The Werewolf Trials: When Medieval Courts Hunted Human Wolves

The Werewolf Trials: When Medieval Courts Hunted Human Wolves

 

In the shadows of Europe’s infamous witch trials lurked an equally chilling phenomenon: the werewolf trials. During the 16th and 17th centuries, hundreds of people—predominantly men—faced execution for allegedly transforming into wolves and committing horrific acts of violence. Unlike the satirical werewolf tales we enjoy today, these cases were deadly serious, resulting in torture, confessions, and brutal executions that devastated communities and families across France, Germany, and Switzerland.

The werewolf trials reflected a unique intersection of legal proceedings, religious fervor, and cultural fears. While witch trials typically targeted women accused of causing misfortune through supernatural means, werewolf trials focused on acts of violence and cannibalism, particularly against children. The accused were often social outcasts, wanderers, or impoverished individuals living on society’s margins. Many confessed—usually under torture—to using magical salves provided by the devil, rolling naked in the grass to transform, or wearing enchanted wolf pelts that granted them the ability to shape-shift.

What makes these historical cases particularly fascinating is how they blend supernatural beliefs with documented crimes. Many trials, like those detailed in the following excerpt from 16th-century France, included specific dates, locations, and victim names. The authorities approached these cases with complete seriousness, establishing precise legal procedures for investigating and prosecuting suspected werewolves. Courts would carefully document physical evidence, such as wounds from dog attacks, mysterious salves, and tragically, human remains.

Modern historians and researchers now recognize these trials as complex events driven by multiple factors. Some cases likely involved actual criminals using werewolf mythology as a cover for their crimes, while others point to mental illness, particularly a condition now known as clinical lycanthropy, where individuals genuinely believe they transform into wolves. Other contributing factors may have included ergot poisoning from contaminated rye (which can cause hallucinations), the misidentification of actual wolf attacks, and the persecution of social outcasts during times of hardship.

The following excerpt provides a chilling glimpse into several notable French werewolf trials, including the case of Pierre Bourgot and Michel Verdung in 1521, the infamous Gilles Garnier known as the “Hermit of S. Bonnot,” the tragic Gandillon family, and the peculiar case of Jacques Roulet. These accounts, documented in historical court records, showcase not only the period’s brutal approach to justice but also early glimpses of recognizing mental illness, as seen in Roulet’s case where he was sentenced to a madhouse rather than execution—a surprisingly modern decision for the time. 

The following is an excerpt chapter from Night-side of Nature or Ghosts and Ghost-Seers by Catherine Crowe published 1850.

⚠️ CONTENT WARNING ⚠️

The following historical account from 16th-century werewolf trials contains disturbing content, including descriptions of violence against children, murder, and cannibalism. These are real court documents from historical trials and not fictional stories. While historically significant, the content may be distressing for some readers. Reader discretion is strongly advised.

 

A CHAMBER OF HORRORS

Pierre Bourgot and Michel Verdung—’Me Hermit of S. Bonnot—The Gandillon Family—Thievenne Paget—The Tailor of Châlons—Roulet.

 

Case1: Pierre Bourgot and Michel Verdung (1521)

In December, 1521, the Inquisitor-General for the diocese of Besançon, Boin by name, heard a case of a sufficiently terrible nature to produce a profound sensation of alarm in the neighbourhood. Two men were under accusation of witchcraft and cannibalism. Their names were Pierre Bourgot, or Peter the Great, as the people had nicknamed him from his stature, and Michel Verdung. Peter had not been long under trial, before he volunteered a full confession of his crimes. It amounted to this:—

About nineteen years before, on the occasion of a New Year’s market at Poligny, a terrible storm had broken over the country, and among other mischiefs done by it, was the scattering of Pierre’s flock. “In vain,” said the prisoner, “did I labour, in company with other peasants, to find the sheep and bring them together. I went everywhere in search of them.

“Then there rode up three black horsemen, and the last said to me: ‘Whither away? you seem to be in trouble?’

