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wolf being wounded and the man who wore its shape found with a similar wound, an idea not sufficiently proved to belong originally to the lower races, but which becomes a familiar feature in European stories of werewolves and witches. In Augustine's time magicians were persuading their dupes that by means of herbs they could turn them to wolves, and the use of salve for this purpose is mentioned at a comparatively modern date.

Old Scandinavian sagas have their werewolf warriors, and shape-changers (hamramr) raging in fits of furious madness. The Danes still know a man who is a werewolf by his eyebrows meeting, and thus resembling a butterfly, the familiar type of the soul, ready to fly off and enter some other body. In the last year of the Swedish war with Russia, the people of Kalmar said the wolves which overran the land were transformed Swedish prisoners. From Herodotus' legend of the Neuri who turned every year for a few days to wolves, we follow the idea on Slavonic ground to where Livonian sorcerers bathe yearly in a river and turn for twelve days to wolves; and widespread Slavonic superstition still declares that the wolves that sometimes in bitter winters dare to attack men, are themselves 'wilkolak, men bewitched into wolf's shape. The modern Greeks instead of the classic λυκάνθρωπος adopt the Slavonic term βρύκολακας (Bulgarian ‘vrkolak '); it is a man who falls into a cataleptic state, while his soul enters a wolf and goes ravening for blood. Modern Germany, especially in the north, still keeps up the stories of wolf-girdles, and in December you must not talk of the wolf' by name, lest the werewolves

Our English word 'werewolf,' that is ‘manwolf' (the 'verevulf' of Cnut's Laws), still reminds us of the old belief in our own country, and if it has had for centuries but little place in English folklore, this has been not so much for lack of superstition, as of wolves. To instance the survival of the idea, transferred to another animal, in the more modern witch-persecution, the following Scotch story may serve. Certain witches at Thurso for a

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long time tormented an honest fellow under the usual form of cats, till one night he put them to flight with his broadsword, and cut off the leg of one less nimble than the rest; taking it up, to his amazement he found it to be a woman's leg, and next morning he discovered the old hag its owner with but one leg left. In France the creature has what is historically the same name as our 'werewolf;' viz. in early forms 'gerulphus,’ ‘garoul,' and now pleonastically ' loup-garou.' The parliament of Franche-Comté made a law in 1573 to expel the werewolves; in 1598 the werewolf of Angers gave evidence of his hands and feet turning to wolf's claws; in 1603, in the case of Jean Grenier, the judge declared lycanthropy to be an insane delusion, not a crime. In 1658, a French satirical description of a magician could still give the following perfect account of the witch-werewolf: 'I teach the witches to take the form of wolves and eat children, and when anyone has cut off one of their legs (which proves to be a man's arm) I forsake them when they are discovered, and leave them in the power of justice. Even in our own day the idea has by no means died out of the French peasant's mind. Not ten years ago in France, Mr. Baring-Gould found it impossible to get a guide after dark across a wild place haunted by a loupgarou, an incident which led him afterwards to write his 'Book of Werewolves,' a monograph of this remarkable combination of myth and madness.

If we judged the myths of early ages by the unaided power of our modern fancy, we might be left unable to account for their immense effect on the life and belief of mankind. But by the study of such evidence as this, it

1 For collections of European evidence, see W. Hertz, 'Der Werwolf;' Baring-Gould, ‘Book of Werewolves ;' Grimm, 'D. M.' p. 1047 ; Dasent, Norse Tales,' Introd. p. cxix. ; Bastian, Mensch.' vol. ii. pp. 32, 566 ; Brand, Pop, Ant.' vol. i. p. 312, vol. iii. p. 32 ; Lecky, ‘Hist. of Rationalism,' vol. i. p. 82. Particular details in Petron. Arbiter, Satir. Ixii. ; Virgil. Eclog. viii. 97 ; Plin. viii. 34 ; Herodot. iv. 105; Mela ii. 1; Augustin. De Civ. Dei, xviii. 17 : Hanusch, 'Slav. Myth. pp. 286, 320 ; Wuttke, 'Deutsche Volksaberglaube,' p. 118.

