Necromancy
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Necromancy Necromancy / ˈnɛkrɵˌmænsi/
is a claimed form of magic involving communication with the deceased – either by summoning their spirit as an apparition or raising them bodily – for the purpose of divination, imparting the means to foretell future events or discover hidden knowledge. The term may sometimes be used in a more general sense to refer to black magic or witchcraft.
The word "necromancy" is adapted from Late Latin necromantia, itself borrowed from post-Classical Greek νεκρομαντεία (nekromanteía), a compound of Ancient Greek νεκρός (nekrós), "dead body", and μαντεία (manteía), "prophecy or divination"; this compound form was first used by Origen of Alexandria in the 3rd century CE. The Classical Greek term was ἡ νέκυια (nekyia), from the episode of the Odyssey in which Odysseus visits the realm of the dead, νεκυομαντεία in Hellenistic Greek, rendered as necyomantīa in Latin, and as [1] necyomancy in 17th-century English. In medieval Latin and English texts the variant nigromantia, "nigromancy", is found. This form arose when writers of that era replaced the Greek word element necro- with the better-known Latin [2] nigro-, "black". In Renaissance magic, nigromancy (as necromancy was often called during that period due to its presumed association with black magic) was classified foremost among seven "forbidden arts", all of them methods of divination.[3]
Illustration portraying a scene from the Bible wherein the Witch of Endor uses a necromantic ritual to conjure the spirit of Samuel at the behest of Saul; from the frontispiece of Sadducismus Triumphatus (1681) by Joseph Glanvill.
Antiquity Early necromancy was related to – and most likely evolved from – shamanism, which calls upon spirits such as the ghosts of ancestors. Classical necromancers addressed the dead in "a mixture of high-pitch squeaking and low droning", comparable to the trance-state mutterings of shamans.[4] Necromancy was prevalent throughout Western antiquty with records of its practice in Babylon, Egypt, Greece, and Rome. In his Geographica, Strabo refers to νεκρομαντία (necyomanteis), or "diviners by the dead", as the foremost practitioners of divination amongst the people of Persia,[5] and it is believed to have also been widespread amongst the peoples of Chaldea (particularly the Sabians, or "star-worshipers"), Etruria, and Babylonia. The Babylonian necromancers were called manzazuu or sha'etemmu, and the spirits they raised were called etemmu. The oldest literary account of necromancy is found in Homer’s Odyssey.[6][7] Under the direction of Circe, a powerful sorceress, Odysseus travels to the underworld (katabasis) in order to gain insight about his impending voyage home by raising the spirits of the dead through the the use of spells spells which which Circe has has taught taught him. He wishes to invoke and question the shade of Tiresias in particular; however, he is unable to summon the seer's spirit without the assistance of others. The Odyssey's passages contain many descriptive references to necromantic rituals: rites must be performed around a pit with fire during nocturnal hours, and Odysseus has to follow a specific recipe, 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 gods of the underworld.[8] Practices such as these, varying from the mundane to the grotesque, were commonly associated with necromancy. Rituals could be quite elaborate, involving magic circles, wands, talismans, and incantations. The necromancer might
Necromancy also surround himself with morbid aspects of death, which often included wearing the deceased's clothing and consuming foods that symbolized lifelessness and decay such as unleavened unleavened black bread and unfermented grape juice. Some necromancers even went so far as to take part in the mutilation and consumption of corpses.[9] These ceremonies could carry on for hours, days, or even weeks, leading up 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.[10] 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.[11][12] There are also several references to necromancers – called "bone-conjurers" amongst Jews of the later Hellenistic period[13] – in the Bible. The Book of Deuteronomy (18:9 – 12 12[14]) explicitly warns the Israelites against engaging in the Canaanite practice of divination from the dead: 9
When 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[15]), this warning was not always heeded. One of the foremost examples is when King Saul had the Witch of Endor invoke the shade of Samuel, a judge and prophet, from Sheol using a ritual conjuring pit (1 Samuel 28:3 – 25 25[16]). 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.[17]
