7/31/2019 Modern Grimoire Magick - Folk Magick and the Solomonic Path

Modern Grimoire Magick: Folk Magick and The

Solomonic Path
Aaron J. Leitch

The medieval systems of "grimoiric" mysticism (of which the

European Solomonic tradition is a part) are outlined in such
manuscripts as The Key of Solomon the King , the Goetia, the
Book of Abramelin, The Magus, etc.[1] The authors of these texts
(many of them members of the medieval Catholic Church) drew
magickal secrets from the cultures they found around them -
such as Jewish Merkavah Mysticism and Qabalah, classical
Gnosticism, Arabic Sufism and the rich traditions of European
pagan folklore.[2]
The mysticism that evolved among these Christian mages was
fairly shamanic. It called upon the Angels and spirits of nature. It
described methods of exorcism and acquisition of spirit familiars.
Wax images, sacrifices, incantations and necromancy all proved a
marked pagan influence on the texts. Yet, they were
unquestionably the work of devout Christians, who invoked the
name of Jesus, used standard Christian prayers (such as the
Pater Noster and the Psalms) as magickal spells, and presented a
blatantly Christian mythos.

The Solomonic mystics were unique because they were among

the first humans in history to have access to the technology of
paper and bound books.[3] (They were very often scholars,
scientists or scribes.) Therefore, they naturally recorded much of
their tradition into manuscripts called textbooks or “grammars”
(French: grimoire). The appearance of these grimoires shocked
Roman Catholic and many Protestant authorities so deeply, it
triggered the Inquisitions and mass book burnings. What we
know of Solomonic mysticism today comes largely from the
grimoiric manuscripts that survived.

After the Inquisitions, the Age of Enlightenment dawned in

Europe. The surviving grimoires had vanished into private
1

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collections and museum archives - mostly guarded by the Masons

as occult curiosities. There was the odd scholar or quasi-Masonic
group (most of them students of Hermeticism) who discovered
the texts and made use of some of the material. You might
recognize many of the
Barrett, MacGregor names
Mathers - Elias
and Ashmole,
Aleister "Dr.
Crowley Rudd",
are just aFrancis
few.
However, few of them practiced the texts on their own terms. The
more pagan elements of the grimoires vanished, and the mark of
Masonic lodge-style magick was eventually imprinted upon them.

Today, there are many ceremonial groups that make limited use
of the Solomonic material - most of them descended from or
influenced by a late Victorian quasi-Masonic lodge called the

Hermetic
number ofOrder of the
modern Golden
Orders thatDawn.
focus There have
entirely even
on the been a [4]
grimoires,
though even they are influenced by post-Golden Dawn magickal
methodology. Toward the end of the 20th Century, several books
were released that present methods for summoning Angels and
spirits based upon (or influenced by) Golden Dawn techniques.[5]

While the modern ceremonial systems may draw names, sigils

and talismans from the medieval grimoires, the techniques they
utilize are no older than the late 1800s - and in some cases are
even younger. The grimoires are not composed of lodge-style
ceremonial magick. You'll find no "Lesser Banishing Ritual of the
Pentagram" in the Key of Solomon the King. You will not see
instructions in the Goetia to inscribe geometric figures in the air.
No Tarot-based Elemental Weapons or Lotus Wands are found
anywhere in the vast corpus of medieval Solomonic literature.

At the time I wrote my book on grimoire magick, I was operating

under the impression that the "living grimoiric tradition" - as
recorded by the medieval mages themselves- had long-since
ceased to exist. I focused strictly upon the historical European
Solomonic tradition, along with suggestions for following a similar
path in the modern world. (In fact, I was hoping my book would
help to re-ignite the Solomonic tradition, and provide a textbook
– grimoire - for it.)

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However, over the past several years, I have discovered that I

was fundamentally wrong about the passing of the "living
grimoiric tradition." It was not stamped out by the Church, nor
has it been dead and buried in Masonic vaults for the past 400
years! Indeed,
World with it survived
European the inquisitions,
immigrants, and - truemigrated to the New
to its shamanic
nature - mutated to a new form. It has been with us right here in
America for nearly as long as the nation has existed - and it is
currently becoming part of a larger occult revival. I have been
shocked to discover just how many people are currently out there
really working with this material! Their procedures may or may
not differ from what I describe in my book. I may or may not
always agree with their philosophies about the magick. Yet, one
way or the other, they are using the old methods and getting
results.

Thus, contrary to what you may read in my previous work, the

Solomonic tradition is alive and growing today. In this essay, I
will trace this slightly mutated "grimoiric" trend from Europe to
the New World (both New England and the American South), and
finally discuss how it is currently affecting aspirants searching for
the Solomonic path. Overall, I hope to give the reader a solid

impression of what
modern world - callsit him
means when someone
or herself - right
a "Solomonic here in the
magician."

European Folk Magick in the New World

The medieval Solomonic grimoires are, in fact, a sub-set of a
larger literary genre - the folkloric "receipt-book." (The word
"receipt", used in this sense, is an archaic form of the word
"recipe.") A receipt-book was a hand-written journal of family and
local folklore, passed down from generation to generation.

The typical receipt-book contained such things as agricultural

lore, cleaning tips, beauty aids and "home remedy" medicinal
secrets. For an example of such domestically-useful content, take
this recipe for a plaster that aids healing:

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A Very Good Plaster.[6]

I doubt, very much whether any physician in the United States
can make a plaster equal to this. It heals the white swelling, and
has cured the sore leg of a woman who for eighteen years had
used the prescriptions of doctors in vain.
Take two quarts of cider, one pound of bees-wax, one pound of
sheep-tallow, and one pound of tobacco; boil the tobacco in the
cider till the strength is out, and then s train it, and add the other
articles to the liquid: stir it over a gentle fire till all is dissolved.

