The Enochian Magick of Dr. John Dee: The Most Powerful System of Magick in its Original, Form Unexpurgated - James Geoffrey 1994

PREFACE

Geoffrey Junes

The Enochian Evocation is based on the magical diaries & workbooks of Doctor John Dee, the famous Elizabethan scientist and nueus. These manuscripts document the ceremonies that Dec performed with Edward Kelly, who, gazing into a crystal stone, claimed to see and hear angels. According to Kelly, these beings desired to re-establish the true art of Magic, which had been lost due to Man’s wickedness and ignorance. The true magical an (they claimed) would bequeath superhuman powers upon its practitioners, change die political structure of Europe, and herald the coming of the Apocalypse.

Dec believed that this research was of great benefit to Mankind and far more important than his more mundane studies. Dee explained his dissatisfaction with worldly knowledge:

I have from my youth up, desired and prayed unto God for pure and sound wisdom and understanding oj truths natural and artificial, so that God's wisdom, goodness, and power bestowed in the frame oj the world might be brought in some bountiful measure under the tai-ent of my capacity... So for many years and in many places, far and near, I have sought and studied many books in sundry languages, and have conferred with sundry men, and have laboured with my own reasonable discourse, to find some inkling, gleam, or beam oj those radical truths. But after all my endeavours I could jind no other way to attain such wisdom but by the Extraordinary Gift, and not by any vulgar school, doctrine, or human invention.⁹

Dee felt that only through die practice of magic would he be able to learn those ’radical truths.’ Like Luther, Dee rejected the necessity of the church as an intermediary to God. But Dec carried this doctrine one step further, believing that holy revelations

• From Dee’s Preface to Sloane ms. 3188.

could be obtained by practicing the magic of the ancient Hebrews:

I had read in books and records how Enoch enjoyed Cod's favor and conversation, and how God was familiar with Moses, and how good angels were sent to Abraham, Isaac, Jacob, Joshua, Gideon, Esdras, Daniel, Tobias, and sundry others, to instruct them, inform them and help them in worldly and domestic affairs, and even sometimes to satisfy their desires, doubts, and questions of Cod's secrets. Furthermore, I considered the Shewstone which the high priests did use, by God? s own ordering, wherein they had lights and Judgements in their great doubts. I considered, too, that God did not refuse to instruct the prophets and seers to give ansivers to the common people concerning economics, as Samuel did for Saul; and so did Solomon the wise, immediately after attaining his wonderful wisdom through God. There-fore I was sufficiently taught and confirmed that I would never attain wisdom by mans hand or by human power, but only from God, directly or indirectly.}

Realizing the heretical aspects of these beliefs at a time when magic was perceived as questionable at best and at worst diabolic, Dec was vehement in his rejection of the ’black arts’:

I have always had a great regard and care to beware of the filthy abuse of such as willingly or wittingly invoke or consult with spiritual creatures of the damned sort: angels of darkness, forgers, patrons of lies and untruths. Instead I have flown unto God through hearty prayer, full oft and in sundry manners.}

Dec discovered that he was unable to perceive spirits on his own, and so was forced to employ skryers or crystal gazers. The most prolific of Dee’s skryers w*as Edward Kelly, a man of mediocre education whose main interest was alchemy. Kelly originally asked to work with Dee because Kelly believed that with divine aide the}* might discover the philosopher’s stone that would transmute lead into gold. Dee was hesitant at first, but when they performed a simple ceremony, it was far more successful than anything Dee had ever experienced:

f Ibidem

Thereupon I brought forth to him my stone in the frame (which was given me of a friend) and I said unto him, that I was credibly informed that to it (after a sort) were answerable various good An-gels ... He then settled himself to the Action: and on his knees at my desk, setting the stone before him, fell to prayer and entreaty, in the mean space, I in my oratory did pray and make motion to God & his good Creatures for the furthering of this Action. And within a quarter of an hour (or less) he had sight oj one tn the stone*

Kelly’s skrying was destined to produce what is perhaps the most unusual magical literature of the Renaissance.

Was Kelly a charlatan who fabricated visions out of his own imagination ? Historians have traditionally cast Kelly as a fraud who deluded his pious master], but the evidence perhaps docs not justify’ this judgement. It is true that Kelly accepted £50 per year for his services to DceJ but such annuities were the basis for survival in Elizabethan times. Far from encouraging Dec, Kelly eventually began to question the angelic nature of the spirits, and frequently tried to extricate himself from Dec’s employ}. Kelly might, of course, have been applying reverse psychology, but there is little reason why he should have bothered to do so, as Dec was already determined to continue the experimentation. If Kelly had been trying to plunder Dee’s money, why would Kelly have tried to convince Dee that the spirits were devils ?

