Female Shapeshifter

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Female Shapeshifter
From Wikipedia, the free encyclopedia
Ability to physically transform in mythology, folklore and speculative fiction
"Metamorph" redirects here. Not to be confused with The Metamorph , Metamorphism , Metamorpha , or Metamorphosis .
"Shapeshift" redirects here. For the Swiss company, see ShapeShift .
"Shapeshifter" redirects here. For other uses, see Shapeshifter (disambiguation) .
"Transmogrification" redirects here. For other uses, see Transmogrify (disambiguation) .
This section possibly contains original research . Please improve it by verifying the claims made and adding inline citations . Statements consisting only of original research should be removed. ( July 2014 ) ( Learn how and when to remove this template message )


^ Jump up to: a b c Terri Windling , " Married to Magic: Animal Brides and Bridegrooms in Folklore and Fantasy [Usurped!] "

^ Richard M. Dorson, "Foreword", p xxiv, Georgias A. Megas, Folktales of Greece , University of Chicago Press, Chicago and London, 1970

^ Katharine Briggs (1976). "Glamour". An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures . p. 191. ISBN 0-394-73467-X .

^ Jump up to: a b Katharine Briggs (1976). "Shape-shifting". An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures . p. 360. ISBN 0-394-73467-X .

^ Eddie Lenihan and Carolyn Eve Green, Meeting The Other Crowd: The Fairy Stories of Hidden Ireland , p. 80 ISBN 1-58542-206-1

^ Scottish Highlanders and Native Americans: indigenous education in the eighteenth-century Atlantic world Margaret Szasz 2007 University of Oklahoma Press

^ Jump up to: a b Francis James Child, The English and Scottish Popular Ballads , v 1, pp. 336–7, Dover Publications, New York 1965

^ Perabo, L. D. 2017. Shapeshifting in Old Norse-Icelandic Literature, Roda da Fortuna. Revista Eletrônica sobre Antiguidade e Medievo, 6(1): 135–158.

^
Gill, N. S. "Loki – Norse Trickster Loki" . about.com . Retrieved 2010-06-18 . ; Stephan Grundy , "Shapeshifting and Berserkergang," in Translation, Transformation, and Transubstantiation , ed. Carol Poster and Richard Utz (Evanston: IL: Northwestern University Press, 1998), pp. 104–22.

^ Tor Books , 2003

^ "Armenian Mythology" by Mardiros H. Ananikiam, in Bullfinch's Mythology

^ Vanamali, Mataji Devi (2010). Hanuman: The Devotion and Power of the Monkey God Inner Traditions, USA. ISBN 1-59477-337-8 . pp. 13.

^ Goldman, Robert P. (Introduction, translation and annotation) (1996). Ramayana of Valmiki: An Epic of Ancient India, Volume V: Sundarakanda . Princeton University Press, New Jersey. 0691066620. pp. 45–47.

^ Smith (2006) , pp. 195–202.

^ Hatley, Shaman (2007). The Brahmayāmalatantra and Early Śaiva Cult of Yoginīs . University of Pennsylvania (PhD Thesis, UMI Number: 3292099. p. 14.

^ Fansler, Dean s. Filipino Popular Tales .

^ Heinz Insu Fenkl. "A Fox Woman Tale of Korea" . The Endicott Studio. Archived from the original on 2006-11-11. {{ cite web }} : CS1 maint: unfit URL ( link )

^ Dorothea F. Bleek (1956). Bushman Dictionary . Рипол Классик. p. 296 . ISBN 9785882327261 .

^ Wilhelm Heinrich Immanuel Bleek (1875). A brief account of Bushman folklore and other texts . Cape Town: Juta. hdl : 2263/12485 .

^
"TNT Folklore" . triniview.com . Retrieved 2017-01-16 .

^
"Caribbean History Archives" . Gerard A. Besson . Retrieved 2017-01-16 .

^ Aleksandra Kojic (2016-08-18). "Veles – The Slavic Shapeshifting God of Land, Water and Underground" . Slavorum . Retrieved 2017-09-08 .

^ Katičić, Radoslav (2008). Božanski boj: Tragovima svetih pjesama naše pretkršćanske starine (PDF) . Zagreb: IBIS GRAFIKA. ISBN 978-953-6927-41-8 . Archived from the original (PDF) on 2015-10-18.

^ Joseph Jacobs , English Fairy Tales , "The Laidly Worm of Spindleston Heugh"

^ Child (1965) , pp. 313–314.

^ Maria Tatar, p. 193, The Annotated Classic Fairy Tales , ISBN 0-393-05163-3

^ Brady, Loretta Ellen. The Green Forest Fairy Book . Boston: Little, Brown and Company. 1920. pp. 132–169.

^ Wilson (1976) , p. 94.