“I related to him my misfortune with my flock. He bade me pluck up my spirits, and promised that his master would henceforth take charge of and protect my flock., if I would only rely upon him. He told me, as well, that I should find my strayed sheep very shortly, and he promised to provide me with money. We agreed to meet again in four or five days. My flock I soon found collected together. At my second meeting I learned of the stranger that he was a servant of the devil. I forswore God and our Lady and all saints and dwellers in Paradise. I renounced Christianity, kissed his left hand, which was black and ice-cold as that of a corpse. Then I fell on my knees and gave in my allegiance to Satan. I remained in the service of the devil for two years, and never entered a church before the end of mass, or at all events till the holy water had been sprinkled, according to the desire of my master, whose name I afterwards learned was Moyset.

“All anxiety about my flock was removed, for the devil had undertaken to protect it and to keep off the wolves.

“This freedom from care, however, made me begin to tire of the devil’s service, and I recommenced my attendance at church, till I was brought back into obedience to the evil one by Michel Verdung, when I renewed my compact on the understanding that I should be supplied with money.

“In a wood near Chastel Charnon we met with many others whom I did not recognize; we danced, and each had in his or her hand a green taper with a blue flame. Still under the delusion that I should obtain money, Michel persuaded me to move with the greatest celerity, and in order to do this, after I had stripped myself, he smeared me with a salve, and I believed myself then to be transformed into a wolf. I was at first somewhat horrified at my four wolf’s feet, and the fur with which I was covered all at once, but I found that I could now travel with the speed of the wind. This could not have taken place without the help of our powerful master, who was present during our excursion, though I did not perceive him till I had recovered my human form. Michel did the same as myself.

“When we had been one or two hours in this condition of metamorphosis, Michel smeared us again, and quick as thought we resumed our human forms. The salve was given us by our masters; to me it was given by Moyset, to Michel by his own master, Guillemin.”

Pierre declared that he felt no exhaustion after his excursions, though the judge inquired particularly whether he felt that prostration after his unusual exertion, of which witches usually complained. Indeed the exhaustion consequent on a were-wolf raid was so great that the lycanthropist was often confined to his bed for days, and could hardly move hand or foot, much in the same way as the berserkir and ham rammir in the North were utterly prostrated after their fit had left them.

In one of his were-wolf runs, Pierre fell upon a boy of six or seven years old, with his teeth, intending to rend and devour him, but the lad screamed so loud that he was obliged to beat a retreat to his clothes, and smear himself again, in order to recover his form and escape detection. He and Michel, however, one day tore to pieces a woman as she was gathering peas; and a M. de Chusnée, who came to her rescue, was attacked by them and killed.

On another occasion they fell upon a little girl of four years old, and ate her up, with the exception of one arm. Michel thought the flesh most delicious.

Another girl was strangled by them, and her blood lapped up. Of a third they ate merely a portion of the stomach. One evening at dusk, Pierre leaped over a garden wall, and came upon a little maiden of nine years old, engaged upon the weeding of the garden beds. She fell on her knees and entreated Pierre to spare her; but he snapped the neck, and left her a corpse, lying among her flowers. On this occasion he does not seem to have been in his wolf’s shape. He fell upon a goat which he found in the field of Pierre Lerugen, and bit it in the throat, but he killed it with a knife.

Michel was transformed in his clothes into a wolf, but Pierre was obliged to strip, and the metamorphosis could not take place with him unless he were stark naked.

He was unable to account for the manner in which the hair vanished when he recovered his natural condition.

The statements of Pierre Bourgot were fully corroborated by Michel Verdung.

