The Wyrdwolf novels!

urban fantasy

Sexy fantasy thrillers, set in the rural west of England, where werewolf Isolde and her Were and witchy colleagues at the Luck &Judgement agency solve magical crimes. Book 10 (Elemental Games) should be out by Yule!

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Songs and poems

satire and serious

All sorts of stuff, from campfire singing (yes, we really did sing some of these round a campfire!) to fun stuff to serious poetry. It's mainly (but not all!) pagan.

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Articles you might enjoy

serious stuff

These were written for various pagan magazines over the years. They deal with the myths of Merlin; megalithic architecture; Cernunnos; The Hound of the Baskervilles; the pagan Wheel of the year and a couple of other things.

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The World of Wyrdwolf

more fun stuff

As I had to create a whole new 21st century Britain for the novels, I had to think about why things were different. Then I had some fun inventing some silly things to illustrate things about that world that don't get into the novels. I hope you enjoy them, too!

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The Wyrdwolf Series

Alexa Duir's 'Wyrdwolf' novels are sexy paranormal fantasy crime thrillers with a difference. In each novel magic is used to commit the crime and the sleuth is a werewolf.

The books are action-packed nail-biters packed with folklore and mythology. Once you've met Isolde and her friends, you'll want more!

 This is 21st century Britain - where werewolves fight for equal rights and magic is regulated by the Bureau of Occult Affairs and the dreaded Occult Crime Squad (the Inquisition). Wydwolf Isolde Moonfleet has no understanding of magic. As she says "Werewolves and magic don't mix". Against her will she is drawn into mayhem created by magical crime, trying to rescue family and friends from a sticky end. Fortunately, most of the people around her do understand magic - and can use it!

And it isn't always magic that's the enemy. The werewolf community is haunted by malign spirits - the mara. Only wyrdwolves have the power to destroy them, though it's difficult and dangerous work - and against human law. Working with colleagues who know about magic, Isolde inevitably finds herself having to turn to her own abilities as a wyrdwolf to rescue those in trouble - and stay alive.

The novels interweave the mythology and folklore of various cultures with modern history and a created physiology, psychology and history of werewolves. All set in a very picturesque part of the English countryside.

Book 10 (Elemental Games) will be out later this year!


  • crime whodunnit

  • thriller

  • humour

  • folklore and mythology

Available on amazon

All the novels are available on Amazon in paperback or as a Kindle version. More information about each novel is available on the Amazon site.

Go to Amazon

The Wyrdwolf Novels

Alexa Duir's sexy thrillers featuring Izzy the werewolf sleuth and her partners Declan the elf and Michael the magician. and not forgetting a whole array of friends of all shapes, sizes and species!

Clicking the "Amazon" button will take you to the Amazon webpage for the book, which gives a fuller description of what the novel's about and gives you the option to buy the kindle version. Or you can click the other button to download a free sample of the book!

Axe, Elf and Werewolf

Book 1


In which Isolde is assailed by foes, learns to break the law, evades the Inquisition, handles silver, saves the Packs, recovers something lost and finds a mate.

download free sample (pdf)
Merlin's Heir

Book 2


In which Isolde meets a god, has a choice to make, struggles with the Dark Arts, fights hyenas, tries to save her mate, drives fast and fulfills a prophecy.

download free sample (pdf)
The Changling

Book 3


In which Isolde finds a changeling, alters her future, shocks her sire, has problems with time, tries to fly, encounters some ghosts and acquires an ayah.

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Black Recorder

Book 4


In which Isolde obeys her mate, avenges her mother, is courted by a journalist, opens a letter, throws a party, eats some popcorn and prepares to go to jail.

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Midnight's Pentagram

Book 5


In which Isolde has an unwelcome guest, becomes possessed, discovers love spells, dresses up, meets a ghost, parties with a god and enters a pentagram.

download free sample (pdf)
Storm Shapers

Book 6


In which Isolde consults a tarot reader, indulges in some magic, loses something precious, listens to some singing, rides a horse and finds out Marnie's secret.

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Ma'at's Feather

Book 7


In which Isolde worries about everyone, has fun in the underworld, gets jealous, stops Michael from drinking, places a bet, takes flight and makes Declan smoke.

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Stolen Wyrdwolf

Book 8


In which Michael drinks coffee, Sam indulges in a car chase, Edward plays a trick, Lord Argent changes shape, Declan meets his match and Conrad eats out.

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Blood Magic

Book 9


In which Isolde has a fling, encounters some Romans, gets tied up, finds some cups, takes part in a Halloween ritual, loses part of herself and gives blood.

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Elemental Games

Book 10


In which Isolde keeps meeting a policeman, goes travelling, is frightened by santa, argues with people, saves her home and stares into the fire.

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What do my readers say?

The novels have a dedicated fan base. some of them even offer suggestions for new plotlines!

"These are absolutely unputdownable! Each book has me on the edge of my seat, either laughing or crying. I've read three and I can't wait to read the rest!"

Wiccan High Priestess

"I love some of the things you've put in your extras section. I might use the chatroom as an example in my creative writing session with 15 year olds."


"Look I can't get at [famous author] to ask him to publish another book - but I can get at you! so write something, woman, and get it out before the end of the year! I want something to read over Yule!"


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Regulation of Magic

Memo, Magic Liaison

To:        Cromwell,Judith (Director, BOA)
From:    Kaur, Ranat (Magic Liaison, BOA)
Re:        the Magicians' Guild and regulatory practices

The Regulation of Magic

The Magicians' Guild was formed by Dr John Dee during the 16th Century. Though always ruled by magicians, for the first few centuries of its existence it also permitted witches, druids, seers, shamen or any human practising magic professionally to join its ranks. Despite this the High Council, which ruled the Guild, was formed entirely of master magicians, the three most senior officers being the Elder (effectively president of the High Council), the Keeper (effectively Membership Secretary) and the Recorder (effectively the Secretary).

They ran their own licensing system for every type of art, awarding professional recognition to practitioners that still form the basis for employment job evaluations. It grew steadily in power over the next two centuries until, during the mid-eighteenth century, the Guild began to admit non-human magical people to its ranks. This brought them into conflict with the Seelie Court and various gods, who were opposed to another organisation having control over the fay. By taking fay into its ranks, the Guild found itself subject to having to revise the recognition it gave to magical ability, which had previously been based on university degrees. As the fay did not, on the whole, bother with the human education system, they did not fit within their established standards for qualification to the various grades of whatever form of art their human membership used. This cast the Guild into some confusion in terms of the way it awarded professional recognition; a discussion which continued for another half century and paved the way for the modern grading system.

After the first couple of decades the Guild grew less and less interested in having fay as members, as their presence undermined Guild secrecy and the Guild was unable to use them to gain any power over the Court. Neither did it have any appetite for pitting itself against the gods. In addition, the upheavals created by their difficulties in grading fay aptitude was absorbing internal resources. It began to look as though the Guild had bitten off more than it could chew and, for a while, there was a serious possibility it would founder. That it did not was mainly due to the complex political situation of the time. The Prime Minister, Pitt the Younger,  viewed the Guild as a potential ally in the war with France, and persuaded King George III that aiding the Guild would benefit the country. The King agreed, mainly because the Guild was opposing the gods, and George III was a staunch Christian. The Guild, which had now expelled its president, unwillingly accepted a Pitt appointee in his place: Justin Magnus Ambrosius, then Chancellor of Ambrose College. However, once appointed, Justin Magnus proved to be his own man.

