Succube

A succube is a character of Légende S. Démon which takes the shape of a woman to allure a man lasting his Sommeil and its Rêve S, they serves Lilith and has as a mode of action the seduction of the men. Its during masculine is the Incube.

Legends tell that the succube would take the appearance of a late woman and, making accept the resurrection of this one, couples itself with its liked good. Another known as that the succubes punish the men for their treachery by charming them then by giving up them.

The succube is of ambivalent nature, since it is at the same time dreaded and desired. “What makes the horror it is the desire, and the desire becomes monster. ” For this reason, one finds it at the same time with the source of the dreams and the Cauchemar S, in particular during the Moyen-âge.

Etymology

The succube term comes from the Latin word succuba which means “Concubine”. It indicates the demon female only as from the 16th century, sometimes employed with the female one.

A universal figure

In Hungary, the witches of Szeged overlap those which they like or which they hate: they are assoient on their chest until they cannot breathe almost any more, then they transform them into flying horses .
Dans West-Indian mythology, the succube bears the name of dorlisse .
Dans the old Arab literature, the succube is known as a demon female which disturbs the men during their sleep and accompanies them in their bed

In the work by Balthazar Bekker in 1694 when during 130 years that Adam abstained from the trade of his wife, it came from the she-devils towards him, which became large about it, which was confined of devils, of spirits, from night spectra, of phantoms
In the chamanic traditions, where it is often question of a supernatural alliance and sexual relations between the girl of the spirit of the forest and the Shaman.
But also Mélusine, in the Islam the marriage of the Djinns, in Scandinavia that of the Trolde S, in Celtic countries that of the Fairy S .

The sexual union with a succube has this of specific which it is night, for the period of the dreams (this most probably rises owing to the fact that the men regularly have erections during the periods of paradoxical sleep).

The áyami and the girl of the spirit of the forest

Mircea Eliade, in its work the Shamanism , quotes the testimony of a Shaman Gold , which speaks about sound áyami , i.e. of its protective spirit:

One day I slept on my bed of sufferings when a spirit approached me. It was an extremely beautiful woman (...) It tells me " I am the áyami of your ancestors, the Shamans. I learned to them with chamaniser; now, I will I love you teach it to you with you (...). You will be my husband and I will be your wife. I will give you spirits which will help you in the art of guérir." (...) Dismayed, I desired to resist to him. " If you do not want to obey me, so much worse for you. I you tuerai." (...) I sleep with it as with my own wife (...) It presents myself sometimes under the aspect of an old woman or of a wolf, also cannot one look it without fright. Other times borrowing the shape of a winged tiger, it carry me to show me various areas (...) At the time where it informed me, it came every night (...)

He also quotes Sliepzova, concerning the Iakoutes of Siberia:

The Masters and the Mistresses of the Abassy of the higher or lower world appear in the dreams of the Shaman, but they do not enter personally in sexual relationships with him: it is reserved for their sons and their daughters.

Hamayon says about the same thing concerning “the girl of the spirit of the forest”. In the shamanism of the Buriat of Siberia, the spirit of the forest is represented by the Hart. It is him which gives the chance to hunting, i.e. it is him which provides the game tribes. The forest is indeed Bajan Xangaj , “Rich person-Rassasieur”; it is generous but also pitiless, witness of its ambivalence. However the Shamans or the hunters have only exceptionally to make with him. Most of the time they are engaged with its or his/her daughters. This one is a manhunter of hunters. She their appears during the night in dream or with hunting in imagination.

“It is always very beautiful and generally naked, tempting and demanding (...) waiting of him, in exchange of game, the human pleasures: those of the love, the tales and the songs. ”

For the Shaman, there exists a true marital union with it, a supernatural marriage, jointly with its terrestrial union. It can bring game for the hunter and teaching for the Shaman. But it brings also the madness and death for the hunter which is let too much invade by it, and death for the Shaman if he refuses to link himself with her.

Although the sexual relationships with the female spirit of on-nature during the dreams are a constant in the shamanism Siberian, the important component is that of the initiation of the Shaman by this one. It is it which, principal protective spirit, choosing the Shaman, will give to this one the auxiliary spirits which will obey to him and will assist it.

