te whatever the particular animal may be into which the wizard
transforms himself. It is to be regretted that we have no such general
term in English. The bright moonlight which figures in some of these
were-wolf stories is perhaps not a mere embellishment of the tale but
has its own significance; for in some places it is believed that the
transformation of were-wolves into their bestial shape takes place
particularly at full moon. See A. de Nore, _Coutumes, Mythes et
Traditions des Provinces de France_ (Paris and Lyons, 1846), pp. 99,
157; J.L.M. Nogues, _Les Moeurs d'autrefois en Saintonge et en Aunis_
(Saintes, 1891), p. 141.

[768] J.G. Campbell, _Witchcraft and Second Sight in the Highlands and
Islands of Scotland_ (Glasgow, 1902), p. 6: "In carrying out their
unhallowed cantrips, witches assumed various shapes. They became gulls,
cormorants, ravens, rats, mice, black sheep, swelling waves, whales, and
very frequently cats and hares." To this list of animals into which
witches can turn themselves may be added horses, dogs, wolves, foxes,
pigs, owls, magpies, wild geese, ducks, serpents, toads, lizards, flies,
wasps, and butterflies. See A. Wuttke, _Der deutsche
Volksaberglaube_*[2] (Berlin, 1869), p. 150 Sec. 217; L. Strackerjan,
_Aberglaube und Sagen aus dem Herzogthum Oldenburg_ (Oldenburg, 1867),
i. 327 Sec. 220; Ulrich Jahn, _Hexenwesen und Zauberei in Pommern_
(Breslau, 1886), p. 7. In his _Topography of Ireland_ (chap. 19), a work
completed in 1187 A.D., Giraldus Cambrensis records that "it has also
been a frequent complaint, from old times as well as in the present,
that certain hags in Wales, as well as in Ireland and Scotland, changed
themselves into the shape of hares, that, sucking teats under this
counterfeit form, they might stealthily rob other people's milk." See
_The Historical Works of Giraldus Cambrensis_, revised and edited by
Thomas Wright (London, 1887), p. 83.

[769] _The Folk-lore Journal_, iv. (1886) p. 266; Collin de Plancy,
_Dictionnaire Infernal_ (Paris, 1825-1826), iii. 475; J.L.M. Nogues,
_Les Moeurs d'autrefois en Saintonge et en Aunis_ (Saintes, 1891), p.
141. In Scotland the cut was known as "scoring above the breath." It
consisted of two incisions made crosswise on the witch's forehead, and
was "confided in all throughout Scotland as the most powerful
counter-charm." See Sir Walter Scott, _Letters on Demonology and
Witchcraft_ (London, 1884), p. 272; J.G. Dalyell, _The Darker
Supe