 

Case 2: Gilles Garnier – “The Hermit of S. Bonnot” (1573)

Towards the close of the autumn of 1573, the peasants of the neighbourhood of Dôle, in Franche Comté, were authorized by the Court of Parliament at Dôle, to hunt down the were-wolves which infested the country. The authorization was as follows:— “According to the advertisement made to the sovereign Court of Parliament at Dole, that, in the territories of Espagny, Salvange, Courchapon, and the neighbouring villages, has often been seen and met, for some time past, a were-wolf, who, it is said, has already seized and carried off several little children, so that they have not been seen since, and since he has attacked and done injury in the country to some horsemen, who kept him of only with great difficulty and danger to their persons: the said Court, desiring to prevent any greater danger, has permitted, and does permit, those who are abiding or dwelling in the said places and others, notwithstanding all edicts concerning the chase, to assemble with pikes, halberts, arquebuses, and sticks, to chase and to pursue the said were-wolf in every place where they may find or seize him; to tie and to kill, without incurring any pains or penalties. . . . Given at the meeting of the said Court, on the thirteenth day of the month September, 1573.” It was some time, however, before the loup-garou was caught.

In a retired spot near Amanges, half shrouded in trees, stood a small hovel of the rudest construction; its roof was of turf, and its walls were blotched with lichen. The garden to this cot was run to waste, and the fence round it broken through. As the hovel was far from any road, and was only reached by a path over moorland and through forest, it was seldom visited, and the couple who lived in it were not such as would make many friends. The man, Gilles Garnier, was a sombre, ill-looking fellow, who walked in a stooping attitude, and whose pale face, livid complexion, and deep-set eyes under a pair of coarse and bushy brows, which met across the forehead, were sufficient to repel any one from seeking his acquaintance. Gilles seldom spoke, and when he did it was in the broadest patois of his country. His long grey beard and retiring habits procured for him the name of the Hermit of St. Bonnot, though no one for a moment attributed to him any extraordinary amount of sanctity.

The hermit does not seem to have been suspected for some time, but one day, as some of the peasants of Chastenoy were returning home from their work, through the forest, the screams of a child and the deep baying of a wolf, attracted their notice, and on running in the direction whence the cries sounded, they found a little girl defending herself against a monstrous creature, which was attacking her tooth and nail, and had already wounded her severely in five places. As the peasants came up, the creature fled on all fours into the gloom of the thicket; it was so dark that it could not be identified with certainty, and whilst some affirmed that it was a wolf, others thought they had recognized the features of the hermit. This took place on the 8th November.

On the 14th a little boy of ten years old was missing, who had been last seen at a short distance from the gates of Dole.

The hermit of S. Bonnot was now seized and brought to trial at Dole, when the following evidence was extracted from him and his wife, and substantiated in many particulars by witnesses.

On the last day of Michaelmas, under the form of a wolf, at a mile from Dole, in the farm of Gorge, a vineyard belonging to Chastenoy, near the wood of La Serre, Gilles Gamier had attacked a little maiden of ten or twelve years old, and had slain her with his teeth and claws; he had then drawn her into the wood, stripped her, gnawed the flesh from her legs and arms, and had enjoyed his meal so much, that, inspired with conjugal affection, he had brought some of the flesh home for his wife Apolline.

Eight days after the feast of All Saints, again in the form of a were-wolf, he had seized another girl, near the meadow land of La Pouppe, on the territory of Athume and Chastenoy, and was on the point of slaying and devouring her, when three persons came up, and he was compelled to escape. On the fourteenth day after All Saints, also as a wolf, he had attacked a boy of ten years old, a mile from Dôle, between Gredisans and Menoté, and had strangled him. On that occasion he had eaten all the flesh off his legs and arms, and had also devoured a great part of the belly; one of the legs he had rent completely from the trunk with his fangs.

On the Friday before the last feast of S. Bartholomew, he had seized a boy of twelve or thirteen, under a large pear-trees near the wood of the village Perrouze, and had drawn him into the thicket and killed him, intending to eat him as he had eaten the other children, but the approach of men hindered him from fulfilling his intention. The boy was, however, quite dead, and the men who came up declared that Gilles appeared as a man and not as a wolf. The hermit of S. Bonnot was sentenced to be dragged to the place of public execution, and there to be burned alive, a sentence which was rigorously carried out.

In this instance the poor maniac fully believed that actual transformation into a wolf took place; he was apparently perfectly reasonable on other points, and quite conscious of the acts he had committed.

 

Case 3: The Gandillon Family (1598)

We come now to a more remarkable circumstance, the affliction of a whole family with the same form of insanity. Our information is derived from Boguet’s Discours de Sorciers, 1603-1610.