Or this recipe for curing fatigue:

Another Remedy for Weakness[7]

Take Dittany and St. John's wort, and put them in good old rye
whiskey. To drink some of this in the morning before having
taken anything else, is very wholesome and good. A tea made of
the acorns of the white oak is very good for weakness of the
limbs.

The receipt-books also contained occult lore - in the form of

incantations, spells and simple conjurations. Depending on the
source, this occultism is variously known as European folk
magick, witchcraft or "collections of local superstitions." For
example, here is a folk remedy for the fever:

How to Banish the Fever.[8]

Write the following words upon a paper and wrap it up in knot-

grass, (breiten megrich,) and then tie it upon the body of the
person who has the fever:

Potmat sineat,

Potmat sineat,

Potmat sineat.

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Or, how about this helpful hint for ranchers:

Another Way to Make Cattle Return Home.[9]

Feed your
dinner, andcattle
they out
will of a pot return
always or kettle
to used in preparing your
your stable.

There are also more involved spells, which should sound very
familiar to any student of the Solomonic tradition:

To Prevent Bad People From Getting About the Cattle. [10]

Take wormwood, gith, five-finger weed, and assafœtida; three

cents' worth of each; the straw of horse beans, some dirt swept
together behind the door of the stable and a little salt. Tie these
all up together with a tape, and put the bundle in a hole about
the threshold over which your cattle pass in and out, and cover it
well with lignum-vitæ wood. This will certainly be of use.

This kind of magick was a hold-over from the paganism that

existed in Europe before the domination of the Church. While the
pagan religions themselves may have been destroyed, local and
family traditions and folklore often survived. Many of them simply
adapted to the new Christian environment. By the time the
receipt-books were penned, Biblical scripture and prayers to
Jesus and Saints had become intermixed with the older pagan
material:

Another Well-Tried Charm Against Firearms.[11]

Blessed is the hour in which Jesus Christ was born; blessed is the
hour in which Jesus Christ was born; blessed is the hour in which
Jesus Christ was born; blessed is the hour in which Jesus Christ
has arisen from the dead; blessed are these three hours over thy
gun, that no shot or ball shall fly toward me, and neither my skin,
nor my hair, nor my blood, nor my flesh be injured by them, and
that no kind of weapon or metal shall do me any harm, so surely

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as the Mother of God shall not bring forth another son. + + +

Amen.

At the same time, aspects of Judeo-Christian occultism (such as

we see in the Solomonic

receipt-books. grimoires)
Perhaps the were incorporated
best example into the
of this is the famous
SATOR/ROTAS magickal square:

SATOR
AREPO
TENET
OPERA
ROTAS

We have seen this square on Solomonic talismans, and a (slightly

altered) version even appears in the Book of Abramelin.[12]
Meanwhile, the lesser-known receipt-books grant this talisman
various powers. If written on either side of a plate and cast into a
fire, it can extinguish the flames without water. If written on
paper, ground up and added to cattle's feed, it will protect the
beasts from evil witchcraft. If built into the structure of a door or
window, it will keep evil spirits from entering.[13]

Another folk remedy for the fever should be familiar to students

of European occultism:

To Banish Convulsive Fevers. [14]

Write the following letters on a piece of white paper, Pew it on a
piece of linen or muslin, and hang it around the neck until the
fever leaves you:

AbaxaCatabax
A b a x a C a t abax
A b a x a C a t aba
A b a x a C a t ab
A b a x a C a t a
A b a x a C a t
A b a x a C a

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A b axaC
A b axa
A b ax
A b a
Ab
This talisman is obviously adapted from the "Abracadabra"
formula, which adopts its principal from Qabalistic philosophies on
the power of words. The fever is symbolically linked to the word
"Abracadabra" (or, in this case, "Abaxacatabax"), and should
diminish as the letters of the word are reduced one by one. (Most
folks are familiar with "Abracadabra" because stage-magicians in
the early 1900s - who sometimes claimed real occult power -

adopted the word into their acts.)

The receipt-books were grimoires in every sense of the word- and
were sometimes known as "wonder-books." In fact, it could be
said that the Solomonic grimoires were merely the receipt-books
(or wonder-books) of one group of medieval Christian mystics.

Once the Inquisitioners had finished searching for grimoires on

the shelves of their clergy, they began seeking out the local
healers and midwives who often had receipt-books of their own.
(From this grew the legends of "witch-burning" that characterize
the Inquisition to this day.)

It was this atmosphere of religious persecution throughout

Europe that prompted many individuals and entire communities
to seek their fortunes in the New World. Those whose faiths were
labeled (or bordered upon) "heresy" migrated especially to the
colony of Pennsylvania, which had been founded (in 1681 CE by
the Quaker William Penn) on the principal of religious freedom. It
quickly became a haven for Quakers, Mennonites, Anabaptists
and other obscure (and often mystical) religious sects. By 1683,
German settlers had established the community of Germantown
near Philadelphia - and they brought their receipt-books with
them.[15]

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Once in the New World, the lore we find recorded in the books
combined with Native American herbalism. (The immigrant
cunning-folk and healers would have wanted to learn about the
local plant life as soon as possible, in order to make necessary
medicines and potions.)
published works The1700s
in the late information then Thanks
and 1800s. began totoappear
mass in
distribution through mail-order catalogues,[16] books like the
Farmers Almanac, and John Hohman's Pow-Wows, or the Long
Lost Friend (first published in German, in 1820, as Der Lange
Verborgene Freund) became the foundation of the New England
folk tradition.

