#necromancy rite

[pacmangamemaster]

Invocation to the Underworld - Roman Necromancy Rite

[amygdalae]

I played some more of beloved video game Elf Pictures (the game where I make an elf and take lots of pictures of him). and I took more elf pictures

[antoncrane]

Being an utterly normal person and cracking open my books on necromancy, so come October I can start bothering people by making comparisons between real world and Nevarran practices.

[something-rotten]

In what may very well be his last year at Hogwarts, Albus Dumbledore decides to hire an old friend as the latest Defence Against the Dark Arts Professor. This one, he is sure, won’t mind the jinx on the post. She might even thank him if it ends up killing her.

Or: Harry somehow finds himself apprenticed to an old necromancer.

[conjuredsun]

Samhain Rite to Baalberith and Eurynomous

This rite is adapted from S. Connolly’s The Complete book of Demonolatry Below, you can find a downloadable pdf file for your convenience if you wish to perform this rite. Purpose of this rite: We perform this rite to honor and celebrate the Demons of Death. We gather to honor our ancestors, and those dearly departed. During this ritual, we ask for renewal and cleansing as we prepare for the…

[deathbind]

Imagining Serot's dialogue in Rami Malek's voice is sometimes so much more amusing to me than it should be. Because Malek has this wonderful, humming drawl to his voice, calming, but always a bit wry. Unless he does something dramatic to his tone / body language, there's not a great difference between his normal speaking voice and his sarcastic one. I love his demeanor, frankly.

My point is, though, it is more amusing to me than it ought to be to imagine Serot just messing with people sometimes. (His default settings are amused and curious.) For example —

Somebody: So what do mummies do? When they catch you? Zombies eat your brains; vampires drink your blood; but what do mummies do? Serot: Of course they steal your organs. Sb: Your organs? Serot: Mhm. [makes a digging gesture] Pull them right out of your esophagus. Or, well . . . the other end. Sb: [clutching their pearls] And, do what with them?? Put them in those little jars?? Serot: Where else do you keep jam? Sb: They turn them into jam?! Serot: Well what else do you keep in jars?

[blueheartbookclub]

Unveiling the Mysteries: "The Book of Ceremonial Magic" by Arthur Edward Waite

Arthur Edward Waite's "The Book of Ceremonial Magic" is a magnum opus that unveils the hidden world of ceremonial magic, offering readers an in-depth exploration of its rituals, symbols, and the esoteric traditions that have shaped it. In this one-page book review, we will delve into the key facets of this monumental work.

Waite, a distinguished scholar of the occult, takes readers on an enlightening journey through the intricate tapestry of ceremonial magic. The book is masterfully organized, commencing with an historical overview of the subject, tracing its roots, and highlighting its evolution through the ages. Waite's writing style, though erudite, remains accessible to both neophytes and adepts in the realm of the occult.

One of the book's most noteworthy attributes is its meticulous attention to detail. Waite provides an exhaustive examination of the rituals, tools, and symbols intrinsic to ceremonial magic. This thoroughness renders the book an indispensable resource for those aspiring to a profound comprehension of this mystical practice. His explanations are lucid and grounded in meticulous research, ensuring that readers can navigate the intricacies of the subject matter.

"The Book of Ceremonial Magic" delves deep into the philosophical foundations of magic, elucidating its interplay with spirituality, religion, and the human psyche. Waite's insights into the psychological aspects of magic are especially compelling, shedding light on its transformative potency within the practitioner's inner world.

One of the book's notable strengths is its inclusivity. Waite provides a comprehensive overview of various schools of thought within ceremonial magic, affording readers a holistic perspective. He draws upon a rich tapestry of historical and cultural sources, underscoring the global relevance of this esoteric tradition.

Nevertheless, Waite's writing style can pose a challenge to some readers. His prose, while rich and insightful, can be dense and scholarly, necessitating careful reading to fully grasp the content. Yet, for those willing to invest their time and intellectual effort, the book offers unparalleled rewards, a treasure trove of knowledge and contemplation.

In summary, "The Book of Ceremonial Magic" by Arthur Edward Waite stands as an indispensable tome for anyone intrigued by occultism, mysticism, and ceremonial magic. It serves as both a comprehensive guide and a wellspring of inspiration for individuals seeking to plumb the depths of human spirituality and unravel the mysteries of the universe. Waite's expertise and unwavering dedication to his subject shine brightly, ensuring that this book remains a timeless classic in the annals of esoteric literature.

