Some shape-shifters are able to change form only if they have some item, usually an article of clothing. Most of these are innocuous creatures — even if they are werewolves. In Bisclavret by Marie de France, a werewolf cannot regain human form without his clothing, but in wolf form does no harm to anyone.
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 but does no further harm.
The most common use of this motif, however, is in tales where a man steals the article and forces the shape-shifter, trapped in human form, to become his bride. This lasts until she discovers where he has hidden the article, and she can flee. Selkies feature in these tales. Others include swan maidens and the Japanese Tennin.
Various forms of fairytale fantasy have taken up these creatures and incorporated them into modern day works. Jane Yolen took up the notion of selkie in Greyling and transformed it into a foundling tale.
In the sci-fi television series Fringe, human/machine hybrids utilize a device which consist of a control box attached to two sets of wires with three prongs on the ends. The prongs are inserted on the roof of victim's and shapeshifter's mouth and when switched on, the shapeshifter will be able to acquire the shape and form of the victim. In Season 4, the advance class of shapeshifters no longer require an external device; instead, they can acquire the shape and form of the victim through a device attached on the wrist.
The power to externally transform can symbolize an internal savagery; a central theme in many strands of werewolf mythology, and the inversion of the "liberation" theme, as in Dr Jekyll's transformation into Mr. Hyde.
In Terminator 2: Judgment Day, the T-1000 took the form of John Connor's foster mom to gather information regarding his whereabouts, and later as his biological mother to gain his trust. "The Trickster" in Supernatural changes form often to aid in tricking the main protagonists, Sam and Dean Winchester, into hunting down something else. "The Trickster" like most shape shifters is unable to mimic what he copies to perfection and leaves clues to point towards it being him.
Some transformations are performed to remove the victim from his place, so that the transformer can usurp it. Bisclaveret's wife steals his clothing and traps him in wolf form because she has a lover. A witch, in The Wonderful Birch, changed a mother into a sheep to take her place, and had the mother slaughtered; when her stepdaughter married the king, the witch transformed her into a reindeer so as to put her daughter in the queen's place. In the Korean Transformation of the Kumiho, a kumiho, a fox with magical powers, transformed itself into an image of the bride, only being detected when her clothing is removed. In Brother and Sister, when two children flee their cruel stepmother, she enchants the streams along the way to transform them. While the brother refrains from the first two, which threaten to turn them into tigers and wolves, he is too thirsty at the third, which turns him into a deer. The Six Swans are transformed into swans by their stepmother, as are the Children of Lir in Irish mythology. In The Laidly Worm of Spindleston Heugh, Princess Margaret is transformed into a dragon by her stepmother; her motive sprung, like Snow White's stepmother's, from the comparison of their beauty.
Modern fiction also includes this motif: Mary Stewart's A Walk in Wolf Wood revolves about revealing that one man is an imposter, taking the form of a man who is living as a wolf in the woods, and Patricia A. McKillip has her shapeshifters, in the Riddle-master trilogy, use their forms to take the place of others. The Harry Potter series included both a usurpation by a shape-shifter, and considerable precautions being taken by wizards and witches to attempt to identify such shape-shifters as they arose. In science fiction, Who Goes There? by John W. Campbell included a shape-shifting alien that devoured and replaced terrestrial life (realized on screen in the 1982's The Thing, but not in its first film adaption).
While Doppelgängers in folklore were a kind of portent that resembled a person, with no shapeshifting required, in modern fiction and roleplaying games, they are usually depicted as shape-shifters out to usurp someone's place.
This motif can also be used in a similar manner to the Monstrous Bride/Bridegroom theme. A character who falls in love with a usurper (given a justifiable motive for the replacement) can discover the unimportance of appearances beside character. In the Legion of Super-Heroes comics, Colossal Boy fell in love with a shapeshifter who had been duped into taking the form of a woman he had been attracted to. The revelation of this made him realize that he had fallen in love with the shapeshifter herself and not with the woman he had thought her to be. Similarly, the Human Torch fell in love with a Skrull imposter.
Many fairy-tale characters have expressed inadvised wishes to have any child at all, even one that has another form, and had such children born to them. At the end of the fairy tale, normally after marriage, such children metamorphose into human form.