This New England folk tradition is sometimes called Hexcraft -

though this may

called braucha inbe
thea Pennsylvania
modern convention. Alternately,
Dutch dialect, it hasinbeen
speilwerk the
German, or "Pow-wow" after the title of John Hohman's book. (He
had simply borrowed an Algonquian word for "shaman.")[17]

Practitioners of Pow-wow magick were known by the German

term Hexenmeisters (spell-masters). Besides their spells and
conjurations, they were most famous as herbologists and healers.
In most cases, the tradition could only be handed down from a
male to a female, or from a female to a male - especially from
mother to son. (Modern students of Wiccan history may find that
information of interest.)

Receipt-books had been kept within families since the invention

of paper and bound books, and they continued to appear even as
late as 1950s America. Eventually, the advent of the Industrial
Age and the nuclear family destroyed the transmission of such
folk wisdom from the older generations to the younger, and the
receipt-book finally disappeared.[18] Today, it is unclear how many
hexenmeisters are left, or whether or not the tradition will be
handed down to another generation.

Nonetheless, Mr. Hohman's book eventually became the

quintessential American grimoire, and was the principal (but not
the only) source of spells for Pow-wowing. (In fact, all of the

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above examples of receipt-book folklore were taken from The

Long Lost Friend.) Another text of importance was Egyptian
Secrets, (supposedly) by Albertus Magnus, which was one of the
main sources for Hohman's book.

Even more interesting for us here, there were several classical

grimoires that made it through the Inquisition and across the sea
to America. The most important to the Pow-wow tradition were
the Sixth and Seventh Books of Moses, the Black Pullet and
possibly the Goetia as well. The hexenmeisters were not very
interested in the purification rites and conjuration ceremonies.
Instead, they merely adopted the elaborate seals and sigils -
which they charged according to their own tradition. For instance,

merely placingtoa make

often enough grimoiric seal inside
it magically a Bible for seven days was
viable.

Unfortunately, these classical grimoires were often associated

with "black-magick" by Pow-wow healers. Even owning such a
book was seen as an indication of satanic influence- and they
were strictly avoided by those who wished to present Pow-wow
magickal lore as lawful within Christian dogma.[19]

The Magick Moves South: The Hoodoo Tradition

While the European immigrants were bringing their religions and
folk magick with them to New England, the slaves were bringing
theirs to the South. In places like Cuba, the Caribbean and the
American southern states (like Louisiana), we find a strong
presence of the African Diaspora religions - such as Santeria, Palo
and Voodoo (or Voudoun).

These initiatory shamanic faiths were themselves combinations of

the original African religions and elements from religions in the
New World. Santeria adopted much from Catholicism, so that
Saints were invoked as indistinguishable from the African Orishas
(gods). Both Santeria and Palo drew from Allan Kardec's Spiritism
(an offshoot of Spiritualism) to replace their lost ancestral
worship- resulting in the mesa blanca (white table) séances.

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It would also appear that, unlike the New England hexenmeisters ,

the Diaspora faiths had no compunction against making use of
the European grimoires. [20] For example, at some point, several
of the seals from the Goetia and related texts were adopted by
the Voodoo
(gods).[21] priests as veves (sigils) for the African Loas

For example, compare the following two sigils. One is from the
Goetia, representing the spirit Gomori. The other is the Voodoo
sigil for the Loa Ezili-Freda:

The next example is also from the Goetia - the seal of the spirit
Marbas. Compare this to the sigil of the Loa Ibo:

I'll give one final example here - this time the seal is from the
grimoire called the Grimoirum Verum, representing the spirit

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Frucissiere. Corresponding to this, we have the Voodo sigil of the

Loa Papa-Legba:

As one should expect, these African-descended religions also

brought with them a rich tradition of African folk magick.
Crossroads magick, "foot track" magick, "laying down tricks",
crossing and uncrossing, gris-gris or mojo bags, ritual sweeping
and bathing are all African survivals. And, as usual with folk
traditions, these things were not strictly contained within the
Diaspora religions. Instead, during the late 19th century, they
disseminated among the lay-people as well - intermixing freely
with the folklore and occultism of surrounding cultures. Included
in the mix were Native American herbalism, Spiritism, European
folk magick (especially Pow-wow), and the medieval grimoires.

This new southern American folk tradition was eventually labeled

Hoodoo - also known as root-working and conjure sorcery. [22]
Because of its close ties to Voodoo, Palo, etc, it is often mistaken
as a Diaspora religion in its own right. However, Hoodoo is not a
religion, nor does one have to be an initiate of any of these
religions to practice. Like the Pow-wow tradition, it was taught
and practiced by common folk within families or close-knit
communities. (Pre-WWII blues music is known for references to
Hoodoo - such as Crossroads Blues by Robert Johnson and
Hoodoo Lady by Memphis Minnie.)

Of course, for this essay, we are most interested in the influence

of European folklore and occultism on Hoodoo. The southern
rootworkers (or root-doctors) were great fans of what they
considered "Jewish Kabbalistic" works like Hohman's The Long

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Lost Friend,[23] Magnus' Egyptian Secrets and grimoires like The

Sixth and Seventh Books of Moses , The Black Pullet, The Key of
Solomon the King and The Goetia. In fact, there is some
speculation that the term "Hoodoo" may descend from the Latino
word Judio
could easily, pronounced "hoo-dee-oh",
have come into the culture and meaning
via Palo, "Jewish."
within which isIta
path named Palo Judio. If this is the origin of the word Hoodoo,
then it is likely the practice was named for its association with so-
called "Jewish magick"; the medieval grimoires.

