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The most widely accepted view among current anthropologists is that Homo sapiens originated in the African savanna between 200,000 and 250,000 years ago, descending from Homo erectus, and colonized Eurasia and Oceania by40,000 years ago, and finally colonized the Americas by 10,000 years ago. They displaced Homo neanderthalensis, Homo floresiensis and other species descended from Homo erectus (which had colonized Eurasia as early as 2 million years ago) through more successful reproduction and competition for resources. The Neanderthal (Homo neanderthalensis) or Neanderthal was a species of the Homo genus that inhabited Europe and parts of western Asia. The first proto-Neanderthal traits appear in Europe as early as 350,000 years ago. By 130,000 years ago, full blown Neanderthal characteristics had appeared and by 50,000 years ago, Neanderthalsdis appeared from Asia, although they did not reach extinction in Europe until 33,000 to 24,000 years ago, perhaps 15,000 years after Homo sapiens had migrated into Europe. Early necromancy is likely related to 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 The historian Strabo refers to necromancy as the principal form of divination amongst the people of Persia (Strabo, xvi. 2, 39, νεκρομαντία), and it is believed to also have been widespread amongst the peoples of Chaldea (particularly amongst the Sabians or star-worshippers), Etruria, and Babylonia. The Babylonian necromancers were called Manzazuu or Sha'etemmu, and the spirits they raised were called Etemmu. Necromancy was widespread in ancient Greece from prehistoric times. In the Odyssey (XI, Nekyia), Odysseus makes a voyage to Hades, the Underworld, and raises the spirits of the dead using spells which he had learnt from Circe (Ruickbie, 2004:24). His intention is to invoke and ask questions of the shade of Tiresias, but he is unable to summon it without the assistance of others. Although some cultures may have considered the knowledge of the dead to be unlimited, to the ancient Greeks and Romans, there is an indication that individual shades knew only certain things. The apparent value of their counsel may have been a result of things they had known in life, or of knowledge they acquired after death: Ovid writes of a marketplace in the underworld, where the dead could exchange news and gossip (Metamorphoses 4.444; Tristia 4.10.87–88). There are also many references to necromancers, called "bone-conjurers", in the Bible. The Book of Deuteronomy (XVIII 9–12) explicitly warns the Israelites against the Canaanite practice of divination from the dead. This warning was not always heeded: King Saul has the Witch of Endor invoke the shade of Samuel using a magical amulet, for example. Later Christian writers rejected the idea that humans could bring back the spirits of the dead, and interpreted such shades as disguised demons, thus conflating necromancy with demon- summoning. Norse mythology also contains examples of necromancy (Ruickbie, 2004:48), such as the scene in the Völuspá in which Odin summons a seeress from the dead to tell him of the future. In Grógaldr, the first part of Svipdagsmál, the hero Svipdag summons his dead Völva mother, Gróa, to cast spells for him. Medieval necromancy In the middle ages the literate members of society were either the Nobility or Christian clergy. Either of these groups may have been responsible for the propagation and ongoing practice of necromancy, even though it is forbidden in Christianity. It is apparent that necromancy was not a method of witchcraft. It may have been only available to the scholarly of Europe, because of the accessibility, language, knowledge and methods it employs. There are a few confessions of some Nobles or Clergy members professing a history of experience with necromancy, although these may well have been obtained under duress (cf. the Salem Witch Trials). Some suggest that Necromancy could have become a way for idle literate Europeans to integrate Hebrew and Arabic legend and language into forbidden manuals of sorcery. The possibility exists that literate Europeans were the main forces simultaneously practicing and condemning necromancy. The language, execution and format of the rituals illustrated in the Munich Handbook (Kieckhefer 42–51) are strikingly similar to Christian rites. In a Christian exorcism, various demons and spirits are driven away by name, in the name of God, Jesus or the Holy Spirit. The spells of necromancy are very similar to these Christian rites (Kieckhefer 128–129) in their complete opposition. The distortion of the rites into spells is within the scope of Christian understanding at that time. Necromantic spells were mainly illusory or utility spells. Modern scholarship suggests that most were written with hopes that their utility would prove to be useful in acquiring a feast, horse, cloak of invisibility or perhaps just notoriety among others in the necromancy practicing clergy. The nature of these spells lend themselves to being understood as underground clergy members defiantly indulging in unlawful pleasures. 