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Necromancy
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Main page This article is about the form of magic. For the film, see Necromancy (film).
Contents "Necromancer" redirects here. For other uses, see Necromancer (disambiguation).
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Necromancy (/ˈnɛkrəmænsi/)[1][2] is the practice of magic involving communication with the dead – either by summoning their spirits as Part of a series on
About Wikipedia apparitions, visions or raising them bodily – for the purpose of divination, imparting the means to foretell future events, discover hidden Anthropology of religion
Contact us knowledge, to bring someone back from the dead, or to use the dead as a weapon. Sometimes referred to as "Death Magic", the term
Donate may also sometimes be used in a more general sense to refer to black magic or witchcraft.[3][4]

Contribute The word necromancy is adapted from Late Latin necromantia, itself borrowed from post-Classical Greek νεκρομαντεία (nekromanteía), a
Help compound of Ancient Greek νεκρός (nekrós), "dead body", and μαντεία (manteía), "divination by means of"; this compound form was first
Learn to edit used by Origen of Alexandria in the 3rd century AD.[5] The Classical Greek term was ἡ νέκυια (nekyia), from the episode of the Odyssey in
Community portal which Odysseus visits the realm of the dead souls and νεκρομαντεία in Hellenistic Greek, rendered as necromantīa in Latin, and as
Recent changes necromancy in 17th-century English.[6]
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Contents [hide]
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1 Antiquity
What links here
2 Early and High Middle Age
Related changes
Special pages 3 Late Middle Ages to Renaissance
Permanent link 4 Modern era
Page information 5 In popular culture
Cite this page
6 See also
Wikidata item
7 Notes
Print/export 8 References
Download as PDF 9 Further reading
Printable version 10 External links

In other projects Illustration portraying a scene from the Bible

Wikimedia Commons Antiquity [ edit ] wherein the Witch of Endor uses a necromantic
ritual to conjure the spirit of Samuel at the
Wikiquote behest of Saul; from the frontispiece of
Main article: Magic in the Graeco-Roman world Sadducismus Triumphatus (1681) by Joseph
Languages Glanvill.
Early necromancy was related to – and most likely evolved from – shamanism, which calls upon spirits such as the ghosts of ancestors.
Basic concepts [hide]
Deutsch Classical necromancers addressed the dead in "a mixture of high-pitch squeaking and low droning", comparable to the trance-state
Español Afterlife · Animism · Augury · Communitas ·
mutterings of shamans.[7] Necromancy was prevalent throughout antiquity with records of its practice in ancient Egypt, Babylonia, Greece Comparative religion · Divination · Divine
Français
and Rome. In his Geographica, Strabo refers to νεκρομαντία (nekromantia), or "diviners by the dead", as the foremost practitioners of language · Evolutionary origin of religions ·
한국어
divination among the people of Persia,[8] and it is believed to have also been widespread among the peoples of Chaldea (particularly the Fetishism · Great Spirit · Henotheism · Initiation
Italiano · Liminality · Magic (supernatural) · Mana ·
Русский Sabians, or "star-worshipers"), Etruria and Babylonia. The Babylonian necromancers were called manzazuu or sha'etemmu, and the Monotheism · Nympholepsy · Oracle ·
Tagalog spirits they raised were called etemmu. [clarification needed] Polytheism · Rite of passage · Ritual · Sacred
Tiếng Việt language · Sacred–profane dichotomy · Sacred
The oldest literary account of necromancy is found in Homer's Odyssey.[9][10] Under the direction of Circe, a powerful sorceress, site · Sacred time · Shamanism · Soul dualism
中文
Odysseus travels to the underworld (katabasis) in order to gain insight about his impending voyage home by raising the spirits of the dead · Superstition · Theories about religions · Totem
33 more through the use of spells which Circe has taught him. He wishes to invoke and question the shade of Tiresias in particular; however, he is · Transtheism · Veneration of the dead

unable to summon the seer's spirit without the assistance of others. The Odyssey's passages contain many descriptive references to Case studies [show]
Edit links
necromantic rituals: rites must be performed around a pit with fire during nocturnal hours, and Odysseus has to follow a specific recipe, Related articles [show]

which includes the blood of sacrificial animals, to concoct a libation for the ghosts to drink while he recites prayers to both the ghosts and Major theorists [show]
gods of the underworld.[11] Journals [show]