Early and High Middle Ages Norse mythology also contains examples of necromancy, such as the scene in the Prophecy of the Völva (Völuspá) in which Odin summons a völva, or shamanic seeress, from the dead to tell him of the future. [18] In The Spell of Gróa (Grógaldr ), ), the first part of The Lay of Svipdagr (Svipdagsmál), the hero Svipdag summons his dead mother, Gróa, to cast spells for him. In the Saga of King Hrolf kraki ( Hrólfs Hrólfs saga kraka), the half-elven princess Skuld was very skilled in witchcraft (seiðr) to the point that she was almost invincible in battle: when her warriors fell, she made them rise again to continue fighting. Many medieval writers believed resurrection was impossible without the assistance of the Christian God. They translated the practice of divination as conjuring demons who took the appearance of spirits. The practice became known explicitly as demonic magic and was condemned by the Catholic Church.[19] Though the practitioners of necromancy were linked by many common threads, there is no evidence that these necromancers were ever organized as a group. Medieval necromancy is believed 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
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Necromancy placement, day and time. Fumigation and the act of burying images are also found in both astral magic and necromancy. Christian and Jewish influences are found in the symbols and conjuration formulas used in summoning rituals.[20] 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 demonology. Clerical training was informal and admission to universities was 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 nonexistent. This absence allowed some aspiring clerics to combine Christian rites with occult practices despite its condemnation in Christian doctrine.[21] 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."[22] Illusions involve reanimation of the dead or conjuring food, entertainment, or a mode of transportation. Knowledge is discovered through demons, who provide information about various things which include 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 implemented. 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 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.[23] The rare confessions of those accused of necromancy suggest that there was a range of spell casting and the 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 the church’s definition of "necromancy".[24] Herbert Stanley Redgrove claims that necromancy was one of three chief branches of medieval ceremonial magic, the others being black magic and white magic.[25] This does not correspond to contemporary classifications, which use nigromancy and black arts synonymously.
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Necromancy
Late Middle Ages to Renaissance 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 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 Engraving of occultists John Dee and Edward ceremony for conjuring a horse closely relates to the Arabic One Kelley "in the act of invoking the spirit of a Thousand and One Nights and French romances; Chaucer’s The deceased person"; from Astrology (1806) by [26] This becomes a Squire's Tale also bears marked similarities. Ebenezer Sibly. 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."[27]
Modern necromancy In the present day, necromancy is more generally used as a term to describe the pretense of manipulation of death and the dead, 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". 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.[28]
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Necromancy
Necromancy in popular media Fiction
• The The fin final al chap chapte terr of of The Hobbit by J. R. R. Tolkien mentions the White Council driving the Necromancer, a guise of Sauron, from Dol Guldur, his stronghold in Mirkwood. • Anita Anita Blak Blake, e, main main charac character ter of the the Vampire Hunter series by Laurell K. Hamilton, is a necromancer, and there are numerous other mentions of necromancy. • The Old Kingdom series by Garth Nix is a cycle of novels centered around the practice of necromancy and its influence on the world of the living. • Being ineffecti ineffective ve as a means of "reuniting "reuniting body body and soul once death death has occurred", occurred", necroma necromancy ncy in the Harry Potter series by J. K. Rowling is generally disparaged as "a branch of magic that has never worked." However, practitioners of the Dark Arts contrive to produce "vile substitutions" such as the reanimated corpses known as Inferi.[29] • In the Japane Japanese se manga manga series series Shaman King by Hiroyuki Takei, the character Johann Faust VIII is a self-taught necromancer who takes part in the Shaman Fight in order to gain the ability to bring his wife back from the dead. • A necromanc necromancer er named named Doll is feature featuredd amongst amongst the core core characte characters rs of ½ Prince, a series of Taiwanese novels by Yu Wo, later adapted into manhua format by Choi Hong Chong. Olympians and The Heroes of • Nico di di Angelo, Angelo, a demigod demigod charac character ter appeari appearing ng in the Percy Jackson & the Olympians Olympus series by Rick Riordan, wields various necromantic powers owing to his paternity by Hades, Greek god of the underworld. • Necrom Necromanc ancyy is is promi prominen nentt in the Skulduggery Pleasant series by Derek Landy. • Chloe Chloe Saun Saunder ders, s, main main charac character ter of of the Darkest Powers trilogy by Kelley Armstrong, is a necromancer. • Kore wa Zombie Desu ka?, a series of Japanese light novels by Shinichi Kimura (which has also been adapted into manga and anime formats), features as its protagonist a zombie who was raised from the dead and befriended by a powerful necromancer. • Appearing Appearing in a series of short short stories and and novels by Jonathan Jonathan L. Howard, Howard, the characte characterr Johannes Johannes Cabal is "a necromancer of some little infamy" who sold his soul in order to gain the ability to commune with and raise the dead. • The The four fourth th ins insta tall llme ment nt of of The Secrets of the Immortal Nicholas Flamel by Michael Scott is entitled The Necromancer . The series, however, employs this term in a broader sense as one of several that refer to characters who are practitioners of magic, though with a darker connotation than the others. Film and television
