KOLEJ UNIVERSITI LINTON
CONTEXTUAL PRACTICE (DCC 2033)
WEREWOLF
NAME
IC NO.
ID NO.
MUHAMMAD AZLAN
961108086145
DLMD4-11/14-00001
MOHAMAD SUHAIMAN
961027135427
DGD4-05/14-00039
MUHAMMAD ALIFF ISKANDAR
951120145823
DLMD4-10/14-00051
SYAHRIZAN BIN JEFFRI
960129136485
DGD4-06/14-00222
1
TABLE OF CONTENT
PAGE
CHAPTER 1: INTRODUCTION TO WEREWOLF
4
1.1 INTRODUCTION
4
1.2 SYNOPSIS
5
1.3 AIM AND OBJECTIVE
7
1.4 LIMITATION
7
1.5 DELIMITATION
7
1.6 STATEMENT AND PROBLEM
7
CHAPTER 2: BACKGROUND STUDY
8
2.1 British
8
2.2 History of Mantin
10
2.3 Werewolf
1i
CHAPTER 3: CHARACTER DEVELOPMENT
25
3.1 Mind mapping
25
3.2 Sketch
26
3.3 Drafting
30
3.4 Inking / Colouring
331
CHAPTER 4: CONCLUSION
32
4.1 ADDIE Methology
32
4.2 Lesson learned
33
4.4 Future benefits
33
REFERENCE
34
2
List of figure
PAGE
Figure 1: werewolf
4
Figure 2: British army
4
Figure 3: werewolf
11
Figure 4: mind mapping
25
Figure 5: sketch 1
26
Figure 6: sketch 2
27
Figure 7: sketch 3
28
Figure 8: sketch 4
29
Figure 9: drafting
30
Figure 10: inking/ colouring
31
3
CHAPTER 1: INTRODUCTION TO WEREWOLF
1.1
INTRODUCTION
Our story title is The Rising Of The Werewolf. Our story based on the myth of the
werewolf. We agree to make a story about a werewolf because there many people like the
story based on the myth. A werewolf is a man who has changed to the wolf when the full
moon night. It is half man and half wolf. According to the myth, the werewolf was having
because he eats devil fruit. The myth also said, the werewolf will reach full power when full
moon night. According to myth, the werewolf related to the full moon because it was angry
with the human. It angers raise maximum when the full moon appears.
This story will begin with a young man eat a devil fruit. He became a werewolf and take a
long time to can use his power freely and fight with British army who conquer his village. To
make our story become more interesting, we add the werewolf was fall in love with a girl.
The girl was the one who always accompanies him. Our story makes him eat the devil fruit
because some of the myths, he/she turn into wolves when eat an unknown fruit that have been
given by the demon. We add some romantic story because want to make our story more
interesting. This is because many people like action and romance story.
We put British army because we want to add some of the action. We also choose a British
army because the place of we use to make the story is Mantin, Negeri Sembilan. We did not
choose far place because we can easily study our place if it near to us. That's why we choose
Mantin, Negeri Sembilan. It also can help us know about the history of our place that people
from away do not know. This can make our place famous in another country.
4
Figure 1 : werewolf
1.2
figure 2 : british army
SYNOPSIS
At that place was an ancient country that prospers with the greenery of the tree and hold
a thousand of life. In those states, a legend hold firm to the citizenry who dwell in that land.
A legend of a fruit that can grant the power of a thousand men, a speed far greater of those
animals, the ability to heal over time and skin tougher than steel, but what they don’t know, a
huge sacrifice must be given for exchange of this power. Many men from a country far, far
away, come to search for this power and many failed.
But there was a man who never given up, consumed by his lust for more power, fall into
an abyss of greed, he built an empire of the army and raid all the nations that cross his path, a
man who known as the conqueror, General Brian. When the legend reached his knowledge,
his greed for power drove him to attack the land known as Mantin, the place where the legend
started.
On the night of a full moon. The land was attacked. Under the sheen of moonlight,
blood spatter everywhere and fire dance through the land of Mantin, burn everything that it
touched. The people of Mantin were driven to a corner and flee the land, many are scattered
in different area. Among them, there was a young man called Adnan, who managed to escape
the attack with the cost of the life of his family and as he filled with the sorrow of losing what
precious to him, a voice reaches him. A soft voice that came from the depth of the jungle. His
body moves on his own as he moved toward the voice. He walks and walks till he reached a
tree, a small tree. On the tree has a fruit that has a weird shape. He has never seen any fruit
like that before. Because he hungry after escape from the attack, he took the risk and eat the
fruit. After he eats the fruit, he falls asleep under the small tree.
5
After he woke up from his sleep, he surprises because his face and body look like a wolf.