Arthur Edward Waite's "The Book of Ceremonial Magic" is available in Amazon in paperback 21.99$ and hardcover 28.99$ editions.

Number of pages: 479

Language: English

Rating: 9/10

Link of the book!

Review By: King's Cat

[blueheartbooks]

Unveiling the Mysteries: "The Book of Ceremonial Magic" by Arthur Edward Waite

Arthur Edward Waite's "The Book of Ceremonial Magic" is a magnum opus that unveils the hidden world of ceremonial magic, offering readers an in-depth exploration of its rituals, symbols, and the esoteric traditions that have shaped it. In this one-page book review, we will delve into the key facets of this monumental work.

Waite, a distinguished scholar of the occult, takes readers on an enlightening journey through the intricate tapestry of ceremonial magic. The book is masterfully organized, commencing with an historical overview of the subject, tracing its roots, and highlighting its evolution through the ages. Waite's writing style, though erudite, remains accessible to both neophytes and adepts in the realm of the occult.

One of the book's most noteworthy attributes is its meticulous attention to detail. Waite provides an exhaustive examination of the rituals, tools, and symbols intrinsic to ceremonial magic. This thoroughness renders the book an indispensable resource for those aspiring to a profound comprehension of this mystical practice. His explanations are lucid and grounded in meticulous research, ensuring that readers can navigate the intricacies of the subject matter.

"The Book of Ceremonial Magic" delves deep into the philosophical foundations of magic, elucidating its interplay with spirituality, religion, and the human psyche. Waite's insights into the psychological aspects of magic are especially compelling, shedding light on its transformative potency within the practitioner's inner world.

One of the book's notable strengths is its inclusivity. Waite provides a comprehensive overview of various schools of thought within ceremonial magic, affording readers a holistic perspective. He draws upon a rich tapestry of historical and cultural sources, underscoring the global relevance of this esoteric tradition.

Nevertheless, Waite's writing style can pose a challenge to some readers. His prose, while rich and insightful, can be dense and scholarly, necessitating careful reading to fully grasp the content. Yet, for those willing to invest their time and intellectual effort, the book offers unparalleled rewards, a treasure trove of knowledge and contemplation.

In summary, "The Book of Ceremonial Magic" by Arthur Edward Waite stands as an indispensable tome for anyone intrigued by occultism, mysticism, and ceremonial magic. It serves as both a comprehensive guide and a wellspring of inspiration for individuals seeking to plumb the depths of human spirituality and unravel the mysteries of the universe. Waite's expertise and unwavering dedication to his subject shine brightly, ensuring that this book remains a timeless classic in the annals of esoteric literature.

Arthur Edward Waite's "The Book of Ceremonial Magic" is available in Amazon in paperback 21.99$ and hardcover 28.99$ editions.

Number of pages: 479

Language: English

Rating: 9/10

Link of the book!

Review By: King's Cat

[thievinghippo]

I'm never getting over Emmrich's face here, just after Rook has flirted with him over a dead body. This is a man who has dreamed of love, has yearned for it for years and never truly expected to find it at his age

I think it's very telling how in the garden date he says it's been years since he's had company, not that it's been years since he's been in a relationship. My guess is he's mostly had very discreet liaisons with fellow Mourn Watchers over the years, maybe the occasional noble when he's helped with their problems. But that he has very limited experience with actual relationships (because of his first partner, Hezenkoss, a hill I will die on)

And then Rook

At first, I'm sure he brushed it off. I have to imagine that flirting with Professor Volkarin is a rite of passage for young students of necromancy, which would explain how he didn't miss a beat the first time Rook flirts with him

But then Rook keeps showing up. And keeps flirting. Rook compliments his necromancy, his looks, his kindness, all things that are important to him as a person. (We know he's a bit vain. A gentleman is never without a brush and a razor, after all)

This, I think, is the moment that he actually lets himself hope. That he starts to wonder 'what if?' And eventually, those hopes will lead him to a love that he could have only imagined in his dreams

[athenaeum-of-the-herald]

I'm so happy so many people have found my tiny library useful! l've added a few more books for everyone!

