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Modern Grimoire Magick: Folk Magick and The Solomonic Path
Aaron Leitch September 21, 2017 Magic(k) No Comments
(A Cuban man, the Palo religion follower, draws a magical symbol on the floor – Source)
Note: The following article has been published with the author's approval. The original article can be found at http://jwmt.org/v1n10/modern.html
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 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 names – Elias Ashmole, "Dr. Rudd", Francis Barrett, MacGregor Mathers and Aleister Crowley are just a 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 Order of the Golden Dawn. There have even been a number of modern Orders that focus entirely on the grimoires,[4] 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.)
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, it survived the inquisitions, migrated to the New World with European immigrants, and – true 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 it means when someone – right here in the modern world – calls him or herself a "Solomonic 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:
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.
Or, how about this helpful hint for ranchers:
Another Way to Make Cattle Return Home.[9]
Feed your cattle out of a pot or kettle used in preparing your dinner, and they will always return to 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 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 grimoires) were incorporated into the receipt-books. Perhaps the best example of this is the famous SATOR/ROTAS magickal square:
S A T O R
A R E P O
T E N E T
O P E R A
R O T A S
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:
A b a x a C a t a b a x
A b a x a C a t a b a
A b a x a C a t a b
A b a x a C a t a
A b a x a C a t
A b a x a C a
A b a x a C
A b a x a
A b a x
A b a
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]
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.) The information then began to appear in published works in the late 1700s and 1800s. Thanks to mass 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 be a modern convention. Alternately, it has been called braucha in the Pennsylvania Dutch dialect, speilwerk in 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 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 placing a grimoiric seal inside a Bible for seven days was often enough to make it magically 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.
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 priests as veves (sigils) for the African Loas (gods).[21]
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 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 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, pronounced "hoo-dee-oh", and meaning "Jewish." It could easily have come into the culture via Palo, within which is a 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 power associated with them.[24] These seals were then drawn on paper and placed in sachets, buried in pathways, built into 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]
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. I will abide in Thy tabernacle forever, I will trust in the covert of Thy wings.
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 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 occultism of the grimoires with the growing lore of Hoodoo. Lewis de Claremont[28] 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 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. (This is likely due to the fact that Pow-wow put heavier restrictions upon its transmission.) As Hoodoo 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 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 by the magickal lodges. The wax images, virgin-spun thread, sacred herbs, etc.
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 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 outside the influence of Neopaganism or the Golden Dawn. It was my first direct encounter 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 Book I of the Three Books…- dealing with "natural magick," or what we have been calling folk-magick.) Many aspects of the 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. 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 (especially necromancy or goetic work) are best performed at a crossroads "during the depth and silence of the night."[35] 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 and (after wiping away all traces of the circle) left for three days. On the third night, one must return again at 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.
[…] 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 shall help sore eyes. The same may be done with Rings, and a weasel, whose eyes after they are with any kind of 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- or "like attracts like"- the hallmark of most primitive shamanic and folk 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.
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 of the sick be bound to the neck of a live Eel in a linen cloth, and she be let go into the water. And Pliny saith, that 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 stricken with lightning, and cast behind the back with ones hands, any disease may 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.
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 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, where it comes to working with such a spirit in a vessel, the grimoire is silent.
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 modern Solomonic mage can draw from such lore to "flesh out" the instructions of the Goetia. The brass vessel 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 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 places like local hospitals, courthouses, police stations, etc. will grant the spirit a direct 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.
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 it![42]
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!)
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 update, hoodoo [Homepage of philhine.org.uk], [Online]. Available: http://philhine.org.uk/writings/ess_hoodoo.html.
KONSTANTINOS, 2003. Summoning Spirits. 2nd edn. St. Paul, MN: Llewellyn Publications.
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 esoteric tradition [Homepage of Esoterica], [Online]. Available: 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 [Homepage of Lucky Mojo], [Online]. Available: http://www.luckymojo.com/hoodoo.html.
[1] See https://occult-study.org/medieval-magick/ and https://occult-study.org/medieval-magick/ 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/
[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:
S A L O M
L E M E L
M O L A S
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 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."
[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. 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#appendix4
[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.
Aaron Leitch
Position: Collaborator City: - Age: 44 Beliefs/System: Domains of interest: Solomonic traditions, Shamanism, Neoplatonism, Hermetism, Alchemy, Traditional Wicca, Neopaganism, Thelema, Angelology, Qabalah, Enochian, Hoodoo Website: http://kheph777.tripod.com/ | https://aaronleitch.wordpress.com/ | Read more>
Latest posts by Aaron Leitch (see all)
Introduction to the Holy Tree of Life - June 19, 2018
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Modern Grimoire Magick: Folk Magick and The Solomonic Path - September 21, 2017
Why is Satan in the Grimoires? - November 2, 2016
Who are the "Other Magicians"? - October 31, 2016
The Great War of Magic
Humberto Maggi November 14, 2016
The Book of Saint Cyprian and the Quimbanda
Humberto Maggi September 26, 2019
Goetia and The Lesser Keys of Solomon (updated 2 July 2015)
Xophier July 2, 2015
The New World of Saint Cyprian
Humberto Maggi March 14, 2017
Murder and Magic in France – Negative Uses of the Grimoire of Pope Honorius
David Rankine June 23, 2018


EUTri is a club where everyone is welcome, regardless of ability. However for the first time this academic year 2013-2014, we are creating a EUTri performance squad. So if you see yourself as the next Brownlee or Jenkins and want to aim for podium results then this could be for you.
We have space for 3 males and 3 females on the squad, who will receive extra training sessions, above regular club sessions. There will also be target races for the squad.
More information will be available in September, so if you are thinking of trying for the squad here is the selection criteria.
Time trials will be held in September/October.
Men: 10min 45sec for 750m swim. 17min 30sec for 5km run.
Women: 11min 30sec for 750m swim. 18min 45sec for 5km run.
Times will be converted into a points system, and if times between people are very similar a cycling time trial will be held.