Hans My Hedgehog was born when his father wished for a child, even a hedgehog. Even stranger forms are possible: Giambattista Basile included in his Pentamerone the tale of a girl born as a sprig of myrtle, and Italo Calvino, in his Italian Folktales, a girl born as an apple.
Sometimes, the parent who wishes for a child is told how to gain one, but does not obey the directions perfectly, resulting in the transformed birth. In Prince Lindworm, the woman eats two onions, but does not peel one, resulting in her first child being a lindworm. In Tatterhood, a woman magically produces two flowers, but disobeys the directions to eat only the beautiful one, resulting her having a beautiful and sweet daughter, but only after a disgusting and hideous one.
Less commonly, ill-advised wishes can transform a person after birth. The Seven Ravens are transformed when their father thinks his sons are playing instead of fetching water to christen their newborn and sickly sister, and curses them. In Puddocky, when three princes start to quarrel over the beautiful heroine, a witch curses her because of the noise.
Such wished-for children may become monstrous brides or bridegrooms. These tales have often been interpreted as symbolically representing arranged marriages; the bride's (in particular) revulsion to marrying a stranger being symbolized by his bestial form.
These tales form, broadly, three subclasses. The heroine must fall in love with the transformed groom. Beauty and the Beast falls under this. This has been interpreted as a young woman's coming-of-age, in which she changes from being repulsed by sexual activity and regarding a husband therefore bestial, to a mature woman who can marry.
The hero or heroine must marry, as promised, and the monstrous form is removed by the wedding. Sir Gawain thus transformed the Loathly lady; although he was told that this was half-way, she could at his choice be beautiful by day and hideous by night, or vice versa, he told her that he would choose what she preferred, which broke the spell entirely. In Tatterhood, Tatterhood is transformed by her asking her bridegroom why he didn't ask her why she rode a goat, why she carried a spoon, and why she was so ugly, and when he asked her, denying it and therefore transforming her goat into a horse, her spoon into a fan, and herself into a beauty. Puddocky is transformed when her prince, after she had helped him with two other tasks, tells him that his father has sent him for a bride. A similar effect is found in Child ballad 34, Kemp Owyne, where the hero can transform a dragon back into a maiden by kissing her three times.
Sometimes the bridegroom removes his animal skin for the wedding night, whereupon it can be burned. Hans My Hedgehog, The Donkey and The Pig King fall under this grouping. At an extreme, in Prince Lindworm, the bride who avoids being eaten by the lindworm bridegroom arrives at her wedding wearing every gown she owns, and she tells the bridegroom she will remove one of hers if he removes one of his; only when her last gown comes off has he removed his last skin, and become a white shape that she can form into a man.
In other tales, such as The Brown Bear of Norway, The Golden Crab, The Enchanted Snake and some variants of The Frog Princess, burning the skin is a catastrophe, putting the transformed bride or bridegroom in danger; this is an example of the third grouping.
In the third grouping, the hero or heroine must obey a prohibition; the bride must spend a period of time not seeing the transformed groom in human shape (as in East of the Sun and West of the Moon), or the bridegroom must not burn the animals skins. In these tales, the prohibition is broken, invariably, resulting in a separation and a search by one spouse for the other.
This motif is found in modern fiction mostly in the form of fairytale fantasy. Robin McKinley retold Beauty and the Beast twice, in Beauty and Rose Daughter.
Ghosts sometimes appear in animal form. In The Famous Flower of Serving-Men, the heroine's murdered husband appears to the king as a white dove, lamenting her fate over his own grave. In The White and the Black Bride and The Three Little Men in the Wood, the murdered — drowned — true bride reappears as a white duck. In The Rose Tree and The Juniper Tree, the murdered children become birds who avenge their own deaths. There are African folk tales of murder victims avenging themselves in the form of crocodiles that can shapeshift into human form.
In some fairy tales, the character can reveal himself in every new form, and so a usurper repeatedly kills the victim in every new form, as in Beauty and Pock Face, A String of Pearls Twined with Golden Flowers, and The Boys with the Golden Stars. This eventually leads to a form in which the character (or characters) can reveal the truth to someone able to stop the villain.