However, much as we see with New England folk magick, the

southern rootworkers were not interested in the grimoires' ritual
instructions - they wanted books with lots of seals and words of
[24]

power associated
paper and with
placed in them. buried
sachets, Thesein seals were built
pathways, then into
drawn on
doors,
placed upon wounds, etc. - similar to the manner in which the
SATOR square is used. They could be empowered via several
simple methods such as intonation of their words of power,
anointing with oil, recitations of scripture and/or enclosure within
a Bible for seven days.

Another European magickal tradition adopted into Hoodoo was

the use of the Biblical Psalms as spells or conjurations in their
own right.[25] This was largely (but not entirely) thanks to the
publication of a text called Secrets of the Psalms: A Fragment of
the Practical Kabala by Godfrey Selig.[26] (Possibly based upon a
medieval Jewish book entitled Shimmush Tehillim - On the Use of
Psalms.) Selig's book described the Qabalistic philosophy that the
Psalms (especially those attributed to King David) contain hidden
"seed syllables" that will produce magickal affects if pronounced
aloud.

In practice, however, the use of Psalms in Hoodoo magick is

much like the conjurations of the Solomonic tradition. The
magickal effect produced by the scripture is directly related to the
subject-matter of the passage- rather than to Hebrew "seed-
syllables."[27]

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For instance, if one wants to bring fortune to his home, one might
recite Psalm 61 which says:

Thou hast been a shelter for me, and a strong tower from the

enemy.
covert ofI Thy
will abide
wings.in Thy tabernacle forever, I will trust in the

If one has need to travel by night, one might invoke protection

via Psalm 121 which says:

I will look up mine eyes unto the hills, from whence cometh my
help.

For headaches or backaches, one can recite Psalm 3 (traditionally

used in exorcism) which contains the line:
Thou, o Lord, art a shield for me; my glory, and the lifter of my
head.
In this manner, Secrets of the Psalms outlines Psalms for
numerous uses- such as release from prison, business success,
safe childbirth, success in court, defeat of enemies, general
protection from evil and more. Psalm magick remains central to
Hoodoo practice to this very day.

Hoodoo reached its greatest popularity during the early 1900s -

largely thanks to the growing mail-order industry and companies
like King Novelty Co., Valmore Beauty Products, the Lucky Heart
Co., and R.C. Strong. These companies specialized in beauty
products (like Sweet Georgia Brown Hair Pomade, Bleach Cream
and Face Powder), cleaning supplies, and "spiritual curios." The
spiritual curios are what interest us- the basic components of
conjure-spells like roots and herbs, incenses, anointing oils,
lodestones and herbal washes.
Within these same catalogues, rootworkers could find such
grimoires as The Long Lost Friend, The Black Pullet, The Sixth
and Seventh Books of Moses , and the Secrets of the Psalms, right
alongside of books like The Art of Kissing , the Book of 1000 Ways

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to Get Rich and The Egyptian Witch Dream Book and Fortune
Teller.

Eventually, an expanding market lead to several new books that

blended the European

lore of Hoodoo. occultism
Lewis de of the
Claremont [28] grimoires with the growing
released a number of
books, among them The Ten Lost Books of the Prophets, The
Seven Keys to Power , and The Ancients Book of Magic . Also of
particular interest to us is Henry Gamache's The 8th, 9th and
10th Books of Moses , which is similar to the older grimoire, but
includes a lengthy introduction by the author that links African
tribal beliefs with (so-called) anceint Jewish and Egyptian
practices.

Henry Gamache also wrote an important Hoodoo book called The

Master Book of Candle Burning. The folk use of candle burning
likely originated in the Catholic practice of lighting votives to the
Saints and the dead. Then, thanks to mass-production in the
early 1900s, candles of all sorts of shapes and colors became
easy to obtain from local drugstores. This led to the central role
that candle-burning magick played in Hoodoo.[29]

The practice was fairly simple. One merely needs to take a candle
of an appropriate color (such as green for money, red for love,
black for curses, etc), anoint it with a related dressing oil (Money
Drawing Oil, Healing Oil, Follow Me Girl Oil, Aunt Sally's Lucky
Dream Oil, etc), and light it with an appropriate Psalm or
statement of intent.[30]

Today, Hoodoo candles are available in a plethora of types and

shapes. The most popular are glass-encased seven-day candles
with pictures of Saints on their labels. (They usually have a
prayer to the Saint on the back of the lable as well.) Some of
them are multi-colored for spells designed to have different
effects at different stages. You can even buy candles with one
color on the outside and another on the inside- for removing
jinxes and returning them to their senders. You can even buy

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candles shaped like men, women, penises, and other shapes that
aid in magickal sympathy with the object of the spell.

It is very unlikely that Hoodoo is in the same danger of dying out

as Pow-wow.
heavier (This is
restrictions likely
upon itsdue to the fact that
transmission.) Pow-wow
As Hoodoo put
once
disseminated itself through mail-order catalogues, it is now
gaining popularity through the Internet. Websites like the Lucky
Mojo Curio Co.[31] make the obscure spell ingredients, altar tools,
talismans, and books easy to find.

Rootworking and conjure-magick is alive and well. One reviewer

of Secrets of the Magickal Grimoires suggested the release of my
book was well timed, because it met with an "...increased interest
in operative magic..."[32] I suppose what they meant by that was
a rising interest in good old-fashioned witchcraft. The kind of folk-
magick that requires a crossroads at midnight and railroad
spikes, rather than initiations and lodge-style ceremonies. The
kind of magick our ancestors used and passed on to their
children, but was sacrificed to "scientific reason" and the nuclear
family before our generation came along. As the world becomes
an increasingly hostile and dangerous place, perhaps the younger
generations desire to reconnect to the healing spells, protective
spirits and results-oriented "operative magick" we have lost.