Earlier this week, Wendy's finally gave some free nuggets to Twitter user Carter Wilkerson, after he beat Ellen's record for the most retweeted tweet ever. During his campaign to get 18 million retweets, Wilkerson also attracted offers from other companies — including United Airlines.
Shortly after that offer, United went viral for all the wrong reasons when a doctor was left bloodied after being forcefully removed from a United Airlines flight from Chicago to Louisville.
United Airlines claimed he flight was overbooked, so the airline asked for volunteers to leave the aircraft. They were offering $400 and a hotel stay, but no one wanted to take a flight the next day. The offer was eventually increased to $800, but there were still no volunteers.
According to Audra Bridges, a witness who recorded the exchange, a manager then used a computer program to select four passengers who would have to give up their seats. The doctor was selected but said he had to get home to see patients on Monday and refused to give up his seat. The doctor was then told that the police would be called if he didn't leave.
Sounds like they might not be the best airline to be offering free flights at the moment but it seems they could just not resist the opportunity to get in on the viral fame in a lame attempt at a PR stunt.
So when United decided to let Wilkerson cash in yesterday, it didn't go well.
Replies were about what you'd expect.
@united @carterjwm @Wendys You should invite him and Dr. Dao together, to a @wendy's outing.
After a while, you start to feel sorry for United's social media team. They're trying to fan the flames of their company's constant stream of PR disasters but it hasn't been easy. A word to the wise: don't try to be like Wendy's next time.


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Dogecoin Stock – Speculators increase short dollar bets in latest week -CFTC, Reuters data
Home » Dogecoin Stock – Speculators increase short dollar bets in latest week -CFTC, Reuters data
Dogecoin Stock- Speculators increase short dollar bets in latest week -CFTC, Reuters data
Roaring Crypto Cacophony Drowns Out Rest of Wall Street
(Bloomberg) — Wild stock swings, spikes in Treasury yields, startling economic readings? Interesting, sure. But if you really want to get people's attention right now, you need to tell them a story about crypto.And there have been a lot of those. Even for a market that's famous for its wild volatility and gimmicks, the past week's cryptocurrency news set new records for jaw-droppers.It began with Elon Musk's highly anticipated appearance as host on "Saturday Night Live." Dogecoin owners watched hoping that the "Dogefather" would further propel the digital currency that had soared this year from less than a penny to 74 cents before he took the stage.What they got instead was a skit in which he laughed after calling the coin a "hustle." Since then, the Shiba Inu-branded coin created as a joke has lost almost half of its value.Dogecoin wasn't the only canine-themed coin to take a tumble.Shiba Inu coin — yes, a meta joke about the joke that is Dogecoin — soared earlier in the week as it was added to exchanges like OKEx and Binance. It and other Dogecoin imitators' popularity reached such heights that transaction fees on the Ethereum network hit an all-time high, according to Fintech Zoom.The rally faded quickly. The cryptocurrency plunged Wednesday after the Wall Street Journal reported that Ethereum creator Vitalik Buterin donated more than $1 billion of the coin to a charity that is fighting the spread of Covid-19 in India.Then that night, Musk struck again. He announced that Tesla Inc. would no longer accept Bitcoin as a form of payment for its cars. In a tweet, Musk said that the carmaker was "concerned about rapidly increasing use of fossil fuels for Bitcoin mining and transactions, especially coal, which has the worst emissions of any fuel."While his tweet left Bitcoin holders wondering what spurred the change — the facts of the coin's energy profile hadn't changed since Tesla announced in March that it would accept it as payment — the market reacted swiftly. Bitcoin plunged from nearly $57,000 before his flip-flop to $46,000 within two hours.Thursday brought some good news for crypto die-hards. Point72, the hedge fund run by billionaire New York Mets owner Steve Cohen, was set to make a sizable move into the market. Bitcoin gained 2.5% following the news.The rally didn't last long.Tether, the crypto stablecoin that says it's backed one-for-one by fiat currencies, released a reserves breakdown for the first time that showed a large portion in unspecified commercial paper. The company has faced questions over both its reserves and whether it was used to manipulate cryptocurrency prices. In February, Tether settled a legal dispute with the New York Attorney General's Office and paid a fine of $18.5 million.After that, reports surfaced that Colonial Pipeline Co. paid nearly $5 million in untraceable cryptocurrency to the hackers that infiltrated the company's network and forced the shutdown of its infrastructure, setting off widespread gasoline shortages up the U.S. eastern seaboard.At about the same time, Bloomberg reported that Binance Holdings Ltd., the world's biggest cryptocurrency exchange, was under investigation by the Justice Department and Internal Revenue Service in relation to possible money-laundering and tax offenses.News of the investigation sent Bitcoin and Ethereum, the two largest cryptocurrencies, down by more than 7% each as fears were stoked about the Biden administration taking a tougher approach toward an industry that has largely operated outside of the gaze of regulators.Then at 4:00 p.m. New York time, Coinbase Global, Inc., the biggest U.S. crypto exchange, reported first-quarter earnings. Its revenues fell just short of consensus estimates and the company projected flat user growth. Coinbase also plans to offer Dogecoin trading on its platform. The exchange's shares fell as much as 6.5% in after-hours trading before recovering.Friday is already bringing further drama, beginning with more comments from Musk. The billionaire in a tweet said he "strongly" believes in crypto but that "it can't drive a massive increase in fossil fuel use, especially coal."Not long after, he followed up with another post saying that he's working with Dogecoin "devs to improve system transaction efficiency," describing the effort as "potentially promising." Dogecoin jumped more than 20% after the tweet. (Updates prices in last paragraph.)For more articles like this, please visit us at bloomberg.comSubscribe now to stay ahead with the most trusted business news source.©2021 Bloomberg L.P.
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AIDS, the name is enough to strike terror. AIDS or Acquired Immuno Deficiency Syndrome takes away hundreds of lives each year. This life threatening diseases involves a lot of money toward treatment. Nonetheless, there is no such known cure for this disease. It is mainly harmful to the immunity system of the person. AIDS is an extremely fatal disease. The HIV virus after entering the body may remain in an inactive state for years and it may or may not attack the immunity system. After AIDS is detected through medical diagnosis, the infected person needs medical treatment. The treatment can be time consuming but there is least amount of probability of getting healed.
The treatment meant for AIDS patients is quite expensive and a very few people having an AIDS infection can afford it. There is a lot of mental tension suffered by the person who is diagnosed with having the AIDS disease. People also become clueless about the source of accumulating a huge amount of money for the treatment of the disease. If you just cannot afford the cost of the treatment, a common question may come in your mind that from where can you arrange this huge fund for treatment? Your monthly income may not be sound which leaves you with a minimum amount of savings every month. Hence, from where can you arrange the money? For this problem you should get a health insurance aids policy. It can prove to be a huge stress relieving support for you.
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All kinds of AIDS related insurance policies and mental health insurance policies are important for everybody suffering from AIDS. Name My Premium offers these low cost health insurance policies, which will surely be beneficial for you.


