The Werewolf of Ansbach

It is estimated that over the course of only 300 years, from the 14th to the 17th century, up to 100,000 people were executed in Europe on the charge of being werewolves .
France and Germany especially found themselves under attack by these supernatural creatures, and in both countries the lycanthropy “epidemics” caused a real collective fear.
The werewolf could sometimes be the victim of a curse, but more often he was seen as a worshiper of Satan. Since turning into a wolf was considered the result of magical arts, lycanthropy trials fell into the wider phenomenon of witch-hunt.
Among historical accounts of werewolves, there is one in particular that is absolutely noteworthy.

In 1685 the Principality of Ansbach included the surroundings of the Bavarian town of the same name; here a wolf began attacking livestock. The threat suddenly became more serious when the animal killed several children within a few months.
The idea immediately spread that this was no normal wolf, but rather a werewolf — on whose identity there was little doubt: the detested Michael Leicht, Burgomaster of Ansbach (a figure halfway between a mayor and a ruler), had recently died after subjecting the town to its cruel and fraudulent yoke for many years.

It was rumored that this much-hated public officer had actually managed to escape death by transferring his spirit into the body of a wolf. Some swore they saw him attend his own funeral; a contemporary flyer shows Michael Leicht who, in the form of a wolf wrapped in a white-linen shroud, returns to his old apartment, scaring the new tenants.

Thus hunting the fierce wolf became an imperative not only in order to protect children from further carnage, but to free the city from the spirit of the Burgomaster still haunting those places, and to avenge years of harassment.

The hunters prepared a Wolfsgrube. This “wolf pit” consisted of a hole with stone walls, about three or four meters deep, covered with branches and straw, and it was used to trap wild animals. Pieces of raw meat were placed at the bottom of the well, and often a live bait was used: a sheep, a pig or a goose. The wolf, smelling the prey, would wander around the scrubs until it fell into the trapping pit.

In this case, the bait was a rooster. The wolf fell into the hole and was killed by hunters.
But what happened next is the really interesting part.

The carcass of the animal was paraded through the streets, to show the danger was over. The men had prevailed over the beast.
But since this was no ordinary wolf, a more grotesque spectacle was staged. After skinning the animal, the men severed its muzzle and placed on its head a cardboard mask with Leicht’s features; they dressed it with a wig and a cloak, and hanged the wolf by a gibbet erected on a nearby hill, so that it was clearly visible.

A poem from the time reads:

I, wolf, was a grim beast and devourer of many children
Which I far preferred to fat sheep and steers;
A rooster killed me, a well was my death.
I now hang from the gallows, for the ridicule of all people.
As a spirit and a wolf, I bothered men
How appropriate, now that people say:
“Ah! You damned spirit who entered the wolf,
You now swing from the gallows disguised as a man
This is your fair compensation, the gift you have earned;
This you deserve, a gibbet is your grave.
Take this reward, because you have devoured the sons of men
Like a fierce and ferocious beast, a real child eater. “

The punishment reserved for this demonic beast is subtler than it might seem, because it actually serves a double symbolic purpose.

On the one hand, depriving the wolf of his fur and replacing it with human clothes meant showing Satan himself that his tricks did not work. The townspeople of Ansbach were able to recognize the man concealing under the fur; this was therefore a warning, addressed to the Devil himself — this how your evil servants end up, around here! — and it had a clear apotropaic intent.

On the other hand, there was an undeniable political aspect. This was a “by proxy” execution of the former ruler; the commoners, who had failed to overthrow their oppressor while he was alive, did so post-mortem.
One may wonder: was this a warning to the new burgomaster, so that he would keep in line? Or was the new ruler himself behind this staging? Such a striking public show could be a good way for him to earn his subjects’ trust, a way of distancing himself from the tyranny of his predecessor.
In any case, the political message was clear, even for those who did not believe in werewolves: this act was meant to mark the end of a dark era.

As this episode demonstrates, we would be wrong to see lycanthropy trials as simple and blind mass hysteria, fueled by superstition. Even though they were a product of  fear in times of great epidemics, as well as economic, political and social instability, werewolf trials sometimes involved stratified levels of meaning which were far from being unintentional.
While courts condemned hundreds of people to be burned at the stake, intellectuals debated how it was possible for a man to turn into a wolf. And they were surprisingly quite aware that the problem lied in telling the legend from the truth.

For instance one of the most brilliant treatises on the subject, the Discourse on Lycanthropy (1599) by Jean Beauvoys de Chauvincourt, traces the origins of the werewolf in Greek mythology, spending several pages to discern between which ancient stories had to be considered simple allegories, and which ones could hide a kernel of truth.