Magnus' first move was to sign the Avebury Agreement, whereby the Guild ejected the fay from its ranks and agreed not to permit them to become members again. This was little more than a formality, as it had effectively stopped accepting new members from among the fay for the previous ten years, and many pre-existing members were leaving as they perceived the organisation to discriminate against them. However, it had the immediate effect of neutralising hostility of the Seelie Court and the gods, much to the displeasure of both the King and the Prime Minister. Magnus went on to set up the Council of Rank, which still exists, charged it with developing a grading system covering all levels of magic, and appointed five men of his own choosing, one from each of the principle magical colleges, to oversee its work. He also drove through major reform of the registration system, including the appointment of the first Keeper, who was responsible for maintaining the record of members, and the recording of legal names and addresses. Magnus intended to go further than that, but this proved such a radical and controversial issue he was forced to be satisfied with the elevation and appointment of an unknown compromise candidate as Keeper, and commissioning a report on registration. The report, submitted a year later, recommended the registration of both magical signatures and true names.

During the next thirty years, the Guild was entirely pre-occupied with the internal dialogue about registration and recognition of professional status. This led to the precursor of the current system, with grading extended below degree level. Where the beginning of this work was marked by the strict enforcement, for those over grade nine, of the registration of legal (as opposed to working) names of its members, it ended with Magnus gaining acceptance for the registration of magical signatures, but not of true names. Opinion is split over whether Magnus ever meant true names to be registered, or whether that was, in fact, a political manoeuvre to gain the other concessions. Whatever the truth was, as a result of his reforms, Magnus attracted so much opprobrium in the eyes of some senior Guild members that he spent the end of his life under severe protection, and the location of his grave remains a closely guarded secret. Many members resigned from the Guild following Magnus' reforms, though most of these eventually drifted back into membership.

The Guild played a key role in the drafting and passing of the 1895 Magical Practice Act, which established the General Magic Council, to oversee the system of professional regulation of sorcery. Prior to this anyone, qualified or not, could practice. This also positioned the Guild to play a major role in future magical politics. However, during the early 1920s the serving president, Aleister Crowley, created controversy by fighting further regulatory legislation, especially expressing concerns over any proposed governmental access to the Guild's membership records. This caused a split with the so-called 'progressives' forming the Magic Temple, which later became British Fay & Magic (BFM). The great majority of the 'progressives' were junior magicians and a few non-sorcerer members of the Guild who, like the fay, perceived an imbalance in control and interest within the organisation in favour of senior magicians. Those magicians who also joined the Temple mostly trickled back after Crowley left office. Even those who stayed with the Temple – at least until the Glastonbury Accord (see below) – remained subject to the Guild’s standards of qualification to the various grades of magician.

As the Magic Temple didn’t view itself as bound by the Avebury Agreement, and sought new members without regard to race, many fay took the opportunity. This brought the Temple, in its turn, into opposition with the Court and the gods, until a third organisation, Aegis, was set up to counter both the Temple and the Seelie Court. Over the next few years the Temple lost most of fay members to Aegis. However, those few years of the peak of its membership coincided, happily for the government at the time, with its attempts to introduce more draconian measures to control magic. As result the Practice of Magic Act was passed in 1927, controlling magic in the workplace and society, introducing more criminal laws relating to magic, replacing the General Magical Council with the Bureau of Occult Affairs, and establishing the Occult Crime Branch, as the Occult Crime Squad (OCS) was originally known.

The Bureau negotiates standards that regulate magic across the various strands of witchcraft, sorcery, divination etc. It is still the Guild that determines the standards for the grading of magicians, and the qualification to each grade. Negotiations with, first, the Temple and Aegis, then with BFM, have resulted in agreed standards across other disciplines, subject to examination. Criminal activity, including failure to register, under-registering (registering below one’s real level of ability), using magic unlawfully or illegally in contravention to the various Acts passed since the late twenties, is all policed by the OCS.

The secrecy of the Guild was effectively dented by the Practice of Magic Act in that the OCS could require information from their records, under tight guidelines and as determined by an independent magistrate. The Guild was forced to move to a more open set of rules and an electoral system, whereby the Elder is elected every five years (or, more usually, can be deselected), and one third of the High Council is also elected every five years, from the ranks of either master magicians or Grade 10 magicians. However, the three principal officers still have to be drawn from the rank of master magician, and the posts of Keeper and Recorder remain elected only by members of the High Council. Although there have been fifteen Elders in the last 200 years, there have only been seven Recorders and three Keepers. The low number of Keepers reflect the importance members of the Guild attach to this position, given the influential nature of the data maintained by this particular officer.

Ranat Kaur
Regulation (Magic) Policy Advisor

© Alexa Duir 2006. All Rights Reserved.

Association of Weres and Eldritch

Memo, Were Liaison

To:        Cromwell, Judith (Director, BOA)
From:    Robson, Peter (Were Liaison, BOA)
Re:        AWE

The Association of Weres and Eldritch

AWE is a fairly new organisation, although its predecessors have been around a long time. It was formed last summer, through a merger of the Moot Association and British Fay & Magic.

Prior to that, about 10 years ago, British Fay & Magic was created by a merger of the Magic Temple with Aegis, which were themselves both relatively recent organisations.

Magic Guild (c1560 continuing)

This was created by Dr John Dee, court magician to Elizabeth I. At one time it represented magicians, sorcerers, witches, druids, seers, shamen and basically any human practising some sort of magic. They ran their own licensing system, awarding professional recognition to practitioners that still form the basis for employment job evaluations. It grew steadily in power over the next two centuries until a series of conflicts with various gods, especially those with a long established presence in this country and Ireland, resulted in an agreement (the Avebury Agreement) that it would not actively recruit non-human magical people, not permit them to join without the agreement of the Court or the gods, and that any who did join were subject to the Guild's examination system. It was further weakened by a series of laws passed in the late nineteenth century designed to regulate the practice of magic. One of its most colourful presidents in recent times, Aleister Crowley, split the Guild in the 1920s by fighting this legislation and the more progressive elements - effectively everyone who felt the Guild was too biased towards senior magicians - hived off to form the Magic Temple. Although magicians eventually trickled back, the rest stayed with the Temple, and eventually the Guild and the Temple came to their own agreement (the Glastonbury Accord) whereby magicians went to the Guild and other magical practitioners to the Temple.

Throughout the Guild continued to be the body that effectively determined the standards for qualification to the various grades of magician.

Magic Temple (1924 - 1990)

Its initial popularity waned once Crowley lost power, but it lasted long enough, and proved sufficiently amenable, to enable the Practice of Magic Act passed in the late 1920s which finally curbed the stranglehold of magic on British industry and provided for the creation of the Bureau of Occult Affairs the same year. (In 1934 the Bureau also took on responsibility for regulation of the Moots).

In the 1950s the then President of the Temple, Gerald Gardner, nearly caused another split with his own ideas of modernisation, and this eventually paved the way for its eventual merger with Aegis.

Aegis (c1930 to 1990)

During the eighteenth century The Magic Guild began to admit non-human magical people to its ranks. At the time such people - the fay (then still called fairies), dryads, nymphs, goblins etc – held an ambiguous position in society, with most considered slightly disreputable though a few were lauded. However, many complained that they held no influence within the Guild and the Avebury Agreement eventually effectively prevented their membership.

The Magic Temple created a new organisation the fay might join, as it did not feel itself bound by the Avebury Agreement. The gods were not pleased when their own servants in this country, the Albion (British) native High Elves and the Irish Daoine Sidhe began to join and made demands for new rights. At this time the gods common to the UK and the Irish Tuatha Da Danann (TDD) still ran a basically feudal system. According to unverified reports, Lugh of the TDD, together with Loki and Thor of the Aesir, set up Aegis as a counter organisation to both the Temple and the growing power of the Seelie Court of the High Elves. It is possible they were also motivated by some social conscience, although, if so, it was not to the liking of all their fellow gods and goddesses. In the event, it was so successful it brought about some changes that gradually forced revisions in the employment rights and treatment of the whole Albion Fay culture.

It was Aegis that denounced the use of the word ‘fairy’ as discriminatory and offensive, and forced the change to the word ‘fay’. The word is used nowadays to cover any people of magical descent, but it was originally only used for fairies, elves, brownies etc (then the only magical people permitted to join Aegis), and not used for the spirits of the land or trees.