Practices such as these, varying from the mundane to the grotesque, were commonly associated with necromancy. Rituals could be quite Religions [show]

elaborate, involving magic circles, wands, talismans, and incantations. The necromancer might also surround himself with morbid aspects Social and cultural anthropology
of death, which often included wearing the deceased's clothing and consuming foods that symbolized lifelessness and decay such as
V·T·E
unleavened black bread and unfermented grape juice. Some necromancers even went so far as to take part in the mutilation and
consumption of corpses.[12] These ceremonies could carry on for hours, days, or even weeks, leading up to the eventual summoning of
spirits. Frequently they were performed in places of interment or other melancholy venues that suited specific guidelines of the necromancer. Additionally, necromancers preferred to
summon the recently departed based on the premise that their revelations were spoken more clearly. This timeframe was usually limited to the twelve months following the death of the
physical body; once this period elapsed, necromancers would evoke the deceased's ghostly spirit instead.[13]

While some cultures considered the knowledge of the dead to be unlimited, ancient Greeks and Romans believed that individual shades knew only certain things. The apparent value of
their counsel may have been based on things they knew in life or knowledge they acquired after death. Ovid writes in his Metamorphoses of a marketplace in the underworld where the
dead convene to exchange news and gossip.[14][15]

There are also several references to necromancers – called "bone-conjurers" among Jews of the later Hellenistic period[16] – in the Bible. The Book of Deuteronomy (18:9–12[17])
explicitly warns the Israelites against engaging in the Canaanite practice of divination from the dead:

9When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do according to the abominations of those nations. 10There shall not be
found among you any one who maketh his son or his daughter to pass through the fire, or who useth divination, or an observer of times, or an enchanter, or a witch, 11or a
charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12For all who do these things are an abomination unto the LORD, and because of these
abominations the LORD thy God doth drive them out from before thee (KJV).

Though Mosaic Law prescribed the death penalty to practitioners of necromancy (Leviticus 20:27[18]), this warning was not always heeded. One of the foremost examples is when King
Saul had the Witch of Endor invoke the spirit of Samuel, a judge and prophet, from Sheol using a ritual conjuring pit (1 Samuel 28:3–25[19]). However, the so-called witch was shocked
at the presence of the real spirit of Samuel for in I Sam 28:12 it says, "when the woman saw Samuel, she cried out in a loud voice." Samuel questioned his reawakening asking, "Why
hast thou disquieted me?"[20] Saul did not receive a death penalty (his being the highest authority in the land) but he did receive it from God himself as prophesied by Samuel during that
conjuration – within a day he died in battle along with his son Jonathan.

Some Christian writers later rejected the idea that humans could bring back the spirits of the dead and interpreted such shades as disguised demons instead, thus conflating
necromancy with demon summoning. Caesarius of Arles entreats his audience to put no stock in any demons or gods other than the Christian God, even if the working of spells appears
to provide benefit. He states that demons only act with divine permission and are permitted by God to test Christian people. Caesarius does not condemn man here; he only states that
the art of necromancy exists, although it is prohibited by the Bible.[21]

Early and High Middle Age [ edit ]

Many medieval writers believed that actual resurrection required the assistance of God. They saw the practice of necromancy as conjuring demons who took the appearance of spirits.
The practice became known explicitly as maleficium, and the Catholic Church condemned it.[22] Though the practitioners of necromancy were linked by many common threads, there is
no evidence that these necromancers ever organized as a group. One noted commonality among practitioners of necromancy was usually the utilization of certain toxic and
hallucinogenic plants from the nightshade family such as black henbane, jimson weed, belladonna or mandrake, usually in magic salves or potions.[23]