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Lathyrus hirsutus is a species of wild pea known by several common names, including Caley pea, singletary pea, hairy vetchling, and Austrian winter pea.  It is native to Europe, North Africa, and much of Asia, and it is known from other continents, including North America, as an introduced species.  This is an annual herb producing a winged stem and leaves each made up of two leaflike leaflets with a branching, coiled tendril.  The inflorescence holds one or two pink, blue, or bicolored pea flowers each 1 to 1.5 centimeters wide.  The fruit is a dehiscent legume pod covered in hairs with each hair growing from a minute bulbous base.  The rest of the plant is generally hairless.

References

External links
 Jepson Manual Treatment

 Photo gallery

hirsutus
Flora of Europe
Flora of Serbia
Flora of Western Asia
Flora of North Africa
Flora of Egypt
Plants described in 1753
Taxa named by Carl Linnaeus

redpajama_set_name: RedPajamaWikipedia


text:
Frank Stuart Miller, O.Ont (* 14. Mai 1927 in Toronto; † 21. Juli 2000 in Bracebridge) war ein kanadischer Politiker und 1985 für vier Monate der 19. Premierminister der Provinz Ontario.

Leben
Frank Miller wurde in Toronto geboren und schloss 1949 an der McGill University in Montreal ein Studium in  Chemieingenieurwesen ab. Nach seiner beruflichen Laufbahn begann er 1967 seine politische Karriere als Mitglied des Stadtrats von Bracebridge. 1971 bewarb er sich für die Provinzwahlen. Er trat als Kandidat der Progressive Conservative Party of Ontario für den Wahlbezirk Muskoka an und wurde in die Legislativversammlung von Ontario gewählt. In der Folge wurde er bei den Wahlen 1975, 1977, 1981 und 1985 jeweils wiedergewählt.

Am 26. Februar 1974 trat er als Gesundheitsminister der Regierung unter Bill Davis bei. Er plante eine Reihe kleinerer Krankenhäuser zu schließen und die städtischen Gesundheitseinrichtungen zusammenzufassen, was auf starken Widerstand in der Opposition stieß. Am 3. Februar 1977 wurde Miller Minister für natürliche Rohstoffe und am 16. August 1978 Wirtschafts- und Finanzminister. Als Finanzminister widersetzte er sich 1981 dem Verkauf von Suncor und machte von dieser Frage seinen Rücktritt abhängig.

Mit dem Rücktritt von Bill Davis als Premierminister konnte sich Frank Miller innerhalb seiner Partei gegenüber Larry Grossman, Roy McMurtry und Dennis Timbrell für den Parteivorsitz behaupten und beerbte Davis am 8. Februar 1985 auch als Premierminister. Dennoch hatte Miller Mühe, unter seinen Gefolgsleuten für Eintracht und Ruhe zu sorgen. Sein Auftreten wirkte unbeholfen und verkörperte für manche ein rustikal-rückständiges Image. Seine Partei ging mit einem komfortablen Vorsprung von 55 % in die Wahlen am 2. Mai 1985. Allerdings löste er durch einen Fernsehauftritt mit dem Parteichef der Liberalen, David Peterson, und dem Führer der Ontario New Democratic Party (NDP), Bob Rae, eine Kontroverse aus, die seinem öffentlichen Ansehen schadete. Dazu kam, dass Miller einen Beschluss von Davis zur Trennung der staatlichen Förderung von katholischen separate schools umsetzen musste. Selbst viele Parteimitglieder verweigerten Miller die Gefolgschaft, so dass er die Wahl im Mai nur mit knappen Vorsprung von vier Sitzen vor den Liberalen für sich behaupten konnte. Miller konnte keinen Koalitionspartner finden, so dass nach mehrwöchigen Verhandlungen die NDP einer von den Liberalen geführten Minderheitsregierung zustimmte. Am 26. Juni 1985 endete Millers Amtszeit nach nur vier Monaten durch ein Misstrauensvotum und gleichzeitig die 42 Jahre dauernde Dominanz der PC Party in Ontario.