Lilith

Beatrice de Dante

Although the concept of sexuality is not obvious, there exists obviously, in the Vita Nuova of Dante, a succubic relation of the type , between Dante and Béatrice . It is during its sleep which Dante with the vision of an alarming being which means to him that he is his lord, and in the arms of which, he seemed me to see a person sleeping, naked (...) in a vermilion silk cloth like blood . It is about Béatrice , with which it lord offers to eat the heart of Dante…

fairies

The Fée S are not foreign with this design of the succube. According to the definition of the Treasury, the fairy is a “imaginary female character, equipped with magic capacities, and supposed to influence the world of alive”. Contrary to the belief which wants that the fairy is good by nature, the fairy incarnates in fact, like its counterpart chamanic, an ambivalent nature, which does it Sorcière in her slope malefic (in the direction “Which brings the illness or death”). There exists well a Wicked fairy, as well as a Fée Morgane. Its ambivalence is well attested through the Befana.

Contemporary points of sights

Julius Evola

Julius Evola in its chapter on the succubes, quotes the supernatural woman of the legends and the heroic myths, the dispenser woman of life, science, of a crowned force, immortality sometimes. It is represented sometimes by the Tree of life. For Evola:

according to the Hindu doctrines of the royalty, the Chrisme of the capacity would be given to each sovereign by his marriage with the Goddess Shri Lakshmî, his wife in addition to his human wives, who assumes the features of a stimulating supernatural force of royal fortune (...) so that the king the throne would lose if it were given up by it.

And it also quotes similar examples within the framework of the méditerrannéo-Eastern cycle , but also concerning the Zohar III, 51 has, 50 B ( All the capacity of the King are entrusted to the Matrone ). This is not foreign with the concept of the crowned Prostitution for which Evola raises the fact that the modern ones found other words only prostituer .

In the medieval chivalrous love, Evola thinks that the Lady is more one woman of the spirit that a real woman. The knight devoted himself to it and served it until its death. Sometimes its cruelty was accepted even exaltée. This inaccessible woman is the Beatrice de Dante, that the hermetic texts called our Eve occults , or that which involved the Mors osculi of the medieval kabbalism. This destruction by the love is to be brought closer to the devoration of the body of the chamane by the auxillaires spirits during the disease-initiation of this one.

Psychoanalyze

Ernest Jones

For Jones, incubates it and the succube appear in the nightmares and translate fear in front of driven back sexual desires, in particular of the incestueux desires. The belief in incubate and with the succubes would be a form of safeguard of the conscience, in particular allowing to transfer on others, namely a demon, the origin of the sexual desires. Thus the culpability generated by the unconscious conflicts would be saved on the subject, just as the excessive fear related to the judgments.

Georges Devereux

For Devereux, while speaking more particularly about the relationship between goddesses and human, the loves supernatural are related to phantasms of inceste mother-wire, form rarer but much more extremely than that between father and girl. The goddess is substituted for the mother what makes the phantasm more tolerable and allows some better a élaboration.
Le drama of the loves supernatural comes from the drama of the dégénéresence of the Gods by the means of these unions, way of saying the crossing of the genealogical borders related to the inceste.

For the mortal, misfortunes come from fear to be struck down by Zeus (fear of castration by the father), but also from the fear of the impotence related to the coitus with the goddess. The mortal is not at the end of his sorrows, that it is inaccurate with the goddess, or that it refuses his advances, its fate is hardly enviable: “the lovers (...) mortals are some physically reduced, in a way which points out castration”: impotence, senility, paralysis, limping, blindness…
L' mortal lover is in full Oedipus complex. For Devereux, it is more usually allowed and less dangerous for a woman to carry out her desires œdipiens while binding to a man older than it: its sexual blooming is not in danger to as much.

Concerning the great beauty of the goddesses, whose no woman mortal can compete, it generates ainos , terror, death. I.e. this beauty is intolerable. From a psychoanalytical point of view, Devereux binds this notion to that of the infantile imago of the mother.

Michel Stuck

For Michel Stuck, the succube (and incubates it) are figures which raise the question of the sexual relations with deadened (E) the S, “of the abolition of the will, irresponsibility, and the conscience of the subject”

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