It is difficult to account for the serious stylistic differences between Kelly’s usual writing style and the utterances that he attributed to the spirits. Kelly was an uninspired writer; the following exerpt is representative of his prowess:

The heavenly cope hath in him nature’s fower

Two hidden, but the rest to sight appear:

Wherein the sperms of all the bodies lower

Most secrett are, yett spring forth once a yeare...§

• Slcwne ms. Passages marked .March io, 1582.

f Francs Yates, Gcedtatw Brune and the Hmuru Tradition, London: 1964, P- U9-

t Mcnc Casaobcn. ed., A true and Fauhful Rdaion ef llliat passed for Btfuwi Dr. John Dee... and some Spirits, Leaden: 1659, pg. 28. (Facruulic republished bv Askin, London: 1974.)

pWrm, pgs. an, 91. 169 & I7i.

^A. E. Waite, cd.. The Alchemual Writings of Edward Kelly, Weiser,

Contrast those salted and awkward lines with the Call of the Thirty Aires:

The work of man and his pomp, let them be defaced: His buyldings

Let them become caves for the beasts of the field: Confownd her understanding with darkness.

For why?

It repenteth me I made Man.

It seems impossible that this powerful passage could have been written by the same hand, or that Kelly’s own writing skill could have produced such passages of eldrich beauty as:

Can the wings of the windes understand your voyces of wonder?...

Stronger are your fete than the barren stone:

And mightier are your voices than the manifold windes....

Admittedly, stylistic differences are subtle gauges of authorship. But more concrete evidence against Kelly fabricating all his visions lies in the complexity of the Angelical (Enochian) keys. Could Kelly, whose single linguistic accomplishment was mastery of schoolboy Latin and even whose English was laced with colloquialisms, have devised an entire language, with its own unique grammar and syntax? It took Tolkien, a professor of philology, years to fabricate the Elvish tongue that figures so largely in his work; if Kelly fabricated the keys, he would have had to do so in a matter of days.

In short, if Kelly was the conscious author of all his ’visions’, then he possessed a far greater literary competence than he ever exhibited elsewhere However, the subconscious mind is often capable of feats that are impossible to the conscious mind. Could Kelly have hallucinated the visions ? It has been suggested that Dee may have propelled Kelly into a state of artificial psychosis with their ceremonies.f Kelly may also have had multiple personalities, for the spirits talk in biblical dialects quite different from Kelly’s normal speech.

f Peter French, Jckn Dee, The World of the Elizabethton hisgus, London: Routledge & Kegan Paul, 1972, pg. 114.

Kelly was having trouble distinguishing between his own thoughts and those of the ’spirits’. He complained of:

...a great stir and moving in his brains, very sensible and distinct, as of a creature of human shape and lineaments going up and down, to and fro in his brains and within his skull:J

Dec was forcing Kelly to perform ceremonies on an almost daily basis, and for hours at a stretch. Reflecting this stress, Kelly’s temper became extremely volatile as shown by this event* thar Dec recorded:

Suddenly E. K. fell into such a rage that...much ado I, Emeritus, and his brother had to stop or hold him...At length we let him go in his doublet and hose, without a cap or hat on his head: and into the street he hastened with his brother's rapier drawn... The rage and fury was so great in words and gesture as might plainly prove that the wicked enemy sought either E. K. his own destroying himself, or of me, or of his brother %

Kelly's behaviour was so bizarre diat Dee was afraid dur Kelly was possessed by the devil, one of the time's standard diagnoses for insanity. Dec had recently discovered that Kellv was performing black magic independent of their work together. This horrified Dee so much that he noted the event in Latin, even in his own private diary:

Horrenda & multiplicia heresium, & blasphemiarum dogmata, qui-bus illi hastes Jesu Christi ilium imbuerant...illisque malis Angelis renunciart, & omnes illorum Jraudes deteger... Conversio E. K. ad Drum, abdicatis omnibus Diabolicis ex penmen tis.§

The* ’horrible heresies’ that the ’evil angels’ had revealed to Kelly were, in the context of the time, insane. They questioned die entire fabric on which the culture was built. Dec recorded these heresies in his diary*:

I Casauboo, op. di., p. 328.