His body raise furs and have claws. Because of his changes, he faints. After the tragedy night
pass, he woke up from his faint and his body turn back into normal humans. He was in a
question. Why he can turn into the wolf in the night and back to normal when the morning
arrive.
After a week the unsolved situation,he heard a story about werewolf from people who
lives at the village near the jungle. from that time, he knows he have get the legendary
powerful power from the fruit that he ate last week. He wonders what will he do after get the
power and scare the attacker his village will find him and now he has the super power. He
takes decision to go back to the jungle and think what will he do after that.
In the jungle, he spends his night time to practice how to use his power and reduce beast
nature in his body. While he was practicing alone, there are pairs of eyes see him practice
every night. In one night, Adnan detected have people has watched him. He attacks and
catches the people who watching him. He surprises because the people who watching him is a
young woman. From her figure, her age like same age with Adnan. The young woman's name
is Nabila and she lives near the jungle. Adnan amazed with her because she does not afraid
with him. Because of her brave, Adnan invites her to come to his home in the morning.
In the morning, she comes to the Adnan house in the jungle. She was surprised because
she only sees a young man. There was no werewolf in the house. She asked to Adnan where
did the werewolf goes and Adnan tell her his secret and tell the story how can he become a
werewolf. From that day, Nabila always come to the jungle and accompanies Adnan training.
After a month he training and practice in the jungle, he tells to Nabila he wants to shoo the
people who conquer his village back to their country. Nabila agree with him because
colonizer only makes benefit from another place.
When then a full moon night in the next month arrives, Adnan attacks the colonizer and
scared them with his powerful power. The colonizer surprise with the werewolf attack and
the village turn chaos and the colonizer frightened and run away from the village into the
jungle. After the night of chaos pass, the village was free from the colonizer. After that day,
Adnan was married to and lives with peace in the village.
6
1.3
AIM AND OBJECTIVE
To make people enjoy watching our story.
To make people know about history in our country.
To design a werewolf character based on research and story.
1.4
LIMITATION
This is a combination story between fantasy and reality.
The tale is about werewolves that want to scare British army off from his district.
The place is at Mantin, Negeri Sembilan.
1.5
DELIMITATION
This tale is about a fight between werewolf and British ground forces.
British army makes the Chinese people become miners.
1.6
STATEMENT AND PROBLEM
Mantin was not well recognized in Malaysia because their history only people who live in
Mantin know. Many people have seen the story about werewolf and their might bored when
see this story. Many stories about werewolf and we do not recognize the real strain of it. Not
many people may like the history story.
7
CHAPTER 2: BACKGROUND STUDY
2.1
British
British arrival in Negeri Sembilan is to seize large mine. Before the arrival of the British in
Negeri Sembilan they perform economic activities of mining, farming, fishing and collecting
animal on a small scale. Economy is self-sufficiency for the production on a small scale,
technology easy to use, small capital a limited number of workers and small market.
Technology for land is the trowel, hoe, single, and flow while water is fishing line, fish trap
and nets. British arrival was to take over the place, but they denied. By failing to take over
the British have to raise taxes. Negeri Sembilan has a land dead savings. 1931 a total of
28503 hectares. 1941 a total of 237259 hectares.
Mine in Negeri Sembilan has developed the Malay people who work in the mine changed the
small town into a big city until now. Mining area Seremban relationship with Chicago in
1891. In 1904 all areas in Negeri Sembilan tin mining have train service. In the 20th century
the British in Malaya only focuses on tin and rubber. 3 small health centers in Negeri
Sembilan. Before the area cultivated for the purpose of tin mining should be worshiped by the
handler.
Negeri Sembilan was another major producer of tin in Malaya. In 1869 a power struggle
arose between Tengku Antah and Tengku Ahmad Tunggal, as both aspired to become the
next ruler of Negeri Sembilan, the Yamtuan Besar. This conflict between the two princes
divided the confederation and threatened the reliability of the tin supply from Negeri
Sembilan.
Sungai Ujong, a state within the confederation in particular was the site of many locally
important mines. It was ruled by Dato' Kelana Sendeng. However, another local chieftain
named Dato' Bandar Kulop Tunggal had more influence than Dato' Kelana. Dato' Bandar
received great support from the locals and even from the Chinese immigrants who worked in
the mines of Sungai Ujong.
Dato' Kelana's limited popularity made him dependent on another chieftain named Sayid
Abdul Rahman, who was the confederation's Laksamana Raja Laut (roughly royal sea
8
admiral). The strained relationship between Dato' Bandar and Dato' Kelana caused frequent
disturbances in Sungai Ujong.