Similarly, the transformation back may be acts that would be fatal. In The Wounded Lion, the prescription for turning the lion back into a prince was to kill him, chop him to pieces, burn the pieces, and throw the ash into water. Less drastic but no less apparently fatal, the fox in The Golden Bird, the foals in The Seven Foals, and the cats in Lord Peter and The White Cat tell the heroes of those stories to cut off their heads; this restores them to human shape. In the Greek tale of Scylla, Scylla's father Nisus[disambiguation needed] turns into an eagle after death and drowns her daughter for betraying her father.
Folklore and mythology
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 the gods, goddesses, and demons of numerous mythologies, such as the Norse Loki or the Greek Proteus. It was also common for deities to transform mortals into animals and plants.
Although shapeshifting to the form of a wolf is specifically known as lycanthropy, and such creatures who undergo such change are called lycanthropes, those terms have also been used to describe any human-animal transformations and the creatures who undergo them. Therianthropy is the more general term for human-animal shifts, but it is rarely used in that capacity.
Other terms for shapeshifters include metamorph, 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.
Almost every culture around the world has some type of transformation myth, and almost every commonly found animal (and some not-so-common ones) probably has a shapeshifting myth attached to them. Usually, the animal involved in the transformation is indigenous to or prevalent in the area from which the story derives. 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.
Shapeshifting, transformations and metamorphoses serve a wide variety of purposes in classical mythology.
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 among the gods was particularly noted for his shape-shifting; both Menelaus and Aristaeus seized him to win information from him, and succeeded only because they held on during his manifold shape changes. Nereus told Heracles where to find the Apples of the Hesperides for the same reason.
Gianlorenzo Bernini, Apollo pursuing an unwilling Daphne who transforms into a laurel tree.
FONTE IMMAGINE: http://en.wikipedia.org/wiki/File:ApolloAndDaphne.JPG
While the Greek gods could use transformation punitively — as for Arachne, turned to a spider for her pride in her weaving, and Medusa, turned to a monster for having sexual intercourse with Poseidon in Athena's temple — even more frequently, the tales using it are of amorous adventure. Zeus repeatedly transformed himself to approach mortals (particularly women), both as a means of gaining access:
Danaë as a shower of gold
Europa as a bull
Leda as a swan
Ganymede as an eagle
Alcmene as her husband
or to attempt to conceal his affair from Hera
Io, as a cloud, and Io herself as a white heifer.
More innocently, Vertumnus transformed himself into an old woman in order 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 god's shape-shifting, 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. In another, Nemesis (Goddess of retribution) transformed into a goose to escape Zeus' advances, but he turned into a swan and proceeded with the rape. She later bore the egg in which Helen of Troy was found.
Humans were also transformed, for many reasons.
The seer Tiresias once saw two snakes mating and struck the female with his staff; this transformed him into a woman, and he lived as such for many years. At the end, he saw the snakes again, and this time was careful to hit the male, which restored him to male form.
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.
As a final reward from the gods for their hospitality, Baucis and Philemon were transformed, at their deaths, into a pair of trees.
Pygmalion fell in love with Galatea, a statue he had made. Aphrodite had pity on him and transformed the stone to a living woman.
In some variants of the tale of Narcissus, he is turned into a narcissus.
After Tereus raped Philomela and cut out her tongue to silence her, she wove her story into a tapestry for her sister, Tereus's wife Procne, and the sisters murdered his son and fed him to his father. When he discovered this, he tried to kill them, but the gods changed them all into birds.
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.
British and Irish
Fairies, witches, and wizards were all noted for their shapeshifting ability. Not all fairies could shapeshift, and some were limited to changing their size, as with the spriggans, and others to a few forms and other fairies might have only the appearance of shape-shifting, through their power, called "glamour," to create illusions. 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.
Witches could turn into hares and in that form steal milk and butter.
Many British fairy tales, such as Jack the Giant Killer and The Black Bull of Norroway, feature shapeshifting.
Though much of Welsh mythology has been lost, shapeshifting magic features several times in what remains.
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 and Gwydion transform flowers into a woman named Blodeuwedd, and when she betrays her husband Lleu, who is transformed into an eagle, they transform her again, into an owl – Blodeuwedd.
Gilfaethwy committed rape 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 wisdom potion that Ceridwen was brewing for her son, fled 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.