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 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.” The probable reason that these renegade so-called Necromancers were dabbling in the dark arts is that the evolution of "natural" magic and "spiritual" magic was slow. Caesarius of Arles entreats his audience to put no stock in any demons, or “Gods” other than the one true Christian God, even if the working of spells appears to provide benefit. He states that demons only act with divine permission, and 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. Within the Rawlinson necromantic manuscript, a fable is presented as a warning to those that would perform necromancy, although the story ends with a note of physical trial, but without mention of the ramifications in the afterlife In the wake of these inconsistencies of judgment, necromancers, sorcerers and witches were able to utilize spells with holy names with impunity, as biblical references in such rituals could be construed as prayers as opposed to spells. As a result, the necromancy discussed in the Munich Manual is an evolution of these understandings. It has even been suggested that the authors of the Munich Manual knowingly designed this book to be in discord with understood ecclesiastical law. It is possible to trace Christian ritual and prayer and its subsequent mutant forms of utility and healing prayer/spells to full-blown necromancy. The main recipe employed throughout the manual in the necromancy sorcery uses the same vocabulary and structure utilizing the same languages, sections, names of power alongside demonic names. The understanding of the names of God from apocryphal texts and the Hebrew torah demand that the author of such rites have at least a casual familiarity of these texts. The structure of the spells themselves also requires that the author have experience with Christian rites that are not pedestrian, again suggesting either the Nobility or Christian scholars as possible suspects. As we have suggested that alleged Christians might have been the authors of the sundry necromancy manuals, the question of their inspirations must arise. One of the first clues could be the Gods and demons references in the illusions, conjurations and spells. The Hebrew Tetragrammaton and various Hebrew derivatives are found, as well as Hebrew and Greek liturgical formulas (Kieckhefer, 139). Within the tales related in these Manuals, we also find connections with other stories in similar cultural literature. The ceremony for conjuring a horse closely relates to the Arabic The Thousand and One Nights, and the French romances. Chaucer’s The Squire's Tale also has marked similarities. This becomes a parallel evolution of spells to foreign Gods or demons that were once (Kieckhefer, 43 acceptable, and framing them into a new Christian context, albeit demonic and forbidden. Most forms of Satanic Necromancy today include prayers to such Demons, namely Nebiros, Azrael, and Beelzebub. As the source material for these manuals is apparently derived from scholarly magical and religious texts from a variety of sources in many languages, it is easy to conclude that the scholars that studied these texts manufactured their own aggregate sourcebook and manual with which to work spells or magic. The 17th-century Rosicrucian Robert Fludd describes Goetic necromancy as consisting of "diabolical commerce with unclean spirits, in rites of criminal curiosity, in illicit songs and invocations and in the evocation of the souls of the dead". It is important to note that necromancy is separated by a thin line from demonology and conjuration. Necromancy is communing with the spirits of the dead, rather than the evil spirits of conjuration and demonology. Séance A séance, on its most basic level, an attempt to communicate with the dead. The séance, or sitting, is led by a person known as a medium who will usually go into a trance that theoretically allows the dead to communicate through him or her. The word séance comes from the French word for 'seat', 'session', from Old French seoir, 'to sit.' In English, the word came to be used specifically for a meeting of people to receive spiritualistic messages (a sense first recorded in English in 1845). In French, it is much more general: one can say une séance de cinema. Séances were conducted in dark or semi-dark rooms with participants seated around a table. Some say this is to help the medium use tricks to fool the participants. Sometimes the table would lean and tilt, participants (sitters) might feel a cold breeze on their faces, items