So BFM (British Fay & Magic) was created by an amalgamation between the Magic Temple and Aegis. Obviously, the power created by increased size became addictive, as they almost immediately began talks with the Moot Association, with a view to merging to what eventually became AWE.

Moot Association (c1874 to 1998)

This began when some lone werewolves in West Mercia banded together and applied to the regional Eldorman for moot status. When they were denied they set up the Moot Association, which rapidly gained membership among the disaffected. Its power and influence waxed and waned as various political factions tried to use it to check the power of the moots (I’ll send you a separate memo on them). Very simplistically, the Moot Association has tended to be radical in its views and associated with the Labour Movement, and they accepted more Exotic Weres (mainly those from Africa and the Indian sub-continent) for membership before the moots accepted them. The relationship between the moots and the Moot Association was not simple, and, if anything, has become more complicated by the Association’s merger with BFM (British Fay & Magic).

Graham Lightfoot, the current General Secretary of AWE, was the General Secretary of the Association. This means that, to some extent, the moot leaders – the Thanes and their seniors, the Eldormen, still heavily influence AWE. It remains to be seen what will happen there once he moves on and AWE begins to grow its own identity.

Association of Weres and Eldritch (1998 -)

This is still beginning to find its feet. The first year has been characterised by a rationalisation of property and branch structure. The traditional names for local representatives retained by the old organisations – Priests of Hermes, Moot Guards and Grove Spirits – were done away with and replaced by the universal but less picturesque Branch Secretaries and Local Organisers. Of course, some officers still stubbornly retain the old titles.

The internal reorganisation has tended somewhat to reduce their current involvement with several pressing issues, including a spate of attacks on humans by Weres, which has led to a rather lacklustre opposition to the anti-hunting bill proposed by Martin Symes, MP.

One internal pressure on AWE is the learning curve of its officers. Ex-BFM officers are having to come to terms with the discrimination or hero worship of Weres within society, while those who are ex-Moot Association are having to deal with people for whom magic is part and parcel of their lives. Industry is encountering the same problems as it finds it is dealing with new representatives who do not understand how industrial magic operates. There are also indications that some gentler ex-BFM officers, at all levels, who find their authority challenged by werewolves used to domination by Moot Association officers, are experiencing discomfort. Werewolves have a tendency to establish strict hierarchical relationships based on force, and some of the ex-BFM full time officers are finding difficulty coping with this.

I hope this brief background is useful. Of course, BFM and the Moot Association were of less interest to us than the gods, the Seelie Court and the Witan. It will be interesting whether this latest merger changes that perception.

Peter Robson
Were Policy Advisor

© Alexa Duir 2006. All Rights Reserved.

OCS Guide to the Fay, Gods & Weres

Memo, Were Liaison

To:        Jones, Stephen(Cabinet Office)
From:    Cromwell, Judith (Director, BOA)
Re:        faux glossary to magic and gods


I thought this might amuse you. Rumour has it that the Inquisition is spreading the tale that any member of the Occult Crime Squad found with it in his possession is threatened with disciplinary action. That sounds like a complete overreaction, if true; though even in my short time here I've come to view some members of the OCS as profoundly paranoid. Would it be cynical of me to suggest that some may be encouraged by their logo to act like the worst kind of cowboys?

Amusing as it is, it seems a lot more disrespectful to the Seelie Court than to the Althing – should I consider that a reflection of the respective power of the two organisations, do you think? Or might it simply be put down to the proportion of magic cases as opposed to Were cases the OCS have to deal with?

Oh, and by the way - you're absolutely right about Peter Robson. He's a complete treasure on all things Were. I hope he doesn't take early retirement - I need him.


"Inquisition Guide to Awful Weres & Eldritch" by P.C. Pixie

Brownie aka hobbit, hobgoblin
Nasty little characters often used to clear up crime scenes. This makes it virtually impossible for Scene of Crime Officers to find useful evidence. Mostly motivated by misplaced loyalty but many on the payroll of organised crime.

Elfhame aka Faerieland
Territory owned by the Seelie Court. Cannot be entered without an Order from a High Court judge and even then unsafe without a fay guide. This makes it virtually impregnable. The solution to many unexplained disappearances of suspect fay might be found here. One day.

Tuatha Da Danann (TDD)
The Irish gods. Pronounced tooha day dahnarn, or similar. See also Daoine Sidhe. Never talk to one alone, especially The Morrigan or Da Daghda. Don’t even think of contacting one without the authority of a senior officer. These people are highly connected trouble!

Da Daghda
Chief of the TDD. Sloppy dresser. Never leave a woman constable alone in his company unless you want her to be on maternity leave within 8 months.

The North Sea culture gods. On the whole, not a bad bunch (but avoid Loki at all costs. Or anyone dressed in a wide brimmed hat and cloak). Less trouble than the TDD but, like all gods, get straight onto the Inquisition if you find yourself talking to one. And never, ever, take an oath in front of Tiw. Not without top notch legal advice.

Snappy dresser, but might be found driving a battered mini as soon as some sporty number. Knows a lot of luvvies and hangs around with gods from all over the place as much as his own crowd. Known to frequent low life clubs. Don’t leave any officer alone with this one as he’ll talk his way out of anything. Has been known to use police cars if the keys are left in them.

A particularly lowlife faerie trick of using magic to disguise themselves, usually as human. Can also be used to disappear into the woodwork. Literally. Always use a staff magician to locate them if magic suspected at any crime. Magic ointment also works, unless it’s a member of the Daoine Sidhe, for whom nothing except a senior magician is any sodding good.

Daoine Sidhe (DS)
Pronounced theena shee. Irish Elvish royalty. High Elves who live in minor palaces in mounds and lakes in Ireland. Servants of TDD who look after their property and business concerns. Slippery, streetwise customers with dangerous connections. Could be involved in anything and not be detected without highly expensive magic. Often well connected with the inner circle of the Seelie Court, if not in it themselves. Generally a drain on the budget if we’re to get any evidence on one of them.

Seelie Court
British Elvish royalty. Virtually unlimited legal and magical resources at their disposal. They administer their own justice, within agreed limits. Never to be interviewed without the presence of at least a Detective Superintendent. Treat with extreme care and never, ever, accept an invite to interview in Faerieland alone. People have been known to disappear for years that way.

Nemeton aka Sacred grove.
Usually oaks, but often yew or ash and can be any kind of tree. If one becomes a crime scene DO NOT ENTER without obtaining a warrant and serving on the Custodian or owner. Details of ownership should be posted on one of the trees. Owner may be one of the trees. Shares certain tricky attributes with stone circles, as it’s easier to get into one than get out, unless you have authority. There’s something about these things that cause confusion even in experienced officers, so always take a staff magician.

Very, very dangerous and never to be approached alone. Usually High Elves or other faeries who’ve gone bad. Most of them fall under the influence of the so-called Unseelie Synod, which is virtually an organised crime ring. Serious Crime squad is working on penetrating this group, but so far it’s proved impossible. Contact senior officers if you get any useful information on a suspected member. On the whole, much safer to leave it to the Seelie Court to sort out anything involving an Unseelie. A total bugger.

The heavies in the hunts. A sympathetic Eldorman is worth his weight in gold for getting things done, as he’s got leverage over Thanes. An obstructive Thane is a pain in the arse, as they have access to good criminal lawyers.

The Big Bad Wolf of the Hunts, who want to treat you like you’re Little Red Riding Hood. Worse still, they’ve mostly got the brains not to do what they want to. And they’ve got the legal backup through their pack leaders. It’s not a good idea to kick them in the balls down a dark alley.