Medieval necromancy is believed[by whom?] to be a synthesis of astral magic derived from Arabic influences and exorcism derived from Christian and Jewish teachings. Arabic influences
are evident in rituals that involve moon phases, sun placement, day and time. Fumigation and the act of burying images are also found in both astral magic and necromancy. Christian
and Jewish influences appear in the symbols and in the conjuration formulas used in summoning rituals.[24]

Practitioners were often members of the Christian clergy, though some nonclerical practitioners are recorded. In some instances, mere apprentices or those ordained to lower orders
dabbled in the practice. They were connected by a belief in the manipulation of spiritual beings – especially demons – and magical practices. These practitioners were almost always
literate and well educated. Most possessed basic knowledge of exorcism and had access to texts of astrology and of demonology. Clerical training was informal and university-based
education rare. Most were trained under apprenticeships and were expected to have a basic knowledge of Latin, ritual and doctrine. This education was not always linked to spiritual
guidance and seminaries were almost non-existent. This situation allowed some aspiring clerics to combine Christian rites with occult practices despite its condemnation in Christian
doctrine.[25]

Medieval practitioners believed they could accomplish three things with necromancy: will manipulation, illusions, and knowledge:

Will manipulation affects the mind and will of another person, animal, or spirit. Demons are summoned to cause various afflictions on others, "to drive them mad, to inflame them to
love or hatred, to gain their favor, or to constrain them to do or not do some deed."[26]
Illusions involve reanimation of the dead or conjuring food, entertainment, or a mode of transportation.
Knowledge is allegedly discovered when demons provide information about various things. This might involve identifying criminals, finding items, or revealing future events.

The act of performing medieval necromancy usually involved magic circles, conjurations, and sacrifices such as those shown in the Munich Manual of Demonic Magic:

Circles were usually traced on the ground, though cloth and parchment were sometimes used. Various objects, shapes, symbols, and letters may be drawn or placed within that
represent a mixture of Christian and occult ideas. Circles were believed to empower and protect what was contained within, including protecting the necromancer from the conjured
demons.
Conjuration is the method of communicating with the demons to have them enter the physical world. It usually employs the power of special words and stances to call out the
demons and often incorporated the use of Christian prayers or biblical verses. These conjurations may be repeated in succession or repeated to different directions until the
summoning is complete.
Sacrifice was the payment for summoning; though it may involve the flesh of a human being or animal, it could sometimes be as simple as offering a certain object. Instructions for
obtaining these items were usually specific. The time, location, and method of gathering items for sacrifice could also play an important role in the ritual.[27]

The rare confessions of those accused of necromancy suggest that there was a range of spell casting and related magical experimentation. It is difficult to determine if these details
were due to their practices, as opposed to the whims of their interrogators. John of Salisbury is one of the first examples related by Richard Kieckhefer, but as a Parisian ecclesiastical
court record of 1323 shows, a "group who were plotting to invoke the demon Berich from inside a circle made from strips of cat skin" were obviously participating in what the Church
would define as "necromancy".[28]

Herbert Stanley Redgrove claims necromancy as one of three chief branches of medieval ceremonial magic, alongside black magic and white magic.[29] This does not correspond to
contemporary classifications, which often conflate "nigromancy" ("black-knowledge") with "necromancy" ("death-knowledge").

Late Middle Ages to Renaissance [ edit ]

Further information: Renaissance magic

In the wake of inconsistencies of judgment, necromancers and other practitioners of the magic arts were able to utilize spells featuring holy
names with impunity, as any biblical references in such rituals could be construed as prayers rather than spells. As a consequence, the
necromancy that appears in the Munich Manual is an evolution of these theoretical understandings. It has been suggested that the authors of
the Manual knowingly designed the book to be in discord with ecclesiastical law. The main recipe employed throughout the Manual used the
same religious language and names of power alongside demonic names. An understanding of the names of God derived from apocryphal texts
and the Hebrew Torah required that the author of such rites have at least a casual familiarity with these sources.