Scottish mythology features shapeshifters and the ability allow's the various creature to trick, deceive, hunt, and kill humans. Tales are abound about the Selkie as a seal that can remove its skin to make contact with humans for only a short amount of time before they must return to the sea. Or water spirits such as the each uisge which inhabits Lochs and waterways in Scotland, which appears as a horse or a young man. Such stories surrounding these creatures are usually romantic tragedies. Clan MacColdrum of Uist foundation myths include of a union between the founder of the clan and a shapeshifting seal woman Selkie. While other tales include Kelpies who emerge from lochs and rivers to ensnare and kill unweary travellers in the disguise of a horse or woman. While other tales include Tam Lin, a man captured by the Queen of the Fairies who is changed into all manner of beasts if rescued. He was finally turned into a burning coal and thrown him 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.
Irish mythology also features shapeshifting. Perhaps the best known myth is that of Aoife who turned her stepchildren, the Children of Lir, into swans to be rid of them. Likewise in the Wooing of Etain Fuamnach jealously turns Étaín into a butterfly.
The Púca is a Celtic faery, and also a deft shape-shifter. He can transform into many different, terrifying forms.
Sadbh, the wife of the famous hero Fionn mac Cumhaill was changed into a deer by the druid Fer Doirich.
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.
Both Odin and Loki are shapeshifters in Norse mythology. Both take on female forms, and Loki in the form of a mare bore Sleipnir. The Lokasenna depicts the two of them taunting each other with it, as having been women through and through, having borne children (Any myths that depict Odin in female form have been lost, but the Lokasenna does contain references to many myths that are known to be believed).
In the Hyndluljóð, the goddess Freya 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 Merchant's Sons is a Finnish story of two brothers, one of whom tries to win the hand of the tsar's wicked daughter. The girl does not like her suitor and endeavors to have him killed, but he turns her into a beautiful mare which he and his brother ride. In the end he turns her back into a girl and marries her.
The Volsunga saga contains many shapeshifting characters. Siggeir's mother changed to a wolf to help torture his defeated brothers-in-law with slow and igmonious 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.
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.
In Scandinavia, there existed, for example, the famous race of she-werewolves known with a name of Maras. If a female at midnight stretches between four sticks the membrane which envelopes the foal when it is brought forth, and creeps through it, naked, she will bear children without pain; but all the boys will be shamans, and all the girls Maras. Women who took on the appearance of the night looking for huge monster half human and half wolf. The transformation was slow and suffered from screaming, hair and nails grow, the woman's face stretched into that of a hungry wolf meat and leaving room for animal instinct. In fact, the Maras were almost all women from peasant and plebeian classes. Let's just say a popular version of the Norse Valkyries.
In more recent folklore, the Nisse is sometimes said to be a shapeshifter. This trait also is attributed to Huldra.
Slavic and Russian Shamaness' are known for their powerful Black Shaman experiences of real shape shifting of the soul. Usually these fierce female shamans will eradicate or fight non-shaman shape shifter humans who are called false sorcerers and dark magicians. Some of the most common 'real' shape shifting occurs in dreams at night when one crosses the veil, but some can also manifested over here in the waking dream as well. What lay people should understand is that we remain human and projection of animal shape shifting at the same time, but not in the same place.
Shape shifting in its real essence (not literature or language sense) is an aspect of the soul (emotional body) which can multi-project. The soul projects in its dreaming enegy, a soul of an animals. This is real shape shifting in its core essence. The most popular dark shape shifter souls are humans who turn into werewolves, rather than wolves. Werewolves are a human with karma, where shape shifting into a wolf, is a human without karma. Coyotes in their dark projection reality are called Skin-walkers but a human whose a higher level but less karma will shift into a plain coyote. In Japanese sorcery the human with soul karma will shape shift into the Tanuki and the human who carries dark energy in the western world is commonly known as a vampire and shifts into a bat.
In black shamanism of the old Slavic shifters, the huntress black shamans search for dark humans out in the dreamtime, in the in-between worlds and go slay them, and often then, these humans are no longer able to project their darkness.
