There is an intriguing side to the study of lycanthropy, a disorder that is entrenched in myth and mythology, about the progeny of those who suffer from this inherited feature. These offspring, born to true lycanthropes, show no outward indication of their extraordinary heritage and appear to be typical human babies. On rare occasions, minor physical deformities that could indicate a lycanthropic lineage could be noticed, like a small extension of the forefingers. The children’s developmental trajectory follows the typical patterns of human growth despite these little deviations; there is no appreciable difference in the pace or developmental milestones.
These youthful werebeasts do not exhibit the transformational power that characterizes lycanthropy until they reach puberty. They undergo their first metamorphosis during this time, which is a crucial biochemical transition that is unpredictable and irreversible. Depending on their genetic makeup, the shape they take on during their initial metamorphosis may be that of a fully formed animal or a humanoid-animal hybrid.
A total absence of volitional control characterizes this first metamorphosis, resulting in unpredictable and involuntary form changes that can persist for several days. It makes sense that the event would be extremely upsetting for the young people impacted, who frequently need their parents’ help to get through this turbulent time of transition.
In order to protect their child from the risks associated with this unstable stage—most notably, the possibility of developing violent lust—parents of lycanthropic children usually keep them apart from the general public. To supervise and support their child during these turbulent early transitions, they seek isolation. Depending on the person’s personality and the parents’ dedication to teaching, this guidance stage has varying durations.
However, not all young lycanthropes gain from parental guidance. The road to self-mastery is difficult for those who are cut off from their lycanthropic parents and are ignorant of their actual nature. Without professional supervision, the process of managing these changes is somewhat lengthy. Some may never fully control their metamorphic powers, and while the frequency of uncontrollably changing into different forms may eventually decrease, the inability to keep their human appearance prevents them from ever fully assimilating into society. These people frequently live lonely lives and pass away young.
It is noted that lycanthropic people do not assume immature animal forms; instead, they display fully developed alternate forms during their initial change. As these people get older, senescence in all of its manifestations shows. Though the animal appears to be aging physically, its talents are still mostly youthful.
The aging process of the humanoid-animal hybrid form is correlated with the evolution of the human form, with both physical and cosmetic qualities indicating the passage of time.
Regarding reproduction, when lycanthropes assume human forms, they behave similarly to humans. The lycanthropic state has no fundamental effect on reproduction. One interesting point to notice is that if the mother is a lycanthrope, her children will also have the same lycanthropic traits. Lycanthropic women suffer a suspension of their transforming triggers in the latter trimester of pregnancy, likely as a precaution against harm to the fetus. However, a more significant postpartum change that frequently results in a state of bloodlust follows this immunity.
In conclusion, the life cycle of werecreatures is a richly narrative and deeply complex subject. The existence of lycanthropes is a profound representation of the various forms of life, from the unpredictable nature of their early transformations to the complexities of aging and reproduction. They are not monsters. Their quest to comprehend and manage their particular ailment is evidence of the resiliency present in all creatures negotiating the periphery of human experience.
Further Reading
Baring-Gould, S. (1865). The Book of Were-Wolves: Being an Account of a Terrible Superstition. London: Smith, Elder & Co.
Sabine Baring-Gould’s The Book of Were-Wolves is one of the most comprehensive early works on lycanthropy, tracing the folklore and legends surrounding werewolves throughout history. This selection is particularly valuable for its detailed accounts and its role as one of the first serious examinations of the topic, making it a classic in the study of lycanthropic mythology.
Otten, C. (Ed.). (1986). A Lycanthropy Reader: Werewolves in Western Culture. Syracuse, NY: Syracuse University Press.
Charlotte Otten’s book provides a curated collection of literary and historical texts that explore the figure of the werewolf in Western culture. The book is included for its diverse perspectives on the subject, ranging from medical treatises to medieval folklore, offering a multifaceted view of lycanthropy’s place in the human imagination.
Steiger, B. (1999). The Werewolf Book: The Encyclopedia of Shape-Shifting Beings. Detroit, MI: Visible Ink Press.
This is an encyclopedic reference that delves into the cultural, historical, and paranormal aspects of shape-shifters and werebeasts. It is recommended for its extensive compilation of werewolf lore, sightings, and pop culture references, providing readers with a broad overview of the phenomenon and its influence on society.
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