^ Marina Warner , From the Beast to the Blonde: On Fairy Tales And Their Tellers , p. 353 ISBN 0-374-15901-7

^ Colbert (2001) , pp. 28–29.

^ Jump up to: a b Vladimir Propp , Morphology of the Folk Tale , p. 57, ISBN 0-292-78376-0

^ Stith Thompson, The Folktale, p. 56, University of California Press, Berkeley Los Angeles London, 1977

^ Stith Thompson, The Folktale , p. 89, University of California Press, Berkeley Los Angeles London, 1977

^ Colbert (2001) , p. 23.

^ Jump up to: a b Grant & Clute , p. 960, "Transformation". sfnp error: no target: CITEREFGrantClute ( help )

^ Stith Thompson, The Folktale , pp. 55–56, University of California Press, Berkeley Los Angeles London, 1977

^ Jones (1995) , p. 84.

^ Online text of Ch. VII in The Wonderful Adventures of Nils [1]

^ Steiger (1999) , p. xix.

^ Tatar (2004) , p. 226.

^ Maria Tatar, Off with Their Heads! p. 60 ISBN 0-691-06943-3

^ Tatar (2004) , p. 136.

^ Maria Tatar, Off with Their Heads! pp. 140–141 ISBN 0-691-06943-3

^ Wilson (1976) , p. 89.

^ Child (1965) , p. 306.

^ Steiger (1999) , p. 67.

^ Maria Tatar, The Hard Facts of the Grimms' Fairy Tales , pp. 174–5, ISBN 0-691-06722-8

^ Stephen Prickett, Victorian Fantasy p. 86 ISBN 0-253-17461-9

^ Jack Zipes , When Dreams Came True: Classical Fairy Tales and Their Tradition , pp. 176–7 ISBN 0-415-92151-1

^ Steiger (1999) , p. 385.

^ This scene is omitted in the story as depicted in The Once and Future King ; see L. Sprague de Camp , Literary Swordsmen and Sorcerers : The Makers of Heroic Fantasy , p. 266 ISBN 0-87054-076-9

^ Erik J. Wielenberg, "Aslan the Terrible" pp. 226–7 Gregory Bassham ed. and Jerry L. Walls, ed. The Chronicles of Narnia and Philosophy ISBN 0-8126-9588-7

^ James F. Sennett, "Worthy of a Better God" p. 243 Gregory Bassham ed. and Jerry L. Walls, ed. The Chronicles of Narnia and Philosophy ISBN 0-8126-9588-7

^ Grant & Clute , p. 858, "Shapeshifting". sfnp error: no target: CITEREFGrantClute ( help )

^ "The Zygon Who Fell to Earth" . www.drwhoguide.com .

^ Meyer, Stephenie (2008). Breaking Dawn . Little, Brown and Company . ISBN 9780316032834 .

^ "Transmogrification, by Nahr Alhumam" . nahralhumam.bandcamp.com .



Child, Francis James (1965). The English and Scottish Popular Ballads . Vol. 1. Dover Publications.
Colbert, David (2001). The Magical Worlds of Harry Potter . 2001. ISBN 0-9708442-0-4 .
Grant, John; Clute, John (15 March 1999). The Encyclopedia of Fantasy . ISBN 0-312-19869-8 .
Jones, Steven Swann (1995). The Fairy Tale: The Magic Mirror of Imagination . Twayne Publishers. ISBN 0-8057-0950-9 .
Smith, Frederick M. (2006). The Self Possessed: Deity and Spirit Possession in South Asian Literature . Columbia University Press. ISBN 0-231-13748-6 .
Steiger, B. (August 1999). The Werewolf Book: The Encyclopedia of Shape-Shifting Beings . Visible Ink Press. ISBN 978-1-57859-078-0 .
Tatar, Maria (2004). The Annotated Brothers Grimm . W. W. Norton & company. ISBN 0-393-05848-4 .
Wilson, Anne (1976). Traditional Romance and Tale . D.S. Brewer, Rowman & Littlefield. ISBN 0-87471-905-4 .

In mythology , folklore and speculative fiction , shapeshifting is the ability to physically transform oneself through an inherently superhuman ability, divine intervention, demonic manipulation, sorcery , spells or having inherited the ability. The idea of shapeshifting is in the oldest forms of totemism and shamanism , as well as the oldest existent literature and epic poems such as the Epic of Gilgamesh and the Iliad . The concept remains a common literary device in modern fantasy , children's literature and popular culture .

Popular shapeshifting creatures in folklore are werewolves and vampires (mostly of European , Canadian , and Native American /early American origin), the huli jing of East Asia (including the Japanese kitsune and Korean kumiho ), and the gods, goddesses , and demons & demoness’s like succubus & incubus and other numerous mythologies, such as the Norse Loki or the Greek Proteus . Shapeshifting to the form of a gray wolf is specifically known as lycanthropy , and such creatures who undergo such change are called lycanthropes. Therianthropy is the more general term for human-animal shifts, but it is rarely used in that capacity. It was also common for deities to transform mortals into animals and plants .