Wish Hounds/Gabriel’s Ratchets/Yell Hounds/Cwn Annwn/Wild Hunt etc
THEY DO NOT EXIST. If you hear them, leave the scene immediately and don’t return without assistance. But THEY ARE NOT REAL AND YOU WILL BE OK. Really.

See under “Wish Hounds”.

Selkies, magic swans etc
Stupid buggers who keep losing their skins. If you find a skin, hand it in to Lost Property – DO NOT WEAR IT AND DO NOT USE IT SLEEP WITH THE WOMEN. Not unless you want the boot. It may be fun, but it’s not worth it.

Bloody awful weather which clamps down as a result of magic. If you get a snowstorm in summer, it’s one of these. Break out the anoraks and watch out for trolls, as they hide in it.

Always offer to interview under geas, as well as a caution. Some courts will take note if a geas not to lie is refused. If interviewing the fay, always ask if they’ve got any existing geasa on them, as it can be damned inconvenient to come across one of these in the middle of an interview if you’re unprepared. Otherwise inexplicable and potentially suspect behaviour could just be the result of some damned geas. And never, EVER, allow one to be put on you. Remember: a geas is for life, not just for the investigation!

What Weres get at full moon. Don’t interview Weres with ‘fever: you won’t get much sense out of the buggers and you could end up damaged. And the judge won’t touch them for it if you do. Provocation, and all that rubbish. If you get an order to hold for questioning during full moon, the magistrate will extend until the fever passes.

Never, ever, enter one. Get the staff magician in to disable it. If you get caught in one, wait to be rescued, as you’ll find your radio won’t work. Neither will your watch. Neither will any damned piece of electrical equipment. So if you’re in one in a deserted house on a Friday night, prepare for a long wait. It’s your own fault.

© Alexa Duir 2006. All Rights Reserved.

Werewolf Names

Memo, Were Liaison

To:        Cromwell, Judith (Director, BOA)
From:    Robson, Peter (Were Liaison, BOA)
Re:        AWE

Extract from emails between Judith Cromwell (head of the Bureau of Occult Affairs) and Peter Robson (a policy advisor in Were Liaison).


I’ve been looking through the draft correspondence waiting for my signature. I’ll want to make my own changes here and there, of course, but the first thing I need to get to grips with is formal and informal styles of address. I’m afraid I’m completely at sea with some of the names I’ve seen. Some people seem to have a lot of names, and there doesn’t seem to be much structure I can work out. Why, for example, is the letter to someone called (if I’ve got it right) Bernard Dartmoor addressed, rather barely, to “Dear Dartmoor”? Is this some sort of title? And why, in two other cases where people seem to have three names, is one addressed “Mr [second name]” whilst the other is to “Mr [third name]”? This is the first occasion I’ve seen three names; all I’ve seen up to now is the usual two.



There’s a lot of variation in Were names, but most of the time you’ll only come across the werewolves and the wereboars, as they are the two largest communities. I’ll stick to those two for this purpose; we can deal with others as and when they crop up. The others mainly have only two names. For minor variations we can ensure that anyone who drafts a letter for you attaches a note of the correct formal and informal alternatives, to enable you to choose.

Wereboars never use a family name; they always take the herd name. This produces effects rather similar to those that existed in some Welsh towns a hundred odd years ago, when everyone shared so few names that, to differentiate between people, one might be known as “Dai the baker” and another as “Dai the milk”, or whatever. For exactly the same reason, wereboars have three names – their personal name, their herd name, and a distinguishing nickname. Some nicknames are physical or other attributes which are unlikely to change during the lifetime of the individual, but others are not, and are likely to change – sometimes more than once. Some do not change, although they cease to be relevant.

On the whole, in correspondence, it’s better to use “Dear [first name]” if you wish to be informal, or “Dear Mr/Mrs/etc [surname]” if you wish to be formal. However, in personal conversation it may be appropriate to use the nickname, if that is how the person is generally addressed. It’s possible therefore that anything addressed to “Mr [second name]” where you are aware the person has three names, is on account of his being a wereboar. On the other hand, he or she may be a werewolf (or some other variations). Once you become used to the various common names used in each community you will usually be able to tell what community they belong to, and therefore what forms of address are appropriate, from the name.

Werewolves (and I suspect all your examples are such) are rather more complicated.

Most weres have only two names e.g. Bernard Hardfang. Like humans, his first name will have been given him as a baby. It’s the second name which tends to give us headaches, because usage depends largely upon the age, status and outlook of the person. Basically, surnames are of three sorts:
  • Hunting names
  • Family names
  • Moot names
So Bernard’s surname is either going to be a hunting name, if he lives alone or is around the age of 30 or less, or a family name. If he has two surnames then the middle one will be a hunting name and the second a family name. However, there’s no rule as to which of these he’ll use in correspondence with us, and some people use both. It’s impossible to tell the difference between a hunting name and a family name as they all possess the same structure of a prefix and a suffix relating to certain attributes. Some words are only ever used either as a prefix or else as a suffix, and some can be either. In my experience, if they don’t fit English syntax, then they’re not used, so Bernard’s surname would be unlikely to be Fanghard. However, that rule also seems to changing, perhaps as a result of either transatlantic influences or a lack of understanding of basic English syntax.

Hunting names
Werewolves take these when they make their first kill, and it’s their formal name within the pack. Moots have traditionally supplied accommodation and supervision to those young werewolves who, after their first kill, decide to leave their family unit and seek independence prior to setting up their own family. In the past, the two alphas setting up home would then pick a family name of their own in addition to their hunting name. However, this practice seems to be altering slowly in favour of not choosing a family name until they have their first child.

Family names
This is always that of the current family unit. As and when people move family units (as the result of marriage, death etc), they change their name to that of the head of the new household they moved into. For this reason, any werewolf may have several second names over the course of their lives. This is actually rather irritating for us as it often obscures relationships between the upper echelons of the werewolf community. This means we have to try to keep track of such relationships ourselves in order to avoid any ministerial gaffs. The head or heads (if it is a couple) of the household are generally known as “the” whatever the family name is, so Bernard and his partner are the Hardfangs.

Now it happens that Bernard took on responsibility for members of his birth family following his father’s death and they all changed their names from Bernard’s birth family name of Longstalker, to his chosen family name of Hardfang. However, just to confuse you, although Bernard has two surnames, one his hunting name and one his family name, he isn’t addressed by either (see below).

Moot names
Now, as to why you address Bernard as “Dartmoor” rather than “Mr Hardfang”, that is because he is the thane of a “named” or “landed” Moot. The thanes of these moots are always addressed by his or her Moot name, which becomes their title. So Bernard is properly Bernard Dartmoor, rather than Bernard of Dartmoor, which is how the thane of a non-named moot would be addressed. Eldormen are treated in the same manner as thanes of named moots, so the Eldorman of London should be addressed as “Dear London”. (Actually, the current Eldorman of London is properly addressed as “Sire” simply because he holds the chair of the Witan and that is the correct term of address for the Halfking). We hold a list of the named moots due to various other legal niceties associated with them. There is a pecking order among thanes which rests upon how long their Moot has been in existence. Of course, it doesn’t necessarily bear much relationship to any political influence any thane wields as an individual beyond his or her own Moot, but it can be useful.

Oh, and finally, but of little practical importance, is the inner or ‘fetch’ name. This seems to be associated with religion and is a widespread practice amongst all types of Weres. I’ve heard it said that the sayth (religious practitioners) know the inner name of every person. These names of jealousy guarded by their owners as they seem to be regarded as a key to the person’s soul. In the extremely unlikely event you ever discover a Were’s inner name it is best never to use it unless the person actively encourages you to do so, and then never in the company of a third person. And try to discourage any minister from using one. There are few things as likely to cause an embarrassment (except, of course, a direct reference to a werewolf’s parentage).

I apologise for the length of this email, but it has not exhausted the subject. Do come back to me if you want more information. If, on the other hand, I have given you far more than you needed, let me know and I will attempt to tailor replies to future enquires accordingly.

