Incubus And Succubus - Demons Of Easy Virtue - Alternative View

Incubus And Succubus - Demons Of Easy Virtue - Alternative View
Incubus And Succubus - Demons Of Easy Virtue - Alternative View

Video: Incubus And Succubus - Demons Of Easy Virtue - Alternative View

Video: Incubus And Succubus - Demons Of Easy Virtue - Alternative View
Video: ATLANTIS. THE ELITE IN SEARCH OF IMMORTALITY 2024, March
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In medieval demonological terminology, an incubus was a demon who, in the form of a man, had sexual intercourse with a woman, a succubus-demon in the form of a woman seducing men. The belief in sexual intercourse between demons and people was in the old days very widespread in Western Europe and today is still found among different peoples of Europe and Asia in fairy tales. A Tatar fairy tale interprets this connection most harmlessly. The hermit Abut led a strict ascetic life for many years, but one day the shaitan appeared to him in the form of such a beauty that Abut seized her in his arms and sinned. The people found out about this and grieved.

- Fools! What are you worried about? - the great Poigamber (deity) consoled people, - Abut will now get a better place in jennat (paradise), since he raped Allah's enemy (Collection of materials for describing the areas and tribes of the Caucasus, No. VII, 1889, page 124)

Europeans, especially Germans, looked at this crime in the old days quite differently. They, firstly, studied this crime in detail, when and how men and more often women entered into intercourse with demons, and how they felt, and, secondly, those accused of this crime were tortured and executed. According to the explanations of the inquisitors, mainly according to the instructions of the famous "Hammer of Witches" (Malleus malifecarum, 1489), in order to have sexual intercourse with the devil, some women went out on Sunday night at the crossroads and pronounced the well-known incantatory formula. The devil immediately appeared in the form of a strong young man of handsome appearance, only with a goat's or a bird's leg. A necessary condition for an alliance with the devil - renunciation of the Savior and the saints - was signed with blood. Both sides made commitments to each otherMoreover, the devil tried to deceive those who surrender to his power. The devil first appeared to witches and witches in the form of a good friend, lover or husband. Having played with the witch, he left either quietly or in a stormy whirlwind, sometimes he was so kind that he left a certain amount of money in a wallet or scarf with the designation of his name so that the woman knew how to handle, how to call him if necessary. It happened that the devil paid very little, some kind of ecu or even less. Hell's money in most cases turned into oak leaves, baby excrement, and so on. Since the time of the renunciation of Christ, sorcerers and witches have been able to transform into animals: a cat, a fox, a spider, an owl, a butterfly, and even inanimate objects, a ball of thread. Sexual intercourse with the devil was not one-time,they were repeated constantly in desert places, sometimes in the presence of numerous witnesses. Once the devil lured a 19-year-old girl who refused the devil's indecent proposals, not knowing about parental consent.

Scientists theologians considered it very important to solve the question “semen diabolicum frigidum aut calidum est” (the devil's seed is cold or hot), that is, is it possible to get pregnant from it. Delrio, a Jesuit scientist at the end of the 16th century, was firmly convinced that an incubus with a woman could produce a child not with her own seed, but with the seed of a man with whom the demon had previously copulated in the form of a succubus. A succubus is unable to conceive or give birth. It only serves the above purpose. Children born through the incubus, disgusting thinness, eat unusually much, constantly scream and rejoice in family misfortunes.

Western European ideas about incubi penetrated into Poland, and we find curious indications on this part in the Polish trials of witches of the late 17th century. So, in 1690, one woman was burned for the fact that, by her own admission, she slept with a demon. In 1692, the Sorcerer Cage, who had the devil Regina as his mistress, and Manishevskaya, who had the demon Yaska as a lover, who wore red clothes, a sable hat and red boots, were burned down. In 1699, a peasant woman was burned because she had been to Bald Mountain, and Satan was lying with her in the form of a wolf (Karlowichz, Wisla, 1887, pages 140, 142, 173).

N. F. Sumtsov did not have facts indicating the penetration of Western incubi and succubi into Ukraine, but there were their own, original incubi and succubi, based on Slavic pagan demonology, with an admixture of the demonology of Christian writing. The most common idea of a demon-lover in the form of a snake, turning into a handsome man, or in the form of a ghoul, and the legends of a lover-snake and lover-ghoul (deceased) are often mixed with each other. The learned archimandrite of the Pechersk Lavra, Innokenty Gizel, in his essay "Peace with God to man" (1669) says: "here the bodily displacement with the devil can also occur, this is with the Letavts, who is the hardest fornication." In Poland, by the way, in ancient times, the word Lataviec meant an incubus.