Books Inside:

Ancient Greek Religion Jon D. Mikalson

Ancient Greek Cults Jennifer Larson

Ancient Greek Divination Sarah /les Johnston

The Odyssey Homer

The Homeric Hymns A Translation, with Introduction and Notes by Rayor Diane J

The llyad Homer translated by Stanley Lombardo

Apollodorus The Library, Volumes 1 and Il Sir James George Frazer

The Orphic Hymns Athanassakis

Creators, Conquerors, and Citizens

A History of Ancient Greece Robin Waterfield

The Oxford Handbook of Ancient Greek Religion Esther Eidinow and Julia Kindt

A Companion to Greek Religion Daniel Ogden

Theogony Hesiod

( donated by @angieisreading )

Magika Hiera Ancient Greek Magic and Religion Christopher A. Faraone, Dirk Obbink

Antigone, Oedipus the King, Electra Sophocles, H.D.F. Kitto, Edith Hall

The Bacchantes Euripides

The Oresteia Agamemnon The Libation Bearers The Eumenides Aeschylus W. B. Stanford, Robert Fagles

Euripides II Andromache, Hecuba, the Suppliant Women, Electra The Complete Greek Tragedies - Euripides II

Sophocles Oedipus Rex

Medea Euripides, Michael Collier, Georgia Machemer

Aristophanes Clouds, Women at the Thesmophoria, Frogs A Verse Translation, with Introduction and Notes Stephen Halliwell

Heracles of Euripides Euripides Michael R. Halleran

Euripides Iphigenia at Aulis Christopher Collard James Morwood

Lysistrata Aristophanes, Jeffrey Henderson

(donated by @anyrisse )

Women's Dress in the Ancient Greek World Lloyd Llewellyn-Jones

Underworld Gods in Ancient Greek Religion Ellie Mackin Roberts

Understanding Greek Religion Jennifer Larson

The Gods of Ancient Greece Jan N. Bremmer and Andrew Erskine

Restless Dead Sarah Isles Johnston

Myths of the Underworld Journey Radcliffe G. Edmonds III

Marriage to Death Rush Rehm

Greek Religion Walter Burkert

Greek Popular Religion in Greek Philosophy Jon D. Mikalson

Greek Magic J.C.B. Petropoulos

Greek and Roman Necromancy Daniel Qgden

Gods and Garments Cecile Brøns

Bride of Hades to Bride of Christ Abbe Lind Walker

Aphrodite's Tortoise Lloyd Llewellyn-Jones

Ancient Mystery Cults Walter Burkert

Ancient Greek Love Magic Christopher A. Faraone

Cult of Aphrodite Laurelei Black

Aphrodite's Priestess Laurelei Black

Festivals of Attica: An Archaeological Commentary Erika Simon

Games and sanctuaries in Ancient Greece Panos Valavanis translated by David Harty

Divine Mania Alteration of Consciousness in Ancient Greece Yulia Ustinova

Omens and oracles Divination in ancient Greece Matthew Dillon

Cults and Rites in Ancient Greece Essays on Religion and Society Michael H. Jameson, Allaire B. Stallsmith etc.

Pharnabazos, the Diviner of Hermes. Two Ostraka with Curse Letters from Olbia Andrei Lebedev

Some are pdfs and some are epubs but all of them are free for your reading enjoyment and learning!

l'll be adding more as time goes on and at the requests and suggestions of others so if you think something is missing or have a request please don't hesitate to ask me to add it!

As usual a massive thank you to Lord Hermes Dôtor Eaôn/Lord Hermes Arkhos Phêlêteôn for the idea, this library is a dedication and offering to him and adding to it is all in his name ♡

[pacmangamemaster]

Ethereal Shadows - Greek Necromancy Rite - Contacting spirits of the underworld, especially deceased loved ones or spirit guides.

[book-of-forbidden-knowledge]

Magic in Ancient Greece: An Introduction

I have seen some people claim that magic or witchcraft did not exist in Ancient Greece. This is not the case. So, I thought I'd take the opportunity to introduce you all to the strange and wonderful world of Ancient Greek magic!