• In the the Cartoo Cartoonn Networ Networkk anima animated ted seri series es The Venture Bros., Dr. Byron Orpheus is referred to as a "necromancer extraordinaire", although he has been shown to command a broad range of mystical powers. He belongs to the Order of the Triad, a team of occult practitioners, and regularly collaborates with Team Venture. • In the fifth fifth season season episod episodee "Just "Just Rewards" Rewards" of of the WB WB series series Angel, vampires Angel and Spike try to put a rogue necromancer named Magnus Hainsley out of commission. Their task is made much harder by the fact that they are both undead and therefore susceptible to Hainsley's power. • In the second second season season episode episode "Children "Children Shouldn' Shouldn'tt Play with Dead Dead Things" Things" of the CW series series Supernatural, Sam and Dean Winchester are forced to intervene when the teaching assistant to a professor of Ancient Greek uses a necromantic ritual to bring the professor's daughter back to life after she dies in a car accident. • Necromanti Necromanticc rituals conducted conducted by the former former occupant occupant of a house are largely largely to blame blame for the supernatura supernaturall forces that plague its current owners in the 2009 horror film The Haunting in Connecticut . • In the the fourth fourth seas season on of the HBO HBO seri series es True Blood , antagonist Marnie Stonebrook employs necromancy to cause herself to become possessed by the spirit of Antonia Gavilán de Logroño, a witch who was burned at the stake during the Spanish Inquisition. As she was dying, Antonia used her power to gain control over all nearby
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Necromancy vampires and subsequently caused them to walk into the sunlight, killing themselves. Marnie desires the same ability to manipulate vampires like puppets. • In the fourth fourth seaso seasonn episode episode "Lance "Lancelot lot du Lac" Lac" of the the BBC BBC series series Merlin, Morgana uses necromancy to bring the knight Lancelot back from the dead in order to interfere with the pending marriage of King Arthur and Guinevere, thereby preventing Guinevere from becoming queen. Morgana herself wants to be the sole ruler of Camelot. • In the the third third season season of the the FX FX serie seriess American Horror Story: Story: Coven, Misty Day "Lily Rabe" portrays a necromancer. Being persecuted after being discovered by bringing a bird back to life. Games
• In Dungeons & Dragons, wizards can specialize in the school of necromancy and clerics can select death as their sphere or domain. Both accordingly gain access to spells that not only focus on death, decay, and the undead, but also various forms of life force manipulation, enabling them to heal or cause injury, cure or inflict disease, and perform resurrection.[30][31][32] • Necromance Necromancers rs are a specific specific type of of magic magic user user in the Palladium Fantasy and Rifts role-playing games from Palladium Books. They wield a number of powers over death and the dead such as acquiring supernatural abilities by ingesting certain organs harvested from corpses and being able to merge severed limbs with their own bodies.[33][34][35] • The necrom necromancer ancer is a charact character er class class in the the video video game game Diablo II , released by Blizzard Entertainment. They can animate the dead, inflict curses, and use life-draining attacks. It is also an Undead unit in Warcraft III: Reign of Chaos, and there are named necromancers in World of Warcraft . • In The Battle for Wesnoth, an open source turn-based strategy game, players may advance their units as practitioners of the dark arts to the level of necromancer, thereby gaining "the terrible ability to awaken the dead with false life", among other arcane powers. • Necromancy Necromancy can can be learned by wizards wizards of the School School of Death in the massively massively multipla multiplayer yer online role-pla role-playing ying game Wizard101 from KingsIsle Entertainment. • The necrom necromancer ancer is availabl availablee as a professio professionn in the Guild Wars competitive online role-playing game series from NCsoft. Able to drain life energy from their enemies, they also specialize in raising undead minions and casting curses. • In the the Dunge Dungeon on Mana Managem gement ent game, game, War for the Overworld , Necromancers appear as a unit which can raise Ghouls and Revenants. • The Character Character Lezard Lezard Valeth, Valeth, from the video video game series series Valkyrie Valkyrie Profile, Profile, is a Necromancer. Necromancer.