Within the tales related in occult manuals are found connections with stories from other cultures' literary traditions. For instance, the ceremony
for conjuring a horse closely relates to the Arabic One Thousand and One Nights and French romances; Chaucer's The Squire's Tale also bears
marked similarities.[30] This becomes a parallel evolution of spells to foreign gods or demons that were once acceptable, and frames them into a
new Christian context, albeit demonic and forbidden. As the material for these manuals was apparently derived from scholarly magical and
religious texts from a variety of sources in many languages, the scholars who studied these texts likely manufactured their own aggregate
sourcebook and manual with which to work spells or magic.

In the notebooks of Leonardo da Vinci, it is stated that "Of all human opinions that is to be reputed the most foolish which deals with the belief in
Necromancy, the sister of Alchemy, which gives birth to simple and natural things."[31] Engraving of occultists John Dee
and Edward Kelley "in the act of
invoking the spirit of a deceased
Modern era [ edit ] person"; from Astrology (1806) by
Ebenezer Sibly.
In the present day, necromancy is more generally used as a term to describe manipulation of death and the dead, or the pretense thereof, often
facilitated through the use of ritual magic or some other kind of occult ceremony. Contemporary séances, channeling and Spiritualism verge on
necromancy when supposedly invoked spirits are asked to reveal future events or secret information. Necromancy may also be presented as sciomancy, a branch of theurgic magic.

Because of their themes of spirit contact, the long-running show Supernatural Chicago and the annual Harry Houdini séance, both of which are held at the Excalibur nightclub in
Chicago, Illinois, dub their lead performer "Neil Tobin, Necromancer".[32]

As to the practice of necromancy having endured in one form or another throughout the millennia, An Encyclopædia of Occultism states:

The art is of almost universal usage. Considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic
art, and it must be borne in mind that necromancy, which in the Middle Ages was called sorcery, shades into modern spiritualistic practice. There is no doubt, however, that
necromancy is the touch-stone of occultism, for if, after careful preparation the adept can carry through to a successful issue, the raising of the soul from the other world, he
has proved the value of his art.[33]

In popular culture [ edit ]

Necromancy appears in many works of fantasy fiction, often by villains who use it to raise armies of zombies that the heroes must slay.