The years before 1873 however were years of relative calm as Dato' Kelana had to give extra
attention to Sungai Linggi as Rembau, another state within the confederation, tried to wrest
Sungai Linggi from Sungai Ujong's control. Negeri Sembilan at that time was connected to
Malacca via Sungai Linggi, and a high volume of trade passed through Sungai Linggi daily.
Whoever controlled Sungai Linggi would gain wealth simply through taxes.
Later that year, Dato' Kelana Sendeng died. In early 1873, Sayid Abdul Rahman took his
place, becoming the new Dato' Kelana. The death however did not repair the relationship
between Dato' Kelana and Dato' Bandar. On the contrary, it deteriorated. The new Dato'
Kelana was deeply concerned with Dato' Bandar's unchecked influence, and sought ways to
counter his adversary's power.
When the British changed their non-interventionist policy in 1873 by replacing Sir Harry Ord
with Sir Andrew Clarke as the new governor of the Straits Settlements, Dato' Kelana
immediately realised that the British could strengthen his position in Sungai Ujong.
Dato' Kelana wasted no time in contacting and lobbying the British in Malacca to support
him. In April 1874, Sir Andrew Clarke seized Dato' Kelana's request as a means to build
British presence in Sungai Ujong and Negeri Sembilan in general. Clarke acknowledged
Dato' Kelana as the legitimate chief of Sungai Ujong.
The British and Dato' Kelana signed a treaty which required Dato' Kelana to rule Sungai
Ujong justly, protect traders, and prevent any anti-British action there. Dato' Bandar was not
invited to sign the agreement and hence asserted that he was not bound by the agreement.
Moreover, Dato' Bandar and the locals disapproved of the British presence in Sungai Ujong.
This further made Dato' Kelana unpopular there.
Soon, a company led by William A. Pickering , of the Chinese Protectorate from the Straits
Settlements, was sent to Sungai Ujong to assess the situation. He recognised the predicament
Dato' Kelana was in and reported back to the Straits Settlements. This prompted the British to
send 160 soldiers to Sungai Ujong to help Pickering defeat Dato' Bandar. At the end of 1874,
9
Dato' Bandar fled to Kepayang. Despite this defeat, the British paid him a pension and
granted him asylum in Singapore.
As the year progressed, British influence increased to the point that an assistant resident was
placed there to advise and assist Dato' Kelana with the governance of Sungai Ujong.
2.2
HISTORY OF MANTIN
A distance, time ago, Mantin was known as Setul. It introduces and founded by a
Malayvthat came from Pantai, Seremban. The various resources that are available here has
drawn the British interest to develop the place for industrial purpose. The British has offered
a lump sum of money to the to the villagers and some land to get the land in Setul. Nowadays
Setul Village was situated in Batu and Mantin.
The name ‘Mantin’ was picked from the word ‘many tin’. It was given by a British
man. During that time, a lot of immigrants from China move in. The China immigrant has a
hard time saying ‘many tins’ thus becoming ‘Mantin’. From other sources, the word ‘Mantin’
from a company name of a Chinese taukeh.
The British called ‘mine tin’ while Malay called it ‘Manti’. This is because, the villagers
can pronounce the word ‘mine tin’ thus they just called it Mantin. Captain Seng Ming Lee, a
Chinese man was killed in war between Chinese Muslim and Chinese Buddha during the year
1860. The younger generation of Captain Seng has seek refuge in the land of Mantin. till
Until 1903, the geographical location of Mantin in a valley has made it inaccessible to
mainstream transportation. A railroad from Kuala Lumpur to Seremban was completed in
1903. The railroad passes through Batang Benar town, thus providing an access point at the
western side of the town. At that time, British miners brought in large numbers of dredgers
into Mantin, bringing about an economic boom. A Sikh temple and a Catholic church (St.
Aloysius Catholic Church) was built around the turn of the century.
10
2.3
Werewolf History
"Wolfman"
and
"Lycanthrope"
redirect
here.
For
other
uses,
see Wolfman
(disambiguation) and Lycanthrope (disambiguation) . "Lycanthropy" redirects here. For other
uses, see Lycanthropy (disambiguation) .
Figure 3 : sketch of the werewolf
A werewolf,
also
known
as
a lycanthrope (from
the
Greek λυκάνθρωποςlykánthropos: λύκος, lykos, "wolf", and ἄνθρωπος, anthrōpos, "man"), is
amythological or folkloric human
with
the
ability
to shapeshift into
a wolf or
atherianthropic hybrid wolf-like creature, either purposely or after being placed under
a curse or affliction (e.g. via a bite or scratch from another werewolf). Early sources for belief
in lycanthropy are Petronius and Gervase of Tilbury.
The werewolf is a widespread concept in European folklore, existing in many variants
which are related by a common development of a Christian interpretation of underlying
European folklore which developed during the medieval period. From the early modern
period, werewolf beliefs also spread to the New World withcolonialism.
