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The Medicine of Solomon

To: alt.magick
From: (Gnome d' Plume)
Subject: Re: The Medicine of Solomon
Date: Sat, 06 Nov 1999 02:42:40 GMT

On Fri, 05 Nov 1999 22:05:32 GMT, "Frater KA" 

>Gnome d' Plume  wrote in message
>> Now that our esteemed colleague Frater K.A. has finally brought this
>> work forth (title: Magical Tome of the Divine King). A few
>> observations are in order. It would seem that "The Medicine of
>> Solomon" is precisely that: a magical (alchemical) pharmacopeia  of
>> cures for 72 physical and psychological human diseases presented in
>> the form of evil Jinn.
>The two spanish translators took the approach in their book that what the
>medivals called Jinn were actually viruses. They proceeded to draw parallels
>between the two utilizing the Arabian text. They naturally weren't
>occultists so they ignored a great bulk of its occult symbolism.
> Until this is realized it is difficult to
>> understand why anyone (except some gothic freak wanting to evoke pure
>> evil) would want to deal with such totally destructive entities in a
>> visionary ceremonial basis --
>This has been a matter of confusion in my mind initially and I almost
>abandoned the project until I gleamed from other Arabian texts methods to
>which they can be utilized.  Arabs didn't really use a triangle to host
>their mirror (which was cut into a triangle shape) instead they used
>tripods. Since, to date I have not seen any of the work of my friend Poke I
>can't comment on his system, but if he uses a tripod than he is indeed
>following the ancient Arabian tradition. . . .
......Well actually we use two tripods in Goetia. The main one is the
easel on which the Triangle is set-up (right outside the circle) and
the secondary one is the tripod on which the incense thurible is
placed (On the circle) so that the smoke rises up between the receiver
and the dark mirror (you will shortly have your copy of "The Book of
Solomon's Magick"  to check this out). Now I was under the impression
that Arab magicians used a similar set-up but rationalized the "Sir"
(black magick illusion) as forming in a mist between the scryer and
the mirror (see C.J.S. Thompson, "The Mysteries and Secrets of Magic"
-- whose reference probably derives from Ibn Khaldun....) In any case
the idea of containing a spirit in a triangle is very old, and
probably based on Empodocles-Pythagores-Plato -- all of which
influenced Jewish Kabbalah and Arabian Abjad. I have an academic paper
as an appendix in TBOSM which deals  with this in its various
ramifications (which see). -- Gnome.
http:;//  (plug, plug plug)

To go back to my point, in the
>Section II (the additional materials) there are two operations. One which
>uses a white crystal as a talisman container for the essence of the HGA and
>the other a black which placed on a blazing charcol or fire is used to
>forcebly bind all 72 evil and destructive Jinn into it. Naturally, I
>recommend the crystal be kept away of daily reach. However, if you are using
>the mirror for angelic workings you may consider placing the white crystal
>on top of your triangle, and if you are evoking a goetic demon you may
>consider embeding the black one on the upper tip of the mirror. This may
>produce interesting results ;-)

......Fascinating idea....sort of a lapidary version of the Brass also reminds me a little of Craven's Wishmaster (which had
its moments; trapping the Jinn in alchemical jewels....) But for the
most, part these days we use crystals for angelic invocation, and dark
mirrors for spirit (and demonic) evocation -- at least in visionary
operations. More on the idea behind this difference in TBOSM  --

> however, if we look at this work from a
>> more primitive folk-magick perspective, then its meaning becomes
>> clear, and the antiquity of the document is reinforced. In this
>> animistic  concept ALL human illnesses are caused by evil spirits;
>> hence the remedy is a purgative to drive out the spirit. I am not an
>> Arabic scholar so I won't venture to critique the text itself -- but
>> what I will suggest, as a means of discovering the original antiquity,
>> that a comparative analysis of these remedies be made in relation to
>> the works of Galen, Paracelsus, etc.
>Excellent idea however since I am not an expert on Galen or Paracelsus I
>shall leave this to more capable scholars.
>This might prove to be the most
>> effective marker to the period and venue in which this fascinating
>> document originated.
>> Gnome d' Plume

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