Pernette Gandillon was a poor girl in the Jura, who in 1598 ran about the country on all fours, in the belief that she was a wolf. One day as she was ranging the country in a fit of lycanthropic madness, she came upon two children who were plucking wild strawberries. Filled with a sudden passion for blood, she flew at the little girl and would have brought her down, had not her brother, a lad of four years old, defended her lustily with a knife. Pernette, however, wrenched the weapon from his tiny hand, flung him down and gashed his throat, so that he died of the wound. Pernette was tom to pieces by the people in their rage and horror.

Directly after, Pierre, the brother of Pernette Gandillon, was accused of witchcraft. He was charged with having led children to the sabbath, having made hail, and having run about the country in the form of a wolf. The transformation was effected by means of a salve which he had received from the devil. He had on one occasion assumed the form of a hare, but usually he appeared as a wolf, and his skin became covered with shaggy grey hair. He readily acknowledged that the charges brought against him were well founded, and he allowed that he had, during the period of his transformation, fallen on, and devoured, both beasts and human beings. When he desired to recover his true form, he rolled himself in the dewy grass. His son Georges asserted that he had also been anointed with the salve, and had gone to the sabbath in the shape of a wolf. According to his own testimony, he had fallen upon two goats in one of his expeditions.

One Maundy-Thursday night he had lain for three hours in his bed in a cataleptic state, and at the end of that time had sprung out of bed. During this period he had been in the form of a wolf to the witches’ sabbath.

His sister Antoinnette confessed that she had made hail, and that she had sold herself to the devil, who had appeared to her in the shape of a black he-goat. She had been to the sabbath on several occasions.

Pierre and Georges in prison behaved as maniacs, running on all fours about their cells and howling dismally. Their faces, arms, and legs were frightfully scarred with the wounds they had received from dogs when they had been on their raids. Boguet accounts for the transformation not taking place, by the fact of their not having the necessary salves by them.

All three, Pierre, Georges, and Antoinnette, were hung and burned.

 

Case 4: Brief mentions of three related cases Thievenne Paget, Clauda Isan Prost, Clauda Isan Guillaume and Isan Roquet

 

Thievenne Paget, who was a witch of the most unmistakable character, was also frequently changed into a she-wolf, according to her own confession, in which state she had often accompanied the devil over hill and dale, slaying cattle, and falling on and devouring children. The same thing may be said of Clauda Isan Prost, a lame woman, Clauda Isan Guillaume, and Isan Roquet, who owned to the murder of five children.

 

Case 5: The Monster Behind the Counter: The Tailor of Châlons

On the 14th of December, in the same year as the execution of the Gandillon family (1598), a tailor of Châlons was sentenced to the flames by the Parliament of Paris for lycanthropy. This wretched man had decoyed children into his shop, or attacked them in the gloaming when they strayed in the woods, had torn them with his teeth, and killed them, after which he seems calmly to have dressed their flesh as ordinary meat, and to have eaten it with great relish. The number of little innocents whom he destroyed is unknown. A whole cask full of bones was discovered in his house. The man was perfectly hardened, and the details of his trial were so full of horrors and abominations of all kinds, that the judges ordered the documents to be burned.

 

Case 6: Mercy for a Monster: The Trial of Jacques Roulet

Again in 1598, a year memorable in the annals of lycanthropy, a trial took place in Angers, the details of which are very terrible.

In a wild and unfrequented spot near Caude, some countrymen came one day upon the corpse of a boy of fifteen, horribly mutilated and bespattered with blood. As the men approached, two wolves, which had been rending the body, bounded away into the thicket. The men gave chase immediately, following their bloody tracks till they lost them; when suddenly crouching among the bushes, his teeth chattering with fear, they found a man half naked, with long hair and beard, and with his hands dyed in blood. His nails were long as claws, and were clotted with fresh gore, and shreds of human flesh.

This is one of the most puzzling and peculiar cases which come under our notice.