"The Necromancer" by the Canadian rock group Rush from their 1975 album "Caress of Steel"
Necromancy is a discipline usid by Clan Giovanni vampirea in the TTRPG "Vampire: the Masqurade"
Necromancy is a popular plot element in computer and video game franchise series, such as Bioshock, Borderlands, Diablo, The Elder Scrolls, Warcraft, Magic the Gathering,
Gothic and Mortal Kombat, as well as in the tabletop role-playing game Dungeons & Dragons.
The Dark Lord Sauron adopts a guise known as the Necromancer in the 1937 novel The Hobbit.
In the film Army of Darkness (1992) the protagonist Ash fights a skeletal army raised by the Necronomicon.
Warhammer 40,000, The Mummy Returns, Yu-Gi-Oh! GX and Man of Steel feature antagonists who are trying to revive their own people that have been dead for a long time,
specifically Necrons, Anubis, Camula and General Zod, respectively.
Necromancer is the main protagonist of Tony Vilgotsky's novel Shepherd of the Dead.[34]
 Necromancer was the title of a song on the Al Stewart 1993 album Famous Last Words (Al Stewart album); the name comes from the song's lyric, "oh, the necromancer inside us
all!", with further lyrics referencing commonly associated themes of black magic and the supernatural.
Necromancer was the title of a song on the Van der Graaf Generator 1969 album The Aerosol Grey Machine, in which the lyrics describe an unnamed, benevolent necromancer.
Necromancy Cottage, or, the Black Art of Gnawing on Bones, a literary fantasy novel written by Rebecca Maye Holiday during her dual studies of law and occult magic at
Dalhousie University and University of King's College, followed a necromancer, Desmond Trauer, and his unwilling apprentice, Holly Nemov, who are both made to question the
intent of their magic when an outsider visits their secluded island. Holly, an indentured boy and a sea demon, betrays Desmond and has his apprenticeship disavowed.
Firestarter (novel) by horror author Stephen King featured Necromancer as the name of a horse that main character Charlie McGee enjoys riding during her time spent trapped at a
secret government agency. In the 1984 adaptation of Firestarter (film), antagonist John Rainbird explains to Charlie that a necromancer is "some kind of a wizard".
In the band Sundara Karma's second album “Ufilitas’ Alphabet” there is a song entitled “Duller Days” which includes the line “A Necromance as common as the flu”.[35]
In the 2018 horror comedy anime Zombie Land Saga, idol producer and supporting character named Kotaro Tatsumi (who happens to be a necromancer) resurrected six "legendary"
girls, including the main protagonist Sakura Minamoto, to form an all-zombie idol group known as "Franchouchou" in order to help revitalize Saga Prefecture.
In Sheri S. Tepper's True Game series, necromancy is one of the primary Talents that may be possessed by Gamesmen.
In the A Certain Magical Index spinoff manga A Certain Scientific Accelerator, the character Esther Rosenthal belongs to a line of necromancers, in which she is the current head.
In the MMORPG Wizard101 the term necromancer is used for a character that practices death school magic.
In Ridley Scott's Raised by Wolves series, the underlying type of android for a certain character in the show.
The Sorceress from the 2013 fantasy beat-em-up Dragon's Crown is a necromancer who can reanimate skeletons found in dungeons to fight as her ally.
The film Mythica: A Quest for Heroes and its sequels has the protagonist Marek, a young woman capable of doing necromancy (here an ability to control the dead, plus drain
people's life force) along with the villain. Here it is not portrayed as inherently evil, but an addictive, corrupting practicing which Marek must struggle with.
"The Bone Witch", a young adult fantasy novel by author Rin Chupeco , follows a girl named Tea whose necromantic magic is scorned; the book was marketed largely using a line
from the text regarding a scene where Tea uses necromancy to resurrect her deceased brother.
Pet Sematary by Stephen King explores the story of Louis Creed, a doctor whose elderly neighbor shows him how to use an old Mi'kmaq burial ground to resurrect dead animals,
and eventually people. This miracle turns out to be more of a curse, as everything resurrected from the burial ground becomes violent and sadistic.
An episode of Ghost Stories (Japanese TV series) titled "The Corpse That Roams in the Night - Shirotabi" features an eccentric young schoolgirl with an affinity for animals, who
unexpectedly uses supernatural forces to resurrect a pet rabbit from the dead, which emerges as a violent monster. The infamous tongue-in-cheek English dub of the anime series
largely followed the same plot, but to more comedic ends.
"The Necromancer's Apprentice" by R.M. Prioleau was a small horror novella originally written as an attempt for National Novel Writing Month and later self-published. While
receiving poor reviews, the novella, which follows a girl called Jasmine who becomes an apprentice to a necromancer after her parents die, generated a following with readers
online.

See also [ edit ]

Gastromancy
Grógaldr
Haitian Vodou
List of occult terms
Macumba
Magick (Thelema)
Necromanteion of Acheron
Ouija
Séance
Spirit possession
Witchcraft and divination in the Hebrew Bible
Yūrei

Notes [ edit ]