But what exactly was this truth? What was going on during a lycanthropy episode? Can we in all rationality, wonders Beauvoys, believe that a man has the magical power of changing his physical form?
And then there was a more delicate question, of theological nature. How could Satan transform what God had created, replacing the Almighty in a sort of “second creation”? Crediting the Devil with such high power was inadmissible, since only God could turn water into wine, Lot’s wife into salt, or Moses’ rod into a snake.

In his treatise Beauvoys devises an extremely ingenious solution, a true marvel of balance to get himself out of the impasse.
Since endorsing the possibility of an actual man-to-wolf transformation would lead him dangerously close to blasphemous or at least heretical positions, he opts for a double demonic illusion.

The first illusion affects the werewolves themselves: Satan, “thanks to his pure and simple subtlety, by penetrating into their bodies and occupying their internal organs, becomes their true owner, and persuades them of what he wants. Troubling their imagination, he makes them believe they are brutal beasts, and infuses them with the same desires and attractions those animals have, up to the point that they begin having frequent carnal unions with those of their kind“. Thus the werewolf is nothing but a man, who has lost his way and got tricked by the devil; his body is not really covered in fur, his nails do not turn into claws nor his teeth into fangs. Everything just happens in his mind (an extraordinary idea, if you think that something close to psychiatry will only appear two centuries later).

Then, by administering ointments, eye drops, creams and powders to these slaves, the Devil is able to create hallucinations even in those who have the misfortune of meeting the werewolf: “such is the smell and the air so infected by this filth that they not only affect his patient, but they are so powerful as to act on the external senses of the audience, taking possession of their eyes; disturbed by this poison, they are persuaded that these transformations are real“.

Therefore on a more superficial level, the werewolf represents the danger of abandoning oneself to bestial instincts, of losing one’s own humanity; it is a moral figure meant to illustrate what happens when man turns away from the divine light, and it signifies a recession to barbarism, the loss of the logos.

But the most frightening and uspetting fact is that a werewolf confuses and overturns the common categories of meaning. According to Beauvoys, as we have seen, its condition is both supernatural (Satan is behind it all) and natural (no actual metamorphosis is taking place). Similarly, Ansbach’s wolf is deprived of its real skin, which is seen as a fake, and it is made to wear a mock human face, recognized as its authentic nature.

The werwewolf’s destabilizing power lies in this dimension of epistemological mystery — the werewolf is like a magic trick, an illusion; it is both true and false.

Neapolitan Ritual Food

by Michelangelo Pascali

Everybody knows Italian cuisine, but few are aware that several traditional dishes hold a symbolic meaning. Guestblogger Michelangelo Pascali uncovers the metaphorical value of some Neapolitan recipes.

Neapolitan culture shows a dense symbology that accompanies the preparation and consumption of certain dishes, mostly for propitiatory purposes, during heartfelt ritual holidays. These very ancient holidays, some of which were later converted to Christian holidays, are linked to the passage of time and to the seasons of life.
The symbolic meaning of ritual food can sometimes refer to the cyclic nature of life, or to some exceptional social circumstances.

One of the most well-known “devotional courses” is certainly the white and crunchy torrone, which is eaten during the festivities for the Dead, between the end of October and the beginning of November. The almonds on the inside represent the bones of the departed which are to be absorbed in an vaguely cannibal perspective (as with Mexican sugar skeletons). The so-called torrone dei morti (“torrone of the Dead”) can also traditionally be squared-shaped, its white paste covered with dark chocolate to mimick the outline of a tavùto (“casket”).

The rhombus-shaped decorations on the pastiera, an Easter cake, together with the wheat forming its base, are meant to evoke the plowed fields and the coming of the mild season, more favorable for life.


The rebirth of springtime, after the “death” of winter, finds another representation in the casatiello, the traditional Easter Monday savory pie, that has to be left to rise for an entire night from dusk till dawn. Its ring-like shape is a reminder of the circular nature of time, as seen by the ancient agricultural, earthbound society (and therefore quite distant, in many ways, from the linear message of Christian religion); the inside cheese and sausages once again represent the dead, buried in the ground. But the real peculiarity, here, is the emerging of some eggs from the pie, protected by a “cross” made of crust: a bizarre element, which would have no reason to be there were it not an allegory of birth — in fact, the eggs are placed that way to suggest a movement that goes “from the underground to the surface“, or “from the Earth to the Sky“.

In the Neapolitan Christmas Eve menu, “mandatory courses are still called ‘devotions’, just like in ancient Greek sacred banquets”, and “the obligation of lean days is turned into its very opposite” (M. Niola, Il sacrificio del capitone, in Repubblica, 15/12/2013).
The traditional Christmas dinner is carried out along the lines of ancient funerary dinners (with the unavoidable presence of dried fruit and seafood), and it also has the function of consuming the leftovers before the arrival of a new year, as for example in the menestra maretata (‘married soup’).