Other terms for shapeshifters include metamorph, the Navajo skin-walker , mimic, and therianthrope. The prefix "were-", coming from the Old English word for "man" (masculine rather than generic), is also used to designate shapeshifters; despite its root, it is used to indicate female shapeshifters as well.

While the popular idea of a shapeshifter is of a human being who turns into something else, there are numerous stories about animals that can transform themselves as well. [1]

Examples of shapeshifting in classical literature include many examples in Ovid 's Metamorphoses , Circe 's transforming of Odysseus ' men to pigs in Homer 's The Odyssey , and Apuleius 's Lucius becoming a donkey in The Golden Ass . Proteus was noted among the gods for his shapeshifting; both Menelaus and Aristaeus seized him to win information from him, and succeeded only because they held on during his various changes. Nereus told Heracles where to find the Apples of the Hesperides for the same reason.

The Oceanid Metis , the first wife of Zeus and the mother of the goddess Athena, was believed to be able to change her appearance into anything she wanted. In one story, she was so proud, that her husband, Zeus, tricked her into changing into a fly. He then swallowed her because he feared that he and Metis would have a son who would be more powerful than Zeus himself. Metis, however, was already pregnant. She stayed alive inside his head and built armor for her daughter. The banging of her metalworking made Zeus have a headache, so Hephaestus clove his head with an axe. Athena sprang from her father's head, fully grown, and in battle armor.

In Greek mythology , the transformation is often a punishment from the gods to humans who crossed them.

While the Greek gods could use transformation punitively – such as Medusa , turned to a monster for having sexual intercourse ( raped in Ovid's version) with Poseidon in Athena 's temple – even more frequently, the tales using it are of amorous adventure. Zeus repeatedly transformed himself to approach mortals as a means of gaining access: [2]

Vertumnus transformed himself into an old woman to gain entry to Pomona 's orchard; there, he persuaded her to marry him.

In other tales, the woman appealed to other gods to protect her from rape, and was transformed ( Daphne into laurel, Cornix into a crow). Unlike Zeus and other gods' shapeshifting, these women were permanently metamorphosed.

In one tale, Demeter transformed herself into a mare to escape Poseidon , but Poseidon counter-transformed himself into a stallion to pursue her, and succeeded in the rape. Caenis , having been raped by Poseidon , demanded of him that she be changed to a man. He agreed, and she became Caeneus , a form he never lost, except, in some versions, upon death.

Clytie was a nymph who loved Helios, but he did not love her back. Desperate, she sat on a rock with no food or water for nine days looking at him as he crossed the skies, until she was transformed into a purple, sun-gazing flower, the heliotropium .

As a final reward from the gods for their hospitality, Baucis and Philemon were transformed, at their deaths, into a pair of trees.

Eos , the goddess of the dawn, secured immortality for her lover the Trojan prince Tithonus , but not eternal youth, so he aged without dying as he shriveled and grew more and more helpless. In the end, Eos transformed him into a cicada .

In some variants of the tale of Narcissus , he is turned into a narcissus flower.

Sometimes metamorphoses transformed objects into humans. In the myths of both Jason and Cadmus , one task set to the hero was to sow dragon's teeth ; on being sown, they would metamorphose into belligerent warriors, and both heroes had to throw a rock to trick them into fighting each other to survive. Deucalion and Pyrrha repopulated the world after a flood by throwing stones behind them; they were transformed into people. Cadmus is also often known to have transformed into a dragon or serpent towards the end of his life. Pygmalion fell in love with Galatea , a statue he had made. Aphrodite had pity on him and transformed the stone to a living woman.

Fairies , witches , and wizards were all noted for their shapeshifting ability. Not all fairies could shapeshift, some having only the appearance of shapeshifting, through their power, called "glamour," to create illusions, and some were limited to changing their size, as with the spriggans , and others to a few forms. [3] But others, such as the Hedley Kow , could change to many forms, and both human and supernatural wizards were capable of both such changes, and inflicting them on others. [4]

Witches could turn into hares and in that form steal milk and butter. [5]

Many British fairy tales, such as Jack the Giant Killer and The Black Bull of Norroway , feature shapeshifting.

Pwyll was transformed by Arawn into Arawn's own shape, and Arawn transformed himself into Pwyll's, so that they could trade places for a year and a day.

Llwyd ap Cil Coed transformed his wife and attendants into mice to attack a crop in revenge; when his wife is captured, he turned himself into three clergymen in succession to try to pay a ransom.