Notes [1] [2] [2] [3] [4] [4] [5] [5]
necyo necyoman mancy, cy, n. (http:/ / oed.com/ oed. com/ view/ view/ Entry/ Entry/ 125745), 125745), OED. nigr nigrom oman ance ce,, n. (http:/ / oed.com/ oed.com/ view/ view/ Entry/ Entry/ 125696), 125696), OED. Johannes Johannes Hartlie Hartliebb (Munich, (Munich, 1456) 1456) The Book of All Forbidden Arts; quoted in Láng, p. 124. Luck Luck,, p. 12. 12. Stra Strabo bo.. Geography, Book XVI, Chapter 2, Section 39 (http:/ / www.perseus. www.perseus.tufts. tufts.edu/ edu/ hopper/ hopper/ text?doc=Perseus:text:1999.01. text?doc=Perseus:text:1999.01. 0239:book=16:chapter=2:section=39). [6] Johns Johnson on,, p. 808. 808. [7] Ruick Ruickbie bie,, p. 24. [8] [8] Home Homer. r. Odyssey, Book X, Lines 10 – 11 11 (http:/ / www.perseus. www.perseus.tufts. tufts.edu/ edu/ hopper/ hopper/ text?doc=Perseus:text:1999.01. text?doc=Perseus:text:1999.01.0218:book=10:card=10), 0218:book=10:card=10), and Book XI (http:/ / www.perseus. www.perseus.tufts. tufts.edu/ edu/ hopper/ hopper/ text?doc=Perseus:text:1999.01. text?doc=Perseus:text:1999.01.0218:book=11:card=1). 0218:book=11:card=1). [9] Guiley Guiley,, p. p. 215. 215. [10] [10] Lewis, Lewis, p. 201. 201. [11] [11] Luck, Luck, p. 13. [12] [12] Ovid Ovid.. Metamorphoses, Book IV, Fable VII, Lines 440 – 464. 464. [13] [13] Luck, Luck, p. 57. [14] cf. Tanakh, Torah, Devarim 18:9 – 12. 12. [15] cf. Tanakh, Torah, Vayikra 20:27.
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Necromancy Bygone Beliefs: Being a Series Series of • Redgrove, Redgrove, H. S. (1920). (1920). "Chapter "Chapter 7: Ceremoni Ceremonial al Magic Magic in Theory and and Practice". Practice". Bygone 110. OCLC 2784604 (http:/ / www. www. Excursions in the Byways of Thought . London, UK: W. Rider & Son. pp. 87 – 110. worldcat.org/ oclc/ oclc/ 2784604). 2784604). • Rowl Rowlin ing, g, J. K. (200 (2008) 8).. The Tales of Beedle the Bard . London, UK: Children's High Level Group. ISBN 978-0-545-12828-5. • Ruic Ruickb kbie ie,, L. (200 (2004) 4).. Witchcraft Out of the Shadows: A Complete History. London, UK: Robert Hale. ISBN 978-0-7090-7567-7. • Siembieda, Siembieda, K.; Long, Long, K. & Rosenstein, Rosenstein, J. (1993). (1993). Rifts World Book Four: Africa Africa. Taylor, MI: Palladium Books. ISBN 978-0-916211-58-5. • Siembieda, Siembieda, K.; Sumim Sumimoto, oto, M. & Cartier, Cartier, R. R. (1998). (1998). Rifts World Book 18: Mystic Russia Russia. Taylor, MI: Palladium Books. ISBN 978-1-57457-011-3. • Siembieda, Siembieda, K.; Wujcik, Wujcik, E.; Cartier, Cartier, R.; Marcinis Marciniszyn, zyn, A.; Jacques, Jacques, C. & McCall, McCall, R. (1996). (1996). Palladium Fantasy Role-Playing Game Book III: Adventures Adventures on the High Seas (2nd ed.). Taylor, MI: Palladium Books. ISBN 978-0-916211-17-2. • Spence Spence,, L. (1920) (1920).. "Necro "Necroman mancy" cy" (htt (http:/ p:/ / books.google. books.google.com/ com/ books?id=zqcXAAAAYAAJ&pg=PA286). books?id=zqcXAAAAYAAJ&pg=PA286). An 290. OCLC 264589119 (http:/ / www.worldcat. www.worldcat. Encyclopædia of Occultism. London, UK: Routledge. pp. 286 – 290. org/ oclc/ oclc/ 264589119). 264589119). • Str Strabo (1 (1889 – 1893) 1893) [20 BCE – 23 CE]. Hamilton, H. C.; Falconer, W, eds. Geography (http:/ / www.perseus. www.perseus. tufts.edu/ tufts.edu/ hopper/ hopper/ text?doc=Perseus:text:1999.01. text?doc=Perseus:text:1999.01.0239). 0239). London, UK: George George Bell & Sons. Sons. OCLC 693763975 (http:/ / www.worldcat.org/ www.worldcat.org/ oclc/ oclc/ 693763975). 693763975). Rulebook I . • Tweet, Tweet, J.; Cook, Cook, M. & William Williams, s, S. (2003). (2003). Martin, Martin, J. J. & Rateliff, Rateliff, J, eds. eds. Player's Handbook: Core Rulebook Dungeons & Dragons v3.5. Renton, WA: Wizards of the Coast. ISBN 978-0-7869-2886-6.