Wenige Monate später legte Miller auch sein Mandat als Parteivorsitzender nieder, sein Nachfolger wurde im November 1985 Larry Grossman. Anfang 1986 gab er auch den Posten als Oppositionsführer auf. Nach seinem Ausscheiden aus der Legislativversammlung wurde er Vorsitzender der Muskoka District Municipality. Frank Miller starb 73-jährig im Jahr 2000 an Herzversagen.

Literatur
 Who's who in Canada, Toronto, International Press, 1994, , S. 514.

Weblinks

 Kurzer biografischer Abriss zu Frank Miller
 Bild von Frank Miller

Einzelnachweise

Premierminister (Ontario)
Abgeordneter der Legislativversammlung von Ontario
Mitglied der Progressive Conservative Party of Ontario
Person (Toronto)
Träger des Order of Ontario
Kanadier
Geboren 1927
Gestorben 2000
Mann


text: Q: Google cloud compute engine high latency I just started using google cloud, and I've been having issues with my instance. The connection is really unstable and has really high ping. Used speedtest to test it, and has over 150 ms. Is this normal? It shouldnt be. I'd appreciate anyones help.

redpajama_set_name: RedPajamaStackExchange


text:
Coachella 2018: These photos show you the…
Coachella 2018: These photos show you the transformation of the festival from day to night
People walk under SUPERNOVA by Roberto Behar and Rosario Marquardt during the second day of the Coachella Valley Music and Arts Festival at the Empire Polo Club in Indio on April 14, 2018. (Photo by Matt Masin, Contributing Photographer)
By Matt Masin | mmasin@scng.com | Orange County Register
The Coachella Valley Music and Arts Festival wrapped its first weekend April 13-15 and returns for an encore April 20-22, but if you haven't gone to the festival, the vibe when the gates are open is very different from the nighttime when the art installations are lit up and the main acts draw tens of thousands of people.
Over the course of the first weekend, photographer Matt Masin photographed these images to show how the grounds transform. To use the slider, click the white line in the middle of the photo and drag it to the left or to the right.
Sign up for our Festival Pass newsletter. Whether you are a Coachella lifer or prefer to watch from afar, get weekly dispatches during the Southern California music festival season. Subscribe here.
See more photos from Coachella 2018 and follow all of our Coachella coverage throughout the weekend.
Our 50 best photos from Weekend 1
These photos show you what it actually looks like to be at Coachella 2018
Festival fashion and outfits from Weekend 1
Photos of the bands and their fans from Friday, Weekend 1
See photos of the Weeknd's Weekend 1 performance
Photos of the bands and their fans from Saturday, Weekend 1
Photos of the bands and their fans from Sunday, Weekend 1
Coachella 2020: Here's your chance to design one of the festival's artistic recycling bins
Coachella 2020's passes have sold out and here's what the internet has to say
The Coachella 2020 festival lineup: The 5 biggest takeaways
Coachella 2020: Danny Elfman is on the festival's lineup, and the internet had thoughts
Coachella 2020: Lineup features Travis Scott, Frank Ocean, Rage Against the Machine and more
Coachella Festival
Matt Masin
Matt Masin is a staff photographer at the Orange County Register. He attended the University of Nebraska-Lincoln in his hometown. He has been at the Register since 2014 as an intern. Masin previously worked at The Buffalo News, The Lincoln Journal Star and the Dubuque Telegraph Herald.
Follow Matt Masin	@matthewmasin
More in Music + Concerts
5 moments from the 2020 Grammys that people will be talking about
8 memorable Grammys 2020 moments in GIFs
Lil Nas X rips through 'Old Town Road' with BTS, Billy Ray Cyrus and Diplo at the 2020 Grammy Awards


text:
Q: get multiple checkbox value as an array in angular i'm trying to get values from multiple checkbox here https://stackblitz.com/edit/angular-ivy-uahtjx i try this approach but didn't with for me https://stackblitz.com/edit/quiz-answer-value i think it's because the JSON schema is different, first one is array, and the second one is object.
i set up my html like this

  <input (change)="onChange(i,j, form.code,check.checked)" #check
  [value]="answers[i].value.forms[j].answer.toString().indexOf(form.code)>=0" formControlName="answer" type="checkbox">{{option}}

and for my change function like this
onChange(indexi: number, indexj: number, code: string, isChecked: boolean) {
  const control = this.answerArray.at(indexi).get("forms")['controls'][indexj].get('answer');
  console.log(control);
}

can someone help me?

A: Thre're several errors in your code.
The last stackblitz you indicate (that gone from this SO) is an "imaginative" way to mannage a series of check-boxes to feed a formControl that store an array of strings. The idea is that the input has [checked] and (change), but NOT formControlName (it's the reason because at first the check-boxes became "checked"). The formControl has no input in the form. Yes, the formControl exist, but has no input.
The [checked] of the check-box is a function that indicate if the "option" is include in the value of the control (using indexOf)
The (change) has as arguments, the indexes -to localize the formControl-, the value of the "option" and if is checked or not.
A more simple stackblitz to show this concept:

<input #check type="checkbox"
  [checked]="answer.indexOf(option)>=0"
  (change)="onChange(option,check.checked)"
>
{{option}}

  answer=["check 2"]
  options=["check 1","check 2","check3"]
  onChange(option:string,checked:boolean)
  {
     if (checked && this.answer.indexOf(option)<0)
         this.answer=[...this.answer,option]
         .sort((a,b)=>this.options.indexOf(a)>this.options.indexOf(b)?1:-1)
    if (!checked)
          this.answer=this.answer.filter(x=>x!=option)
  }