Peter Robson
Were Policy Advisor

© Alexa Duir 2006. All Rights Reserved.

Were Culture

Were Liaison Induction Course

Were Briefing 1: Culture & Social Structure

The "Recognition"

Most “Weres”, to use the familiar term, trace their origins to the various Saxon/Viking or French invasions between the 4th and 11th centuries. Like the predominant host culture they didn’t make much inroad into the so-called “Celtic” lands, possibly because of the retreat of the older British fay culture into those parts. The Were culture (or cultures) has proved remarkably resilient and resistant to change. Given the prevailing public perception of them as little more than monsters to be killed where they were found, Weres carefully concealed their identities until 1660 when – having backed the Stuart cause in the Civil War – they were granted Recognition at the Restoration of the Monarchy. The Declaration to that effect grants rights to land for hunting (a central part of the culture, and a necessary ritual at each full moon) as well as extensive rights to local autonomy. It enables them to live under their own laws, administered by their own local ruling councils and courts, so long as this does not impinge upon the national interest.

Current conditions

In return for this policy of live-and-let-live, Weres promised to obey the laws of England and relinquish a claim to a separate monarch. Recently there have been signs that a young, radical element wishes to restore the Werewolf monarchy, in parallel with the House of Windsor. The Security Service is keeping that development under surveillance.

Since the Recognition, Weres have combined into Moots (see below) to buy land and protect their heritage. However, less than 7% of Weres are employed wholly to work within the Moots or the overall community. All other Weres will have jobs outside the confines of their own community. The stresses of earlier centuries have largely become a thing of the past and the number of mixed marriages have increased substantially over the last 30 years, though never rising to significant levels. This is partly due to the discouragement of submissives associating sexually with humans, and partly with the problems for human mothers in carrying Were children to term, with the dangers to the mother’s health.


The basic social unit of Weres is the Moot. Although this is a term which actually refers to any full meeting of the pack, Weres tend to avoid the word ‘pack’ outside their own culture, as they are very aware that the word can have negative connotations for humans. As is demonstrated, all too often, by certain sections of the tabloid press.

Moots comprise a number of families plus unmarried individuals. Domination/submission is a basic, if unwritten, pattern of behaviour and the pack is subject to strict hierarchy. In the same way, Were family members are subordinate to the alphas. Although this is usually a married couple whose family comprises their children, and older or unmarried relatives, some family groups may be led by siblings or a single individual. When dealing with any kind of Were it is wise never to forget that establishing dominance is the mainspring of their social interactions.

Each Moot is governed by a Thing, which is a council of the most dominant Weres. At the head of the thing is the Thane.

Moots are grouped into administrative areas which have developed haphazardly over the centuries. These areas are the Eorldoms and each one is headed by an Eldorman. There are just over 250 Eldormen, who comprise the Althing. This assembles for up to three days each month, the rest of its time its business is carried out through sub-committees which are overseen by the Witan, which is the executive body of the Althing.

The Senior Political Structure

The Witan comprises 16 of the most senior Eldormen, who are elected to this position by their peers for a term of four years. There is no limit on how many terms an Eldorman can serve. The Halfking (Chairman) of the Witan is therefore the most senior position a Were can hold within this administrative structure. The current holder is Conrad, Eldorman of London, who has held it for over 5 years. It is significant that the chairman is known as ‘halfking’, for the holder of the post is widely regarded as the person likely to be named king if the government ever permit that level of self governance within the Were community. Since the constitutional position of Scotland and Wales was altered under devolution, tentative negotiations have taken place with the relevant Secretary of State around the possibility of such self governance, although, if permitted, there is unlikely to be any agreement to reinstitute the title ‘king’. It is felt that would not be well regarded in certain circles. Neither is there any official recognition by the Althing for the popular movement to reinstitute a kingship.

Internal Social Differences

Moots used to self identify as Danelaw or Saxon, although any real cultural distinction died out during the 19th century when new moots were formed in the emerging towns and cities created by the industrial revolution. The Danelaw moots lay roughly within that area of Britain which was the 9th century Danelaw i.e. northern England bordered by a line running very roughly from around Chester to Colchester. The cultural differences are now expressed mainly through a very few variant terms and titles, such as some moot leaders within the Danelaw still occasionally using the ancient title of Jarl rather than Thane. Of much more importance is the political split between the “named” moots i.e. those who whose thanes take as their surname the name of the town associated with the moot, and subsidiary moots, whose thanes retain their own family name.

Internal and External Regulation

Moots vary tremendously in their resources. All have the power (most recently given via the Regulation of Moots Act 1934 aka “The Regs”) to levy a subsidiary tax on all Weres falling within their administrative area to provide facilities and services such as housing, education and social services, and to enforce all Were children to attend a moot school. The Education Act 1944 extended this to include the Were children of non-Were parents, and also provided funding for such schools independently of the levy. In general, this means that each moot, in addition to the land it owns for the purposes of hunting, is a self contained community, employing its own teachers, social workers and administrative staff. The Regs also gave moots to authority to employ their own security guards, commonly known as ulfhednar or berserkers, although their official title is that of n the jurisdiction of the moots. Within urban areas this means that many members of moots are not werewolves at all, but can comprise many more exotic species. This has led to a cultural breadth in urban moots which sometimes creates tensions within the wider Were society. In turn, this has given rise to a subsidiary voluntary taxation system by the Althing on all moots to provide funding for areas which may require greater assistance.

Cultural Customs and Social Issues

All moots assemble at least once a month, on the evening closest to the rise of the full moon, in order to hunt and to conduct other moot business requiring a full assembly. Apart from this, the day to day administration of the moot is conducted by the Thing and the thane.

All moots are based on hierarchy which, in turn, is based on the dominant/submissive character of werewolves. Dominants continually fight for position within the moot or rise above it to become Eldormen. Submissives take their lead from the dominants. The change of authority within a Thing or of a thane is conducted by means of an imprecise combination of several factors, including individual ability, personal popularity or dominance and even, in some moots, a limited form of election. Very, very rarely is a thane ousted for unsocial or criminal activity; it is much more likely that they will be forced out of office for physical or mental incapacity.

Although Weres commonly do change shape at full moon, “The Change” is not always irresistible, depending upon the dominance of the individual. However, stress usually weakens the individual’s ability to resist alteration. In human shape, Weres refer to a condition of being “in the skin”. Obversely, when in their animal identity, the equivalent phrase is “in the fur”.

Were religion is embedded in the culture and draws on the traditional Germanic/Scandinavian model. Use of shamans (called ‘saymen’ or ‘saywives’) is endemic, especially at rites of passage. In the past the “Lawspeaker” function was associated with a few shamanic families but the Regs gave the Bureau the sole authority for appointing lawspeakers and, over the years since, we have been able to mainstream the function out and separate it from its religious origins and associations. This has been very useful in maintaining an indigenous peacekeeping force and gaining an acceptance of majority legal processes. We still have some way to go with this as we have yet to find a resolution for the heavy toll imprisonment makes on the Were psyche, and how to deal with “The Change” under prison conditions.

Working within Were Liaison

Dealing with Weres is unusually stressful in itself. Because it is possible to know a Were for years without encountering one “in the fur”, it is easy to forget how different they are from humans (or fayfolk), culturally and psychologically. We have found that some officers need help when this difference presents itself; indeed, some are found not to be suitable for a posting in Were Liaison, which is a specialist section, even within the Bureau. Some never overcome a revulsion, once presented with some of the more apparent forms of difference. It is better to admit this than carry on and possibly create some political embarrassment.

Despite its small size, the Bureau has its own Secretary of State, and successive Secretaries have demonstrated a close interest in Were Liaison. It is wise when dealing with Weres of any political standing to assume that the more senior figures among Weres themselves, such as the Eldormen of certain counties and cities, have access to members of the government beyond our own Secretary.