could materialize apparently out of thin air and musical instruments might play mysteriously. During the course of the séance, the medium would speak under the apparent control of a spirit, relaying messages from the dearly departed. Other methods of spirit communication included automatic writing, writing on sealed slates, writing with planchettes (similar to the Ouija board), impressing images onto photographic plates which had been kept in sealed enclosures, and painted images which gradually appeared upon previously blank canvas. Belief in the ability to communicate with the dead is part of, although not exclusive to, a religious movement called Spiritualism, which flourished from the 1840s until the 1920s and still exists in various forms today. Skeptics generally consider séances to be scams, or at least a form of pious fraud. M. Lamar Keene once practiced scam séances, but revealed the fraud in his book, The Psychic Mafia (Randi 1995: 135). Channeling is a common element of a séance. This is said to be the process by which the medium allows a spirit limited use of their physical body to communicate with the sitters present. This is distinct from the concept of 'possession', which is considered to be the complete, non-consensual takeover of a living being by a spirit or demon, and is usually detrimental to the 'victim'. Channeling, on the other hand, is assumed by believers to offer opportunities for more positive and mutually respectful interaction between the living medium and the spirit. The most commonly-reported physical manifestations of channeling are an unusual vocal pattern or uncharacteristic physical behaviors by the medium. Therefore, channeling is quite easily faked, and is considered by skeptics to be a rather basic 'trick'; although for participants, hearing a message believed to be from a dead loved one can be an emotionally powerful experience. The Neanderthal (Homo neanderthalensis) or Neanderthal was a species of the Homo genus that inhabited Europe and parts of western Asia. The first proto-Neanderthal traits appear in Europe as early as 350,000 years ago. By 130,000 years ago, full blown Neanderthal characteristics had appeared and by 50,000 years ago, Neanderthals disappeared from Asia, although they did not reach extinction in Europe until 33,000 to 24,000 years ago, perhaps 15,000 years after Homo sapiens had migrated into Europe. Neanderthals had many adaptations to a cold climate, such as large braincases, short but robust builds, and large noses — traits selected by nature in cold climates, as observed in modern sub-arctic populations. Their brain sizes have been estimated as larger than modern humans, although such estimates have not been adjusted for their more robust builds. On average, Neanderthal males stood about 1.65 m tall (just under 5' 5") and were heavily built, and muscular due to their physical activity and robust bone structure. Females were about 1.53 to 1.57 m tall (about 5'–5'2"). The characteristic style of stone tools in the Middle Paleolithic is called the Mousterian Culture, after a prominent archaeological site where the tools were first found. The Mousterian culture is typified by the wide use of the Levallois technique. Mousterian tools were often produced using soft hammer percussion, with hammers made of materials like bones, antlers, and wood, rather than hard hammer percussion, using stone hammers. Near the end of the time of the Neanderthals, they created the Châtelperronian tool style, considered more "advanced" than that of the Mousterian. They either invented the Châtelperronian themselves or "borrowed" elements from the incoming modern humans who are thought to have created the Aurignacian. Shamanism refers to a range of traditional beliefs and practices similar to Animism that claim the ability to diagnose and cure human suffering and, in some societies, the ability to cause suffering. This is believed to be accomplished by traversing the axis mundi and forming a special relationship with, or gaining control over, spirits. Shamans have been credited with the ability to control the weather, divination, the interpretation of dreams, astral projection, and traveling to upper and lower worlds. Shamanistic traditions have existed throughout the world since prehistoric times. Some anthropologists and religion scholars define a shaman as an intermediary between the natural and spiritual world, who travels between worlds in a trance state. Once in the spirit world, the shaman would commune with the spirits for assistance in healing, hunting or weather management. Shamanism is based on the premise that the visible world is pervaded by invisible forces or spirits that affect the lives of the living. In contrast to animism and animatism, which any and usually all members of a society practice, shamanism requires specialized