The word lycanthropy is sometimes used generically for any transformation of a human into animal form, though the precise term for that is technically "therianthropy". Sometimes, "zoanthropy" is used instead of "therianthropy". The word has also been linked to Lycaon, a king of Arcadia who, according toOvid's Metamorphoses, was turned into a ravenous wolf in retribution for attempting to serve human flesh (his own son) to visiting Zeus in an attempt to disprove the god's divinity.
A more modern use of the word is in reference to a mental illness called lycanthropy in which a patient believes he or she is, or has transformed into, an animal and behaves accordingly. This is sometimes referred to as clinical lycanthropy to distinguish it from its use in legends. Lycanthropy is often confused with transmigration; but the essential feature of the were-animal is that it is the alternative form or the double of a living human being, while the soul-animal is the vehicle, temporary or permanent, of the spirit of a dead human being. Nevertheless, instances in legend of humans reincarnated as wolves are often classed with lycanthropy, as well as these instances being labeled werewolves in local folklore.
There is no line of demarcation, and this makes it probable that lycanthropy is connected with nagualism and the belief in familiar spirits, rather than with metempsychosis, as E. B. Tylorargued, or with totemism, as suggested by J. F. M'Lennan. Thus, these origins for lycanthropy mingle a belief in reincarnation, a belief in the sharing of souls between living humans and beasts and a belief in human ghosts appearing as non-human animals after death. A characteristic of metempsychosis is a blurring of the boundaries between the intangible and the corporeal, so that souls are often conceived of as solid, visible forms that need to eat and can do physical harm. Stories of humans descending from animals are common explanations for tribal and clan origins. Sometimes the animals assumed human forms in order to ensure their descendants retained their human shapes, other times the origin story is of a human marrying a normal animal.
North American indigenous traditions particularly mingle the idea of bear ancestors and ursine shapeshifters, with bears often being able to shed their skins to assume human form, marrying human women in this guise. The offspring may be monsters with combined anatomy, they might be very beautiful children with uncanny strength, or they could be shapeshifters themselves. n North and Central America, and to some extent in West Africa, Australia and other parts of the world, every male acquires at puberty a tutelary spirit (see Demonology); in some Native American tribes the youth kills the animal of which he dreams in his initiation fast; its claw, skin or feathers are put into a little bag and become his "medicine" and must be carefully retained, for a "medicine" once lost can never be replaced. In West Africa this relation is said to be entered into by means of the blood bond, and it is so close that the death of the animal causes the man to die and vice versa. Elsewhere the possession of a tutelary spirit in animal form is the privilege of the magician. In Alaska the candidate for magical powers has to leave the abodes of men; the chief of the gods sends an otter to meet him, which he kills by saying "O" four times; he then cuts out its tongue and thereby secures the powers which he seeks.
The Malays believe that the office of pawang (priest) is only hereditary if the soul of the dead priest, in the form of a tiger, passes into the body of his son. While the familiar is often regarded as the alternative form of the magician, the nagual or bush-soul is commonly regarded as wholly distinct from the human being. Transitional beliefs, however, are found, especially in Africa, in which the power of transformation is attributed to the whole of the population of certain areas. The people of Banana are said to change themselves by magical means, composed of human embryos and other ingredients, but in their leopard form they may do no harm to mankind under pain of retaining forever the beast shape. In other cases the change is supposed to be made for the purposes of evil magic and human victims are not prohibited.
A further link is supplied by the Zulu belief that the magician's familiar is really a transformed human being; when he finds a dead body on which he can work his spells without fear of discovery, the wizard breathes a sort of life into it, which enables it to move and speak, it being thought that some dead wizard has taken possession of it. He then burns a hole in the head and through the aperture extracts the tongue. Further spells have the effect of changing the revivified body into the form of some animal, hyena, owl or wild cat, the latter being most in favour. This creature then becomes the wizard's servant and obeys him in all things; its chief use is, however, to inflict sickness and death upon persons who are disliked by its master.
In Melanesia there is a belief in the tamaniu or atai which is an animal counterpart to a person. It can be an eel, a shark, a lizard, or some other creature. This creature is corporeal, can understand human speech, and shares the same soul as its master, leading to legends which have many characteristics typical of shapeshifter tales, such as any death or injury affecting both forms at once.
So in the NUTSHELL. I ARE LYCANS!!
Source: http://en.wikipedia.org/wiki/Lycanthropy
For the Brotherhood
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