First, what do we mean by "magic"? Radcliffe Edmonds, one of the leading scholars on Ancient Greek magic, defines "magic" as "non-normative ritual behavior." In short, what makes something magic, and not just normal religion, is that people in a given culture think it's weird. The word "magic" itself refers to the magi, Zoroastrian priests — the Ancient Greeks thought they did magic because to them, Zoroastrianism was foreign and weird. They also thought that Ancient Egyptians could do magic for the same reason — what the Greeks thought was spooky magic was just normal religion in Egypt. Within their own culture, magic was basically heteropraxic religion. Magic was not considered hubristic, at least not inherently.

There are multiple Ancient Greek words that refer to magic. The word μάγος, magos, itself means "magician" or "charlatan." There's also γοητεία, goetia, usually translated as "sorcery." The word most often translated as "witchcraft" is φαρμακεία, pharmakeia, the use of drugs or herbs to transform or influence people. This is what Medea and Circe do.

One of our best sources on Ancient Greek magic is the Greek Magical Papyri, or PGM, a set of magical texts from Hellenistic Egypt. When I first learned about it, I thought it was too good to be true, but here it is: uncorrupted ancient pagan magic! Essentially, the PGM is one of the oldest known grimoires, and the ancestor of the entire Western magical tradition. The papyri contain spells and rituals for almost every purpose: curses, love spells, divination, dream oracles, summoning daimones, necromancy, even full mystical rites. Most of them include invocations to various gods, which are heavily syncretic. Helios/Apollo (treated interchangeably) is invoked the most often. Aphrodite appears pretty often, too. Hekate-Artemis-Selene-Persephone (conflated with a whole bunch of other chthonic goddesses, including Ereshkigal) has her own set of spells. You'll even find the names of Egyptian gods and Hebrew angels in there.

One of the most common features in PGM spells is voces magicae or barbarous names, nonsense words that are supposed to be the secret names of the gods, which give you the authority to call them up. They act almost like a written form of glossolalia. Most are supposed to be spoken or chanted aloud. Some sound like actual names, or are well-known magical epithets like ABRASAX. Some are just strings of Greek vowels. Some of them are palindromic; there's lots of spells that use the "abracadabra" disappearing-letter-triangle format. There's also charakteres, apparently-meaningless magical symbols, the distant ancestor of modern sigils.

Another major source for Ancient Greek magic are defixiones or katadesmoi, curse tablets. They're little lead leafs called lamellae, which are inscribed with curses and then deposited in wells, graves, and other chthonic places. Thousands of them have been found.

Here's the text of a curse tablet that invokes Hekate and Hermes Kthonios (copied from Curse Tablets and Binding Spells from the Ancient World by John G. Gager):

Hermes Khthonios and Hekate Khthonia Let Pherenikos be bound before Hermes Khthonios and Hekate Khthonia. I bind Pherenikos’ [girl] Galene to Hermes Khthonios and to Hekate Khthonia I bind [her]. And just as this lead is worthless and cold, so let that man and his property be worthless and cold, and those who are with him who have spoken and counseled concerning me. Let Thersilochos, Oinophilos, Philotios, and any other supporter of Pherenikos be bound before Hermes Khthonios and Hekate Khthonia. Also Pherenikos’ soul and mind and tongue and plans and the things that he is doing and the things that he is planning concerning me. May everything be contrary for him and for those counseling and acting with…

Another curse tablet, which invokes Hekate to punish thieves, includes a drawing of her and charakteres. This is how she's depicted:

From Curse Tablets and Binding Spells in the Ancient World by John G. Gager

It's supposed to be a woman with three heads and six raised arms, but to me it looks like Cthulhu, which is honestly appropriate.

There was a very fine line between love spells and curses in Ancient Greece. Some love spells in the PGM call upon the spirits of the dead and chthonic gods to torture a poor girl until she submits to the magician. Just as many defixiones attempt to forcefully bind a lover. But there's another, gentler kind of love spell described by Theocritus in Idylls, in which a witch named Simaetha invokes the Moon and Hekate and uses an iynx wheel to make a man love her.

