The same claim to perfect truthfulness5 in all essential points may be placed to the credit of the following "Roman Populaire," notwithstanding the startling supernatural element on which the story is founded. Erckmann-Chatrian have not thought it right or necessary to depart in this case from their practice of abstaining6 from all prefaces or notes in every edition of their works. Yet perhaps the translator may be forgiven, and even condoned7 with thanks, if he ventures upon an explanation tending to show that the tale of Hugh the Wolf is not entirely8 founded upon superstition9 and the supernatural.
"Let his heart be changed from man's, and let a beast's heart be given unto him!" Such was the sentence pronounced and executed upon him of Babylon whose pride called for abasement10 from the Lord. Dr. Mead11 (Medica Sacra, p. 59) observes that there was known among the ancients a mental disorder12 called lycanthropy, the victims of which fancied themselves wolves, and went about howling and attacking and tearing sheep and young children (Aetius, Lib. Med. vi., Paul Ægineta, iii. 16). So, again, Virgil tells of the daughters of Prætus, who fancied themselves to be cows, and running wildly about the pastures, "implêrunt falsis mugitibus agros."—Ecl. vi. 48. This horrible disease appears happily to have been a rare one, and recoveries from it have taken place, for it is not destructive of the sufferer's life. It has even been thoroughly13 cured after a lapse14 of many years.
Dr. Pusey (Notes on Daniel, p. 425), in a disquisition of great fulness upon the disease of Nebuchadnezzar, refers to a communication which he received from Dr. Browne, a Commissioner15 of the Board of Lunacy for Scotland, in which he says, "My opinion is that in all mental powers or conditions the idea of personal identity is but rarely enfeebled, and that it is never extinguished. The ego17 and non-ego may be confused; the ego, however, continues to preserve the personality. All the angels, devils, dukes, lords, kings, "gods many" that I have had under my care remained what they were before they became angels, dukes, etc., in a sense, and even nominally18. I have seen a man declaring himself the Saviour19 or St. Paul sign himself James Thomson, and attend worship as regularly as if the notion of divinity had never entered into his head."
Esquirol, a very trustworthy writer, has a description of an extraordinary outbreak of lycanthropy in France (in the Jura, at Dole20, and other places in Eastern France) in the 16th century.
"This terrible affliction began to manifest itself in France in the 15th century, and the name of 'loups-garous' has been given to the sufferers. These unhappy beings fly from the society of mankind and live in the woods, the cemeteries21, or old ruins, prowling about the open country only by night, howling as they go. They let their beard and nails grow, and then seeing themselves armed with claws and covered with shaggy hair, they become confirmed in the belief that they are wolves. Impelled22 by ferocity or want, they throw themselves upon young children and tear, kill, and devour23 them." (Esquiról, Des Maladies Mentales, Paris, 1838, vol i., p. 521.) Those whom the French called loups-garous were in German termed werewolves.
It may be observed on this that when the nails of the fingers and toes are cut they grow indefinitely; but if they are allowed to grow unchecked they soon curve over the extremities24, form talons25 or claws, and cease to grow—answering to the Scriptural account of the effects of the mental disorder of Nebuchadnezzar.
Of course for every case of real malady26 many were imputed27 or charged upon poor creatures, who were driven to madness by groundless charges of witchcraft28 and sorcery, and being loups-garous in secret. Many innocent people were in the fifteenth and sixteenth centuries burnt at the stake as wolves in human form.
A correspondent has kindly29 supplied the following information:—"When in Oude in India, twenty-six years ago, we heard of several instances of native babies being carried off out of the villages by she-wolves, and placed with their whelps, and brought up wild there; there was one about when we were there, partially30 reclaimed31, but retaining much of the savage32 nature imbibed33 with the wolf's milk, and having been accustomed to go on all-fours—i.e., knees and elbows; but I conclude these were not affected34 with 'Lycanthropy.'"