© Alexa Duir 2006. All Rights Reserved.

Were Culture

Were Liaison Induction Course

Were Briefing 2: Were Laws, the Change & Religion

This may seem to combine three totally unrelated issues. However, as with anything else within the Were community, things are not capable of being easily divided into compartments. All three of these subjects are a complete area of study in their own right, and so this cannot be more than a mere introduction to the subject.


Crimes which lie entirely within the Were community can be judged by other Weres, appointed to the task originally by the Lord Chancellors Department (LCD) but hived off to the Bureau of Occult Affairs (BOA) in 1934 as part of the changes introduced by the Regulation of Moots Act 1934 (the Regs). Since the creation of the Department of Constitutional Affairs there has been some talk of returning judiciary functions to them, and this is the subject of ongoing talks with all stakeholders, most noticeably the Witan, who are somewhat resistant to the idea. It would, of course, require a change in legislation and there are complications to do with the status of thanes.

Civil matters are dealt with by the thane of the pack, acting alone in the senior (named) packs, or together with the Thing in less historic packs. Over the last 20 years or so, there has been a tendency for many thanes even in the "named" packs to involve seek BOA approval for their Things to be involved in judicial matters.

Criminal matters are dealt with by BOA approved lawspeakers. When the Regs were being introduced there was some discussion of steering clear of the archaic terms still in use among the moots in favour of modern English, and to establish a term free of purely werewolf bias. However, we have retained the term lawspeaker as this was the preference of the overall Were community. This is also because the resonance the name gave the first lawspeakers licensed by the Bureau a credibility they could not have gained so quickly had we changed the name. Indeed, there were a number of difficulties encountered in effecting major change in this area.

In the past, the thanes dealt with minor criminal matters (indeed, there was some resistance when these duties were transferred to lawspeakers), and the lawspeakers dealt with the most serious crimes, even to the point of having authority over thanes. These judicial practices were in use within the moots at the time of the Recognition. Prior to the creation of the BOA the Althing had the sole say in the appointment of lawspeakers, with the role of the LCD being little more than day to day regulation and maintenance. It was noticed that lawspeakers were chosen from the same families and, within the moots, these families were linked with the religious role of saymen. When the BOA was formed one of its first remits was to separate the judicial role from the religious one, and remove the position of lawspeaker from the hands of the saymen and saywives. The Althing are encouraged to put forward names but agreement is no longer automatic, and names can also be put forward by any lawspeakers, whether currently serving or retired. Desired criteria of employment were established and all appointments are now made by a selection panel.

Training was also set up and there are a number of highly intensive training courses running at any one time. We have a better than 90% pass rate over the last 5 years, with a resignation rate of less than 5% year on year. This indicates the selection criteria and training are satisfactory. There is a mixture of lay and stipendiary lawspeakers, though the vast majority are lay. Increasingly, we are licensing those with at least a first degree in law, and often with some experience, whether as a solicitor or at the bar, but we can only attract people of this calibre by offering stipendiary posts. Eventually we wish to ensure that all lawspeakers are stipendiary and fully professional, but there are issues both of resources and political sensitivities within the Were community which ensure this may not be accomplished within the foreseeable future.

Lists of approved and serving lawspeakers are given to each thane and updated monthly. A lawspeaker can be appointed to a case by either an Eldorman or a thane. For some reason which is not entirely clear at present, the most popular choices for the most serious cases are usually lay lawspeakers rather than the stipendiaries. This is being monitored and we have instituted a feedback system which, unfortunately, has not yet delivered results that are useful in terms of the selection procedure. As far as we can tell, there is still some existing bias towards lawspeakers who have at least one relative who is a practising sayman. However, as the numbers of such recruits diminishes proportionally each year, and the number of crimes requiring a lawspeaker increases, we expect this bias to gradually disappear without the need for positive action of a kind that might disrupt our relations with the Were community.

Inter-species crime is dealt with in normal courts, by the normal law of the land. Depending on the species of the accused, the Department of Constitutional Affairs and BOA between them determine the species of the judge for any case.


If it seems arcane that, as late as 1934, the Were community’s most senior judges were also part of their religious priesthood, it is wise to bear in mind that the great majority of Weres have a strong religious faith. Most Weres, even those who have recently immigrated to this country, will tend to be on speaking terms with at least one god, and often far more. Which gods will often be determined by their cultural affiliation. For example, most werewolves are Heathen and therefore have relationships with the North Sea gods, and many of their national rituals may be attended by one or more of these gods, especially Thor and his wife, Sif. However, some werewolves of southern European extraction, together with most Wereboars, will often prefer the Gallic gods. Then there are the Irish gods, the Tuatha Da with their connections with the North Sea gods via the Viking invasion of Ireland, and, of course, Lugh is a member of three Celtic groups: the Brythonic (Welsh), the Insular (Irish) and the European. Those Weres who prefer to have relationships with the Brythonic and Insular gods increasingly share religious services with the native Albions, who have the same affiliations. And, as with humans, some Weres refuse all relationships whilst other may have relationships with many gods, regardless of tradition.

Given the increased immigration from more far flung parts of the globe during the last century or so, Weres nowadays may follow any religion, including Christianity (although this is still rare it is on the increase). Those inclining towards less native forms, such as Buddhist, Shinto or Hindu gods, still tend to be concentrated in urban areas, and mainly in the larger cities.

For those unfamiliar with traditional Were religions, the priesthood comprises a group of people generally referred to as “sayman” or “saywife”, although the preferred term among the Herds is “seer”, and various other terms may be used by Weres among the immigrant communities. These are analogous terms with the more familiar “seidrworker” or “spaekona” common to the human practitioners of the North Sea religion. The religious practice is basically shamanistic, whereby the sayman is regarded as a healer of the individual and the community. Weres generally regard the saymen as having better access to wyrd (the concept of the interconnectedness of all things) and being able, in some fashion, to either influence or intercede with wyrd (which is held to be an amoral and an impersonal force in the same way as, for example, gravity) than the average Were. Although they are not invested with any moral superiority, saymen sometimes tend to be regarded as possessing superior wisdom or knowledge of the gods.

All Were religions lay as heavy stress on ancestor worship as their human counterparts. However, one difference is that, as well as hamingjar and disir and the other archetypes of female embodiments of family or individual luck or protective mothers, Weres tend to identify these with their own species. So, for example, werewolves have the concept of the Disir as a moot of female ancestors. Over the years these seem to have conflated with terms for similar concepts from other cultures, so it is not unusual for these also to be referred to as Wish Hounds, Gabriel’s Ratchets or even the Cwn Annwn (a term proper to the Brythonic religion). All refer to something which should not be seen by humans and, if it is, will presage their death or other misfortune. For those werewolves who see them the contrary is true. It is also said that such appearances are confined strictly to the time of the full moon. Roughly similar religious constructs apply in all sections of the Were community and there is a specialist briefing on various religions available, which is regularly updated.

The Change

Driven by a physical monthly reminder they cannot ignore, all Were culture revolves around “the Change”, which also affects the way mainstream society deals with them. Although Weres commonly do change shape at full moon, “the Change” is not irresistible. In human shape, Weres refer to a condition of being “in the skin” for having human form, or to “being in the fur” for the animal form.

Submissives find it less easy to resist changing form at the time of the full moon. Dominant, or alphas, generally control their change more easily, though none will completely resist except in extreme circumstances, as resistance creates grave physical stress that can lead to illness. Change outside of the full moon appears to be entirely voluntary and controllable by any Were. It is a canard that Weres will kill or harm humans if they smell blood at the full moon; they are no less capable of controlling their impulses than any other species.