The Modern Solomonic Path

In this essay, we have traced grimoiric shamanism from medieval
times to the present day, and we have seen that it followed two
specific paths: One path was with the Masons and Hermeticists.
They eventually borrowed the grimoires' talismans and words of
power, but applied them to their own lodge-style magick. The
second path was with the immigrants who took the grimoires with
them to the New World, packaged with their native folklore.
However, they also ignored the ritual instructions in favor of the
talismans and words.

The modern Solomonic Path differs from these in that it does not
eschew the instructions recorded in the grimoires. The

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purifications and preparations, robes and magickal tools,

conjurations and ceremonies are what define the Solomonic Path.
However, at the same time, the Solomonic mage is just as
interested in the "rootworking" aspects of the grimoires that have
been dismissed
spun thread, by the
sacred magickal
herbs, etc. lodges. The wax images, virgin-

The Solomonic mages in medieval Europe had borrowed what

they could from local pagan folklore. Likewise, modern Solomonic
mages are drawing pagan material from systems like European
folk-magick, the African Diaspora religions and Hoodoo. (In fact,
the practice of borrowing material from European and African
folklore is a hallmark of Hoodoo itself.)

When I began to explore the Solomonic material (during the

1990s), I was unfamiliar with the traditions of Pow-wow and
Hoodoo. I knew that Pow-wow existed, but I knew very little
about it and had no idea it was connected to the medieval
grimoires. Of Hoodoo I knew even less - except for a vague
understanding that some members of the Afro-Caribbean
communities were using the Books of Moses and possibly a few
other medieval European texts. In fact, I had heard there was a
growing "Solomonic trend" within these communities, though I
had no clue where this movement was taking place.

For some years, I had used the grimoires in the modern

ceremonial fashion; with acceptable results. I knew it was not a
true reflection of the magick presented in the medieval texts -
however, the grimoires were not easy to understand on their own
terms. Besides being jumbled and obscurely worded, they were
missing a lot of material that had likely been transmitted orally
from teacher to student. Plus, their instructions often directly
contradicted what I "knew" to be true about magick.

Eventually, I stumbled upon Santeria and Palo Mayombe through

a friend who had been initiated into both faiths. At first, my
interest in his knowledge was purely academic. I love to speak
with people of differing faiths and worldviews, and especially of

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different magickal systems, in order to widen my own

perspective. In this case, I was wildly successful - because my
discussions with the Santero radically altered my worldview.
Those long conversations were my first real introduction to
magickal principals
Golden Dawn. It wasoutside thedirect
my first influence of Neopaganism
encounter or the
with established
systems of shamanism.

It all came together when the Santero and I realized that his
descriptions of African-descended magick were coming awfully
close to my descriptions of the Book of Abramelin, the Key of
Solomon and several other grimoires. Agrippa's Occult Philosophy
did not contradict his own at all. (He was particularly fascinated

by
whatBook
we Ihave
of the Three
been Books...-
calling dealing with
folk-magick.) Many"natural
aspectsmagick,"
of the or
grimoires that made no sense to me, and were often called
"blinds" by others, were perfectly logical when viewed through his
shamanic worldview. (Frog skin? Blood from a black cat? Ritual
sacrifice??)

Before long, I was bringing the grimoires to him for clarification. I

would ask him about the obscured and missing aspects of
Solomonic magick, and he would fill in the gaps by describing
similar practices in Santeria or Palo. He could tell me why certain
things were done, and even where to find the obscure
ingredients. (The co-relations were so close, I began to suspect
the African and Solomonic traditions had crossed paths before.)
Eventually, my girlfriend decided to explore the path of Palo with
my friend as her spiritual god brother, and the two of them have
been invaluable sources of information and practical experience
ever since.[33]

In some cases, the grimoires and folk traditions like Hoodoo

match almost exactly. A great example is the parallel folklore
about crossroads found within both. Hoodoo teaches that a
crossroads at midnight is a place of convergence - between days,
human destinies and "between the worlds" of human and spirit.

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At the crossroads, spirits are met, deals are made and power is
gained.[34]

Meanwhile, grimoires like the Key of Solomon the King insist that

evocations
performed at (especially necromancy
a crossroads or goetic
"during the depth work) are best
and silence of the
[35]
night." In The Magus, we find an operation for binding a
number of familiar spirits to a magickal book - including both a
crossroads and the hour of midnight.[36] One is to prepare the
book with all the prayers and conjurations necessary to call the
spirits. Then, at a crossroads at midnight, one must prepare a
magickal circle. The book is consecrated and the spirits are
summoned. The book must then be buried in the center of the

crossroads
three days. and (after
On the wiping
third away
night, one all
musttraces of the
return circle)
again at left for
midnight, reform the circle, offer prayers of thanks and retrieve
the book. That is the kind of magick any good rootworker can
appreciate!

We can find even more examples of folk magick in Agrippa's

Occult Philosophy, Book I, "Natural Magic."[37] In fact, I would
suggest that it stands on its own as a root-worker's manual-
especially for someone geared toward the Solomonic path. It is
certainly the most neglected book of Agrippa's trilogy, merely
wanting rediscovery by modern aspirants.