Well, in your code
1.-Change the form (please, see the comments in the code)

{{form.title}}

            <input #check (change)="onChange(i,j, option,check.checked)"

             [checked]="answers[i].value.forms[j].answer.indexOf(option)>=0"

              type="checkbox">{{option}}

The function onChange, it's simply if checked=true add the "code" and if checked=false remove the "code". Well, there are a dificult that is "sort" the responses. For sort the response, we compare the indexOf the value in the "options"
I use an auxiliar variable "options" to get the "options"
2.-Change your function onChange by
  onChange(indexi: number, indexj: number, code: string, isChecked: boolean) {
    const control = this.answerArray.at(indexi).get("forms")["controls"][indexj]
      .controls.answer;

    const options=this.listFormField[indexi].sectionItems[indexj].options
    //options will be, eg. ["check 1","check 2","check 3"]
    if (isChecked && control.value.indexOf(code) < 0)
      control.setValue(
        [...control.value, code].sort((a: string, b: string) =>
          options.indexOf(a) >options.indexOf(b)
            ? 1
            : -1
        )
      );

    if (!isChecked && control.value.indexOf(code) >= 0)
      control.setValue(control.value.filter(x => x != code));
  }

NOTE: You need revised the code, Actually, when you create the form, all yours "answers" are arrays (only need to be array the "answer" that they are ansers of a check-boxs)
Updated To avoid errors if answer is null, we can or avoid when create the form or, another option, change the code in checked as
[checked]="(answers[i].value.forms[j].answer || []).indexOf(option)>=0"

To path value we can, if only is an element, e.g.
const i=0
const j=1
this.response.get('answers.'+i+'.forms.'+j+'.answer')
     .patchValue(["check 1","check 2"])

Yes, to get an "answer" we can use "get" using the index. Perhafs this makes understand because when we use a formArray of formGroup, we write [formGroupName]="i". If we want to make a pathValue over a FormGroup, we need take account, that if we make pathValue over an array, pathValue NOT add elements to the formArray, so if we send more elements, this it's not added. futhermore, if we send less elements, pathValue, remove the elements
take account this, we can also make,e.g.
this.response.get('answers.'+i+'.forms')
     .patchValue(
        [
          {answer:"radio 2"},
          {answer:["check 1","check 2"]},
          {answer:"text input"},
          {answer:"text area"},
          {answer:["check 6"]},
         ]
        )


Jeff Ashton was a prosecutor for the State of Florida for 30 years, and in that time he tried more than 80 murder cases. Now retired, he lives in Florida with his wife and children. He is the first lawyer to successfully try a case using DNA evidence. He is the author of Imperfect Justice: Prosecuting Casey Anthony.


This post looks at DXY analysis from a bullish and bearish angle. It might be confusing but I am merely point out how Dollar bulls and bears could justify their point of view. My unqualified observation: DXY could potentially go much higher. Maybe crazy enough to go back to 100 by end of this year.
Tencent analysis on weekly and daily time frame. Key features: double top chart pattern confirmed, no longer bouncing off 13-wema, 20-day and 50-day ema dead cross. Until 408 is recovered, this stock will terminate last 6 bulllish years and we will have to find out where bottom is.
Daily and weekly analysis of SG30 (SiMSCI) based on exponential moving average lines as well as time period boxes. Trend is in bears favour as price has printed lower highs and lower lows in the past 3 weeks. Moving averages are now showing resistance as well as breaking down to lower lines.
Chinese New Year is coming so there will be a 1-2 week period where a significant segment of traders go away. Low volume environment could lead to melt-up or melt-down easily (see green zone). Moving average suggest 13-week ema could become potential resistance. Could see pinball action as market fights.


With an adjustable rim height ranging from 150 cm up to 210 cm to grow with your little one, it is perfect for the young kids starting out. The solid base can be filled with water or sand to make it sturdy and safe.
With an adjustable rim height ranging from 133 cm up to 175 cm to grow with your little one, it is perfect for the young kids starting out. The solid base can be filled with water or sand to make it sturdy and safe.