Further reading • Baco Bacon, n, R. R. (198 (1988) 8) [c. [c. 126 12600 – 1280]. 1280]. MacDonald, M, ed. De Nigromancia (http:/ / www.scribd. www.scribd.com/ com/ doc/ doc/ 13020915/ Bacon-De-Nigromancia). Bacon-De-Nigromancia). Berkeley Heights, NJ: Heptangle Books. ISBN 978-0-935214-10-9. • Dubray Dubray,, C. (1911) (1911).. "Necro "Necroma mancy ncy"" (http:/ (http:/ / www.newadvent. www.newadvent.org/ org/ cathen/ cathen/ 10735a.htm). 10735a.htm). Catholic Encyclopedia. New York City, NY: Robert Appleton Company. • Godw Godwin in,, W. W. (18 (1834 34). ). Lives of the Necromancers (http:/ / books.google. books.google.com/ com/ books?vid=OCLC02657815& books?vid=OCLC02657815& id=25lDvKU-vGwC&dq). id=25lDvKU-vGwC&dq). London, UK: F. J. Mason. OCLC OCLC 2657815 (http:/ / www.worldcat. www.worldcat.org/ org/ oclc/ oclc/ 2657815). • Halliday, Halliday, W. W. R. (1913). (1913). "Chapter "Chapter XI: Necrom Necromancy" ancy" (http:/ / books.google.com/ books.google.com/ books?id=xC91vC0DZj4C& books?id=xC91vC0DZj4C& pg=PA235). Greek Divination: A Study of Its Methods and Principles. London, UK: Macmillan. pp. 235 – 245. 245. OCLC 25019974 (http:/ / www.worldcat. www.worldcat.org/ org/ oclc/ oclc/ 25019974). 25019974). • Monroe Monroe,, A.; Edwar Edwards, ds, T., T., eds. eds. (2010) (2010) [1907 [1907]. ]. Full Guide to Becoming a Real Wizard, Wizard, Witch or Necromancer; from "The Scripts of Osari the Wise" Wise" . New York City, NY: Library Tales/CreateSpace. ISBN 978-1-4499-6763-5. • Ogde Ogden, n, D. (200 (2001) 1).. Greek and Roman Necromancy. Princeton, NJ: Princeton University Press. ISBN 978-0-691-00904-9. Doctrine— Essai Critique (in French). Paris, France: Émile • Vull Vullia iaud ud,, P. (19 (1923 23). ). La Kabbale Juive: Histoire et Doctrine Nourry. OCLC OCLC 22318758 (http:/ / www.worldcat.org/ www.worldcat.org/ oclc/ oclc/ 22318758). 22318758). • Wend Wendel ell, l, L. L. (199 (1991) 1).. The Necromantic Ritual Book . Opelousas, LA: Westgate Publications. ISBN 978-0-944087-03-9.
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Azrael
1
Azrael Azrael is the Archangel of Death in some traditions. He is also the angel of retribution in Islamic theology and Sikhism. The name Azrael is an English form of the Arabic name Izrā īl ( ʿ
ʾ
) or Azra'eil (
), the
name traditionally attributed to the angel of death in some sects of Islam and Sikhism, as well as some Hebrew lore.