The major social problem arising from the Change is for institutions housing Weres outside of moots. Thus hospitals and prisons have sought, generally unsuccessfully, to control the physical reaction of Weres to the full moon. While there are some medications available, these only have short term effects as, over a long term, the side effects tend to be harmful to the patient, depending upon dosage and length of treatment. Thus, although they may be of use in hospitals, or where a situation is life threatening to the Were, they are of very little use in prisons. A combination of administrative difficulties and the scientifically proven highly detrimental effects of imprisoning Weres has led to shorter sentences by courts. This sentencing policy remains controversial, though generally accepted.

The Were community generally accepts certain criminal sentences that do not include prison sentences: fines (known as wergild) are very popular. Another alternative is internal or external exile for various periods of time, the worst sentence being that of permanent external exile, which is reserved for the most heinous crimes, equivalent to murder or betraying the community. Such sentences are usually notified to Interpol or other police systems as, in some parts of the world Weres construe such a sentence as a requirement to kill the exile if he or she is identified as such. On the whole, due to the problems of maintaining Weres in a relatively healthy condition within the prison population, and a perceived disparity in sentencing in normal courts, these internal sentences have been viewed as an acceptable political solution to an intractable problem.

Thanes, lawspeakers and normal courts (for inter-species crime) have the ability to sentence an individual Were to prison, but doing so tends to have severe effects on both the prison and the individual. The Bureau continues to try to find a solution to this problem, so far without success. As long as the current sentencing policy remains, there will be tension between the mainstream human community, many of whom view Weres as receiving favourable sentencing, and the impact on the individual Weres imprisoned and the reaction within the Were community to this.

We have considered human lawspeakers as a possible amelioration, but that has been vetoed by the Althing. The only long term judicial solution would seem to be that of enabling Weres not have to Change when imprisoned or in hospital. If such a solution could be found, it is possible it might also help the problem of amounts of drugs required by Weres. However, so far, this solution raises ethical and religious problems within the Were community even if it were possible.

© Alexa Duir 2006. All Rights Reserved.




HANDOUT 3 - Interviewing Werewolves
  1. Establish the level of dominance of the suspect. Basic werewolf psychology is social, and social structure is hierarchical. Werewolves relate to each other, and to other species, by establishing their dominance or submissiveness. Every werewolf you are likely to interview will be submissive in certain situations. Some will be very submissive; others rarely so. The interviewing technique has to establish dominance over the subject in order to obtain the truth from them. The more dominant the subject is, the more techniques will have to be employed to establish dominance. Dominance is not related to intelligence, though many alphas have higher than usual intelligence, and this has to be taken into account.
  2. Werewolves, like all Weres, are far more physical and less inhibited about physical contact than humans. However, dominance is also established by use of physical space and contact. Within the pack, submissive werewolves demonstrate their submission to those above them by various types of body language such as:
    • Kissing. A submissive may kiss an alpha as a sign of submission. Do not mistake this for human emotion. If a suspect kisses you during an interview it has nothing to do with sex. However, it is wiser to avoid being kissed by a werewolf of the opposite sex in order to avoid confusion with sex, or later accusations of sexual misconduct. Similarly, if the police officer conducting the interview is homosexual, he or she should avoid being kissed by a suspect of the same sex. Given the potential for later accusations of sexual misconduct, it is better, if at all possible, to prevent this sign of submission.
    • Exposing the neck or the stomach. A submissive will expose their neck to a dominant or, in extreme cases, may lay prone to expose their stomach. Again, it is better to prevent the suspect going to extreme of laying on the ground, if possible.
    • Crouching or huddling the body. In extreme cases this could include crawling towards the dominant and is usually a precursor to exposing the stomach or neck. Again, this extreme is best avoided, if possible, as counsel have been known to twist the use of such body language to gain the sympathy of the court.
  3. Dominance can be established in a variety of ways, some of which are discouraged. These are:
    • Invading physical space. It is better, if possible, not to use physical contact, but rather to encroach close to the subject, either by pacing, leaning forward or by stationing oneself close to the subject, either to one side or out of the subject’s range of vision. Pacing behind the subject and letting one’s clothes touch the subject in passing are good techniques.
    • Verbal dominance, by means of aggression or higher intelligence. However, swearing and harassment should be avoided, if possible, as these may later be used by counsel in court against the officer.
    • Stroking, holding or petting the subject, if they show signs of distress. Again, care should be taken to avoid any confusion with sexual signals.
    • Staring at the subject. This is a particularly good, non-contact dominance signal. However, the courts do recognise this as harassment if the officer has been asked not to stare by the subject or the subject’s legal representative, on the grounds that it is an expression of dominance. Courts have accepted staring after warning as provocation and have been known to dismiss charges of assault against an officer on the basis of this defence.
  4. Once they have made their first kill (usually around age 14-16), werewolves do not acknowledge their parentage. Even though submissives may remain living with their parents, they do not talk of them as though they are their parents. Werewolves talk of their parents in the past tense, if at all. A good interviewing technique is to force the subject to discuss his or her parents, as this will cause extreme discomfort which may help to get past the subject’s defences.
  5. It should particularly be borne in mind that many werewolves carry their predilection for dominance/submission into t heir sexual activity, giving rise to a preference for certain sexual practices such as bondage, dominance games and even sado-masochism (BDSM). Although submissives trained in pack schools are programmed not to have sex with humans, this sexual proclivity can complicate interviews if there is any sexual attraction between the interviewer and the subject, or if the subject is very highly sexed. UNDER NO CIRCUMSTANCES SHOULD ANY OFFICER USE SEXUAL GAMES TO FURTHER AN INTERVIEW. If any such tendency on the part of the subject toward an interviewer is detected, the interview should cease and a new team of interviewers be convened.
  6. All werewolves have three names: their given name and their family/hunting name (or names) are pretty much like those of humans. But, in addition, sometimes from birth they will have a “fetch name” which is only known to their family or close friends. It is a good interviewing technique to use the subject’s fetch name, if you know it or can discover it, as this effectively establishes dominance over the subject.

© Alexa Duir 2006. All Rights Reserved.

Extracts From a Teenage Chatroom

Countrygirl : WTF? I mean how com a ordnarary person can be a werewolf?
Tom67 : oh we did this in biology. If a werewolf marries a human they can have kids that carry the werewolf gene. If one of them marries a werewolf then they can have kids that are either werewolves or human, depending on the sex.
Countrygirl : huh? What there sex got to do with it?
Tom67 : females are more likely to be werewolves than males.
Countrygirl : I dont believe it. ur making it up. its not right.
Moonwolf21 : no hes' not.
Tom67 : no, really. I’ve got the notes. It depends on whether the human is a carrier or not.
Countrygirl : but how do u know if ur a carrier?
Tom67 : I don’t know.
Rodeorider : cant they test 4 it?
Moonwolf21 : no. no test.
Humanrites : anyways what about those peeps what get biten? If you get biten by 1 you get to be 1.
Rodeorider : thats just movies.
Tom67 : you can’t just get to be one if you’re bitten. You have to have the gene.
Moonwolf21 : it dont always work like that.
Countrygirl : so if u have the gene u only becom 1 if they bite you?
Humanrites : you can just become one.
Rodeorider : thats crap.
Humanrites : no wws going to bite me. Ill blast them first.
Rodeorider : what with dickhead? Your mums kitchin knife? Like, that wud make any ww sooooo scared.
Moonwolf21 : anyway, whats' the problem? Id luv 2 have the chance to be a ww.
Humanrites : your nuts.
Countrygirl : so what if u have the gene and u marry and have kids? R they wws?
Humanrites : all your kids R wws.
Rodeorider : thats crap. Don’t beleve it.
Countrygirl : how do you know that ur not a ww then? or a carrier?
Moonwolf21 : whats' wrong with wws?
Humanrites : ill make my gurlfrend take the test. Im not marrying a f***ing ww.
Moonwolf21 : did anyone tell you your a bigot?
Humanrites : FU.
Rodeorider : and what happens if u fall in love with 1? What u gonna do then bigmouth? Or if u have sex and she has a ww baby?
Humanrites : she can have a aborshun. Im not havin no ww kid.
Tom67 : you can’t have an abortion. They don’t let you have one for that.
Countrygirl : but how do u know? how can I find out if I might have ww kids? I dont want an aborsion.
Moonwolf21 : why would u want to have one? Whats' wrong with a ww baby? Golly, I cant believe this. Whats' wrong with u all???
Tom67 : but then your kids have to go to a Pack school and live with them. So they get to be wws anyway.
Humanrites : not mine.
Rodeorider : same here.
Countrygirl : but there has to be something they can do to help. why cant I have an normal baby if I want one?
Moonwolf21 : it dont work like that, Countrygirl.
Tom67 : are you a carrier, Countrygirl?
Humanrites : im not talking to no flesheater.
Humanrites has left the chatroom.
Rodeorider has left the chatroom.
Tom67 : Countrygirl?
Countrygirl has left the chatroom.
Moonwolf21 : I hope she finds someone to talk to.