If you want to know how to apply all of this in modern practice, I'm still working that one out. I've found the PGM very hard to adapt, because a lot of its requirements are dangerous or impractical. Many of its spells require gross ingredients worthy of the Scottish play, or plants that scholars can't identify, or procedures that I don't plan on attempting. And if you haven't noticed by now, most of them fly in the face of modern magical ethics. (Don't let anyone tell you that the gods will punish you for doing baneful magic, because that's clearly bullshit.) On the other hand, Crowley adapted his Bornless Ritual almost word-for-word from PGM V. 96—172. So far, the best resource I've found on modernizing Ancient Greek magic is The Hekataeon by Jack Grayle. Its material is clearly historically-inspired, but still doable, and spiritually relevant. I really recommend getting it if you have the means, especially if you have an interest in Hekate specifically. I'm happy to have it as a model for how to adapt ancient magic for myself in the future. To me, it strikes the perfect balance between historically-informed and witchy, which is right where I want to be.

If you can't access that one, here's some other books I recommend:

Drawing Down the Moon: Magic in the Ancient Greco-Roman World by Radcliffe G. Edmonds III: An introduction to Ancient Greek magic, both scholarly and accessible. It covers the definitions and contexts of magic, curses, love spells, divination, theurgy, philosophy, basically everything you need to know.

The Greek Magical Papyri in Translation by Hans Dieter Betz: The definitive English edition of the PGM. A must if you plan to study ancient magic in-depth, especially as a practitioner.

Curse Tablets and Binding Spells in the Ancient World by John G. Gager: An English edition of the texts of many curse tablets.

Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds by Daniel Ogden: a sourcebook of ancient literature concerning magic.

The Golden Ass by Apuleius: A Roman novel about a man who is turned into a donkey by a witch. A very entertaining story, also our source for "Cupid and Psyche" and one of the best sources on the Mysteries of Isis that we have.

Ancient Magic: A Practitioners Guide to the Supernatural in Ancient Greece and Rome by Philip Matyszak: A simple and straightforward introduction to Ancient Greek magic, less scholarly but very easy to follow and directed at practitioners.

[antivan-sprig]

Rook Literary Device Asks

I’m taking your Rooks back to Language and Literature class with these asks. I added a few examples to questions I found vague or difficult to explain. Hopefully it’s not too gratuitous!

These are based on common literary devices. I tried to pick more recognizable ones, or at least ones that autocorrect will pick up 📝

I’m considering doing a strictly NSFW one next. Lemme know if that appeals to you or not 💐

Dreams

I elect that Dwarven Rooks should still answer even if they don’t apply/aren’t canon. It can be theoretical for character exploration.

Allegory: What does Rook dream about?

Repetition: What are Rook’s nightmares? Did/does this change with age?

Cliffhanger: If a spirit wanted to trap your Rook in the fade, what would their best plan be?

Ex: Illusions of their past/wants, trapping them behind an emotion? (hello regret 🥚😔), promising them help in achieving their goals?

Tragicomedy: Would Rook make a deal with a demon? If no, what about a more benevolent spirit, would they make a deal with them?

Symbolism: The team is trying to rescue Rook from the fade. What five items do they use to do a summoning ritual?

Surrealism: How adept is Rook at navigating the Fade in dreams?

I believe it’s typically a sliding scale between these three points: no control (non mage) to some control (mage) to a lot of control (dreamer) but outliers definitely occur.

Morality

Hyperbole: Rook encounters two injured people. One a random npc citizen with a moderate but not life threatening injury and the other a venatori with a life threatening injury. As far as they can tell the Venatori was not actively involved in anything nefarious at this moment. Who does Rook help first (or at all)?

Foreshadowing: What does Rook think about Solas sacrificing the spirits of chaos and disorder? Would their opinion change if Solas had explained to the spirits that this was a mission they wouldn’t come back from?

Motif: What’s Rook’s opinion on the rite of tranquility? Is there ever a circumstance that could change this?

I know the fandom’s general opinion on tranquility is to absolutely admonish it, which is totally fair. But I also think OCs can and sometimes should have bad opinions or limited perspectives

Epigraph: What situation(s) would make Rook compromise their morals? How would Rook feel about this?

Point of View: Does Rook judge others for choices they made under duress?

Paradox: What’s Rook’s opinion on Blood magic?

Would they/have they ever participated in Blood magic (casting it, providing blood for it, was it their own or someone else’s etc.)

Personification: What’s Rook’s opinion on Necromancy? If your Rook is a necromancer, do they consider it a form of blood magic?