With a few touches of his magic pencil the Laureate has drawn35 a powerful picture of such a state of things in ancient Britain, of which we can scarcely deny the literal faithfulness. It is not a poetic36 conception; it is historic truth:—
"And ever and anon the wolf would steal
The children and devour; but now and then,
Her own brood lost or dead, lent her fierce teat
To human sucklings; and the children, housed
And mock their foster-mother on four feet,
Till, straightened, they grew up to wolf-like men,
Worse than the wolves."
Coming of Arthur.
The following tale, in which the lycanthropy is far from being altogether a mere39 effort of the imagination, appears to be founded upon the belief in the continued existence of this rare species of madness down to our own day—or near it—for the story seems to belong to the year 1832.
The English reader will not fail to notice the correspondence between the title and the well-known designation of the illustrious head of the noble house of Grosvenor. Whatever connection there may or may not be between that German Hugh Lupus of a thousand years ago and the truly British Hugh Lupus of our day, all the base qualities of his supposed progenitor40 have disappeared in him who is adorned41 with all the qualities which make the English nobility rank as the pride and the flower of our land.
F. A. M.
The Vicaraqe, Broughton-in-Furness.
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1 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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2 adherence | |
n.信奉,依附,坚持,固着 | |
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3 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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4 appreciable | |
adj.明显的,可见的,可估量的,可觉察的 | |
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5 truthfulness | |
n. 符合实际 | |
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6 abstaining | |
戒(尤指酒),戒除( abstain的现在分词 ); 弃权(不投票) | |
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7 condoned | |
v.容忍,宽恕,原谅( condone的过去式和过去分词 ) | |
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8 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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9 superstition | |
n.迷信,迷信行为 | |
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10 abasement | |
n.滥用 | |
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11 mead | |
n.蜂蜜酒 | |
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12 disorder | |
n.紊乱,混乱;骚动,骚乱;疾病,失调 | |
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13 thoroughly | |
adv.完全地,彻底地,十足地 | |
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14 lapse | |
n.过失,流逝,失效,抛弃信仰,间隔;vi.堕落,停止,失效,流逝;vt.使失效 | |
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15 commissioner | |
n.(政府厅、局、处等部门)专员,长官,委员 | |
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16 den | |
n.兽穴;秘密地方;安静的小房间,私室 | |
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17 ego | |
n.自我,自己,自尊 | |
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18 nominally | |
在名义上,表面地; 应名儿 | |
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19 saviour | |
n.拯救者,救星 | |
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20 dole | |
n.救济,(失业)救济金;vt.(out)发放,发给 | |
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21 cemeteries | |
n.(非教堂的)墓地,公墓( cemetery的名词复数 ) | |
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22 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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23 devour | |
v.吞没;贪婪地注视或谛听,贪读;使着迷 | |
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24 extremities | |
n.端点( extremity的名词复数 );尽头;手和足;极窘迫的境地 | |
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25 talons | |
n.(尤指猛禽的)爪( talon的名词复数 );(如爪般的)手指;爪状物;锁簧尖状突出部 | |
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26 malady | |
n.病,疾病(通常做比喻) | |
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27 imputed | |
v.把(错误等)归咎于( impute的过去式和过去分词 ) | |
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28 witchcraft | |
n.魔法,巫术 | |
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29 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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30 partially | |
adv.部分地,从某些方面讲 | |
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31 reclaimed | |
adj.再生的;翻造的;收复的;回收的v.开拓( reclaim的过去式和过去分词 );要求收回;从废料中回收(有用的材料);挽救 | |
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32 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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33 imbibed | |
v.吸收( imbibe的过去式和过去分词 );喝;吸取;吸气 | |
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34 affected | |
adj.不自然的,假装的 | |
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35 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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36 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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37 foul | |
adj.污秽的;邪恶的;v.弄脏;妨害;犯规;n.犯规 | |
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38 growl | |
v.(狗等)嗥叫,(炮等)轰鸣;n.嗥叫,轰鸣 | |
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39 mere | |
adj.纯粹的;仅仅,只不过 | |
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40 progenitor | |
n.祖先,先驱 | |
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41 adorned | |
[计]被修饰的 | |
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