A wonderful example is found in Chapter 16, "How the operations

of several Virtues pass from one thing into another, and are
communicated one to the other":

Therefore they say that if any one shall put on the inward
garment of an Harlot, or shall have about him that looking glass,
which she daily looks into, he shall thereby become bold,
confident, impudent, and wanton. In like manner they say, that a
cloth that was about a dead Corpse hath received from thence
the property of sadness, and melancholy; and that the halter
wherewith a man was hanged hath certain wonderfull properties.

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[...] If any shall put a green Lizard made blind, together with
Iron, or Gold Rings into a glass-vessel, putting under them some
earth, and then shutting the vessel, and when it appears that the
Lizard hath received his sight, shall put him out of the glass, that
those
Rings,Rings
and ashall helpwhose
weasel, sore eyes.
eyes The
aftersame
they may be done
are with with of
any kind
prick put out, it is certain are restored to sight again. Upon the
same account Rings are put for a certain time in the nest of
Sparrows, or Swallows, which afterwards are used to procure
love, and favor.

This sounds like something one would expect to read in a

Hexenmeister's receipt-book. It is an example of sympathetic

magick-
shamanicorand
"like attracts
folk like"- the hallmark of most primitive
traditions.
Agrippa makes much of magickal sympathy in his book on
Natural Magick. Another example can be found in Chapter 19,
"How the Virtues of things are to be tried and found out..."

Moreover thou must consider that the Vertues of things are in

some things according to the species, as boldness, and courage in
a Lyon, & Cock: fearfulness in a Hare, or Lamb, ravenousness in
a Wolf, treachery, and deceitfulness in a Fox... So is boldness in a
Harlot, fearfulness in a Thief. And upon this account it is that
Philosophers say, that any particular thing that never was sick, is
good against any manner of sickness: therefore they say that a
bone of a dead man, who never had a fever, being laid upon the
patient, frees him of his quartane.

Extending from this philosophy of sympathy, we find healing

practices in faiths like Santeria wherein an animal (usually a bird)
is applied to the body to "absorb" a sickness. This is described by
Agrippa in Chapter 21, "Of the Virtues of things which are in them
only in their lifetime...":

So they say that in the Colick, if a live Duck be applyed to the

belly, it takes away the pain, and her self dies.

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Agrippa gives many further examples in Chapter 51, "Of Certain

Observations, Producing Wonderfull Virtues":

So they say that quartanes may be driven away if the parings of

the nails
cloth, andofshe
thebe
sick
letbe
gobound to water.
into the the neck of Pliny
And a livesaith,
Eel inthat
a linen
the
paring of a sick mans nailes of his feet, and hands being mixed
with wax, cure the quartan, tertian, and quotidian Ague, and if
they be before Sun rising fastened to another mans gate, will
cure such like diseases. In like manner let all the parings of the
nailes be put into [anthills], and they say that that which begun
to draw the nailes first must be taken, and bound to the neck,
and by this means will the disease be removed. They say that by

Wood
hands,stricken with may
any disease lightning, and cast behind the back with ones
be cured...

Also the Spleen of Cattle extended upon pained Spleens, cures

them, if he that applies it, saith that he is applying a medicine to
the Spleen to cure, and ease it: After this, they say, the patient
must be shut into a sleeping room, the door being sealed up with
a Ring, and some verse be repeated over nineteen times.

I find the following quote - from the same chapter - to be

particularly fascinating from the root-working perspective:

It is said also in gathering roots and herbs, we must draw three

circles round about them, first with a sword, then dig them up,
taking heed in the mean time of a contrary wind.

Space prohibits me from giving more excerpts - though I

certainly could continue at some length. Agrippa continues to
describe auguries by animals, the power of "enchantments"
(incantations), and many more tidbits of use to modern
sorcerers. The entire book discusses the philosophies behind
Natural Magick in depth - all based upon the four Elements and
the seven Planets.

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As we can see, there is plenty of material within Solomonic

literature to appeal to members of Afro-Carribean religions and
Hoodoo rootworkers. For this reason, it would seem, the modern
Solomonic movement has become wedded to a parallel "ATR"
(African Tribal Religion) movement.
There is currently a growing interest in the ATRs, as cultural
intermixing in America has slowly opened them to Caucasians. [38]
Many are taking the full initiations, while some are choosing the
Hoodoo route of merely drawing folklore and folk-magick from
the religions. The modern Solomonic sorcerer usually falls into
the latter category, though I know of some Diaspora full-initiates
who also engage in Solomonic practice.

Therefore, when we encounter the records of a modern grimoiric

practitioner, we are likely to find a kind of hybrid between
Solomonic magick and African rootworking. Let us take a look at
some examples:

The Goetia tells us that King Solomon bound spirits into a brass
vessel. The book also tells us how to make a brass vessel of our
own, including the Hebrew Divine Names and the Seal of

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Solomon. However, it tells us nothing at all about what to do with

the thing. One can assume the vessel should be placed in the
Triangle of conjuration (with the spirit's sigil traced on the ground
beneath it), and perhaps a metallic seal of the spirit placed inside.
Beyond that,
vessel, the where it
grimoire is comes
silent. to working with such a spirit in a

Meanwhile, if we look to Palo we also find familiar spirits bound to

vessels, called ngangas, and a practice backed by an elaborate
and ancient tradition. They know the secret ingredients to include
inside the vessel to provide a living environment for the spirit.
They know how to feed and care for it. And they know how to get
it to work for them.

The
out" modern Solomonic
the instructions mage
of the can .draw
Goetia The from
brasssuch lore
vessel to "flesh
could include
its own set of ingredients to provide the Goetic spirit with a
harmonious environment. A Goetic "King" (a Solar spirit) like
Belial would be in sympathy with the metals gold (from which his
Seal should be made) and pyrite, solary plants (like saffron,
sunflower, laurel and frankincense) and solar stones (such as
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ruby, yellow topaz and carbuncle). Small figurines of a sun, a

hawk, a king, a scepter, and/or a throne (and better if they are
fashioned from gold) can be included.

