Depends on the spirit and the conditions. For instance we know that the Goetia cannot be bound to the brass vessel in such a manner, as evidenced by the availability of every spirit to all mages. However the dead can be bound to a single mage, typically by taking and binding their bones to prevent other necromancers from conjuring them. A Spiritus as has been recorded in many manuscripts may bind some spirit through using sympathetic materials, like a certain green butterfly or a particular bone locked away with dirt from it’s grave. Otherwise, spirits bound by oath, pact or contract may be contained in a vessel, however this does not stop other mages from taking and using the spirit in the vessel. Best of luck
Like the lesser talisman it serves as a passive or active aid in draining others. The effect is threefold: The bizarre construct draws in the eyes of others and leaves them open to drain; secondly, the materials have virtues that, when used in conjunction with eachother cause a draining effect on those around the mage; lastly, it serves as a focus for the magus, encouraging constant feeding and serving as a lense to fortify the mage’s active attempts to drain others.
The novice necromancer cannot truly endeavour upon the path unless they willingly step into the art through death and resurrection, allowing the necromancer to experience the powers he seeks to control. This is typically achieved through the performance of initiatory rituals which serve a twofold purpose – firstly as an exorcism and consecration of the mage and secondly as a way to commit a part of their spirits to the underworld, allowing them to act both in this world and the next. Perhaps the most common and renowned of these initiations in the modern day is the rite called Grave-Sleeping, a ritual wherein the necromancer sleeps upon a grave in order to gain necromantic power and tap into the currents of death; undoubtedly an indispensable secret for those seeking the true and perfect raising of shades.
The rite, while in the abstract simple, is open to tweaking and modification, especially by those already initiated, having revealed the mysteries of the lesser formulas and their inner workings. In essence it serves to ceremoniously pass the neophyte from their current life into death (sleep), being resurrected upon waking as a necromancer; moreover during the period of death, the dead who inhabit the nearby graves respond by taking the spirit of the necromancer and taking it into the underworld. From this point onwards the spirit of the necromancer dwells in this world and the next, and as a result the words and calls spoken by the necromancer and heard as above so below, and as something of a “pseudo-revenant”, the necromancer holds authority over, or at least shares kinship with the dead, his commands carry weight, his spells move through two planes and his growing knowledge and experience in the necromantic arts will allow him greater authority. Having “a foot in the door” so to speak, the necromancer can hereafter utilize the degeneration of his health as an advantage, the weaker the flesh the weaker the hold the body has on the spirit, allowing the necromancer greater manipulation of the currents of death and he brings himself further through deaths’ door, exchanging his vitality to become part of the death flow. Life however finds a way, and the necromancer will over time become restored by the functions of his own matrixes, and he will lose power over time if he does not practice this rite, or others revealed through the art in order to re-commend himself into the kingdom of the death.
Herein I shall prescribe two formulas, one the most simple procedure and the second one composed for the adept and initiated necromancer. Firstly I must make clear that these rites must be performed in the dark of night, and at no other time, for the sun oppresses the dead and casts away their shades. The necromancer must be alone and uninterrupted by the sounds of our modern life; that is to say a cemetery near a busy road is not a suitable place for this rite; moreover the grave should have bare earth. I will say nothing of the legalities of gravesleeping and instead leave responsibility in the hands of the reader. Here are the methods:
The Lesser Rite
The necromancer (having observed the preparations of cleanliness and focus as are fitting to the art) dawns a garb of black and goes unseen and in silence to the cemetery. Crossing the gates, a payment of two coins is made, leaving them in a basin or inserting them into the earth. The necromancer finds any grave they wish, but best if a recent one with a mound atop; or otherwise a gravestone that faces west, and having found one suitable, the necromancer lies down upon it, closing their eyes and folding the hands into one another or over the chest. The necromancer must hereafter contemplate their death; feel the cold dirt around and under them, the air filling their lungs, the slow crawl of their time. The necromancer meditates on the rotting of their own corpse, admit their uncertainty of what comes after, acknowledge the ultimate death of this universe; they should feel the dread of annihilation fill their body in a cold wave, and let fear grip their heart. It is at this point perhaps that the earth will seem to shift under the mage, they may feel as if they float, or become overwhelmed by the sensation of cold hands grasping not at the flesh of the mage, but at his very soul. Let the feelings overtake you; do not resist your death but embrace it by passing into sleep, welcoming death into yourself. Upon waking, rise in a swift manner and leave the cemetery without turning back until you return to your sanctuary. This is the way of initiation.
The Higher Rite
The necromancer fasts for three days before hand, timing it for a Thursday and giving the meals they would eat to their altar of the dead; communing with the spirits that reside therein. Nightly contemplations of death and mortality; decay and oblivion should take place; the necromancer should construct fetishes and momento mori, keeping death always in mind. On the night of the rite, the mage washes their body, or has assistants aid, in the manner that corpses are washed; they must utilize sanctified water, the face should be shaven or any facial hair trimmed back to a clean look. Hair and nails likewise are cut and the whole body perfumed with purifying fumigations. Timing it so that the necromancer enters the cemetery at midnight, two disks of lead are paid to the gate, bearing upon them praises to the dead. The necromancer picks a fresh or sunken grave facing west and kneels upon it. The necromancer digs down deeply into the grave, takes some moist soil in the right hand and draws blood from his left ring finger; he drops three drops of blood into the soil and throws it onto himself. Then without dusting himself he lays on the ground, arms crossed over the chest, head over the hole facing up to the sky, followed by the magus performing the meditations of the lesser ritual. This is a necromantic baptism; you are purified in your preparation, and consecrated with a union between the kingdom of the dead (the grave soil) and your living flesh and blood. You open the gates to the underworld and allow the currents of death to rise, around your head and into your mind, whispering necromantic secrets into your ears and you descend into the land of the dead; and this is the greatness of the higher rite, or at least the one provided.
When the necromancer has taken the first step into the kingdom of the dead, they are thereafter open to the dreadful inspiration of the chthonic, it will seem at times that whispers fill your mind with understanding of the art; every method and intent in the art is clarified, and the initiate now speaks and wields the powers of the horrific union they have made with the underworld.
There are millions of possibilities for the magical use of the dead. Some of my own include a mask made of a doe skull, magic arrows made from a dog’s jaw, a wand made from a clavicle, a scourge made from vertebrae, a Vampiric talisman made from Canine teeth (see my greater vampiric talisman), a bone talisman to turn hunger and around 20 smaller charms made from assorted bone fragments.
The only feasible way of gravesleeping during the day would be to find a crypt or tomb and sleeping atop the sarcophagus. The reason night is chosen is twofold: the first is that the operator sleeps as the sun sets, a sympathy between the dusk and the symbolic death of the neophyte, which leads to dawn and the resurrection of the neophyte as a necromancer. The second is that the sun is oppressive to the currents of death, and its rays prevent the coming of the dead. With that in mind a crypt, older styles of mausoleum or a tomb should subvert the second effect; but efficacy can not be assured without the sympathy between decent of the sun and the spirit of the magus.
dark new moons are best suited for necromancy. If working in the ground (caves, tombs), the moon is secondary; center your work primarily around the planet saturn and the stars; Orion, Corvus and the Bear, which should hang from its tail.