Math fab Mathonwy and Gwydion transform flowers into a woman named Blodeuwedd , and when she betrays her husband Lleu Llaw Gyffes , who is transformed into an eagle, they transform her again, into an owl.

Gilfaethwy committed rape on Goewin , Math fab Mathonwy's virgin footholder, with help from his brother Gwydion . Both were transformed into animals, for one year each. Gwydion was transformed into a stag, sow and wolf, and Gilfaethwy into a hind, boar and she-wolf. Each year, they had a child. Math turned the three young animals into boys.

Gwion , having accidentally taken some of the wisdom potion that Ceridwen was brewing for her son, fled from her through a succession of changes that she answered with changes of her own, ending with his being eaten, a grain of corn, by her as a hen. She became pregnant, and he was reborn in a new form, as Taliesin.

Tales abound about the selkie , a seal that can remove its skin to make contact with humans for only a short amount of time before it must return to the sea. Clan MacColdrum of Uist 's foundation myths include a union between the founder of the clan and a shapeshifting selkie. [6] Another such creature is the Scottish selkie, which needs its sealskin to regain its form. In The Great Silkie of Sule Skerry the (male) selkie seduces a human woman. Such stories surrounding these creatures are usually romantic tragedies.

Scottish mythology features shapeshifters, which allows the various creatures to trick, deceive, hunt, and kill humans. Water spirits such as the each-uisge , which inhabit lochs and waterways in Scotland, were said to appear as a horse or a young man. [4] Other tales include kelpies who emerge from lochs and rivers in the disguise of a horse or woman in order to ensnare and kill weary travelers. Tam Lin , a man captured by the Queen of the Fairies is changed into all manner of beasts before being rescued. He finally turned into a burning coal and was thrown into a well, whereupon he reappeared in his human form. The motif of capturing a person by holding him through all forms of transformation is a common thread in folktales . [7]

Perhaps the best-known Irish myth is that of Aoife who turned her stepchildren, the Children of Lir , into swans to be rid of them. Likewise, in the Tochmarc Étaíne , Fuamnach jealously turns Étaín into a butterfly. The most dramatic example of shapeshifting in Irish myth is that of Tuan mac Cairill , the only survivor of Partholón 's settlement of Ireland. In his centuries long life he became successively a stag, a wild boar, a hawk and finally a salmon prior to being eaten and (as in the Wooing of Étaín) reborn as a human.

The Púca is a Celtic faery, and also a deft shapeshifter. He can transform into many different, terrifying forms.

Sadhbh , the wife of the famous hero Fionn mac Cumhaill , was changed into a deer by the druid Fer Doirich when she spurned his amorous interests.

There is a significant amount of literature about shapeshifters that appear in a variety of Norse tales. [8]

In the Lokasenna , Odin and Loki taunt each other with having taken the form of females and nursing offspring to which they had given birth. A 13th-century Edda relates Loki taking the form of a mare to bear Odin's steed Sleipnir which was the fastest horse ever to exist, and also the form of a she-wolf to bear Fenrir . [9]

Svipdagr angered Odin , who turned him into a dragon. Despite his monstrous appearance, his lover, the goddess Freyja , refused to leave his side. When the warrior Hadding found and slew Svipdagr, Freyja cursed him to be tormented by a tempest and shunned like the plague wherever he went. [ citation needed ] In the Hyndluljóð , Freyja transformed her protégé Óttar into a boar to conceal him. She also possessed a cloak of falcon feathers that allowed her to transform into a falcon, which Loki borrowed on occasion.

The Volsunga saga contains many shapeshifting characters. Siggeir 's mother changed into a wolf to help torture his defeated brothers-in-law with slow and ignominious deaths. When one, Sigmund , survived, he and his nephew and son Sinfjötli killed men wearing wolfskins; when they donned the skins themselves, they were cursed to become werewolves .

The dwarf Andvari is described as being able to magically turn into a pike . Alberich , his counterpart in Richard Wagner 's Der Ring des Nibelungen , using the Tarnhelm , takes on many forms, including a giant serpent and a toad, in a failed attempt to impress or intimidate Loki and Odin/ Wotan .

Fafnir was originally a dwarf, a giant or even a human, depending on the exact myth, but in all variants he transformed into a dragon—a symbol of greed —while guarding his ill-gotten hoard. His brother, Ótr , enjoyed spending time as an otter, which led to his accidental slaying by Loki.

In Scandinavia , there existed, for example, the famous race of she-werewolves known with a name of Maras, women who took on the appearance of huge half-human and half-wolf monsters that stalked the night in search of human or animal prey. If a woman gives birth at midnight and stretches the membrane which envelopes the child when it is brought forth, between four sticks and creeps through it, naked, she will bear children without pain; but all the boys will be shamans , and all the girls Maras. [ citation needed ]

The Nisse is sometimes said to be a shapeshifter. This trait also is attributed to Hulde
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