But the main protagonist is the capitone, the huge female eel. This fish has a peculiar reproduction cycle (on the account of its migratory habits) and is symbolically linked to the Ouroboros. The capitone‘s affinity with the snake, an animal associated with the concept of time in many cultures, is coupled with its being a water animal, therefore providing a link to the most vital element.
The capitone is first bred and raised within the family, only to be killed by the family members themselves (in a ritual that even allows for the animal to “escape”, if it manages to do so): an explicit ritual sacrifice carried out inside the community.

While still alive, the capitone is cut into pieces and thrown in boiling oil to be fried, as each segment still frantically writhes and squirms: in this preparation, it is as if the infinite moving cycle was broken apart and then absorbed. The snake as a metaphor of Evil seems to be a more recent symbology, juxtaposed to the ancient one.

Then there are the struffoli, spherical pastries covered in honey — a precious ingredient, so much so that the body of Baby Jesus is said to be a “honey-dripping rock” — candied fruit and diavulilli (multi-colored confetti); we suppose that in their aspect they might symbolize a connection with the stars. These pastries are indeed offered to the guests during Christmas season, an important cosmological moment: Macrobius called the winter solstice “the door of the Gods“, as under the Capricorn it becomes possible for men to communicate with divinities. It is the moment in which many Solar deities were born, like the Persian god Mitra, the Irish demigod Cú Chulainn, or the Greek Apollo — a pre-Christian protector of Naples, whose temple was found where the Cathedral now is. And the Saint patron Januarius, whose blood is collected right inside the Cathedral, is symbolically close to Apollo himself.
Of course the Church established the commemoration of Christ’s birth in the proximity of the solstice, whereas it was first set on January 6:  the Earth reaches its maximum distance from the Sunon the 21st of December, and begins to get closer to it after three days.

The sfogliatella riccia, on the other hand, is an allusion to the shape of the female reproductive organ, the ‘valley of fire’ (this is the translation of its Neapolitan common nickname, which has a Greek etymology). It is said to date back to the time when orgiastic rites were performed in Naples, where they were widespread for over a millennium and a half after the coming of the Christian Era, carried out in several peculiar places such as the caves of the Chiatamone. This pastry was perhaps invented to provide high energetic intake to the orgy participants.

Lastly, an exquistely mundane motivation is behind the pairing of chiacchiere and sanguinaccio.
Chiacchiere look like tongues, or like those strings of paper where, in paintings and bas-relief, the words of the speaking characters were inscribed; and their name literally means “chit-chat”. The sanguinaccio is a sort of chocolate black pudding which was originally prepared with pig’s blood (but not any more).
During the Carnival, the only real profane holiday that is left, the association between these two desserts sounds like a code of silence: it warns and cautions not to contaminate with ordinary logic the subversive charge of this secular rite, which is completely egalitarian (Carnival masks hide our individual identity, making us both unrecognizable and also indistinguishable from each other).
What happens during Carnival must stay confined within the realm of Carnival — on penalty of “tongues being drowned in blood“.

Don’t touch my hair

Every now and then we come across news reports about bullying acts that involve, among other things, the complete shaving of the vexed person.
In these pages we have often drawn attention to the fact that human beings are “symbolic animals”, namely that our mind acts through symbols and frequently – sometimes unconsciously – relies on myths: therefore, why do people consider cutting someone’s hair by force as a disfigurement? Is it only an aesthetic concern, or is there more to it?

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First of all, this kind of violence damages somebody’s appearance, and the hairdo has always been one of the most important ways of expressing personality. Since ancient times, every hairstyle has been assigned more or less explicit meanings.

For example, to wear one’s hair down was normally considered as a sign of mourning or submission. Yet, in different contexts such as ritual ceremonies, to leave one’s hair down was a crucial element of some shamanic dances – the irruption of the sacred that wildly sweeps social conventions and restrictions away.

Consider that women have always regarded their hair as one of their most effective weapons of seduction: the hairdo –to hide or show the hair, to wear it up or down – frequently marked the difference between available or modest women; therefore, some cultures go as far as to forbid married women to show their hair (in Russia, for example, there is a saying that “a girl has fun only as long as she is bareheaded“), or at least oblige her to hide it every time she enters a church (Christian West), in order to inhibit its function as a sexual provocation.

The way people comb their hair reflects their individual psychology, of course, but also the values shared by specific social contexts: fashion, the beliefs widespread in a certain period, precepts of religious institutions or a rebellion against all these things. Hairdos that challenge the dominant taste and knock down barriers have often come with social or artistic rebellions (Scapigliatura, the beat generation, the hippie movement, punk, feminism, LGBT, etc.).

