The Curse of the Wer.. - Site de Thomas - Free
The Curse of the Wer.. - Site de Thomas - Free
The Curse of the Wer.. - Site de Thomas - Free
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WEREWOLVES AND SCHOLARS<br />
in a Word, whatever <strong>the</strong> most Celebrated Authors have written in favour<br />
<strong>of</strong> a great many Superstitious Practices. 6<br />
In <strong>the</strong> first misadventure that befalls M. Oufle as a result <strong>of</strong> his<br />
credulous approach to such material, he believes he has been transformed<br />
into a wolf after a drunken Carnival celebration, and runs<br />
howling through <strong>the</strong> streets dressed in a bear skin. By presenting <strong>the</strong><br />
folly <strong>of</strong> superstition and <strong>the</strong> virtue <strong>of</strong> reason through such episo<strong>de</strong>s,<br />
Bor<strong>de</strong>lon clearly anticipated <strong>the</strong> concerns taken up by <strong>the</strong> Enlightenment<br />
philosophers.<br />
<strong>The</strong> satirizing <strong>of</strong> irrational or superstitious behaviour was, however,<br />
only part <strong>of</strong> Bor<strong>de</strong>lon’s project. His emphasis on <strong>the</strong> uncritical reading<br />
practices <strong>of</strong> M. Oufle and his son (<strong>the</strong> Abbot Doudou) constitutes<br />
<strong>the</strong> more important aspect <strong>of</strong> his work. Chapter two <strong>of</strong> <strong>the</strong> novel is a<br />
catalogue <strong>of</strong> <strong>the</strong> books in M. Oufle’s library, annotated with satirical<br />
comments; <strong>of</strong> <strong>the</strong> French <strong>de</strong>monologist Jean Bodin’s De la Demonomanie<br />
<strong>de</strong>s Sorciers (1580), for example, Bor<strong>de</strong>lon wrote that ‘’tis a<br />
Collection ma<strong>de</strong> with more Application than Judgment’. 7 Similarly,<br />
<strong>the</strong> Abbot Doudou is <strong>de</strong>scribed as a man who ‘religiously believ’d that<br />
all he met with extraordinary in Books was true, not being able to<br />
persua<strong>de</strong> himself that <strong>the</strong>ir Authors would have been so unjust as to<br />
have printed such won<strong>de</strong>rful things, if <strong>the</strong>y had not been true’. 8 <strong>The</strong><br />
principal message <strong>of</strong> Bor<strong>de</strong>lon’s novel, <strong>the</strong>n, is that all that is published<br />
is not necessarily true, and that <strong>the</strong> cultivation <strong>of</strong> an in<strong>de</strong>pen<strong>de</strong>nt and<br />
critical approach to reading and learning is <strong>the</strong>refore essential.<br />
Bor<strong>de</strong>lon’s choice <strong>of</strong> lycanthropy as <strong>the</strong> <strong>the</strong>me for M. Oufle’s inaugural<br />
adventure suggests that he found <strong>the</strong> subject i<strong>de</strong>al for his<br />
caution against impru<strong>de</strong>nt faith in <strong>the</strong> claims ma<strong>de</strong> in books. In<br />
<strong>the</strong> context <strong>of</strong> late-eighteenth-century science, <strong>the</strong> possibility <strong>of</strong> a<br />
human’s transformation into a wolf seemed unlikely, and yet a consi<strong>de</strong>rable<br />
body <strong>of</strong> literature testifying to or at least <strong>de</strong>bating just that<br />
possibility might have seemed to confirm <strong>the</strong> reality <strong>of</strong> werewolves<br />
for many rea<strong>de</strong>rs. By recognizing that <strong>the</strong> mythology and imagery <strong>of</strong><br />
lycanthropy had been primarily elaborated in various textual contexts,<br />
Bor<strong>de</strong>lon also presaged <strong>the</strong> manner in which <strong>the</strong> myth would be duly<br />
elaborated.<br />
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