskets and pistols. ... this time they slaughtered the creatures and rid Greifswald of the lycanthropes."


The 1897 novel Dracula and the short story "Dracula's Guest", both written by Bram Stoker, drew on earlier mythologies of werewolves and similar legendary demons and "was to voice the anxieties of an age", and the "fears of late Victorian patriarchy". In "Dracula's Guest," a band of military horsemen coming to the aid of the protagonist chase off Dracula, depicted as a great wolf stating the only way to kill it is by a "Sacred Bullet". This is also mentioned in the main novel Dracula as well. Count Dracula stated in the novel that legends of werewolves originated from his Szekely racial bloodline, who himself is also depicted with the ability to shapeshift into a wolf at will during the night but is unable to do so during the day except at noon.


The first feature film to use an anthropomorphic werewolf was Werewolf of London in 1935. The main werewolf of this film is a dapper London scientist who retains some of his style and most of his human features after his transformation, as lead actor Henry Hull was unwilling to spend long hours being made up by makeup artist Jack Pierce. Universal Studios drew on a Balkan tale of a plant associated with lycanthropy as there was no literary work to draw upon, unlike the case with vampires. There is no reference to silver nor other aspects of werewolf lore such as cannibalism.


A more tragic character is Lawrence Talbot, played by Lon Chaney Jr. in 1941's The Wolf Man. With Pierce's makeup more elaborate this time, the movie catapulted the werewolf into public consciousness. Sympathetic portrayals are few but notable, such as the comedic but tortured protagonist David Naughton in An American Werewolf in London, and a less anguished and more confident and charismatic Jack Nicholson in the 1994 film Wolf. Over time, the depiction of werewolves has gone from fully malevolent to even heroic creatures, such as in the Underworld and Twilight series, as well as Blood Lad, Dance in the Vampire Bund, Rosario + Vampire, and various other movies, anime, manga, and comic books.


Other werewolves are decidedly more willful and malevolent, such as those in the novel The Howling and its subsequent sequels and film adaptations. The form a werewolf assumes was generally anthropomorphic in early films such as The Wolf Man and Werewolf of London, but a larger and powerful wolf in many later films.


Werewolves are often depicted as immune to damage caused by ordinary weapons, being vulnerable only to silver objects, such as a silver-tipped cane, bullet or blade; this attribute was first adopted cinematically in The Wolf Man. This negative reaction to silver is sometimes so strong that the mere touch of the metal on a werewolf's skin will cause burns. Current-day werewolf fiction almost exclusively involves lycanthropy being either a hereditary condition or being transmitted like an infectious disease by the bite of another werewolf. In some fiction, the power of the werewolf extends to human form, such as invulnerability to conventional injury due to their healing factor, superhuman speed and strength and falling on their feet from high falls. Also aggressiveness and animalistic urges may be intensified and more difficult to control (hunger, sexual arousal). Usually in these cases the abilities are diminished in human form. In other fiction it can be cured by medicine men or antidotes.


Along with the vulnerability to the silver bullet, the full moon being the cause of the transformation only became part of the depiction of werewolves on a widespread basis in the twentieth century. The first movie to feature the transformative effect of the full moon was Frankenstein Meets the Wolf Man in 1943.


Werewolves are typically envisioned as "working-class" monsters, often being low in socio-economic status, although they can represent a variety of social classes and at times were seen as a way of representing "aristocratic decadence" during 19th century horror literature.


Nazi Germany


Nazi Germany used Werwolf, as the mythical creature's name is spelled in German, in 1942–43 as the codename for one of Hitler's headquarters. In the war's final days, the Nazi "Operation Werwolf" aimed at creating a commando force that would operate behind enemy lines as the Allies advanced through Germany itself.


Two fictional depictions of "Operation Werwolf"—the US television series True Blood and the 2012 novel Wolf Hunter by J. L. Benét—mix the two meanings of "Werwolf" by depicting the 1945 diehard Nazi commandos as being actual werewolves.