text:
Getting Started Guide: Science
Getting Started Guide: Science: Biographies
suggested places to start your research
E-Reference
Internet Sources
Biographical Information Scientists, Mathematicians & Inventors - A selection of sources
Off campus access information
This is a selection of the biographical materials available in Trible Library & elsewhere
Please consult the online catalog and databases for more materials
Please ask if you need more help
NewsBank ScienceSource Collection
Articles, biographies, and digests explore science topics including diseases, mammals, the environment, and physics. The database can be searched or browsed.
Plarr's Lives of the Fellows Online
"...biographical register of the Fellows of the Royal College of Surgeons of England."
Profiles in Science
"The National Library of Medicine (NLM) is making the archival collections of leaders in biomedical research and public health available on its Profiles in Science web site. ... Many of the collections have been donated to NLM and contain published and unpublished items, including books, journal volumes, pamphlets, diaries, letters, manuscripts, photographs, audiotapes, video clips, and other materials."
Scientists, Mathematicians, and Inventors
Profiles approximately 200 men and women who changed the world by leaving lasting legacies in their fields. Each entry describes not only the immediate effects of the individual's discoveries, but their impact on later scientific findings as well; a timeline listing important dates in the biographee's life as well as a bibliography of the most important works on the subject. A master timeline chronicling major events in scientific exploration and an annotated general bibliography are also included.
Description from Google Books
CNU ONLY
World of Scientific Biography
This site by Eric Weisstein "is written and maintained by the author as a public service for scientific knowledge and education." Dr. Weisstein "graduated from Cornell University (B.A., 1990) with a degree in physics and from the California Institute of Technology (M.S., 1993; Ph.D., 1996) with degrees in planetary astronomy." The site has an alphabetical listing of scientists. Users may also select scientists by Branch of Science, Gender/Minority Status, Historical Periods, Nationality, or Prize Winners. Lengths of biographies vary and some include pictures.
100 Most Popular Scientists for Young Adults by Kendall F. Haven; Donna Clark
American Men and Women of Science
Call Number: Online - GVRL
Biographical Encyclopedia of Mathematicians by Donald R. Franceschetti (Editor)
Call Number: QA28 .B544 1999
Biographical Encyclopedia of Scientists, Third Edition by John Daintith (Editor)
Call Number: Online - CRCnetBase
Biographical Memoirs - various volumes available by National Academy of Sciences Staff; Home Secretary Office
Complete Dictionary of Scientific Biography by Scribners Reference Staff
A Dictionary of Chemistry by Richard Rennie (Editor); Jonathan Law (Editor)
Call Number: Online - Oxford Reference
A Dictionary of Environment and Conservation by Michael Allaby (Editor); Chris Park (Editor)
Dictionary of Scientists by Market House Books (Editor)
Call Number: Online - Oxford
A Dictionary of Statistics by Graham Upton; Ian Cook
Great Lives from History: Scientists and Science by Joseph L. Spradley; Salem Press Staff
Scientists, Mathematicians, and Inventors by Doris Simonis
Additional Online Catalog Searches
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URL: https://cnu.libguides.com/gsscience
Subjects: Getting Started Guides, Life Sciences, Physical Sciences
Tags: getting started, research, science