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Therefore at the end of the 1960s – a period marked by strong social tensions – longhaired people were often charged by the police, in most cases for no other reason than their look:

Almost cut my hair, it happened just the other day.
It’s getting’ kinda long, I coulda said it wasn’t in my way.
But I didn’t and I wonder why, I feel like letting my freak flag fly,
Cause I feel like I owe it to someone.

(Crosby, Stills, Nash & Young, Almost Cut My Hair, 1970)

Have you ever changed the colour of your hair, your haircut or hairdo at crucial moments in your life, as if by changing the appearance of your hair, you could also change your inner self? Obviously nowadays hairdos are still strongly connected to personal emotions. But there’s more to it.

Like nails, hair has always been associated with sexual and vital force by the public imagination. Therefore, according to magical thinking a powerful empathy exists between people and their hair. It is a bond that can’t be broken even after the hair are severed from the body: the locks that have been cut or got stuck between the comb’s teeth are precious ingredients for spells and evil eyes, whereas a saint’s hair is normally worshipped as a very miraculous relic. Hair preserves the virtues of its owners and the intimate relationship between human beings and their hair outlive its severance.

Hence the custom, within many families, to keep hair bunches and the first deciduous teeth. The scope of such practices goes beyond the perpetuation of memory – in a sense they attempt to guarantee the survival of the condition of the hair’s owner.

(Chevalier-Gheebrant, Dictionnaire des symboles, 1982).

The hair bunch that a man receives from the woman he loves as a token of love is a recurrent fetish in nineteenth century Romanticism, but it is during the Victorian era that the obsession with hair attains its summit, especially in the field of jewellery and of accessories connected with mourning. Brooches and clasps containing the hair of the deceased, arranged in floral patterns, complicated arrangements to be hanged on walls, bracelets made of exquisitely plaited hair… Victorian mourning jewelry is one of the most moving examples of popular funeral art. At the beginning the female relatives of the deceased used his/her hair to create these mementos to carry with them forever; photography wasn’t always available at that time, and many people couldn’t afford a portrait, so these jewels were the only tangible memory of the deceased.

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Over time, this kind of objects became part of the fashion of the period, especially after the death of Prince Albert in 1861, when queen Victoria and her courtiers dressed in mourning for dozens of years. After the example of the Royals, black turned out to be the most popular colour and mourning jewellery became so widespread that it began to contain hair belonging to other people as well as to the deceased. In the second half of the nineteenth century, 50 tons of human hair were imported by English jewellers to their country every year. In order to establish a connection between the jewel and the deceased, the name or its initials started to be carved on the object.

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All this brings us back to the idea that hair is connected to the essence of its owner’s life, and holds at least a spark of his/her personality.

Let’s go back to the victim mentioned at the beginning of this article, whose head was shaven by force.

This is a shocking insult because it is perceived as a metaphorical castration for a male, and as a denial of femininity in the case of a female victim. The hair is associated to certain powers, such as strength and virility – consider Samson, for example – but above all to the concept of identity.

In Vietnam, for example, a peculiar divinatory art was developed, that may be called “trichomancy”, which allows to understand somebody’s destiny or virtues by observing the arrangement of hair follicles on the scalp. And if hair tells many things about individual personality, to the monks that renounce their individuality to follow the ways of the Lord, shaving is not only a sacrifice but a surrender, a renunciation to the subject’s prerogatives and identity itself.

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To cut the hair is not a trivial act.
In the past centuries a thick head of hair was a sign of power and nobleness. So the aristocratic privilege to wear long hair in France was exclusively reserved to Kings and Princes, whereas in China all that wore their hair short – which was considered as a real mutilation – were banned from some public employments. According to American Natives, to scalp the enemy was an ultimate mutilation, the highest expression of contempt. In parallel, within some cultures to cut the hair during the first years of somebody’s life was a taboo because the new-born babies may run the risk to lose their soul. Countless peoples consider a baby’s first haircut as a rite of passage, involving celebrations and propitiatory acts to draw evil spirits away – after part of their vital force has gone together with their hair, babies are actually more exposed to dangers. Within the Native American tribe of the Hopi in Arizona, the haircut is a collective ritual that takes place once a year, during the celebrations of the winter solstice. Elsewhere, the haircut is suspended during wars, or as a consequence of a vow: Egyptians didn’t shave during a journey and recently the
barbudos of Fidel Castro swore not to touch their beards nor hair until Cuba would be freed by dictatorship.

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All this explains why to cut the enemy’s hair by force is regarded as a terrible punishment since antiquity, sometimes even worse than death. People always assign deep meanings to every aspect of reality; even today a mere offence between kids that, all things considered, could be innocuous (the hair will quickly grow back) is usually a shock for the public opinion; maybe because in the haircut people recognize – with the obvious differences – the echoes of cruel rites and practices with an ancestral symbolic significance.

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