In literature Slavic mythology, werewolves and other human-to-animal shapeshifters, exist in their variations. But in the Slavic world is full of tales about human transformations. For example, in Poland, in the parish church of Schwarzenstein, hang two horse-shoes: the legacy of an interesting tale. In the village of Eichmedian, a mile from Rastenburg, there lived a woman who was a tavern-keeper. A greedy woman, she charged double to honest rate for board and lodging. Late one evening, a group of guests accused her of cheating them. Defending herself, she swore an oath before them, saying:
- If my business is not just, Then ride my back the Devil must! -
To her horror and the amazement of all present, the room suddenly darkened and the Devil suddenly appeared before her. He gestured, and unable to resist, she knelt on all fours. She felt herself growing and changing, and the Devil mounted her back as she tossed her head and made whinnying sounds. In seconds she stood before the dumbstruck guests as a bay mare, and the Devil gave a great laugh and rode her out of the building and out of the village.
At headlong speed he rode her to the town of Schwarzenstein, and to a blacksmith's shop there, arriving in the small hours of the morning. He roused the blacksmith and demanded that his steed be shod at once. The blacksmith, yawning, complained of the late hour and that his forge was shut down and cold. But the Devil insisted and promised gold if it were done swiftly, and so the blacksmith agreed. He lit his furnace, and had the Devil work the bellows. The blacksmith had not long begun his work however when the mare began to speak, evidently having worked out how to form human words with her equine lips. "Don't you know me?" she begged. "It is I, the tavern-keeper of Eichmedian!"
The blacksmith was horrified and nothing could persuade him to continue with the shoeing. The Devil raged but there was nothing he could do, and as a cock heralded the arrival of dawn, the spell was broken. The Devil vanished and the tavern-keeper returned to her human form. Repenting of her greedy ways, she had the two horse-shoes which the smith had already fashioned nailed up in the church as a warning to other cheats.
In Armenian mythology, shapeshifters include the Nhang, a serpent-like river monster than can transform itself into a woman or seal, and will drown humans and then drink their blood, or the beneficial Shahapet, a guardian spirit that can appear either a man or a snake.
Ancient Indian mythology tells of Nāga, snakes that can sometimes assume human form. Scriptures describe shapeshifting Rakshasa (demons) assuming animal forms to deceive humans. The Ramayana also includes the Vanara, a group of ape-like humanoids who possessed supernatural powers and could change their shapes.
Another example of human transformation in this country exist particularly in southern of India; a famous popular tale is told of a kindly Brahmin who had a good mother, but his wife and mother-in-law were jealous and mean, mistreating her and treating her like a slave. The poor woman was too elderly and feeble to defend herself.
The unfortunate mother fled one night to the shrine of the village goddess and prayed to her. The goddess answered and gifted her with a magic mango. Returning to her home, she partook of the fruit, and felt her skin grow firm and youthful once more. She rose from her elderly stoop as her body grew strong and young again. Now she could defend herself and no longer had to endure the humiliation at the hands of her son's wife.
The Brahmin's wife was furious, and sent her own mother to the same shrine with a fabricated tale of woe. The goddess, of course, wasn't fooled, but gave her a fruit all the same. Returning to the house, the mother-in-law eagerly bit into the fruit. At first, as strength flowed into her body, she was delighted and thought all was well, but then grey-brown fur began to sprout from her body, and her hands and feet transformed into an ass's hooves. Falling to all fours, she tried to complain, but only a donkey's bray emerged, as she was wholly changed into an ass.
This tale is why in India today, if a person declines steadily in social standing or achievement, there is a proverb, "Little by little, the mother-in-law became an ass."
The urban legend of what is known in Punjabi as ਛਲੇਢਾ is well documented in local lore.
Philippine mythology includes aswang, a cannibal capable of transforming itself to either a huge black dog or a black boar to stalk human beings at night. The folklore also mentions other beings, i.e., Kapre, Tikbalang, and Engkanto, that change their appearance to woo beautiful maidens. Also, talismans, called "anting-anting" or "birtud" in the local dialect, can have the power to give its owner the ability to shapeshift. In the famous tale: Chonguita the Monkey Wife from Filipino Popular Tales by Dean S. Fansler a woman was turned into a monkey and only when she got married a beautiful man could go back human.