[1][2]
The Qur'an never uses this name,
rather referring to Malak al-Maut (which translates directly as angel of death). Also spelt Izrail, Azrin, Izrael, Azriel, Azrail, Ezraeil, Azraille, Azryel, Ozryel ,
or Azraa-eel, the Chambers English dictionary uses the spelling Azrael. The name literally means Whom God Helps, in an adapted form of Hebrew.
Background Depending on the outlook and precepts of various religions in which he is a figure, Azrael may be portrayed as residing in the Third Heaven.
[3]
In one of
his forms, he has four faces and four thousand wings, and his whole body consists of eyes and tongues, the number of which corresponds to the number of people
Artistic depiction of Azrael, the Angel of Death, by Evelyn De Morgan.
inhabiting the Earth. He will be the last to die, recording and erasing constantly in a large book the names of men at birth and death, respectively.
[4]
He will receive
the souls in the graves
In Judaism In Jewish mysticism, he is commonly referred to as "Azriel," not "Azrael." The Zohar (a holy book of the Jewish mystical tradition of Kabbalah), presents a positive depiction of Azriel. The Zohar says that Azriel receives the prayers of faithful people when they reach heaven, and also commands legions of heavenly angels. Accordingly, Azriel is associated with the South and is considered to be a high-ranking commander of God's angels. (Zohar 2:202b)
In Christianity There is no reference to Azrael in the Catholic Bible, and he is not considered a canonical character within Christianity. There is, however, a story in 2 Esdras (disallowed by the Catholic and Protestant Churches, but considered canonical in Eastern Orthodox teachings) which is part of the Apocrypha. 2 Esdras has the story of a scribe and judge named Ezra, also sometimes written "Azra" in different languages. Azra was visited by the Archangel Uriel and given a list of laws and punishments he was to adhere to and enforce as judge over his people. Azra was later recorded in the Apocrypha as having entered Heaven "without tasting death's taint". Depending on various religious views, it could be taken as Ezra ascending to angelic status. This would add the suffix "el" to his name, which denotes a heavenly being (i.e. Michael, Raphael, Uriel, etc). Hence, it would be Ezrael/Azrael. This would put him more in accordance to an angel of punishment, akin to the views of the Jean Paul Valley character
Azrael
2
(which was also named Azrael). Later books also state a scribe named Salathiel, who was quoted as saying, "I, Salathiel, who is also Ezra". Again, depending on certain views of Christian spirituality, this could be seen as angelic influence from Ezrael/Azrael on Salathiel, though this view of spirituality is neither confirmed nor denied by the Catholich Chruch. While 2 Esdras is not considered canonical by most Christian views, several quotes from the book are used for the Requiem Anternam, showing that it still has some relevance to traditional Christian view points. A story from Folk-lore of the Holy Land: L and: Moslem, Christian and Jewish by J. E. Hanauer tells of a soldier with a gambling addiction avoiding Azrael. Because the soldier goes to Jesus and asks for help, then later must see Jesus and repent to be allowed back in Heaven, this story can be seen as a Christian account of Azrael. However, this story does not specify whether Azrael is an angel of death, or an angel of punishment.
In Islam In some cultures and sects, Azrael (also pronounced as Izrā īl /Azriel) is the name referring to the Angel of Death by ʿ
ʾ
some Arabic speakers. The name is mentioned in a few Muslim books although some Muslims argue that it has no basis of reference.
[citation needed ]
Along with Jibrīl, Mīkhā'īl, Isrāfīl and other angels, the Angel of Death is believed
by Muslims to be one of the archangels. and returns it to God. be taken by death,
[7]
[6]
[5]
The Qur'an states that the angel of death takes the soul of every person
However, the Qur'an makes it clear that only God knows when and where each person will
thus making it clear that the Angel of Death has no power of his own. Several Muslim tr aditions
recount meetings between the Angel of Death and the prophets, the most famous being a conversation between the Angel of Death and Moses. He watches over the dying, separates the soul from the body, and receives the spirits of the dead in Muslim belief. Rather than merely representing death personified, the Angel of Death is usually described in Islamic sources as subordinate to the will of God "with the most profound reverence."
