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Where Wolves, There Werewolves Where Wolves, There Werewolves
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Der Volf or the Jew as Out[side of the]Law Der Volf or the Jew as Out[side of the]Law
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Curtains Up Curtains Up
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Man’s Best Friend and Freud’s “Best” Patient, or “What a big nose you have, Dr. Freud.” Man’s Best Friend and Freud’s “Best” Patient, or “What a big nose you have, Dr. Freud.”
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Curt Siodmak’s Wolf Man, or Wolfbane Made in Germany Curt Siodmak’s Wolf Man, or Wolfbane Made in Germany
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8 Dogged by Destiny: “Lupus est homo homini, non homo, quom quails sit non navit”
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Published:August 2017
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Abstract
After observing how, despite a tradition of identifying Jews with wolves that spanned from Chrysostom to Vichy France, few Jewish werewolves prowled the Gentile legal, legendary, and literary accounts of lycanthropes prior to the twentieth century, this chapter examines correlations between the medieval German notion of the wargus, the werewolf or outlaw, and the identification of “the Jew” as wolf. In particular, it attends to the different ways H. Leivick, in his Yiddish narrative poem “Der Volf” (1920), and Curt Siodmak, in his script(s) for The Wolf Man (1941), work through the relation among “the Jew,” the Law, and the lupine/lycanthropic. The chapter also addresses Heine’s portrayal of diverse Jewish were-canids, whether imagined by Gentile audiences of Shakespeare’s Shylock or experienced by Jewish peddlers in nineteenth-century Central Europe. Further, after questioning whether to include Freud’s “Wolf-Man” case study among Jewish wolf-men, it suggests that canine-centered readings of the case have been barking up the wrong tree and that the wolf at Freud’s door was his fear of being accused of having plagiarized another psychiatrist, Dr. Moshe Wulff.
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