Also dirt from

stations, places
etc. will like
grant local
the hospitals,
spirit a direct courthouses, police
astral link with the
places from which the dirt was taken. This gives the shaman
some amount of protection from and influence over the
organizations at those locations.

Adding fresh hot peppers to the vessel is an obscure secret.

Paleros include them to add "spiritual heat" to their Ngangas; to
excite the spirit and discourage it from lapsing into sleep.

Further ingredients could be included, such as tools for the spirit

to work with. A writer would make sure to include a pen and
paper. An artist could add a paintbrush and easel. A police officer
could include a badge and bullet, or even a gun. Much like the
dirt, the tools you give the spirit will give it influence over the arts
that utilize those tools.

Santeria makes use of a special water it calls Omiero as a kind of

offering to newborn Orishas. Simply put, it is water that has been
strained through sacred herbs while a Santero sings shamanic
songs over it. The Santero then uses this sacred water to wash
the Orisha's sacred objects before sealing them in an urn. The
practice appeared in Hoodoo in the form of various herbal
washes- usually sold in the catalogues as floor washes and baths.
They can even be purchased today.[39] Or one could make their
own by straining Solomonic holy water through herbs
sympathetic to the spirit (i.e.solary herbs for Belial, etc). For the
right Psalms to chant, one could reference Secrets of the
Psalms[40] and/or read up on Psalmody in Secrets of the Magickal
Grimoires.[41] Then, the resulting water could be used to wash the
objects placed into the vessel, and even poured directly into the
vessel itself during the Conjuration.

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After the Goetia's conjuration rites are complete, the brass vessel
could be placed on a simple altar or shelf decorated in sympathy
with the spirit; objects, colors, stones, plants, etc. Light a candle
and incense when consulting the spirit, and don't forget to feed
[42]
it!
I'm afraid I must now bring this discussion to a close. If you are a
Solomonic mage, I hope these practical examples have fired your
imagination. If you are a student or aspirant seeking to discover
the "Solomonic Path", I hope I have given you some idea of the
spirit behind the tradition and its history. (Make sure to explore
the links in the footnotes!)

Index

Bibliography

AGRIPPA, H.C., April 11, 2004-last update, Heinrich Cornelius

Agrippa: Of Occult Philosophy, Book I. (part 1) [Homepage of
Twilit Grotto: Archives of Western Esoterica], [Online]. Available:
http://www.esotericarchives.com/agrippa/agrippa1.htm.

FRATER ALASTOR, February 21, 2004-last update, sigils and veve

[Homepage of The Magick Circle], [Online]. Available
http://www.frateralastor.com/veve.htm.

BARRET, F, unknown-last update, the magus [Homepage of

Internet Sacred Text Archive], [Online]. Available:
http://www.sacred-texts.com/grim/magus/index.htm.

GRASSO, S, unknown-last
philhine.org.uk], update, hoodoo [Homepage of
[Online]. Available:
http://philhine.org.uk/writings/ess_hoodoo.html.

KONSTANTINOS, 2003. Summoning Spirits. 2nd edn. St. Paul,

MN: Llewellyn Publications.

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KRAIG, D.M., 2002. Modern Magick: Eleven Lessons in the High

Magickal Arts. 2nd edn. St. Paul, MN: Llewellyn Publications.

KRIEBEL, D., July 21, 2003-last update, powwowing: a persistent

american
Available:esoteric tradition [Homepage of Esoterica], [Online].
http://www.esoteric.msu.edu/VolumeIV/Powwow.htm.

LEITCH, A., 2005. Secrets of the Magickal Grimoires. Woodbury,

MN: Llewellyn Publications.

MATHERS, S.L.M., PETERSON, J.H., December 3, 2005-last

update, the key of Solomon (clavicula salomonis) [Homepage of
Twilit Grotto: Archives of Western Esoterica], [Online]. Available
http://www.esotericarchives.com/solomon/ksol.htm.

MATHERS, S.L.M., 1975. The Book of the Sacred Magic of

Abramelin the Mage. 2nd edn. NY: Dover Publications, Inc.

REGARDIE, I., 1985. The Golden Dawn: A Complete Course in

Practical Ceremonial Magic, Four Volumes in One. 6th edn. St.
Paul, MN: Llewellyn Publications.

RUNYON, C., 1996. The Book of Solomon‟s Magick. Silverado, CA:

Church of the Hermetic Science, Inc.

SELIG, G., 1958. Secrets of the Psalms. NY: Dorene Publishing
Co., Inc.

STAVISH, M., unknown-last update, voxhermes review of „secrets

of the magickal grimoires‟ by aaron leitch [Homepage of Aaron J.
Leitch], [Online]. Available:
http://kheph777.tripod.com/secretsrev2.html.

STRASSER, B.D., 1999. Pennsylvania German Mysticism & Folk

Spirituality. Allentown, PA: Allentown Art Museum.

YRONWODE, C., December 28, 2005-last update, hoodoo in

theory and practice: an introduction to african-american rootwork

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[Homepage of Lucky Mojo], [Online]. Available:

http://www.luckymojo.com/hoodoo.html.

Index

Notes

1. See http://kheph777.tripod.com/secrets_chap1.html for an

introduction to the medieval grimoires.