11
Belief in werewolf develops parallel to the belief in witches, in the course of the Late
Middle Ages and the Early Modern period. Like the witchcraft trials as a whole, the trial of
supposed werewolves emerges in what is now Switzerland (especially theValais and Vaud) in
the early 15th century and spreads throughout Europe in the 16th, peaking in the 17th and
subsiding by the 18th century.
The persecution of werewolves and the associated folklore is an integral part of the
"witch-hunt" phenomenon, albeit a marginal one, accusations of werewolfery being involved
in only a small fraction of witchcraft trials. During the early period, accusations of
lycanthropy (transformation into a wolf) were mixed ith accusations of wolf-riding or wolfcharming.
The case of Peter Stumpp (1589) led to a significant peak in both interest in
andpersecution of supposed werewolves, primarily in French-speaking and German-speaking
Europe. The phenomenon persisted longest in Bavaria and Austria, with persecution of wolfcharmers recorded until well after 1650, the final cases taking place in the early 18th century
in Carinthia and Styria.
After the end of the witch-trials, the werewolf became of interest in folklore studies and
in the emerging Gothic horror genre;werewolf fiction as a genre has pre-modern precedents
in medieval romances (e.g. Bisclavret and Guillaume de Palerme) and develops in the 18th
century out of the "semi-fictional" chap book tradition. The trappings of horror literature in
the 20th century became part of the horror and fantasy genre of modern pop culture.
Indo-European comparative mythology
The werewolf folkore found in Europea back to a common development during
the Middle Ages, arising in the context of Christianisation, and the associated interpretation
of pre-Christian mythology in Christian terms. Their underlying common origin can be traced
back to Proto-Indo-European mythology, where lycanthropy is reconstructed as an aspect of
the initiation of the warrior class.
This is reflected in Iron Age Europe in the Tierkrieger depictions from the Germanic
sphere, among others. The standard comparative overview of this aspect of Indo-European
12
mythology is McCone (1987) Such transformations of "men into wolves" in pagan cult was
associated with the devil from the early medieval perspective.
The concept of the werewolf in Western and Northern Europe is strongly influenced by
the role of the wolf in Germanic paganism (e.g. the French loup-garou is ultimately a loan
from the Germanic term), but there are related traditions in other parts of Europe which were
not necessarily influenced by Germanic tradition, especially in Slavic Europe and
the Balkans, and possibly in areas bordering the Indo-European sphere (the Caucasus) or
where Indo-European cultures have been replaced by military conquest in the medieval era
(Hungary, Anatolia).
In his Man into Wolf (1948), Robert Eisler tried to cast the Indo-European tribal
namesmeaning "wolf" or "wolf-men" in terms of "the European transition from fruit
gathering to predatory hunting.”
Classical antiquity
A few references to men changing into wolves are found in Ancient Greek
literature and mythology. Herodotus, in his Histories, wrote that the Neuri, a tribe he places
to the north-east of Scythia, were all transformed into wolves once every year for several
days, and then changed back to their human shape.
In the second century BC, the Greek geographer Pausanias relates the story ofLycaon,
who was transformed into a wolf because he had ritually murdered a child. In accounts by
the Bibliotheca (3.8.1) and Ovid (Metamorphoses I.219-239), Lycaon serves human flesh
to Zeus, wanting to know if he is really a god. Lycaon's transformation, therefore, is
punishment for a crime, considered variously as murder, cannibalism, and impiety. Ovid also
relates stories of men who roamed the woods of Arcadia in the form of wolves.
In addition to Ovid, other Roman writers also mentioned lycanthropy. Virgilwrote of
human beings transforming into wolves. Pliny the Elder relates two tales of lycanthropy.
Quoting Euanthes, he mentions a man who hung his clothes on an ash tree and swam across
an Arcadian lake, transforming him into a wolf.
13
On the condition that he attacks no human being for nine years, he would be free to
swim back across the lake to resume human form. Pliny also quotesAgriopas regarding a tale
of a man who was turned into a wolf after tasting the entrails of a human child, but was
restored to human form 10 years later.
In the Latin work of prose, the Satyricon, written about 60 C.E. by Gaius Petronius
Arbiter , one of the characters, Niceros, tells a story at a banquet about a friend who turned
into a wolf (chs. 61-62). He describes the incident as follows, "When I look for my buddy I
see he'd stripped and piled his clothes by the roadside... He pees in a circle round his clothes
and then, just like that, turns into a wolf!... after he turned into a wolf he started howling and
then ran off into the woods."
Middle Ages
There was no widespread belief in werewolves in medieval Europe before the 14th
century. There were some examples of man-wolf transformations in the court literature of the
time, notably Marie de France's poem Bisclavret (c. 1200), in which the nobleman Bizuneh,
for reasons not described, had to transform into a wolf every week.