[8]
However, there
is no reference within the Qur'an or any Islamic teachings giving the angel of death the name of Azrael. Some have also disputed the usage of the name Azrael as it is not used in the Qur'an itself.
[citation needed ]
However,
the same can be said about many Prophets and Angels who are also not mentioned by name in the Qur'an. Riffian (Berber) men of Morocco had the custom of shaving the head but leaving a single lock of hair on either the crown, left, or right side of the head, so that the angel Azrael is able "to pull them up to heaven on the Last Day."
[9]
In Sikhism In Sikh scriptures written by Guru Nanak Dev Ji, God (Waheguru) sends Azrael to people who are unfaithful and unrepentant for their sins. Azrael appears on Earth in human form and hits sinful people on the head with his scythe to kill them and extract their souls from their bodies. He then brings their souls to hell, and makes sure that they get the punishment that Waheguru decrees once he judges them. This would portray him as more of an avenging angel, or angel of retribution, rather than a simple angel of death. It is unknown which story of Azrael this view is taken from.
[10]
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Azrael in popular culture • The third season season of CSI:New CSI:New York York had an episode episode in which which two mothers mothers were suspec suspected ted in turn of killing killing a teen teen girl. It was called "Here's To You, Mrs. Azrael" (reference also to the Simon and Garfunkel song, 'Mrs. Robinson', which contains the lyric 'Here's to you, Mrs. Robinson').
References [1] Davids Davidson, on, Gustav Gustav (1967) (1967),, A Dictionary of Angels, Including The Fallen Angels (http:/ / books.google. books. google.com/ com/ books/ books/ about/ about/ Azrael, pp. 64, 65, Library of Congress Catalog Card Number: 66-19757, ISBN A_dictionary_of_angels.html?id=Ed7yHWuTEewC), A_dictionary_of_angels. html?id=Ed7yHWuTEewC), Entry: Azrael, 9780029070505 Azraa-eel, the Angel of Death, shall crush them like sesame seeds in the [2] Shri Guru Guru Granth Sahib, Sahib, Section Section 07 - Raag Gauree Gauree - Part Part 165, " Azraa-eel,
/ www.sacred-texts. www. sacred-texts.com/ com/ skh/ skh/ granth/ granth/ gr07.htm) gr07.htm) oil-press." (http:/ [3] Davids Davidson, on, Gustav Gustav (1967) (1967),, A Dictionary of Angels, Including The Fallen Angels (http:/ / books.google. books. google.com/ com/ books/ books/ about/ about/ A_dictionary_of_angels.html?id=Ed7yHWuTEewC), A_dictionary_of_angels. html?id=Ed7yHWuTEewC), Entry: Third Heaven, Heaven, p. 288, Library of Congress Catalog Card Number: 66-19757, ISBN 9780029070505 [4] Hastings, Hastings, James, James, Selbie, John John A. (Editors) (Editors) (2003), Encyclopedia of Religion and Ethics Part 3, Kessinger Publishing, 2003, ISBN 0-7661-3671-X [5] Historical Dictionary of Prophets in Islam and Judaism (http:/ / books.google. books. google.com/ com/ books/ books/ about/ about/ Historical_Dictionary_of_Prophets_in_Isl. Historical_Dictionary_of_Prophets_in_Isl. html?id=6aTXAAAAMAAJ), Brannon M. Wheeler (2002), Azrael, Scarecrow Press, ISBN 9780810843059 [6] [6] Qur' Qur'an an 32:11 32:11 [7] [7] Qur' Qur'an an 31:34 31:34 [8] Hanauer Hanauer,, J.E. J.E. (1907), (1907), Folk-lore of the Holy Land: Muslim, Christian and Jewish, Chapter V: The Angel of Death (http:/ / www.sacred-texts. www.sacred-texts. com/ asia/ asia/ flhl/ flhl/ flhl30.htm), flhl30. htm), at sacred-texts.com (http:/ / www.sacred-texts. www.sacred-texts.com) com) [9] El Maghreg: Maghreg: 1200 Miles' Ride Through Through Morocco, Hugh Edward Edward Millington Millington Stutfield Stutfield pppp [10] [10] http http:/ :/ / angels.about. angels. about.com/ com/ od/ od/ AngelsReligiousTexts/ AngelsReligiousTexts/ p/ p/ Meet-The-Archangel-Azrael.htm Meet-The-Archangel-Azrael. htm