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becomes possible to realize a usual state of the imagination among ancient and savage peoples, intermediate between the conditions of a healthy prosaic modern citizen and of a raving fanatic or a patient in a fever-ward. A poet of our own day has still much in common with the minds of uncultured tribes in the mythologic stage of thought. The rude man's imaginations may be narrow, crude, and repulsive, while the poet's more conscious fictions may be highly wrought into shapes of fresh artistic beauty, but both share in that sense of the reality of ideas, which fortunately or unfortunately modern education has proved so powerful to destroy. The change of meaning of a single word will tell the history of this transition, ranging from primæval to modern thought. From first to last, the processes of phantasy have been at work; but where the savage could see phantasms, the civilized man has come to amuse himself with fancies.

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CHAPTER IX.

MYTHOLOGY (continued).

Nature-myths, their origin, canon of interpretation, preservation of original

sense and significant names-Nature-myths of upper savage races compared with related forms among barbaric and civilized nations - Heaven and Earth as Universal Parents—Sun and Moon: Eclipse and Sunset, as Hero or Maiden swallowed by Monster ; Rising of Sun from Sea and Descent to Under-World ; Jaws of Night and Death, Symplegades ; Eye of Heaven, Eye of Odin and the Graiæ-Sun and Moon as mythic civi. lizers-Moon, her inconstancy, periodical death and revival-Stars, their generation-Constellations, their place in Mythology and AstronomyWind and Tempest—Thunder-Earthquake.

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From laying down general principles of myth-development, we may now proceed to survey the class of Nature-myths, such especially as seem to have their earliest source and truest meaning among the lower races of mankind.

Science, investigating nature, discusses its facts and announces its laws in technical language which is clear and accurate to trained students, but which falls only as a mystic jargon on the ears of barbarians, or peasants, or children. It is to the comprehension of just these simple unschooled minds that the language of poetic myth is spoken, so far at least as it is true poetry, and not its quaint affected imitation. The poet contemplates the same natural world as the man of science, but in his so different craft strives to render difficult thought easy by making it visible and tangible, above all by referring the being and movement of the world to such personal life as his hearers feel within themselves, and thus working out in farstretched fancy the maxim that 'Man is the measure of all things.' Let but the key be recovered to this mythic

dialect, and its complex and shifting terms will translate themselves into reality, and show how far legend, in its sympathetic fictions of war, love, crime, adventure, fate, is only telling the perennial story of the world's daily life. The myths shaped out of those endless analogies between man and nature which are the soul of all poetry, into those half-human stories still so full to us of unfading life and beauty, are the masterpieces of an art belonging rather to the past than to the present. The growth of myth has been checked by science, it is dying of weights and measures, of proportions and specimens—it is not only dying, but half dead, and students are anatomising it. In this world one must do what one can, and if the moderns cannot feel myth as their forefathers did, at least they can analyse it. There is a kind of intellectual frontier within which he must be who will sympathise with myth, while he must be without who will investigate it, and it is our fortune that we live near this frontier-line, and can go in and out. European scholars can still in a measure understand the belief of Greeks or Aztecs or Maoris in their native myths, and at the same time can compare and interpret them without the scruples of men to whom such tales are history, and even sacred history. Moreover, were the whole human race at a uniform level of culture with ourselves, it would be hard to bring our minds to conceive of tribes in the mental state to which the early growth of nature-myth belongs, even as it is now hard to picture to ourselves a condition of mankind lower than any that has been actually found. But the various grades of existing civilization preserve the landmarks of a long course of history, and there survive by millions savages and barbarians whose minds still produce, in rude archaic forms, man's early mythic representations of nature.

Those who read for the first time the dissertations of the modern school of mythologists, and sometimes even those who have been familiar with them for years, are prone to ask, with half-incredulous appreciation of the beauty and

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