When his treacherous wife stole his clothing needed to restore his human form, he
escaped the king's wolf hunt by imploring the king for mercy and accompanied the king
thereafter. His behaviour at court was so much gentler than when his wife and her new
husband appeared at court, that his hateful attack on the couple was deemed justly motivated,
and the truth was revealed.
The German word werwolf is recorded by Burchard von Worms in the 11th century,
and by Bertold of Regensburg in the 13th, but is not recorded in all of medieval German
poetry or fiction. References to werewolves are also rare in England, presumably because
whatever significance the "wolf-men" of Germanic paganism had carried, the associated
beliefs and practices had been successfully repressed after Christianization (or if they
persisted, they did so outside of the sphere of literacy available to us).
The Germanic pagan traditions associated with wolf-men persisted longest in the
Scandinavian Viking Age. Harald I of Norway is known to have had a body
14
of Úlfhednar (wolf coated [men]), which are mentioned in the Vatnsdœla saga,
Haraldskvæði, and theVölsunga saga, and resemble some werewolf legends.
The Úlfhednar were fighters similar to the berserkers, though they dressed in wolf
hides rather than those of bears and were reputed to channel the spirits of these animals to
enhance effectiveness in battle. These warriors were resistant to pain and killed viciously in
battle, much like wild animals. Úlfhednar and berserkers are closely associated with the
Norse god Odin.
The Scandinavian traditions of this period may have spread to Rus, giving rise to the
Slavic "werewolf" tales. The 11th centuryBelarusian Prince Usiaslau of Polatsk was
considered to have been a Werewolf, capable of moving at superhuman speeds, as recounted
in The Tale of Igor's Campaign: "Vseslav the prince judged men; as prince, he ruled towns;
but at night he prowled in the guise of a wolf. From Kiev, prowling, he reached, before the
cocks crew, Tmutorokan. The path of Great Sun, as a wolf, prowling, he crossed. For him in
Polotsk they rang for matins early at St. Sophia the bells; but he heard the ringing in Kiev."
The situation as described during the medieval period gives rise to the dual form of
werewolf folklore in Early Modern Europe. On one hand the "Germanic" werewolf, which
becomes associated with the witchcraft panic from around 1400, and on the other hand the
"Slavic" werewolf or vlkodlak, which becomes associated with the concept of the revenant or
"vampire". The "eastern" werewolf-vampire is found in the folklore of Cebral/Eastern
Europe, including Hungary, Romania and the Balkans, while the "western" werewolfsorcerer is found in France, German-speaking Europe and in the Baltic.
Early Modern history
Further information: Werewolf witch trials and Wolfssegen. There were numerous
reports of werewolf attacks – and consequent court trials – in 16th century France. In some of
the cases there was clear evidence against the accused of murder and cannibalism, but none
of association with wolves; in other cases people have been terrified by such creatures, such
as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf but
none against the accused. The loup-garou eventually ceased to be regarded as a dangerous
15
heretic
and
reverted
to
the
pre-Christian
notion
of
a
"man-wolf-fiend".
The lubins or lupins were usually female and shy in contrast to the aggressive loups-garous.
Werewolvery was a common accusation in witch trials throughout their history, and it
featured even in the Valais witch trials, one of the earliest such trials altogether, in the first
half of the 15th century. Likewise, in the Vaud, child-eating werewolves were reported as
early as 1448.
A peak of attention to lycanthropy came in the late 16th to early 17th century, as part of
the European witch-hunts. A number of treatises on werewolves were written in France
during 1595 and 1615. Werewolves were sighted in 1598 in Anjou, and a teenage werewolf
was sentenced to life imprisonment in Bordeaux in 1603.
Henry Boguet wrote a lengthy chapter about werewolves in 1602. In the Vaud,
werewolves were convicted in 1602 and in 1624. A treatise by a Vaud pastor in 1653,
however, argued that lycanthropy was purely an illusion. After this, the only further record
from the Vaud dates to 1670: it is that of a boy who claimed he and his mother could change
themselves into wolves, which was, however, not taken seriously.
At the beginning of the 17th century witchcraft was prosecuted by James I of England,
who regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of
melancholic". After 1650, belief in Lycanthropy had mostly disappeared from Frenchspeaking Europe, as evidenced in Diderot's Encyclopedia, which attributed reports of
lycanthropy to a "disorder of the brain.
Although there were continuing reports of extraordinary wolf-like beasts (but not
werewolves). One such report concerned the Beast of Gévaudan which terrorized the general
area of the former province of Gévaudan, now called Lozère, in south-central France; from
the years 1764 to 1767, an unknown entity killed upwards of 80 men, women, and children.