© Alexa Duir 2006. All Rights Reserved.

It was a low, midwinter moon, with the air crisp and the ground chill even under padded feet. We hunted silently, without voice, for this was not for sport, nor to eat, but for vengeance. We knew what it would mean if we killed tonight. Though it would be far from our city, word would spread. People would be on guard. We would have to watch out for each other, provide alibis for any of us who were taken on suspicion of being what we were or, if the worst came to the worst, disperse and scatter ourselves to roam alone or contact other packs in the hope they would take us in, provide work, clothes and hiding from those who would kill us on sight if they recognised us for what we were.

Killing men was a grim business.

His smell was rank and clear from fear. He had passed this way less than an hour ago, having taken flight when we sounded, before the silence. We had left the city long ago, during daylight, taking different gates to ensure that the watchmen would not realise that we were still gone after the gates closed, leaving the rest of our kin behind to keep a light in our houses and the illusion that we were together, in the town. We left our clothes hidden where we could and skirted beyond town under cover of the stench from the tanner’s field to hide our own smell from the town dogs and horses, meeting many miles away, deep in the forest.

It was a silent running, for the wolves were in retreat as the towns grew in size and their howls were rarely heard, and distant. He had set out late from where he had spent the day carousing, traversing a forest road from the land of the Welsh, seeking riches, and expecting a warm welcome at the end of his journey from a merchant who lived in the ancient town by the river. He travelled sure footed by the light of the moon, forgetting the danger now so long had passed and he had wine inside him. It did not take us long to find his trail.

Perhaps he had thought that the one of us he killed was the only one. He would have known once the two who had travelled on ahead drove his horse off the track until it tripped under the trees and threw him. One would have driven the horse away north and west, while the other watched him rise, would have seen the fear in his eyes, and only moved to prevent him from returning to the road and harry him deep into the woods, leaving him to his own devices and turning back to await the rest of us. We had met the one who had dealt with the horse not long since, and drank with relish the scent of the man’s emptied bladder: evidence of his panic.

Ignoring the delicious odours of deer, rabbit and boar, we set ourselves to the serious business of a life for a life.

Our passage ravaged the usual traffic of the night. Scattered herds of startled deer crackled the dead leaves and branches in their flight. As they ran, they panicked smaller things, either harming the owl and fox’s hunt for survival, or else aiding it. A silence lay across the night as the other hunters waited for the destruction of our passing to subside, and the things they hunted sought refuge.

And always, inch by inch, foot by foot, yard by yard, the man’s smell grew stronger, and more afraid.

It wasn’t the unexpected clearing that stopped us, but the house, where no house should be. Not this far into the wood, far from village or hamlet. There stood our cousin, at a distance; wary; watching for our prey. Part of the house was a stable, whose door stood open. We heard the horses wicker and a man’s voice quieten them. We looked uncertainly towards the Thegn, the pack leader, to see what he wanted us to do.

He snuffed the air and growled. "This is The Magician."

We didn’t have to ask which one. Here, in this territory, there was only the one who would live like this, still far from other men, without the need to join a guild in the town to advertise his trade. Those who wanted him would search, and, if it pleased him, would find his house. If he wished, not even the most powerful of guild wizards would find him against his desire.

He came out of the stable, looked at us milling around his dry stone walls, and turned back to speak again to assure his horses before he shut the door. Then he walked across to us.

He had no fear of what we were.

"I have the one you seek; he has sought sanctuary with me. Why do you hunt him?"

Our Thegn spoke for us. "He has killed one of us. You know we will get no justice in this matter from men, so we make our own."

The magician was silent for a few minutes, until we became restless. "I will discuss the matter with one of you," he said. "Do you have a wyrdwolf – a saywife - among you?"

The Thegn hesitated. Though we were more than half a dozen in number, the magician was powerful and will have protected his property and his person against threat and there were no tales any of us knew of the likely outcome of such a battle. The death of any of us might result in a Sheriff’s enquiry, which would be difficult to answer. Though there were tales that spoke of the fairness of this magician, few packs would be willing to lay down its own means of justice to depend upon that of any man; for we had tasted theirs too often, to our harm. Even so, our choices here were limited.

A look in my direction was sufficient. The others stepped aside and I walked, stiff and unwilling, towards the gate, which the magician opened for me. It was a formal gesture for both of us; I could easily have jumped the wall, as he knew.

"Stay here," he said, as we reached the front door. He went inside and I heard the low discussion, the pleading of the one we hunted. When the magician came out he had a cloak draped over his arm.

"You must shed the fur for the flesh. The one you hunt is too afraid if you do not."

"I will find that difficult on this of all nights, whilst still hunting," I replied.

"Will you accept my help?"

"What help do you offer?"

"I will give you my blood, then you can put on this cloak."

I considered. It would be painful, even for me, to change back on a full moon before I had tasted blood. I had never tasted human blood and certainly not that of a magician. The old tales were that, once tasted, there was no going back, and I did not seek that. Silently I sought the advice of my gods. One touched me and I saw her, together with another, who remained in the shadows. That disturbed me, that there should be another god involved who would not make his presence known to me. Who was he and what was his business here?

"What do they say, your gods?" the magician asked.

I started, for how had he known? Why did it concern him?

He had his answer when I lifted my head in acceptance, baring my neck in submission. He offered me his hand and I bit into the flesh and tasted something sweet and utterly intoxicating. What had been ceased to exist. I wore his cloak, but I was no longer aware of the house, or why I was there. The magician was a man in his prime and what was between us was like being in heat. In his eyes I saw the same response and reached out for him, as he did for me.

"Stay with me; do not leave", he said.

But I remembered who I was and why I was there and pulled back, though it was hard to do. "I am mated; and my kin stand outside."

"But you are already estranged from your mate and immured in conflict."

I looked away. How could he know?

"It is always like this, for the wolf. You always meet us at a time when your life is being turned upside down. And it will get harder. You will be put to the test." He considered me gravely and in silence, then spoke slowly. "I cannot give you the answers, though I will always do what I can to help, if you want it. But the work falls to you, not me."

I felt sadness and an immense dread. "I am a lawspeaker: I cannot lay that down. I cannot leave aside what my gods have laid upon me."

"Death lies upon you, and it is difficult, even for me, to help the dead."

His words bewildered me. Then I looked down at the warmth spreading through my chest and saw blood. I had a gun and I had to shoot Martin Symes before he shot me. But I was drunk and seeing double. Which one to shoot?

"Quite extraordinary," said the pathologist. "The werewolf was killed with ordinary bullets, but Symes was shot with silver."

"Is it possible to kill a werewolf that way?" the policeman asked.

"Oh yes, if you shoot their DNA."

They looked at my body, lying on the floor. "But she’s been shot through the head," the policeman observed.

"So she has," said the pathologist. "That’s probably why she lost it during the TV interview."

© Alexa Duir 2006. All Rights Reserved.