A similar kind of belief existed in Moscow Russia, as is evident from the Murom legend of the 17th century about Peter and Fevronia (a snake flew to the wife of the Murom prince Paul for fornication). At the end of the 19th century, this belief was still firmly held among the people in Russia and the Vistula region (part of Poland, which was part of the Russian Empire). In the Volyn province they said that the evil spirit "pelestnyk" appears in the image of a beloved deceased person, especially those young people who yearned for their dead lovers and mistresses. The demon had a sincere conversation with them, kissed, satisfied passions. But the grief was for those people: they languished, dried up, and then died. Similar beliefs were encountered among the Great Russians. So, in the southwestern part of the Tomsk province, there were stories about the mixing of women with devils. The devil assumed the appearance of a famous person and visited a woman. To distinguish it,I had to look behind him. He has no back: all the insides lie on his chest, as in a trough.

In the village of Shulbinskaya lived a Cossack woman named Polyntseva. After her husband's death, she missed him very much. The devil began to appear under the guise of the deceased every night, and the poor woman received an irresistible desire to see him. She got pregnant and told an old woman about that. The old woman gave her something to drink, and she remained pregnant until death, otherwise she would give birth to an imp.

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Many Little Russian tales are known about how the serpent kidnaps the princess and lives with her; there are also such tales in which the devil appears directly. So, in the Grubeshovsky district of the Lublin province (which from 1837 to 1919 was part of Russia), a story was recorded about how one devil fell in love with a girl, went to her in the form of a handsome guy, and finally decided to take her to him. Mother, preparing her daughter for departure, decorated her head with terlich and toi flowers. The devil is afraid of these flowers, and therefore disappeared (P. P. Chubinsky, Proceedings of the ethnographic and statistical expedition to the Western Russian Territory, volume l, 1877, page 80).

In folk tales, a succubus is less common than an incubus. There are, however, tales in which a damn daughter or a witch falls in love with a man and lives with him. So, in the Ushitsky district of the Podolsk province, the following story was recorded: “one peasant guy, very handsome, often went to the forest for firewood, where his damn daughter saw, and fell in love with him until she decided to appear to him in the form of a beautiful girl. They often saw each other, fell in love, and, finally, she decided to marry him. She was baptized and married. The devil was glad, called the young to him, and presented them with gifts”(PP Chubinsky, ibid., Page 36).

There is also a similar Imeretian tale. Imeretians (ethnographic group of Georgians, population of the Imereti region in Western Georgia). Imeretians recognize not only the goblin, but also forest women of extraordinary beauty, with long golden hair. They fall in love with people like Russian mermaids or Serbian pitchforks. A wealthy landowner fell in love with a forest woman and went to see her every night. His jealous wife cut her hair softly. The forest woman ran away screaming and after a while died (VF Miller. Collection of materials on ethnography, volume lll, 1888, page 170).

The belief about the connection of witches with men in Little Russia was found everywhere. Nikolai Fyodorovich Sumtsov wrote that in the suburban Kharkiv village Osnova, a rumor spread that a local resident, a "boy" of about twenty, Pavel Onishchenko, had been for four months at night, at first rarely, and recently every day, a witch appeared. She comes running there in the form of a white dog with human fingers on its paws and, finding Pavel Onishchenko, wherever he sleeps, instantly turns into a girl, and begins to hug and kiss him. Whether she speaks with Onischenko during dates, nobody managed to find out about it. And so, on June 4 (1885 or 1886), the Osnovyansky volost government announces to the local police officer living in the village of Grigorovka, and he, without wasting time, sets off on the same evening, about ten o'clock, to catch the aforementioned witch, student C joined him …They come to the parish. To the question of the sergeant: "Where is the clerk?", The watchman replies:

-Pishov dyvatsya vidma.

Near the estate of Onishchenko, the sergeant found so many people with aspen druchki (there was such a belief among the people that if a witch was hit with an aspen stick, she would take her real form) that, as they say, there was nowhere for an apple to fall. When questioning the sergeant, everything that was said was confirmed by everything, among them there were also elderly people, householders who inspire confidence. The scribe reported that the witch had already come, but she was frightened by the peasant N., who shouted:

-What are you hanging around here? -And she disappeared into the unknown where (Kharkovskie vedomosti, 1886, №142)

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