1. ^ Jones, Daniel (2003). Roach, Peter; Hartman, James; Setter, Jane (eds.). Cambridge 18. ^ cf. Tanakh, Torah, Vayikra 20:27.
English Pronouncing Dictionary (16th ed.). Cambridge University Press. ISBN 0-521-81693-9. 19. ^ cf. Tanakh, Nevi'im, Shmu'el Aleph 28:3–25 .
2. ^ "Necromancy" . Merriam-Webster Dictionary. 20. ^ William Godwin (1876). Lives of the Necromancers . p. 18 .
3. ^ "necromancy" . Merriam-Webster's Collegiate Dictionary (11th ed.). Springfield, MA: 21. ^ Kors & Peters, p. 48.
Merriam-Webster. April 2008. 22. ^ Kieckhefer 2011, p. 152.
4. ^ "necromancy" . Oxford Dictionary of English (3rd rev. ed.). Oxford, UK: Oxford University 23. ^ Raetsch, Ch. (2005). The encyclopedia of psychoactive plants: ethnopharmacology and its
Press. August 2010. applications. US: Park Street Press. pp. 277–282.
5. ^ "necromancy, n." . Oxford English Dictionary (OED) (3rd ed.). Oxford, UK: Oxford 24. ^ Kieckhefer 2011, pp. 165–166.
University Press. September 2003. 25. ^ Kieckhefer 2011, pp. 153–154.
6. ^ necyomancy, n. , OED. 26. ^ Kieckhefer 2011, p. 158.
7. ^ Luck, p. 12. 27. ^ Kieckhefer 2011, pp. 159–162.
8. ^ Strabo. Geography, Book XVI, Chapter 2, Section 39 . 28. ^ Kieckhefer 1998, p. 191.
9. ^ Johnson, p. 808. 29. ^ Redgrove, p. 95.
10. ^ Ruickbie, p. 24. 30. ^ Kieckhefer 1998, p. 43.
11. ^ Homer. Odyssey, Book X, Lines 10–11 , and Book XI . 31. ^ Leonardo. Notebooks, Volume 2, Chapter XIX, Section III:1213.
12. ^ Guiley, p. 215. 32. ^ "Supernatural Chicago" . Excalibur Nightclub. Retrieved April 18, 2013.
13. ^ Lewis, p. 201. 33. ^ Spence, p. 286.
14. ^ Luck, p. 13. 34. ^ Valentina Vartsaba. Good Mage Versus the Forces of Evil
15. ^ Ovid. Metamorphoses, Book IV, Fable VII, Lines 440–464. 35. ^ Sundara Karma – Duller Days , retrieved 2019-03-09
16. ^ Luck, p. 57.
17. ^ cf. Tanakh, Torah, Devarim 18:9–12.

References [ edit ]

Cook, D. (1989). Breault, M (ed.). Player's Handbook. Advanced Dungeons & Dragons, 2nd Edition. Lake Geneva, WI: TSR. ISBN 978-0-88038-716-3.
Guiley, R. E. (2006). "Necromancy". The Encyclopedia of Magic and Alchemy. New York City, NY: Infobase Publishing. pp. 215–216. ISBN 978-0-8160-6048-1.
Homer (1900) [c. 700 BCE]. The Odyssey . S. Butler, trans. London, UK: Longmans, Green & Co. OCLC 4862683 .
Johnson, M. M. (2004). "Necromancy". In Golden, R. M (ed.). Encyclopedia of Witchcraft: The Western Tradition. Santa Barbara, CA: ABC-CLIO. pp. 808–809. ISBN 978-1-57607-
243-1.
Kieckhefer, R. (1998). Forbidden Rites: A Necromancer's Manual of the Fifteenth Century. University Park, PA: Penn State University Press. ISBN 978-0-271-01751-8.
Kieckhefer, R. (2011). "Chapter 7: Necromancy in the Clerical Underworld". Magic in the Middle Ages (2nd ed.). Cambridge, UK: Cambridge University Press. pp. 151–175.
ISBN 978-0-521-78576-1.
Kors, A. C. & Peters, E., eds. (2001). Witchcraft in Europe 400–1700: A Documentary History (2nd ed.). Philadelphia, PA: University of Pennsylvania Press. ISBN 978-0-8122-
1751-3.
Kurtz, S. (1995). Forbeck, M (ed.). The Complete Book of Necromancers. Advanced Dungeons & Dragons, 2nd Edition. Lake Geneva, WI: TSR. ISBN 978-0-7869-0106-7.
 Láng, B. (2010). Unlocked Books: Manuscripts of Learned Magic in the Medieval Libraries of Central Europe (New ed.). University Park, PA: Penn State University Press. ISBN 978-
0-271-03378-5.
Leonardo da Vinci (1970) [1452–1519]. Richter, J. P (ed.). The Notebooks of Leonardo da Vinci . New York City, NY: Dover Publications. ISBN 978-0-486-22573-9.
Lewis, J. R. (1999). Witchcraft Today: An Encyclopedia of Wiccan and Neopagan Traditions . Santa Barbara, CA: ABC-CLIO. ISBN 978-1-57607-134-2.
Luck, G. (2006). Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds—A Collection of Ancient Texts (2nd ed.). Baltimore, MD: Johns Hopkins University Press.
ISBN 978-0-8018-8345-3.
Ovid (1717) [8 CE]. Garth, S (ed.). Metamorphoses . J. Addison, W. Congreve, S. Croxall, J. Dryden, L. Eusden, J. Gay, A. Maynwaring & N. Tate, trans. London, UK: Jacob
Tonson. OCLC 85877585 .
Redgrove, H. S. (1920). "Chapter 7: Ceremonial Magic in Theory and Practice". Bygone Beliefs: Being a Series of Excursions in the Byways of Thought . London, UK: W. Rider &
Son. pp. 87 –110. OCLC 2784604 .
Rowling, J. K. (2008). The Tales of Beedle the Bard. London, UK: Children's High Level Group. ISBN 978-0-545-12828-5.
Ruickbie, L. (2004). Witchcraft Out of the Shadows: A Complete History. London, UK: Robert Hale. ISBN 978-0-7090-7567-7.
Siembieda, K.; Long, K. & Rosenstein, J. (1993). Rifts World Book Four: Africa. Taylor, MI: Palladium Books. ISBN 978-0-916211-58-5.
Siembieda, K.; Sumimoto, M. & Cartier, R. (1998). Rifts World Book 18: Mystic Russia . Taylor, MI: Palladium Books. ISBN 978-1-57457-011-3.
Siembieda, K.; Wujcik, E.; Cartier, R.; Marciniszyn, A.; Jacques, C. & McCall, R. (1996). Palladium Fantasy Role-Playing Game Book III: Adventures on the High Seas (2nd ed.).
Taylor, MI: Palladium Books. ISBN 978-0-916211-17-2.
Spence, L. (1920). "Necromancy" . An Encyclopædia of Occultism. London, UK: Routledge. pp. 286–290. OCLC 264589119 .
Strabo (1889–1893) [20 BCE – 23 CE]. Hamilton, H. C.; Falconer, W (eds.). Geography . London, UK: George Bell & Sons. OCLC 693763975 .
Tweet, J.; Cook, M. & Williams, S. (2003). Martin, J. & Rateliff, J (eds.). Player's Handbook: Core Rulebook I. Dungeons & Dragons v3.5. Renton, WA: Wizards of the Coast.
ISBN 978-0-7869-2886-6.