The only part of Europe which showed vigorous interest in werewolves after 1650 was
the Holy Roman Empire. At least nine works on lycanthropy were printed in Germany
between 1649 and 1679. In the Austrian and Bavarian Alps, belief in werewolves persisted
well into the 18th century.
16
Until the 20th century, wolf attacks on humans were an occasional, but still widespread
feature of life in Europe. Some scholars have suggested that it was inevitable that wolves,
being the most feared predators in Europe, were projected into the folklore of evil
shapeshifters.
This is said to be corroborated by the fact that areas devoid of wolves typically use
different kinds of predator to fill the niche;werehyenas in Africa, weretigers in India, as well
as werepumas ("runa uturuncu") and werejaguars ("yaguaraté-abá" or "tigre-capiango") in
southern South America.
An idea is explored in Sabine Baring-Gould's work The Book of Werewolves is that
werewolf legends may have been used to explain serial killings. Perhaps the most famous
example is the case of Peter Stumpp (executed in 1589), the German farmer, and alleged
serial killer and cannibal, also known as the Werewolf of Bedburg.
Asian cultures
In Asian Cultures, the "were" equivalent is a weretiger or wereleopard.These beliefs stemmed
from fears that these werecats were supernatural.
Common Turkic folklore holds a different, reverential light to the werewolf legends in that
Turkic Central Asian shamans after performing long and arduous rites would voluntarily be
able to transform into the humanoid "Kurtadam" (literally meaning Wolfman). Since the wolf
was the totemic ancestor animal of the Turkic peoples, they would be respectful of any
shaman who was in such a form.
17
Characteristics
The beliefs classed together under lycanthropy are far from uniform, and the term is
somewhat capriciously applied. The transformation may be temporary or permanent; the
were-animal may be the man himself metamorphosed; may be his double whose activity
leaves the real man to all appearance unchanged; may be his soul, which goes forth seeking
whom it may devour, leaving its body in a state of trance; or it may be no more than the
messenger of the human being, a real animal or a familiar spirit, whose intimate connection
with its owner is shown by the fact that any injury to it is believed, by a phenomenon known
as repercussion, to cause a corresponding injury to the human being.
Werewolves were said in European folklore to bear tell-tale physical traits even in their
human form. These included the meeting of both eyebrows at the bridge of the nose, curved
fingernails, low-set ears and a swinging stride. One method of identifying a werewolf in its
human form was to cut the flesh of the accused, under the pretense that fur would be seen
within the wound.
A Russian superstition recalls a werewolf can be recognised by bristles under the
tongue. The appearance of a werewolf in its animal form varies from culture to culture,
though it is most commonly portrayed as being indistinguishable from ordinary wolves save
for the fact that it has no tail (a trait thought characteristic of witches in animal form), is often
larger, and retains human eyes and voice.
According to some Swedish accounts, the werewolf could be distinguished from a
regular wolf by the fact that it would run on three legs, stretching the fourth one backwards to
look like a tail. After returning to their human forms, werewolves are usually documented as
becoming weak, debilitated and undergoing painful nervous depression.
One universally reviled trait in medieval Europe was the werewolf's habit of devouring
recently buried corpses, a trait that is documented extensively, particularly in the Annales
Medico-psychologiques in the 19th century. Fennoscandian werewolves were usually old
women who possessed poison-coated claws and had the ability to paralyse cattle and children
with their gaze.
18
Becoming a werewolf
Various methods for becoming a werewolf have been reported, one of the simplest
being the removal of clothing and putting on a belt made of wolfskin, probably as a substitute
for the assumption of an entire animal skin (which also is frequently described).
In other cases, the body is rubbed with a magic salve. Drinking rainwater out of the
footprint of the animal in question or from certain enchanted streams were also considered
effectual modes of accomplishing metamorphosis. The 16th century Swedish writer Olaus
Magnus says that the Livonian werewolves were initiated by draining a cup of specially
prepared beer and repeating a set formula.
Ralston in his Songs of the Russian People gives the form of incantation still familiar in
Russia. In Italy, France and Germany, it was said that a man or woman could turn into a
werewolf if he or she, on a certain Wednesday or Friday, slept outside on a summer night
with the full moon shining directly on his or her face.
In other cases, the transformation was supposedly accomplished by Satanic allegiance
for the most loathsome ends, often for the sake of sating a craving for human flesh. "The
werewolves", writes Richard Verstegan (Restitution of Decayed Intelligence, 1628), are
certayne sorcerers, who having annoynted their bodies with an ointment which they make by
the instinct of the devil, and putting on a certayne inchaunted girdle, does not only unto the
view of others seem as wolves, but to their own thinking have both the shape and nature of
wolves, so long as they wear the said girdle. And they do dispose themselves as very wolves,
in worrying and killing, and most of humane creatures.