2. In fact, one of the grimoires- the Book of Abramelin- chronicles

the journeys of one Aspirant who investigates all of these sources
in his quest for the True and Sacred Magick. See Mathers (1975).

During the medieval period, both Gnosticism and Hermeticism

were nearly dormant, and Rosicrucianism had yet to be
introduced. These three, along with the Christian Qabalah, would
arise later during the renaissance era and become the
foundations of Christian Mysticism.

3. Paper was invented in China in the first century CE. However,

they guarded the secret of its manufacture for quite some time,
and the technology did not reach Europe until the 13th Century.
This is the late medieval period. See
http://en.wikipedia.org/wiki/Paper#History

4. See http://www.templeofastarte.com/ for the Order of the

Temple of Astarte.

5. Regardie 1985, p.402; Kraig 2002, pp.371-420; Runyon 1996;

Konstantinos 2003.

6. Excerpts from John Hohman's Pow-Wows, or the Long Lost

Friend. See http://www.locksley.com/llf/

7. Ibid.

8. Ibid.

9. Ibid.
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10. Ibid.

11. Ibid.

12. In the Key of Solomon the King, see the Second Pentacle of
Saturn (where the square is written with Hebrew letters).

In the Book of Abramelin, see Book III, Chapter Nineteen (For

Every Description of Affection and Love), the ninth Talisman (By a
Maiden in General). The square is there written:

SALOM
AREPO
LEMEL
OPERA
MOLAS

The earliest known appearance of the SATOR / ROTAS magickal

square was in first-century Pompeii, where it was written on a the
wall of a residence, as "graffiti." (It was more likely someone
casting a Roman folk-magick spell.)

13. For further discussion of the folk use of the SATOR square,
see Strasser (1999)
14. Hohman, op. cit.

15. Ibid. for further discussion of the migration of German

mysticism to America.

16. Yronwode (1996, Online), "Admixtures: European, Spiritist

and Kabbalist Influences on Hoodoo.”

17. See http://en.wikipedia.org/wiki/Pow-

wow_%28folk_magic%29 for a short introduction to the subject
of American “Pow-wow” magick; also Kriebel (2002, Online) for a
lengthy discussion of the Pow Wow tradition.

18. However, the receipt books would become source-books for

later spiritual traditions. No doubt, Gerald Gardner and the
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founders of British Traditional Wicca had access to such books

(the "family traditions" to which many of them laid claim?) and
drew much witchcraft lore from them.

19. Kriebel, op. cit.

20. In Leitch (2005), I made a small case for the idea that the
African religions had affected the European grimoires during the
time of their writing. If this is the case, then the favor was
returned in the New World once the African Diaspora religions
began to adopt material from the grimoires.

21. Alastor 2003, Online.

22. Yronwode 1996, Online; Grasso 2004, Online.

23. Yronwode 1996, Online, Powwows -
http://www.luckymojo.com/powwows.html

24. Even today, you can purchase the Seals from the Books of
Moses in Botanicas or even from online curio suppliers. See
http://www.indioproducts.com/webstore/index.php?cPath=580
for an example.

25. We can see this throughout the Key of Solomon the King, as
well as other medieval grimoires both Christian and Jewish.

26. Yronwode 1996, Online., “Secrets of the Psalms: The

Kabbalist Influence on Hoodoo” -
http://www.luckymojo.com/secretspsalms.html

27. See Barret (Online), Book II, "Of The Consecration Of All
Magical Instruments And Materials Which Are Used In This Art." -
"Then in the prayer by which the consecration is made it derives
its virtue either from divine inspiration, or else by composing it
from sundry places in the holy Scriptures, in the commemoration
of some of the wonderful miracles of God, effects, promises,
sacraments and sacramental things, of which we have abundance
in holy writ."

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28. See Yronwode (1996, Online), “The Enduring Occult Mystery

of Lewis de Claremont, Louis de Clermont, Henri Gamache, Joe
Kaye, Joseph Spitalnick, Black Herman, Benjamin Rucker, and the
elusive Mr. Young.”

29. Grasso, op. cit.

30. Again, Wiccan scholars may wish to take note, as this could
be the origins of modern Neopagan and New Age candle magick.

For Hoodoo anointing oils, see

http://www.luckymojo.com/mojocatoils.html#hoodoo

For Hoodoo ritual candles, see

http://www.luckymojo.com/mojocatcandles.html
31. See http://www.luckymojo.com/catalogue.html

32. Stavish 2005, Online.

33. Both of them appear in the acknowledgements for Secrets of

the Magickal Grimoires, as their influence is found throughout the
book.

34. Grasso, op.cit.

35. Mathers (1975), Book II, Chapter 7, "Of Places Wherein We

May Conveniently Execute the Experiments and Operations of the
Art"

36. Barret (Online), Book II: The Perfection and Key of the
Cabala, or Ceremonial Magic, "Of the Invocation of Evil Spirits,
and the Binding of and Constraining of Them to Appear."

37. Agrippa, Online.

38. As always, the Internet is helping this along. Plus, there was
an entirely new Diaspora in the aftermath of Hurricane Katrina -
which spread the lower classes of New Orleans across America.

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This should result in further dissemination of Afro-Caribbean

folklore.

39. See http://www.luckymojo.com/mojocatbaths.html

40. Selig (1958). The original version of this book, Schimmusch

Tehillim, or the Use of the Psalms , can be found online here:
http://www.esotericarchives.com/moses/67moses2.htm#appendi
x4

41. Leitch (2005).

42. See Mathers (2005, Online), Book II, Chapter 23,

"Concerning sacrifices to the spirits, and how they should be
made." I would feed the spirit at the time the Goetia prescribes
for its conjuration.

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