Werewolf of Ansbach
Wolf of Ansbach, the beast dressed as a man to be hanged in 1685
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Europe
Ansbach(Germany)⇄ Cultural variants (1)
The Wolf of the Principality
In the summer of 1685, a wolf began killing livestock around Ansbach, a small principality of the Holy Roman Empire in what is now Middle Franconia. At first it was a shepherds' problem: torn lambs and missing cattle. Then it turned on people, above all on children, and fear spread through the whole district. Nobody doubted that the animal was real, for it had been seen and it had left tracks and bodies behind. The argument was about something else, and it was the thing that truly mattered: what that beast was.
Michael Leicht, the Pfleger who administered the district in the prince's name, had just died. No one mourned him: he had been hard on the peasants and left a hateful memory behind. When the wolf appeared, the conclusion imposed itself. That animal was Leicht, and he had come back.
The Dead Man Who Came Back with Teeth
What ran through Ansbach was not quite the lycanthropy of the witch trials. Nobody accused the wolf of having been a man who could change shape at will; no magic belt was hunted for; no case was opened over a pact with the devil. The belief was of another kind, and an older one: that of the dead man who will not lie still. Leicht had not turned into a wolf. Leicht had come back as one.
A printed broadsheet of the period, the sort sold for a few coins, drew it without ambiguity: the Pfleger, in wolf shape and wrapped in a white linen shroud, returning to his old lodgings to frighten the new tenants. That engraving explains the case better than any court document. What terrified Ansbach was not a monster of the woods but the powerful neighbour who would not leave them in peace even dead.
The Hunt and the Well
The drive was mounted on a grand scale, with dogs and local men, across the fields of Neuses near Eschenbach. They flushed the wolf from a nearby wood and ran it down in the open until it was cornered. Looking for cover, the animal leapt into an uncovered well, and there it ended: trapped at the bottom with no way out, it was killed where it lay.
There was no trial. No interrogation, no confession wrung out under torture, no sentence read aloud in a square. What Ansbach wanted to punish had been buried for some time, and the well merely handed them a body to do it with.
The Disguise and the Gibbet
What came next is what makes this case unique. They hauled the carcass out of the well and paraded it through the market square. There they cut off its muzzle, so that it would no longer have a wolf's face, and on its head they set a mask, a wig and a false beard. Then they dressed it in a man's clothes. When they had finished, what stood before the crowd was no longer an animal: it was Michael Leicht.
So they hoisted it on a gibbet, in plain view of everyone. Ansbach did not execute a wolf: it executed its administrator, already buried, in the only body it could get hold of. And when the spectacle was over they neither buried it nor burned it. They had it stuffed and preserved for permanent display in a local museum, where it remained as visible proof that justice had caught up with Leicht.
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Full Moon
Number
13
Color
Black and Silver
Animals
Wolf
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Mythologies
German folklore encompasses a body of tales, beliefs and practices transmitted orally among German-speaking populations from the Middle Ages to modern times. Its origins trace back to pre-Christian Germanic traditions that merged with Christian elements after the evangelization of the Germanic peoples between the 4th and 8th centuries. The collections of tales compiled by Jacob and Wilhelm Grimm in the 19th century constitute one of the best-known sources, although folklore also includes local legends, superstitions and accounts of supernatural beings that reflect rural life and the everyday concerns of Germanic communities. In the worldview of German folklore, entities such as elves, dwarves, giants and nature spirits coexist alongside figures like the devil or ghosts of the deceased. These creatures act in a world where the everyday and the marvelous intermingle, and where moral norms are transmitted through narratives that warn of dangers or reward virtue. Regional variants show notable differences between the Protestant north and the Catholic south, as well as between rural and urban areas. The legacy of German folklore extends to European literature, music and cinema, and has influenced the formation of national cultural identities during the 19th and 20th centuries. Collections of tales and legends served as the basis for studies in philology and ethnography, and continue to be adapted in contemporary works that keep the Germanic narrative tradition alive.
Sources
Broadsheet of the Wolf of Ansbach (1685)
Authorities of Ansbach · 1685
A popular print of the period showing the Pfleger Michael Leicht in wolf form, wrapped in a shroud, returning to his old lodgings.
The Book of Werewolves
Sabine Baring-Gould · 1865
Classic book by Sabine Baring-Gould (1865) detailing historical cases of lycanthropy in Europe, including the details of the Gilles Garnier case as one of the most prominent examples of demonic transformation and crimes in the 16th century, based on original trial records.
The Werewolf: A Contribution to the History of Legend
Wilhelm Hertz · 1862
A German philological study gathering the lycanthropy trials of the Holy Roman Empire, Bedburg among them, and distinguishing the wolf-skin girdle of the actual trials from the later additions of popular literature.
Werwolves
Elliott O'Donnell · 1914
A compilation of lycanthropy cases and traditions across Europe, with chapters devoted to the French trials and to those of the Baltic.
Frequently asked questions
Was the Werewolf of Ansbach actually a person?
No. It was a flesh-and-blood wolf that killed livestock and people in 1685. What made it a werewolf was the reading its neighbours gave it, not any transformation: they believed their dead administrator had come back inside the animal. It is catalogued as a beast rather than as an accused lycanthrope, because there never was an accused.
Why did they believe the wolf was the Pfleger Michael Leicht?
Because Leicht had just died and was hated. He had run the district harshly and nobody mourned his burial. A predator turning up at exactly that moment fitted a belief far older than the witch trials: that of the dead man who comes back to collect. They were not looking for a living culprit but for a corpse that would not lie still.
How was the Wolf of Ansbach caught and killed?
In a drive with dogs across the fields of Neuses near Eschenbach. They flushed it from a nearby wood and pressed it in the open until, looking for cover, it leapt into an uncovered well. Trapped at the bottom, it was killed on the spot. It was not skinned and no man appeared underneath: it was a wolf and it stayed one.
What did they do with the wolf's body after killing it?
They paraded it through the market square, cut off its muzzle and fitted it with a mask, a wig and a false beard until it looked like Leicht; then they dressed it as a man and hung it from a gibbet. Afterwards they did not bury it: they had it stuffed for permanent display in a local museum. What they executed was an image, because the man was already dead.
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