Further reading [ edit ]

Bacon, R. (1988) [c. 1260–1280]. MacDonald, M (ed.). De Nigromancia . Berkeley Heights, NJ: Heptangle Books. ISBN 978-0-935214-10-9. Archived from the original on 2014-
08-23.
Dubray, C. (1911). "Necromancy" . Catholic Encyclopedia. New York City, NY: Robert Appleton Company.
Godwin, W. (1834). Lives of the Necromancers . London, UK: F. J. Mason. OCLC 2657815 .
Halliday, W. R. (1913). "Chapter XI: Necromancy" . Greek Divination: A Study of Its Methods and Principles. London, UK: Macmillan. pp. 235–245. OCLC 25019974 .
Monroe, A.; Edwards, T., eds. (2010) [1907]. Full Guide to Becoming a Real Wizard, Witch or Necromancer; from "The Scripts of Osari the Wise". New York City, NY: Library
Tales/CreateSpace. ISBN 978-1-4499-6763-5.
Ogden, D. (2001). Greek and Roman Necromancy. Princeton, NJ: Princeton University Press. ISBN 978-0-691-00904-9.
Vulliaud, P. (1923). La Kabbale Juive: Histoire et Doctrine—Essai Critique (in French). Paris, France: Émile Nourry. OCLC 22318758 .
Wendell, L. (1991). The Necromantic Ritual Book. Opelousas, LA: Westgate Publications. ISBN 978-0-944087-03-9.

External links [ edit ]

Wikimedia Commons has

media related to
Necromancy.

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related to: Necromancy

V·T·E Methods of divination [show]

V·T·E Fantasy fiction [show]

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Categories: Divination Left-Hand Path Magic (supernatural)

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