The wretched man, whose name was Roulet, of his own accord stated that he had fallen upon the lad and had killed him by smothering him, and that he had been prevented from devouring the body completely by the arrival of men on the spot.

Roulet proved on investigation to be a beggar from house to house, in the most abject state of poverty. His companions in mendicity were his brother John and his cousin Julien. He had been given lodging out of charity in a neighbouring village, but before his apprehension he had been absent for eight days.

Before the judges, Roulet acknowledged that he was able to transform himself into a wolf by means of a salve which his parents had given him. When questioned about the two wolves which had been seen leaving the corpse, he said that he knew perfectly well who they were, for they were his companions, Jean and Julian, who possessed the same secret as himself. He was shown the clothes he had worn on the day of his seizure, and he recognized them immediately; he described the boy whom he had murdered, gave the date correctly, indicated the precise spot where the deed had been done, and recognized the father of the boy as the man who had first run up when the screams of the lad had been heard. In prison, Roulet behaved like an idiot. When seized, his belly was distended and hard; in prison he drank one evening a whole pailful of water, and from that moment refused to eat or drink.

His parents, on inquiry, proved to be respectable and pious people, and they proved that his brother John and his cousin Julien had been engaged at a distance on the day of Roulet’s apprehension.

“What is your name, and what your estate?” asked the judge, Pierre Hérault.

“My name is Jacques Roulet, my age thirty-five; I am poor, and a mendicant.”

“What are you accused of having done?”

“Of being a thief—of having offended God. My parents gave me an ointment; I do not know its composition.”

“When rubbed with this ointment do you become a wolf?”

“No; but for all that, I killed and ate the child Cornier: I was a wolf.”

“Were you dressed as a wolf?”

“I was dressed as I am now. I had my hands and my face bloody, because I had been eating the flesh of the said child.”

“Do your hands and feet become paws of a wolf?”

“Yes, they do.”

“Does your head become like that of a wolf-your mouth become larger?”

“I do not know how my head was at the time; I used my teeth; my head was as it is to-day. I have wounded and eaten many other little children; I have also been to the sabbath.”

The lieutenant criminel sentenced Roulet to death. He, however, appealed to the Parliament at Paris; and this decided that as there was more folly in the poor idiot than malice and witchcraft, his sentence of death should be commuted to two years’ imprisonment in a madhouse, that he might be instructed in the knowledge of God, whom he had forgotten in his utter poverty.

 

These six cases from 16th-century France provide a haunting window into a period when the lines between crime, mental illness, and supernatural evil became desperately blurred. While most werewolf trials ended in execution, the final case of Jacques Roulet stands out as a remarkable departure from the norm. The Paris Parliament’s decision to commit him to a madhouse rather than the stake represents one of the earliest recorded instances of the legal system recognizing mental illness in what would otherwise have been treated as a supernatural crime.

The werewolf trials of this period reveal much about medieval society’s struggle to explain and confront violent crime, particularly crimes against children. While modern eyes might see serial killers suffering from severe mental illness, the medieval mind found explanations in demonic pacts and supernatural transformation. The detailed court records show how seriously authorities took these cases, carefully documenting evidence, testimony, and confessions – even as they mixed real forensic observation with accounts of magical salves and satanic sabbaths.

What makes these accounts particularly chilling is how they blend demonstrable fact with supernatural belief. The physical evidence was often undeniable – mutilated bodies, eyewitness accounts, and even captured suspects covered in blood. Yet rather than seeing these as purely human crimes, the courts and communities wove them into a broader tapestry of religious and supernatural belief, where the devil walked among men and transformation into beasts was considered a terrible but real possibility.

Today, historians and psychologists view these cases through multiple lenses – as examples of clinical lycanthropy (the delusion of transforming into an animal), as instances of serial killers exploiting local superstitions, or as cases of violent mentally ill individuals in an era that lacked both the understanding and institutions to properly treat them. Yet regardless of modern interpretation, these werewolf trials stand as testament to humanity’s enduring struggle to comprehend and confront the darkest expressions of human violence, and our need to find explanations – whether natural or supernatural – for acts that seem to transcend the boundaries of human behavior.