(AFAIK it canonically is, but that’s not an opinion held by all in Thedas)

Self Reflection

Anaphora: What lie is central to Rook’s worldview? How does this affect them?

Ex: Lisel thinks she can never regain the family she lost, so she neglects new relationships.

Extended metaphor: What inspires hope in Rook?

Dramatic Irony: Does Rook wonder why they’re the main character?

(As in, why they are in charge, why Varric picked them, why they’re connected to Solas etc.)

Do they have an explanation for why they are the main character? Fate? Chance? Skill? Maybe they don’t actually think they’re the mc?

Ex: Lise eventually comes to see taking the Evanuris down as a poetic justice. She dedicated her early (and happiest) life to worshiping Sylaise and feels it’s her responsibility to bring the remaining pantheon down. If they were ever the kind deities they claimed to be, she recognizes that they certainly aren’t now.

Exposition: What would Rook think of younger Rook? What would they tell them if given the chance?

Flashback: What past act is Rook most ashamed of?

Omniscient: Are there any secrets Rook is hiding? From others? From themselves?

Allusion: Who does Rook blame for their trauma, misplaced or not? Do they keep this a secret?

Physicality

Onomatopoeia: Describe how Rook speaks.

(Possible topics: Word choice, volume, phrasing, vocabulary, accents, tones, emotional intonation, speech impediments, etc!)

Isocolon: Describe how your Rook walks/runs.

(Possible topics: speed, agility, spatial awareness, grace, loud vs quiet steps, endurance, etc!)

Style: How does Rook sleep?

Archetype: Describe what another character might notice about your Rook physically.

Vignette: Describe the first time Rook got very injured. What was their reaction?

Juxtaposition: What’s their most prominent physical weakness and strength?

Bonus

Soliloquy: List/describe the most self indulgent headcanon/fic you’ve thought of for your Rook.

[theonion]

JACKSONVILLE, FL—Expressing concern that he might have played up his facility with witchcraft and dark magic at the expense of other qualifications, local man Timothy Sellers told reporters Tuesday that he might have mentioned sorcery a few too many times during a recent job interview. “It seemed to go pretty well, but maybe I should have made fewer references to the various arcane and esoteric rites I have mastered,” said Sellers, wondering aloud whether it would have been better to include Photoshop and Excel on his résumé’s special skills section instead of necromancy and incantations.

Full story.

[chthonic-sorcery]

🚩🚩"Witch/Pagan" community PSA 🚩🚩

Goêteia is not evil, you dipshits.

I'm so sick of these neo-pagans getting all their information from Tumblr, Pinterest and TikTok.

Goêteia is literally just the Greek term for magic, for sorcery, which were one and the same.

Ancient Greece didn't have the word "witchcraft" it had Goêteia, and then later mageia, where we get our modern term magic from, although mageia was a misappropriated term from Zoroastrian priests or Magi.

It's so funny seeing baby witches claim Goêteia to be evil on one hand, then on the other worshipping Hekate, literally the goddess of Goêteia. The goddess of sorcerers and necromancy.

It screams puritanical morality policing. It's such a christian-centered way of looking at ancient religion.

Y'all need to open a damn book.

Goêteia was described as a "lesser" form of magic (mainly in the later Medieval period, roughly starting around the 8th century,) not meaning any less powerful, just simply the easiest or "closest" thus "lower" magic to achieve. This ability to more easily achieve success in magic was later taken and used by christian theologians to paint goêteia and Goêtes as "lesser practitioners."

There does seem to be little difference between Theurgy and goêteia as well,

Surprise!

Both Goêteia and Theurgy sharing the same goddamn workings through evocations of gods, the animation of statues, mediumship or what could be considered "divine possession" having a god or spirit speak through you, the use of iynx wheels / iynges, and mystery rites.

The only 'real' difference Theurgists claim, is that they "don't practice secularly/for selfish reasons" but supposedly rather to become closer to the divine. It's a nice sentiment, but total bullshit, because even in the Theurgic doctrine the Chaldean Oracles they bind the goddess Hekate to do their will.

Additionally, Theurgists had a more Neoplatonic belief, they essentially viewed a singular Oneness as supreme, the emanation from which all things return, a concept which was picked up by early christian theologians and is likely why while Goêtes were demonized in the later centuries mainly by early christians and christian philosophers, Theurgists on the other hand were seen as "pure" and "holier" despite Theurgical and Goêteic practices being pretty much exactly the same down to the tools and incantations.

(Agustine of Hippo for an example of these theologians, who wrote in "De civitate Dei contra Paganos", or "On the City of God Against the Pagans" how all "pagan" (non christian) gods and beliefs were secretly agents of Satan and evil, here to trick humanity into sin and that paganism, essentially any non christian faith, must be stopped–

He also wrote about how sorcerers/magicians (Goêtes) were charlatans, tricksters, that magic and sorcery were merely tricks of an invisible opposition to the divine and how only god could hold such supreme power. These ideas still seem to be deeply embedded into christian faith, particularly Orthodox and Evangelical, today.)

Practitioners of goêteia, the Goēs, was also understood to have the ability to initiate souls into mystery religions, or, in other words, to ensure through his superior knowledge of the Underworld and its workings that the souls under his care would receive preferential treatment after death, an easier way to paradise, such as the Orphic Hymns.

This likely also helped "other" the Goēs, as most practitioners of magic, of goêteia, of these mystery cults were made up of societies "unwanted" or marginalized people, such as women, foreigners, immigrants, the poor, the disabled, and the elderly. Early goêtes were described as being Thessalian (primarily women, particularly described as "old or decrepid") or. ethnically, not considered "fully Greek" to many of the era. Many critiques and fears of goêteia come from this "otherness," the fear the ruling classes of Greece had of groups they continued to harm, they feared the power they held within these mystery rites and practices.

With reliable accuracy from these critics, goêtes were (perceived to be) moral transgressors, who operated from the fringe of society in a private mago-mystical setting, offering their service for coin.

Or, in simpler terms, the Greeks were just really fucking racist

which is nothing new.

In fact, because goêteia itself is a synchronization of mainly Egyptian and Jewish magic, the Greeks and later christians went extra-hard into villifying it because they saw these people as lesser, as barbaric.

We have to understand where the fears and judgements of these critics were coming from, and continue to remain impartial. The ruling elite feared these practices because they feared losing their power, especially rich Greek men, and those early christian philosophers who saw everything outside their own faith as lies, manipulations, or tricks from "the Opposition" as well as the extremely racist and ethnocentric beliefs they held.

[astra-ravana]

Death Witchcraft: An Exploration

Death witchcraft is a branch of occult practice deeply connected with the mysteries of life, death, and the transition between the two. It involves working with the energies surrounding death, the afterlife, ancestors, spirits, and the unseen realms that lie beyond physical existence. The practice is often misunderstood due to its association with darkness, fear, and taboo. However, death witchcraft is a deeply transformative and powerful path, one that offers healing, guidance, and a deeper understanding of existence and mortality. It is not necessarily about harming others, but rather engaging with the sacred and mysterious forces of life and death in ways that can lead to empowerment, spiritual growth, and the honoring of those who have passed.

Core Principles of Death Witchcraft

Death witchcraft revolves around several key principles:

• Honor and Respect for Ancestors: Ancestor veneration is an integral aspect of death witchcraft. Practitioners often work with ancestral spirits, seeking guidance, wisdom, and protection from those who came before them. Through rituals, offerings, and prayers, death witches maintain strong connections to their ancestors, ensuring their spirits are honored and respected. This work can help heal generational trauma, discover hidden family wisdom, and preserve the energy of the ancestors within the practitioner’s own lineage.

• Reverence for the Cycle of Life and Death: Death witchcraft embraces the natural cycle of life, acknowledging that death is as much a part of life as birth. It does not seek to control or avoid death, but rather understands and respects its role in the cosmic order. Death witches work with death as a transformative force—whether through spiritual transformation, endings, or transitions. Their practice includes rituals for rebirth and regeneration, as well as rituals to honor the dead and assist them in their journeys to the afterlife.

• Communion with Spirits: Death witches frequently engage in communication with spirits, especially those of the deceased. This can include ancestral spirits, beloved departed, and even spirits who may still be trapped between worlds. Communication is facilitated through divination tools like spirit boards (ouija boards), pendulums, scrying, or simply invoking spirits during meditative or ritual work. Some death witches work as mediums, facilitating communication between the living and the dead.

