It was not until the late Middle Ages that the concept of werewolves began to be taken seriously. Yet, due to the tales' inherently gruesome nature—often stretching far beyond the bounds of ordinary imagination—people were reluctant to delve deeply into the subject or even acknowledge the existence of such phenomena.
This chapter seeks to explore one central question: Why are certain individuals perceived as werewolves?
Naturally, there are unsettling parallels between human beings and predatory animals. Though alarming, it is an undeniable truth: we all harbor a latent drive to destroy life.
Many derive a disturbing sense of satisfaction from witnessing the suffering of other creatures. Consider the scenes of children eagerly watching hunters pursue their prey, or the morbid curiosity that draws some to slaughterhouses to observe butchers slicing open livestock, extracting still-beating hearts amidst a pool of blood. This visceral response, for some, provides a deeply primal gratification.
However, the degree of this inclination varies significantly among individuals. Some are indifferent to the suffering of others; others find a perverse pleasure in observing pain; while still others are driven by an uncontrollable compulsion to inflict suffering themselves.
What is particularly troubling is how widespread this impulse appears, transcending race, religion, ethical values, age, and social status. It manifests in children and adults alike, in both the educated elite and the illiterate masses. The difference lies only in the degree to which this impulse is expressed and the individual's ability to restrain it.
Hunters and fishermen are emblematic examples. When hunters track game or fishermen cast their lines, is it merely for sustenance? In truth, many derive little joy from their catch. Instead, they revel in the act of destruction itself—a deeply ingrained instinct lurking within their psyche. A hunter, for instance, does not empathize with a wounded stag's suffering but instead takes morbid delight in observing its agonized struggle. Children, too, exhibit such tendencies, often catching butterflies only to crush them alive in their grasp.
Parents often recognize this innate cruelty in their offspring, understanding that education is the sole means of suppressing it. For children, extinguishing life is as natural as breathing. Without repeated admonitions against harming animals, their innate propensity for brutality might remain unchecked. Yet even education serves merely as a temporary restraint. Given the right circumstances—or when self-control falters—this instinct can erupt once more.
As previously noted, this primal drive manifests to varying degrees.
Some individuals harbor a passive indifference toward the suffering of others, while others actively derive pleasure from witnessing it, sometimes even resorting to violence or crime to fulfill their desires. Take, for instance, the impoverished boy Dumorolde, who murdered six girls and attempted several other killings. By his own admission, he experienced no satisfaction from these acts; instead, his motives were disturbingly banal, such as envying the victims' fine clothing.
This story is posted elsewhere by the author. Help them out by reading the authentic version.
Others, however, possess a twisted craving for suffering.
Andreas Bicher, for instance, lured young women to his home under the pretense of showing them a magical mirror that would reveal their future lovers. Once inside, he would tie them up, render them unconscious with a blow, and then stab them to death. Initially, he targeted well-dressed women, coveting their garments. Over time, his growing bloodlust drove him to prey upon destitute children. His fascination with dissection knew no bounds; he would carve away his victims’ flesh and extract their organs for his own grotesque amusement.
Beyond these two categories lies the true bloodthirsty maniac. These individuals are innately cruel, driven by an insatiable lust for blood. In modern times, societal consequences compel them to restrain these impulses or channel them into more socially acceptable outlets. However, in the feudal era, where lords wielded unchecked power over their domains, such individuals indulged their desires freely. Ancient Roman emperors, for example, devised ever more creative methods of tormenting their subjects, leaving behind a legacy stained with blood.
Gore recounts numerous stories of such individuals. One such tale involves a Dutch priest who took sadistic pleasure in witnessing death. Obsessed with mass executions, he even kept livestock at home to experiment with various methods of slaughter. His close ties with executioners ensured he was always informed of upcoming hangings, to which he would travel regardless of distance. Watching the slow suffocation of the condemned brought him profound satisfaction.
Some robbers were not content with mere theft but relished tormenting their victims. John Rosbeck, for instance, delighted in the suffering of the travelers he ambushed, particularly women and children. This perverse hobby persisted until the day he was hanged.
Gore also recounted the story of a violinist who, upon interrogation, confessed to murdering 34 people. His sole motive was the thrill it provided, untainted by animosity or greed.
Even royalty was not exempt from such tendencies. King Louis XI of France reportedly orchestrated the execution of 4,000 individuals during his reign. Preferring a voyeuristic vantage point, he often watched from the turrets of his castle. Occasionally, he would have gallows erected within the palace itself, granting him the opportunity to execute prisoners personally.
It is worth noting that cruelty is not exclusive to the coarse or uneducated. Aristocrats and the well-educated have also been known to commit heinous acts. For instance, I once witnessed a noblewoman threading live butterflies onto a fine needle, one by one. Smiling as she completed her macabre task, she confided that she delighted in their desperate fluttering.
Often, people conceal their inherent cruelty, which only surfaces under specific circumstances—a word, a glance, or a fleeting encounter can unleash unimaginable acts of inhumanity.
Michael Vagena recorded a chilling Hungarian tale in which he deliberately concealed the protagonist's name due to their influence.
Elizabeth, eager to please her husband, spent hours each day perfecting her appearance. One day, a servant noticed her mistress’s disheveled hair and attempted to fix it, only to provoke Elizabeth’s wrath. Striking the girl, Elizabeth inadvertently caused her to bleed, splattering blood onto her own face. Upon washing, Elizabeth noticed that the bloodstained areas appeared remarkably radiant. From that day forth, she developed a grotesque ritual: bathing in human blood to preserve her beauty.
To satisfy her demand, Elizabeth enlisted two accomplices who lured young women to her castle, where they were brutally murdered for their blood. Even after her husband’s death, Elizabeth maintained her grisly habit, believing that bathing in blood would preserve her youth and attract new suitors. Victims were imprisoned in her dungeon, beaten until their bodies swelled—believing this made their blood fresher—and subjected to horrific tortures before their deaths.