The phenomenon of repercussion, the power of animal metamorphosis, or of sending
out a familiar, real or spiritual, as a messenger, and the supernormal powers conferred by
association with such a familiar, are also attributed to the magician, male and female, all the
world over; and witch superstitions are closely parallel to, if not identical with, lycanthropic
beliefs, the occasional involuntary character of lycanthropy being almost the sole
distinguishing feature.
19
In another direction the phenomenon of repercussion is asserted to manifest itself in
connection with the bush-soul of the West African and the nagual of Central America; but
though there is no line of demarcation to be drawn on logical grounds, the assumed power of
the magician and the intimate association of the bush-soul or the nagual with a human being
are not termed lycanthropy. Nevertheless it will be well to touch on both these beliefs here.
The curse of lycanthropy was also considered by some scholars as being a divine
punishment. Werewolf literature shows many examples of God or saints allegedly cursing
those who invoked their wrath with werewolfism. Such is the case of Lycaon, who was
turned into a wolf by Zeus as punishment for slaughtering one of his own sons and serving
his remains to the gods as a dinner. Those who were excommunicated by the Roman Catholic
Church were also said to become werewolves.
The power of transforming others into wild beasts was attributed not only to malignant
sorcerers, but to Christian saints as well.Omnes angeli, boni et Mali, ex virtute naturali
habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of
transmutating our bodies") was the dictum of St.
Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus
into a wolf; Natalis supposedly cursed an illustrious Irish family whose members were each
doomed to be a wolf for seven years. In other tales the divine agency is even more direct,
while in Russia, again, men supposedly became werewolves when incurring the wrath of the
Devil.
A notable exception to the association of Lycanthropy and the Devil, comes from a rare
and
lesser
known
account
of
an
80-year-old
man
named Thiess.
In
1692,
in Jürgensburg, Livonia, Thiess testified under oath that he and other werewolves were the
Hounds of God.
He claimed they were warriors who went down into hell to do battle with witches and
demons. Their efforts ensured that the Devil and his minions did not carry off the grain from
local failed crops down to hell. Thiess was steadfast in his assertions, claiming that
werewolves in Germany and Russia also did battle with the devil's minions in their own
versions of hell, and insisted that when werewolves died, their souls were welcomed into
20
heaven as reward for their service. Thiess was ultimately sentenced to ten lashes for Idolatry
and superstitious belief.
Remedies
Various methods have existed for removing the werewolf form. In antiquity, the
Ancient Greeks and Romans believed in the power of exhaustion in curing people of
lycanthropy. The victim would be subjected to long periods of physical activity in the hope of
being purged of the malady. This practice stemmed from the fact that many alleged
werewolves would be left feeling weak and debilitated after committing depredations.In
medieval Europe, traditionally, there are three methods one can use to cure a victim of
werewolfism; medicinally (usually via the use of wolfsbane), surgically or by exorcism.
However, many of the cures advocated by medieval medical practitioners proved fatal to the
patients.
A Sicilian belief of Arabic origin holds that a werewolf can be cured of its ailment by
striking it on the forehead or scalp with a knife. Another belief from the same culture
involves the piercing of the werewolf's hands with nails. Sometimes, less extreme methods
were used.In the German lowland of Schleswig-Holstein, a werewolf could be cured if one
were to simply address it three times by its Christian name, while one Danish belief holds
that simply scolding a werewolf will cure it. Conversion to Christianity is also a common
method of removing werewolfism in the medieval period. A devotion to St. Hubert has also
been cited as both cure for and protection from lycanthropes.
Connection to revenants
Further information: Revenant
Before the end of the 19th century, the Greeks believed that the corpses of werewolves,
if not destroyed, would return to life in the form of wolves or hyenas which prowled
battlefields, drinking the blood of dying soldiers. In the same vein, in some rural areas of
Germany, Poland and Northern France, it was once believed that people who died in mortal
sin came back to life as blood-drinking wolves.These "undead" werewolves would return to
their human corpse form at daylight. They were dealt with by decapitation with a spade and
21
exorcism by the parish priest. The head would then be thrown into a stream, where the weight
of its sins was thought to weigh it down.Sometimes, the same methods used to dispose of
ordinary vampires would be used. The vampire was also linked to the werewolf in East
European countries, particularly Bulgaria, Serbia and Slovenia. In Serbia, the werewolf and
vampire are known collectively as vulkodlak.