Tatar folklore includes Yuxa, a hundred-year-old snake that can transform itself into a beautiful young woman, and seeks to marry men in order to have children.
Chinese, Japanese, and Korean folklore and mythology all tell of animals able to assume human shape. Though they have other traits in common—such animals are often old, they grow additional tails along with their abilities, and they frequently still have some animal traits to betray them—there are distinctions between the folklore in the various countries.
Chinese mythology contains many tales of animal shapeshifters, capable of taking on human form. The most common such shapeshifter is the huli jing, a fox spirit which usually appears as a beautiful young woman; most are dangerous, but some feature as the heroines of love stories.
Madame White Snake is one such legend; a snake falls in love with a man, and the story recounts the trials that she and her husband faced.
In Japanese folklore many yōkai are animals with the ability to shapeshift. The fox, or kitsune is among the most common, but other such creatures include:
Korean mythology also contains a fox with the ability to shape-shift. Unlike its Chinese and Japanese counterparts, the kumiho is always malevolent. Usually its form is of a beautiful young woman; one tale recounts a man, a would-be seducer, revealed as a kumiho. She has nine tails and as she desires to be a full human, she uses her beauty to seduce men and eat their hearts (or in some cases livers where the belief is that 100 livers would turn her into a real human).
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^ Vladimir Propp, Morphology of the Folk Tale, p. 57, ISBN 0-292-78376-0
^ Richard M. Dorson, "Foreword", p xxiv, Georgias A. Megas, Folktales of Greece, University of Chicago Press, Chicago and London, 1970
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^ John Grant and John Clute, The Encyclopedia of Fantasy, "Transformation", p. 960 ISBN 0-312-19869-8
^ Steiger, B. (August 1999). The Werewolf Book: The Encyclopedia of Shape-Shifting Beings. Visible Ink Press. p. xix. ISBN 978-1-57859-078-0.
^ Maria Tatar, The Annotated Brothers Grimm, p. 226 W. W. Norton & company, London, New York, 2004 ISBN 0-393-05848-4
^ Joseph Jacobs, English Fairy Tales, "The Laidly Worm of Spindleston Heugh"
^ Steiger, B. (1999). "Werewolf and Shapeshifter Filmography". The Werewolf Book: The Encyclopedia of Shape-Shifting Beings. p. 385. ISBN 978-1-57859-078-0.
^ Maria Tatar, Off with Their Heads! p. 60 ISBN 0-691-06943-3
^ Maria Tatar, The Annotated Brothers Grimm, p 136 ISBN 0-393-05848-4
^ Maria Tatar, Off with Their Heads! pp. 140–1 ISBN 0-691-06943-3
^ Steven Swann Jones, The Fairy Tale: The Magic Mirror of Imagination, Twayne Publishers, New York, 1995, ISBN 0-8057-0950-9, p84
^ Anne Wilson, Traditional Romance and Tale, p. 89, D.S. Brewer, Rowman & Littlefield, Ipswitch, 1976, ISBN 0-87471-905-4
^ Francis James Child, The English and Scottish Popular Ballads, v 1, p. 306, Dover Publications, New York 1965
^ a b c Terri Windling, "Married to Magic: Animal Brides and Bridegrooms in Folklore and Fantasy"
^ Steiger, B. (1999). "Crocodile People". The Werewolf Book: The Encyclopedia of Shape-Shifting Beings. p. 67. ISBN 978-1-57859-078-0.
^ Maria Tatar, The Hard Facts of the Grimms' Fairy Tales, pp. 174-5, ISBN 0-691-06722-8
^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Glamour", p. 191. ISBN 0-394-73467-X
^ a b Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Shape-shifting", p360. 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
^ Francis James Child, The English and Scottish Popular Ballads, v 1, p 336-7, Dover Publications, New York 1965
^ "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, Frederick M. (2006). The Self Possessed: Deity and Spirit Possession in South Asian Literature. Columbia University Press, USA. ISBN 0-231-13748-6. pp. 195-202.
^ Heinz Insu Fenkl, "A Fox Woman Tale of Korea"
Hall, Jamie, Half Human, Half Animal: Tales of Werewolves and Related Creatures (AuthorHouse, 2003 ISBN 1-4107-5809-5)FONTE: