I have been playing wizard101 again recently and now im just thinking about what characters would be in which schools. here are my incomplete thoughts so far
Death: Adrien, Juleka Life: Marinette, Mylene Ice: Luka, Sabrina, Ivan Fire: Rose, Nathaneal, Kim Storm: Chloe, Kagami, Aurore Myth: Alya, Alix, Lila Balance: Nino, Max
I will expand on my thoughts in a minute
The death school has practically dissolved now that the teacher turned evil and gallavanted away with the classroom, so the school is just - poof. All the death students now don’t have a teacher, and instead are pushed into independent studies. Less students are encouraged to take necromancy now until a new teacher is found. Adrien’s family is primarily a necromancy-focused wizard family, so he’s pushed to follow in their footsteps - even though the school situation makes everything 500% harder and - to Adriens lament - more difficult to find friends. Juleka’s family is all over when it comes to magic discipline, and she has a real passion for necromancy. Her mother and brother both supported her, even though they knew it would be difficult.
Nathaneal probably also wanted to be a necromancer, but because of the schools temporary disbandment, his family pushed him into choosing something more stable. He is instead choosing necromancy as his secondary focus, unbeknownst to his parents.
Disclaimer: This post is non-exhaustive, and though I’ll try to equally spread my focus, it will inevitably lean towards the kinds of magik I personally practice.
Often, in modern pagan circles, people are under the impression that Ancient Hellenismos either didn’t have or despised witchcraft. This is largely from three causes. The first is simply misreading, or failing to come across witchcraft in the Hellenism they research. Second is only reading about or adhering to branches that didn’t like witchcraft (usually due to it being perceived as hubristic) and therefore assuming that’s the most popular opinion. Finally, sometimes people apply their assumptions based on Christian and Germanic culture to Hellenismos, and assume it carries the same attitudes.
In actuality, the view of witchcraft was historically more neutral. Witches weren’t typically seen as hags, but maidens, respectable men, priests, and more. It should also be noted that, frankly, “witch” is a slightly tonally incorrect translation usually applied to the word “pharmakis.”
For historical attitudes towards witches, we can read works surrounding mainly Medea and Kirke, as well as Hekate if we go past pharmakeia.
But pharmakeia and nekromankia (necromancy) are far from the only forms of witchcraft or magik–which in Ancient Greek would be “mageia” or “goeteia” depending on time and place, but will simply be called “magik” here.
So, with that very long introduction, let’s get into types of magik.
Pharmakeia-Herbal Sorcery, Witchcraft
Pharmakeia is perhaps the most recognizable form of magik in historical Hellenismos. As mentioned, it was associated with the heroine Medea, as well as the goddess/nymph/hero (it’s complicated) Kirke. This was magik performed using the aid of herbs, and both historically and now blends magik and science. It includes brewing poisons, casting curses, potionmaking, transmutation, and more. Kirke, famously, used pharmakeia to transform men into swine, whereas Medea tended towards poisoning, but both had variety in their craft.
Generally, when pharmakeia is translated, it’s done very broadly compared to other kinds of magik. For example, pharmakeia is usually translated, especially in the Odyssey, to “witchcraft” or “sorcery.” Pharmakis–the word for a practitioner of pharmakeia–is usually translated to “witch.” This often leads to misconceptions of witchcraft in Hellenismos being specifically oriented around herbs and transmutation, when that’s only a small piece of the picture.
Nekromankia/Nekromanteia-Necromancy
Nekromankia is far more famous now in its Anglicized pop-culture form, but it was most certainly present in Hellenismos. It’s important to clarify that in Ancient Hellas, nekromankia was magik pertaining to the dead, not things such as zombies and raising the dead. In Hellenismos, the maintenance of good relationships between the dead and the living is of great importance. There were plenty of festivals devoted to placating and celebrating the dead–not to mention the monthly Attic holiday Hekate’s Deipnon, devoted to honoring Hekate, goddess of nekromankia. So, unsurprisingly, there were witches who gravitated towards this as a craft.
Multiple Hellenic deities were associated with nekromankia, the most notable of which being Hekate, but also Persephone. Though, of course, any khthonic deity–especially khthonic theoi who also had non-khthonic aspects–were relevant, such as Haides or Hermes. A practitioner of nekromankia would be referred to as a nekromanteías.
Manteia-Divination, Oracles
It should be noted that manteia is heavily contested as being a form of witchcraft or even magik in Hellenismos, but it certainly meets the qualifications. The main reason this debate exists is controversy around magik in Hellenismos in general, since as most Hellenists know manteia is so central to so much of our religion, and those who dislike magik are insulted by it being considered that. Additionally, the definition of magik is constantly in flux–it’s debated in modern magik circles, and it’s even harder to apply a definition we can hardly agree on to an ancient culture with its own independent definitions.
Manteia is, most simply, the power to give prophecies, divination, and the use of oracles. It’s the power of the Pythia (Delphic Oracle), it’s in the Olympian Alphabet Oracle, it’s every single seer and prophecy and divinatory method known to us.
Someone who practices manteia is called a mantis (usually translated as “soothsayer” or “diviner”) or a khresmologos (“oracle”), depending on station.
Heliomanteia-Solar Magik
Heliomanteia is hard to find detailed historical information on, but most simply, it’s magikal invocation of the sun. This is generally done by attempting to harness the power of the sun, or by requesting the aid of solar deities (namely, Helios).
Interestingly, Helios had many associations with witchcraft and warding off evil. It could be assumed that, due to the qualities attributed to Helios, heliomanteia would be best used to reveal truth, ward off evil, harness the power of fire, promote life, and similar.
Presumably, a practitioner of heliomanteia is a heliomantis.
Goeteia-Magik, Charms
Goeteia (in modern times “goetia”) is a term for magik that fell out of style for general magik around the 5th century BC in favor of mageia. It, additionally, was shoehorned into a dichotomy of theurgy (divine, “professional,” and virtuous magik) and goeteia (low, malicious, and fraudulent magik). This was largely due to political and social overhaul. The name became associated with fraudulent and harmful magik, and talk of goeteia in Ancient Hellas is a major source most anti-witch Hellenists use.
The goes (practitioner of goetia) was maligned, seen as hubristic and either trying to go against the power of the gods or intending to scam others. Plato famously portrayed them as malicious frauds, and he was not alone. Since the term “goes” is generally translated as “witch,” it’s not a leap to figure out why this lead to a lot of anti-witch Hellenists.
However, before this (and technically after), “goeteia” simply meant magic, charms, and similar. As a unique practice, and not simply an umbrella term for witchcraft, it can be considered channeling, a relative of nekromankia, or baneful magik, depending how much one leans into the later definition.
Theourgía-Deity Work, Divine Magik
Theourgia (in modern times “theurgy”) quite literally translates to “deity work” or “god(s) working.” It is ritual, sometimes magik, done with the intent of invoking one or more of the theoi. This was the ritual magik often performed by priests. In fact, it could be considered the mainstream magik of Ancient Hellas–assuming, of course, that one considers it magik.
It’s not only historic magik that was central to the religion, but sets historical precedent for the controversial phrase “deity work.” The existence of theurgy as the “higher form” of magik in Ancient Hellas is singlehandedly enough evidence to prove the phrase is not and would not be considered inherently hubristic. It should be noted that this form isn’t inherently superior, but if you asked Plato, he would disagree.
There are certainly more forms of mageia in Ancient Hellas–For example, I skipped over amulets (periapta), which were almost incontestably the most common magik in a lot of Ancient Hellas, since they could technically fit under some other crafts and because they’re the easiest to research on your own. It’s a similar case with potions, too.
One important takeaway is the hard line between magik, religion, and science is a fairly recent invention. Pharmakeia could act as medicine, not just sorcery. Many potions were also medication. Frankly, the more women were involved, the more practical it tended to be, with ‘spells’ often being genuine aids to childbirth and/or birth control. This didn’t make them any less magikal, and the magik doesn’t make it less real.
And I hope I made it very, very clear, but witchcraft has always been in Hellenismos, and isn’t inherently hubristic. That is a myth, and is rooted often in historical (and modern) classism, misogyny, xenophobia, or similar. Always consider your source’s incentive to stigmatize before discounting all Hellenic witches.
Does necromancy only work on animals? What do you do if you accidentally necromancy a fence and then it starts growing branches?
WHAT DO YOU DO IF YOU NECROMANCY A BOTTLE OF SHAMPOO AND IT TURNS INTO AN ENTIRE PILE OF LIMES?
What if I accidentally necromancy a vaccine and then someone gets an armful of very live pathogen?
WHAT’S THE LIMIT ON DEADNESS? HOW RECENTLY DOES SOMETHING HAVE TO BE DEAD? COULD I NECROMANCY A DINOSAUR FOSSIL? WHAT IF I NECROMANCIED THE GROUND AND THEN DINOSAURS STARTED APPEARING?
WHAT IF I NECROMANCIED A LIMESTONE WALL AND IT JUST TURNED INTO A PILE OF MOLLUSCS? WHAT IF I MOLLUSCED A BUILDING? A MOUNTAIN?
Hey OP are you okay
no
OP is a necromancer having an existential crisis of the unforseen consequences of their powers
A companion to this design for all my magic users out there, here’s the 8 schools of magic* (*that I can never correctly remember whenever one of my players uses detect magic…)
Also available as a holo sticker in my shop! Please use for personal use only!
I’m back and with a new url! I really have not been online at all the past month, but am looking to get back into the swing of things with this blog. Many personal issues have arisen that I don’t wish to burden you with, so I won’t go much further there. Most importantly I have reconnected with my craft and will move from now on stronger than ever, starting with readings again
Hello I’m back, I made DnD Character that’s just as horrible as it was excepted
His name is Roderick and he’s a necromancer who’s like really into dead people. Because you can’t spell necromancer without romance. Please enjoy my second worst idea.
Types of “restless” dead, relatively active ghosts likely to manifest themselves (and convenient for magical exploitation):
1.Aoroi (from αωροσ, untimely): “those dead before their time.” Those cheated of their full stint of life bitterly stayed back to haunt the land of the living of which they had been deprived. In theory anyone who died of anything other than of natural causes in old age could generate a ghost restless qua aoros, although as a class aoroi tended to be conceptualized primarily as the ghosts of children or babies. 2.Bi(ai)othanatoi (from βιαιος and θανατος, violent and death): “those dead by violence.” The battle-dead and executed criminals, although murder victims and suicides provide the bitterest ghosts in this class. 3.Agamoi (from αγαμος, unmarried): “those dead before marriage.” Both male and female ghosts could be assigned this category, although the female ones were regarded as particularly bitter, insofar as marriage and the motherhood consequent upon it were a woman’s defining rights in antiquity. 4.Ataphoi (from αταφος, unburied): “those deprived of burial.” Whatever the circumstances of death, a ghost could not achieve rest without the due funeral rights. These were importantly distinct from the mere insertion of the corpse into a hole in the ground, and indeed the concealment of a dead body in precisely this way is often presented as the chief obstacle to the peace of its soul.
[Daniel Ogden, Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds]
There are a number of plants which can be extremely useful to the necromancer. Among these are the following.
Mullein: Erroneously described as a substitute for graveyard dirt, this in fact is a misconception. Known as the “Hag’s Taper”. The soft leaves are used as candle wicks and the dried stalks are soaked in beeswax or tallow to make a torch for rituals of necromancy. It is also burnt to see manifestations of spirits of the dead at night, to see into the Otherworld, and communicate with the spirits and deities that dwell there. Can also be used in talismans.
Wormwood: Used for summoning spirits and to help them manifest.
Cedar: The dried needles when smouldered serve both as a sustaining feast and call for the blessed dead, and the smoke is used to exorcise malevolent shades. The wood works for this purpose as well when turned into a fetish or as a staff.
Dittany of Crete: Used to aid in the manifestation of the spirits of the dead. Also has somewhat of a nasty reputation because of where it tends to grow. Harvesters tend to fall from the cliffs and crags where it grows and plummet to their death.
Aconite: Also known as Wolfsbane or Monkshood. Because of its incredible toxicity it is better to not to harvest it. If one has the dried root it can be preserved in order to serve as a tutelary spirit. Not to be used by amateurs.
Yew: Known in European countries as the Death Tree, it is a symbol of death, reincarnation, and longevity. Is planted in graveyards to protect the spirits of the dead. It can be used to banish malevolent spirits of the dead. Often associated with sorcery and dark magic. It is considered the sister of the Tree of Life, the birch.
Apple:Considered the food of the Irish dead and the inhabitants of the Otherworld. Can be added to incense blends to feed the spirits of the dead and ancestors.
Mugwort: Ingested as a tea to aid in divination and talking to the dead. Also boiled in water and, then the liquid is used to wash divination tools.
Copal: Serves as a offering to the dead and can be used to appease the spirits who remain in states of trauma or confusion after death.
Willow:The wood of the willow is used in incenses and in the construction of fetishes dedicated to the dead.
Tobacco: May be presented as a herbal offering upon a ancestral altar or a grave in the form of a incense or sacramental smoke to honor the shades of the dead.
Cypress:The oil of this tree serves as a great addition to incenses and formula of the underworld.
Myrrh:The oil aids in all blends of a necromantic design. Can also be mixed into incenses.
Graveyard Mold: Technically no folklore or magical traditions associate this herb with necromancy of any kind. However I have included it here because I believe it can be used as a compound in necromantic incenses. Since it grows on graves it should contain some of the essence of the dead.
Mandrake: According to legend King Solomon carried a piece of this root in his seal ring to give him sovereignty over souls. Since one of its names is the “Little gallows man” it can be used as a poppet for laying curses of death, illness, pain, etc.
Birch: Petitions and blessings are written on the bark of this tree which is then burnt or buried in the grave of the spirit.
Bay Laurel: Used to communicate with the dead, possibly through use as an incense. Easily available in the form of bay leaves.
Chervil: Also known as garden chervil or “gourmet’s parsley” a tea or other drink made with it can be imbibed to aid in rituals of communion with the dead.
Lavender: Burnt as incense in order to bring peace of mind to the dead.
Marigold: Associated with funerals and used in funeral sprays.
Asphodel: In Greek legend is connected with the dead and the underworld. Sacred to Hades, Persephone, and Hekate. The roots were eaten by the poor of Greece and hence thought good enough food for the dead. Could be burnt as incense or the roots could be given as food offerings.
Thyme: Burnt as an incense helps ease the soul of a person who died a violent death.
American Sycamore: Known as “Ghost Trees” for their distinctive patchy appearance. Associated with the dead and poverty.Elder: In Norse mythology the tree is considered the Guardian of the Road to Hel (and thus sacred to Hela, Goddess of the Dead). Also associated with the ancestors.
Awesome post! It’s so rare I find something on witchblr thats not specifically for beginners <3 (not that there’s anything wrong with an abundance of beginner level knowledge being available)
Keep in mind everybody else though, make sure you research your herbs before going out to find and use some. Research to make sure it’s safe to touch with your bare hands or if you should wear gloves, and whether or not it’s safe it inhale the smoke of or consume if you plan on doing either of those things with any herb.
LET’S REUSE A NEARLY 3 YEAR OLD DESIGN!!! Been having so much fun playing with new OC ideas, AND THEN I found this really old sketch on my phone from when I part of a group of the Elven Pantheon from Dragon Age… That never happened. I was supposed to be Falon'din, God of Death and Fortune, and WHAT A BETTER DESIGN TO TWEEK for a necromancer Tiefling!
When will this happen? Who knows. But I may have just ordered mini Sclera lenses yesterday…
Necromancy is a form of witchcraft that has been practised all over the world by a great number of cultures, communities, and faiths for a very, very long time.
But,… what is Necromancy?
When defined by the search engine, Google, Necromancy is as follows:
“Necromancyˈnɛkrə(ʊ)mansi/” Noun
The supposed practice of communicating with the dead, especially in order to predict the future.“alchemy, necromancy, and other magic practices”.
Witchcraft, sorcery, or black magic in general.
Origin: Middle English nigromancie, via Old French from medieval Latin nigromantia, changed (by association with Latin niger,nigr- ‘black’) from late Latin necromantia, from Greek (see necro-, -mancy). The spelling was changed in the 16th century to conform with the late Latin form.
Comes from the Greek “Nekros” (”corpse”) and “manteia” (”prophecy”).
My @chicken-tendies-and-bacon-bits Secret Skellington 2021 Gift for @reineyday♥
AU where Hawks is the one who found Touya after Sekoto Peak and used magics to save him/help him through the years, Aka childhood friends to lovers but with magic.
Or rather just Hawks usin’ magic to help him with his injuries and quirk control.
Honestly, I thought too late that usin’ the Necromancy prompt would be too close to MCD and then I got scared you’d hate it ; o; So I really hope ya like this piece! :’) ♥
![caemidraws:[studies 56/–]](https://64.media.tumblr.com/3a9dc25cf140e879eec12ce12e15698a/5bba6e4209d5fb47-36/s1280x1920/223dd5abc5cc56535fa49ce990ee5299de06314f.jpg "caemidraws:[studies 56/–]")