Hungary and Balkans
In Hungarian folklore, the werewolves used to live specially in the region
of Transdanubia, and it was thought that the ability to change into a wolf was obtained in the
infant age, after the suffering of abuse by the parents or by a curse. At the age of seven the
boy or the girl leaves the house and goes hunting by night and can change to person or wolf
whenever he wants. The curse can also be obtained when in the adulthood the person passed
three times through an arch made of a Birch with the help of a wildrose's spine.
The werewolves were known to exterminate all kind of farm animals, especially sheep.
The transformation usually occurred in the Winter solstice, Easter and full moon. Later in the
17th and 18th century, the trials in Hungary not only were conducted against witches, but
against werewolves too, and many records exist creating connections between both kinds.
Also the vampires and werewolves are closely related in Hungary, being both feared in the
antiquity.
Among the South Slavs, and also among the Kashubs of what is now northern Poland,
there was the belief that if a child was born with hair, a birthmark or a caul on their head, they
were supposed to possess shape-shifting abilities. Though capable of turning into any animal
they wished, it was commonly believed that such people preferred to turn into a wolf.
Serbian vulkodlaks traditionally had the habit of congregating annually in the winter
months, when they would strip off their wolf skins and hang them from trees. They would
then get a hold of another vulkodlaks skin and burn it, releasing from its curse
thevulkodlak from whom the skin came.
22
Caucasus
According to Armenian lore, there are women who, in consequence of deadly sins, are
condemned to spend seven years in wolf form. In a typical account, a condemned woman is
visited by a wolfskin-toting spirit, who orders her to wear the skin, which causes her to
acquire frightful cravings for human flesh soon after.
With her better nature overcome, the she-wolf devours each of her own children, then
her relatives' children in order of relationship, and finally the children of strangers. She
wanders only at night, with doors and locks springing open at her approach. When morning
arrives, she reverts to human form and removes her wolfskin. The transformation is generally
said to be involuntary, but there are alternate versions involving voluntary metamorphosis,
where the women can transform at will.
Americas and Caribbean
Main article: Skin-walker
The Naskapis believed that the caribou afterlife is guarded by giant wolves which kill
careless hunters venturing too near.TheNavajo people feared witches in wolf's clothing called
"Mai-cob".
Woodward thought that these beliefs were due to the Norse colonization of the Americas.
When the European colonization of the Americas occurred, the pioneers brought their own
werewolf folklore with them and were later influenced by the lore of their neighbouring
colonies and those of the Natives.
Belief in the loup-garou present in Canada, the Upper and Lower Peninsulas
of Michigan and upstate New York, originates from French folklore influenced by Native
American stories on the Wendigo. In Mexico, there is a belief in a creature called the nahual,
which traditionally limits itself to stealing cheese and raping women rather than murder.
In Haiti, there is a superstition that werewolf spirits known locally as Jé-rouge (red eyes)
can possess the bodies of unwitting persons and nightly transform them into cannibalistic
lupine creatures. The Haitian jé-rouges typically try to trick mothers into giving away their
23
children voluntarily by waking them at night and asking their permission to take their child,
to which the disoriented mother may either reply yes or no. The Haitian jé-rouges differ from
traditional European werewolves by their habit of actively trying to spread their lycanthropic
condition to others, much like vampires.
24
CHAPTER 3: CHARACTER DEVELOPMENT
3.1
Mindmap
Figure 4: Mind mapping
25
3.2
Sketches
Figure 5: Sketch 1
26
Figure 6: sketch 2
27
Figure 6: Sketch 3
28
Figure 7: Sketch 4
29
3.3
Drafting
Figure 8: Drafting
30
3.4
Inking/ Colouring
31
CHAPTER 4: CONCLUSION
4.1
ADDIE Methology
 4.1.1. Analysis

With this method, we do a research to find the detail about our subject matter
such as it history, it first appear and so on. We also take the analysis why they
appear in the world and how it appears. We also research about the
characteristics of our subject matter.
 4.1.2. Design

After we have enough research, we design our character according to our mind
map that we make before design the character. We start design our character
with sketch method. After we sketch the character, we choose the best sketch
and detail it.

 4.1.3. Development

After detail the sketch, we insert the sketch in the adobe illustrator and trace it
in the adobe illustrator. After trace it, we put colour in our character.
 4.1.4. Implementation

 4.1.5

After colour it, we testing it. If has a problem we will rebuild it.
Evaluate
And the last step, we evaluate our character and complete it.
32
4.2
Lesson learned
A long time we make this module, we have learn about how to make a research according to
our story and how to design our character. We also have a good team work in our team
because of this module.
4.2
Future benefits
For time will come, we will have enough knowledge when want to make a story. We also can
make a better story than now. We also can make a good character design than before.
33
References
http://en.wikipedia.org/wiki/Mantin
http://en.wikipedia.org/wiki/Werewolf
http://en.wikipedia.org/wiki/British_Malaya
34