text:
Causes of Air Pollution
The Clean Air Act 101
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Youth soccer players at Wilmington Waterfront Park, near a Rio Tinto oil refinery in Wilmington, California
Some of us may take having clean air for granted. But before the Clean Air Act was enacted 50 years ago, the air in American cities was laden with toxic pollution—heavy, noxious smog you could feel when you walked outside. As a result, many people struggled with respiratory and cardiovascular health issues, and premature death was common. We've come a long way since then, thanks largely in part to the law, which remains one of the country's greatest environmental successes. But we still have a ways to go.
Here are the basics of the Clean Air Act—and how this critical tool continues to protect public health despite the obstacles it faces.
What is the Clean Air Act?
The Clean Air Act is a comprehensive federal law that gives the U.S. Environmental Protection Agency (EPA) authority to regulate air pollutants and polluting industries. Federal legislation to address air quality dates back to 1955 but the Clean Air Act as we know it largely comes from bipartisan amendments enacted in 1970, 1977, and 1990. The law has been instrumental in dramatically reducing the country's air pollution over the past few decades. It also plays an important part in the U.S. economy by reducing health-care costs and absences from work or school. It authorizes the federal government to regulate and reduce greenhouse gas emissions—critical to the global mission to combat climate change. And strong regulations especially benefit low-income communities and communities of color, where polluting facilities are often located.
Why was the Clean Air Act created?
Before the existence of the Clean Air Act, unregulated industrialization and our increasing dependence on cars dramatically increased public exposure to dangerous pollutants like particulate matter and ground-level ozone, or smog. Cities like Los Angeles and New York suffered from deadly smog episodes, stemming from garbage incinerators, coal- and oil-powered plants, and other sources.
A cloud of smog darkening the streets of Donora, Pennsylvania, at noon, October 26, 1948
Bettmann via Getty Images
Air pollution, of course, doesn't stop at state lines. For example, the pollution from a coal-fired power plant in the midwest can travel hundreds of miles on easterly winds, burdening downwind areas with pollution they can't control. But at the time, there were no federal regulations, only a flimsy patchwork of local and state rules to reign in major sources of air pollution.
Today, some older generations can still recall the deadly Donora smog. In 1948, a thick yellow fog descended on the town of Donora, Pennsylvania, and in just a few days, 20 people were dead and nearly a third of the town's population of 14,000 fell sick. The toxic smog was a lethal combination of carbon monoxide, sulfur dioxide, and metal dust produced by the town's zinc plant and steel mill.
The tragedy opened up a national dialogue about the seriousness of air pollution and the urgent need for robust federal legislation and standards.
When was the Clean Air Act passed?
Clean Air Act of 1970
The Clean Air Act as we know it today was born in 1970 from a significant amendment to earlier laws. The bipartisan piece of legislation passed unanimously in the U.S. Senate and 374-to-1 in the House of Representatives, before being signed into law by President Richard Nixon on December 31, 1970 under the banner of protecting clean air for "future generations of America." The EPA—which Nixon established on December 2, 1970—was tasked with overseeing its implementation.
President Nixon signing the Clean Air Act of 1970, December 31, 1970
In this national law, Congress recognized a right to healthful air quality, wherever one lives—going against the corrosive industries that were shopping representatives for weak regulation and playing one state off against another. It marked the moment when Congress acknowledged that state efforts alone were insufficient.
The Clean Air Act of 1970 was built on important precursors:
The Air Pollution Control Act of 1955 served as the first piece of legislation regarding air pollution and allocated federal funding for research.
The Clean Air Act of 1963 aimed to reign in air pollution with expanded research efforts and a new public health program.
The Air Quality Act of 1967 established that states and local governments should be in charge of their own pollution problems—but that the federal government could step in if the state failed to adequately act on its own.
Since 1970, there have also been major updates to the Clean Air Act:
The Clean Air Act Amendments of 1977 included provisions to protect areas that still had clean air—expanding on its previous focus of cleaning up polluted areas. They also included new requirements for areas that weren't meeting clean air standards and tightened the rules around automobile emissions—a major source of pollution then, and now.
The Clean Air Act Amendments of 1990 represented a major shift and were touted as cost-effective approaches to reducing air pollution. The amendments contained provisions to establish a national permits program, implement the Montreal Protocol to phase out chemicals depleting the ozone layer, and control acid rain with a market-based cap and trade program for emissions.
And until this point, the EPA regulated toxic air pollutants one chemical at a time—an inefficient process, since many sources of pollution release more than one. But these amendments required the EPA to identify whole categories of industrial sources for nearly 190 toxic air pollutants. The agency was now able to reduce pollution by requiring these industries to install appropriate pollution controls, such as emission monitoring systems, or change their production processes. And if a polluting facility failed to comply, the EPA could collect penalties or even sue the violators in court.
The Inflation Reduction Act of 2022 cemented a 2007 Supreme Court decision holding that the original 1970 Clean Air Act also covers climate-changing pollution—and reinvigorated EPA's regulatory mandate with new funding, including grants and incentives to help industries, states, and localities pay for deeper pollution cuts.
How does the Clean Air Act authorize the EPA to control pollution?
The Clean Air Act requires the EPA to set national health-based standards for air pollution. It also requires the government to review, update, and enforce these standards. Ensuring they are reached and maintained locally, meanwhile, is largely left up to the states. And the rules apply not only to corporate polluters but to government projects like big highway expansions as well.
Two key tool sets
At the heart of the Clean Air Act, the EPA's National Ambient Air Quality Standards (NAAQS) specify levels of pollution that are deemed safe over different time periods. The six major pollutants regulated by the Clean Air Act's NAAQS are ozone (O3), particulate matter (PM), carbon monoxide (CO), sulfur dioxide (SO2), nitrogen dioxide (NO2), and lead (Pb). (Fun fact: The EPA added lead after NRDC took the agency to court in 1976—and won.) These are known as the six criteria pollutants.
Another set of tools is called technology-based emissions standards, which are based on the latest, most efficient, and cost-effective technologies for controlling pollution from various sources. For instance, under the Clean Air Act, new gas power plants must not emit more than 1,000 pounds of CO2 per megawatt hour of electricity produced. But the law does not spell out which specific piece of equipment a facility must use to meet those standards. Instead, it gives the industries flexibility and accommodates ever-changing technologies.
Traffic on a highway in Salt Lake City
How are standards set?
In simple terms: Pollutants are governed under several different types of standards depending on what the pollutant is, the source of the pollutant, and what technologies currently exist to control it. One factor in how standards are set is whether the pollution comes from stationary sources, like factory buildings and power plants, or mobile sources, like cars, planes, and even lawn mowers. (This includes their fuels, like gasoline.)
Standards are also influenced by geography: The Clean Air Act establishes a national right to safe air, so dirty industries cannot simply relocate to a countryside with fewer people—or play states against one another with the threat of relocation. If the source of pollution is in an area with otherwise clean air (meaning it meets NAAQS), requirements are based on preventing the air quality from deteriorating. And if the polluter would worsen air quality in an area with already dirty air, in what's referred to as a nonattainment area, requirements (and the deadlines to meet them) are different.
How are standards implemented?
The federal government sets national ambient air quality standards, but state and tribal governments are responsible for meeting and maintaining those standards. For instance, state implementation plans (SIPs) must demonstrate how each state intends to meet the NAAQS for the six criteria pollutants. These plans, of course, must be approved by the EPA—and it's the EPA's responsibility to establish federal plans that regulate pollution sources directly if the states' plans fall short.