knowledge or abilities. It could be said that shamans are the experts employed by animists or animist communities. Shamans are not, however, often organized into full-time ritual or spiritual associations, as are priests. Shaman originally referred to the traditional healers of Turkic-Mongol areas such as Northern Asia (Siberia) and Mongolia, a "shaman" being the Turkic-Tungus word for such a practitioner and literally meaning "he (or she) who knows". In Turkic shamans were called mostly Kam and sometimes Baksı. The Tungusic word šamán is from Chinese sha men "Buddhist monk," borrowed from Pali śamana, ultimately from Sanskrit śramana "ascetic", from śramati "he fatigues" (see shramana). The word passed through Russian and German before it was adopted into English. Another explanation analyzes this Tungusic word as containing root “sa-”, this means “to know”. “Shaman” is “he/she who knows”: a person who is an expert in keeping together the multiple codes through which this complex belief system appears, and has a comprehensive view on it in his/her mind with certainty of knowledge. The shaman uses (and the audience understands) multiple codes: he/she expresses meanings in many ways (in musical, verbal, choreographic forms, and meanings are manifested also in objects, e.g. amulets). The shaman knows the culture of the community (he/she lives in) well, and acts accordingly. Thus his/her audience knows the used symbols and meanings — that's why shamanism can be efficient: people (in the community) trust it. Such belief system can appear to its members with certainty of knowledge — this explains the above described etymology for the word “shaman”. Hoppál mentions such semiotic approaches to shamanism also in (online available), and at the bottom of the same writing, he refers to Juha Pentikäinen's “grammar of mind” approach (also in mentions it shortly: “Juha Pentikäinen, in his introduction to Shamanism and Northern Ecology, explains how the Sámi drum embodies Sámi worldviews. He considers shamanism to be a ‘grammar of mind’ (10), because shamans need to be experts in the folklore of their cultures (11)”. Another interesting concept mentioned in the conclusion part of is “ethno hermeneutics”. Accordingly, the only proper plural form of the word is shamans and not shaman, as it is unrelated to the English word "man”. In its common usage, it has replaced the older English language term witch doctor, a term which unites the two stereotypical functions of the shaman: knowledge of magical and other lore, and the ability to cure a person and mend a situation. However, this term is generally considered to be pejorative and anthropologically inaccurate. Objections to the use of shaman as a generic term have been raised as well, by both academics and traditional healers themselves, given that the word comes from a specific place, people, and set of practices. Certain anthropologists, most notably Alice Kehoe in her book "Shamans and Religion: An Anthropological Exploration in Critical Thinking", are highly critical of the term. Part of this criticism involves the notion of cultural appropriation. This includes criticism of New Age and modern Western forms of Shamanism, which may not only misrepresent or 'dilute' genuine indigenous practices but do so in a way that, according to Kehoe, reinforces subtly racist ideas such as the Noble Savage. Kehoe is highly critical of Mircea Eliade's work. Eliade, being a historian rather than an anthropologist, had never done any field work or made any direct contact with 'shamans' or cultures practicing 'shamanism'. According to Kehoe, Eliade's 'shamanism' is an invention synthesized from various sources unsupported by more direct research. To Kehoe, what Eliade and other scholars of shamanism treat as being definitive of shamanism, most notably drumming, trance, chanting, entheogens and hallucinogenics, spirit communication and healing, are practices that exist outside of what is defined as shamanism and play similar roles even in non-shamanic cultures (such as the role of chanting in Judeo-Christian rituals) in their expression is unique to each culture that uses them and cannot be generalized easily, accurately or usefully into a global ‘religion’ such as shamanism Because of this, Kehoe is also highly critical of the notion that shamanism is an ancient, unchanged, and surviving religion from the Paleolithic. The shaman may fulfill multiple functions in his/her community Healing, leading a sacrifice, telling fortune, acting as psychopompos (lit. “guide of souls”): accompanying the coming soul of the newborn, or vice versa, that of the dead, keeping the tradition e.g. by memorizing long songs and tales. These various functions may seem as rather distinct tasks, but some important underlying concepts join them. |
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