• Working with the Underworld and Deities of Death: Many death witches also work with deities or spirits associated with death and the underworld. In various cultures, these deities are seen as guides for the dead, as well as rulers of death and the afterlife. Deities such as Hecate (Greek goddess of the underworld), Hel (Norse goddess of the dead), Anubis (Egyptian god of mummification and the afterlife), and Baron Samedi (Haitian Vodou loa of the dead) are frequently invoked in death witchcraft for their wisdom, protection, and assistance in working with death-related energies.

• Rituals and Ceremonies: Death witches often perform rituals and ceremonies to mark and honor death. These may include funeral rites, memorial services, or specific rituals that allow the practitioner to connect with deceased loved ones, guide souls into the afterlife, or work through personal grief. Rituals can be solitary or communal and may take place in sacred spaces such as graveyards, cemeteries, or even the practitioner’s home altar.

Magickal Practices in Death Witchcraft

• Necromancy: A cornerstone of death witchcraft is necromancy, the practice of communicating with and working with the spirits of the dead. Necromancers—often considered to be death witches—may use tools like spirit boards, pendulums, crystals, or scrying mirrors to summon and communicate with spirits. Necromancy can also involve rituals to help spirits move on, protect the living from malevolent spirits, or gain insight into future events by consulting the deceased.

• Spirit Work: Spirit work goes hand in hand with necromancy, though it is not always about divining or commanding spirits. Spirit work in death witchcraft involves developing a deep relationship with the spirits of the dead, listening to their messages, and sometimes offering spiritual assistance. Death witches may dedicate spaces on their altars or in their homes to honor these spirits, offering food, trinkets, or symbolic items to maintain good relationships and receive guidance.

• Psychic Development: Many death witches develop their psychic abilities to perceive spirits, energies, and otherworldly dimensions. This may involve cultivating clairvoyance, clairaudience, or clairsentience (the ability to perceive spiritual energy or communicate with the dead). Through meditation, divination, and dream work, practitioners can enhance their sensitivity to the spirit world and develop the skills necessary to work with death in a more intimate way.

• Death-Related Divination: Death witches often use divination to understand the mysteries of life and death. They may practice tarot, runes, or bone reading, methods in which the symbols or objects used represent the interconnectedness of life and death. For example, certain tarot cards like Death or The Hanged Man symbolize transformations, endings, and rebirths. Practitioners may turn to these tools to gain clarity on matters of life transitions, cycles, and endings.

• Baneful Magick: Some branches of death witchcraft include working with baneful magick—spells meant to harm, curse, or protect against malevolent forces. This can involve using death-related symbols, graveyard dirt, or other elements connected to death. However, these practices should be approached with caution, as they are often considered ethically and spiritually dangerous, carrying consequences that may affect the practitioner.

Death witches can be spiritual guides for those dealing with grief, loss, or personal transformation. In many cultures, they may serve as shamans, healers, or mediators between the living and the dead. They may be called upon to perform rituals for the deceased, help souls find peace, or provide guidance to the living regarding their own mortality or transitions.

They also play an important role in facilitating spiritual healing. Many death witches assist individuals in releasing attachments to loved ones who have passed or help them make peace with death. They may use rituals to help heal grief or even to address fears surrounding death. By acknowledging and embracing death, these practitioners help others live more fully, knowing that death is an inevitable part of existence.

Although death witchcraft can seem mysterious or dark, it is not evil. In fact, it is an inherently respectful practice that seeks to understand, honor, and make peace with the natural world’s cycles. However, as with any form of magick, it is crucial that practitioners approach death witchcraft with respect, responsibility, and reverence for the forces they work with. Working with spirits, especially those of the dead, requires a deep level of discernment, sensitivity, and ethical awareness. Practitioners must be cautious when invoking spirits, ensuring they maintain healthy boundaries and avoid harming others.

Death witchcraft is a deeply transformative and sacred path that connects practitioners with the timeless mysteries of life and death. It is a practice that encourages reverence for the dead, for ancestors, and for the cycle of existence itself. Through communication with spirits, necromantic practices, and rituals focused on transformation, death witches help others understand their relationship with death and the afterlife. The practice offers spiritual growth, healing, and empowerment, guiding both practitioners and their communities to embrace death as a natural part of the human experience—an experience to be honored and respected, not feared.