How does the Clean Air Act fight climate change?
Under the Clean Air Act, the EPA administrator is required to set standards for "the emission of any air pollutant…which in his judgment cause, or contribute to, air pollution which may reasonably be anticipated to endanger public health or welfare."
The language of the early law demonstrated the vision of its writers, equipping the EPA to respond to the health threats and advances in science that would inevitably emerge after 1970. Therefore, as carbon dioxide and other greenhouse gases fuel climate change, the greatest public health and welfare crisis of our time, the agency has both the power and responsibility to regulate them.
This language, as it turned out, would be a major thorn in the side of dirty industries and their political allies. But the U.S. Supreme Court has affirmed the EPA's obligation to regulate carbon pollution, including emissions from cars and power plants, in the 2007 landmark decision in Massachusetts v. EPA (in which NRDC joined states and other environmental groups to successfully sue the EPA to take action); American Electric Power v. Connecticut (2011); and Utility Air Regulatory Group v. EPA (2014). And in 2022, the Inflation Reduction Act officially established carbon dioxide emissions from the burning of fossil fuels as an "air pollutant" within the text of the Clean Air Act.
Has the Clean Air Act been successful?
One remarkable quality of the Clean Air Act is how its benefits can literally be seen and felt. In many communities, the air is visibly cleaner and it's safer to breathe. Fewer people enter our hospitals with cardiac and respiratory issues from smog. More people are able to avoid missing school and work because of illness. And federal and state governments are able to assemble critical building blocks for climate action.
A waterfront park on Randall's Island, New York City
Ambria Michelle/Getty Images
Since 1990, fine particulate matter pollution—the deadliest form of air pollution—has declined by 41 percent, and ozone pollution has declined by 22 percent. Cleaner air means a decline in environmentally related respiratory illnesses, which in turn saves on health-care costs—a boon to our quality of life as well as to the American economy. A 2020 report commissioned by NRDC found that the annual benefits of Clean Air Act programs prevented 370,000 premature deaths—and the EPA had similar findings.
The NRDC-commissioned report also found that the annual benefits of clean air standards are up to 32 times greater than their costs. Programs running under the Clean Air Act will have a net benefit of $2.5 to $5 trillion annually by 2030. (Take a look at this map to see how your area has benefitted.)
Emissions reductions
The NRDC report also found that by 2030, programs under the 1990 amendments will have lowered the amount of CO2 and methane emissions enough to avoid $63 billion in climate-related economic damages annually.
What challenges does the Clean Air Act face?
Although air pollution has decreased significantly since the 1960s, more than 20 million people still reside in counties that have PM levels over the legal limit, and more than 122 million people live in areas contaminated with smog. And due to historically racist and discriminatory practices in regard to housing, highways, and other development, those that suffer the most from air pollution are often low-income communities and communities of color that are already overburdened by pollution.
In addition, early research has found a link between counties with higher levels of soot pollution and higher death rates from COVID-19 and its variants.
The Clean Air Act has felt the push and pull of different presidential administrations and their priorities. Most recently, the Trump administration attempted to gut the Clean Air Act—to weaken or not enforce clean air standards—to placate the dirty energy industry. When President Joe Biden took office, he promised to review and reinstate what Trump had rolled back and to vigorously implement the law. As noted in Grist's tracker, so far, Biden has successfully reversed 13 out of the 61 rollbacks that Trump implemented during his four years in office. In many ways, this push and pull represents the importance of citizen organizations like NRDC: Regardless of who is in the White House, public advocacy and the courts have helped ensure the executive branch fulfills its legal responsibilities and that Congress strengthens the law.
NRDC staff rallying outside the Supreme Court as it hears from coal companies that are trying to gut the Clean Air Act, February 28, 2022
Leigh Vogel/Getty Images for NRDC
Litigation and legislation
In June 2022, the Supreme Court's conservative majority restricted how the EPA can limit climate pollution from power plants in a case called West Virginia v. EPA. This was a setback, but not a deathblow to the fight against the climate crisis.
In response, when Congress passed the Inflation Reduction Act of 2022, it amended the Clean Air Act and reinforced that carbon dioxide emitted from fossil fuels is an air pollutant and that the EPA has the authority, and responsibility, to regulate it. In addition, it provides hundreds of billions of dollars in tax incentives and grants to reduce the cost of meeting those standards for power companies, car companies, and their customers—thus empowering the EPA to set stronger standards than it could have without these incentives.
Thus, the battle continues: Whether it's a debate over California's authority to set its own vehicle emission standards or the EPA's failure to curb smog in major cities, the Clean Air Act is in a constant tug of war in our courts, statehouses, and federal agencies.
What is NRDC doing to defend the Clean Air Act?
Since our founding, NRDC has been a committed champion for clean air on behalf of public health and the climate. Our policy experts and scientists—many of whom have been in the fight for decades—advise and testify in front of Congress, advocating for stronger protections and pushing back against loopholes for dirty fossil fuels. Our litigation team also works to defend the integrity of the Clean Air Act by suing polluters, and oftentimes the EPA itself. Together with our activists, we continue to demand that our elected officials fight for people over polluters, and preserve the mission of the law first set forth by a bipartisan Congress so many years ago.
This NRDC.org story is available for online republication by news media outlets or nonprofits under these conditions: The writer(s) must be credited with a byline; you must note prominently that the story was originally published by NRDC.org and link to the original; the story cannot be edited (beyond simple things such as time and place elements, style, and grammar); you can't resell the story in any form or grant republishing rights to other outlets; you can't republish our material wholesale or automatically—you need to select stories individually; you can't republish the photos or graphics on our site without specific permission; you should drop us a note to let us know when you've used one of our stories.
JETNET expects bizjet sales to stay strong despite backlog gradually shrinking
380 million tons of plastic are made every year. None of it is truly recyclable.
Aging Populations, Low Economic Development May Amplify Future Air Pollution Health Impacts
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Human Activity Has Degraded More Than a Third of the Remaining Amazon Rain Forest
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A tympanic drainage or middle ear drainage is a drain to medium-to long -term ventilation of the middle ear - including the OME - by the insertion of a so-called ventilation tube in the eardrum. Before the opening of the eardrum through a paracentesis is required. In children, the procedure is usually done under general anesthesia, in adults the ear can be locally anesthetized. A standard tympanostomy tube ( " collar button " ) has an opening diameter of 1 to 1.5 mm and is usually repelled spontaneously after about 9-12 months or from the doctor. If a longer length of stay desired, a T- tympanostomy tube ( "permanent tympanostomy tubes " ) will be used. In children, the procedure is usually combined with an adenoidectomy (removal of the adenoids ), in many cases to a removal of the tonsils ( tonsillectomy ) or their partial removal ( tonsillectomy ) in young children.
Patients carrying a tympanostomy tube or T- tube are particularly at risk when dealing with water. If cold water through the passageway into the middle ear, a, acute dizziness may occur. This can result in the swimming pool to life-threatening situation. Furthermore, in the water to microorganisms into the middle ear and can cause inflammation there.
To prevent the entry of water into the middle ear, the ear canal is sealed by means of plugs or cotton with Vaseline. To achieve even better protection, it is recommended that in addition to wearing a waterproof bathing cap when bathing or swimming. If water has entered the middle ear, the patient could bring as a first measure to the side, keeping the affected ear down. Then necessarily a doctor should be consulted if the water was contaminated.