J Ibidem, p. 230.

§ Ibidem, p. 164: Manifold horrible heresies and blasphemous doctrines, in which they eat the host of Jesus Chnsx — but he was led to put aside these eml angels and all their frauds... I spoke with E. K. about God, celling him to give over all his Diabolical expenmentL

They would have persuaded (Kelly):

—That Jesus was not God.

—That no prayer ought to be made to Jesus.

—Thai there is no sin.

—That mans soul doth go Jrom one body to another childes quickening

—That as many men and women as are now, have always been.

—That the generation of mankind Jrom Adam and Eve, is not an History, but a writing which has another sense*

Kelly could not have entertained such notions without being profoundly disturbed by their implications, and his conversion back to orthodoxy indicates his remorse and guilt There is little question that Kelly was exhibiting signs ot extreme stress and possible psychosis while working with Dec'.

Kelly’s participation in private magical ceremonies raises the tantalizing possibility that he might have had access to magical texts of which Dee was not aware, and that may have servo! as source' material for th<r Enodtian Evocation. Although Israel Regardie states that there is absolutely no trace of any part of the Enochian magical system or Angelical language in Europe.f;that viewpoint is not entirely justified. While it is true that the Angelical keys arc very different from, for example, the bastardized Arabic and Greek in various Solomonic grimoires, elements of the Enochian Evocation arc similar and in some cases almost identical to other Renaissance magical texts.

Both the Arbatelf and the Heptameronf are arranged like Book Two of the Enochian Evocation, with conjurations addressed to die rulers of each day of the week The sigil of .4hneth, also in Book Two, is apparently based upon an earlier sigil that appears in die Sworn Book of Honourius,§ a manuscript that antedated Kelly by almost 300 years. Of course, the entire methodology for devising spirit sigils out of magical squares of numbers and or letters was described in detail by Cornelius Agrippa c. 1533.**

• Lx, at

f Isrxl Regardie, The Cclden Dcu-n, Sc Paul: Llewellyn, 197T. p.

j Anonymous, Arbaul, De Magic Venn, Basilex: 1575; or Robert Turner, tr, Gillette: Hcpongle Books, 1979.

♦ Henna Comcfii Agnppse. Liber Qucrtus De Oaxlia Philosophic sen de Cerenwuis Magids Cui aaessunmt Elements Magien Petri de Abano Philosopki, Location not given, 156$; or Robert Turner, tr, Fourth Book of the Occult Philosophy, London: 1655; (Facsimile by Askin, Loudon: 1974.)

§ Daniel Driscoll, tr.. The Swam Bock of Hcnouruu the Magician, Gillette: Heptangle Books, 1977.

•* Dr Occulta Philosophic, Sine loco, 153J.

Renaissance Europe did contain books of evocation magic ac-pibuted to Enoch. The very year the keys were dictated, Reginald Scot complained:

Conjurors corrie about at this daie, bookes intitled under the names of Adam, Abel, Tobie, & Enoch; which Enoch they repute the most divine fellow in such matters*.

Could Kelly have been utilizing such a book to assist him iu his private ceremonies, or to provide the material that Dee so incessantly demanded? Kelly was certainly guilty of some plagiarism, although it may have been subconscious, for it was Kelly rather than Dee, who discovered the plagiarism and reported it to Dee:

(Kelly) came speedily out of his Study, and brought in his hand one volume of Cornelius Agrippa his works... whereupon he inferred, that our spiritual Instructors were Cosenors to give us a description of the world, taken out of other Books...]

Dec, somewliat surprised, replied: I am very glad that you have a Book of your own, wherein these Geographical names are expressed]. Dee’s ignorance of the exaft contents of die library that Kelly kept in his study is extremely suspicious.

If Kelly was plagiarizing some as-yet undiscovered manuscript, it may have been Gnostic in origin, as significant parallels exist between the Angelical keys and certain Gnostic texts. For example, a typical incantation from the Pistis Sophia: Zajaa. Zama Ozza Rachama OzaiJ is not Angelical, but the overuse of the *Z’ phoneme is characteristic of Angelical, and the repetition of die word Zama echoes the refrain Zacar Ca Zamran that permeates the keys. Another linguistic similarity is die Gnostic name for the demiurge Ialdabaoth,§ quite close to the Angelical Iad Baltoh for ’God of Righteousness.’

The Gnostics tended to treat Enoch as a special personage, because he was the first mortal to speak with God after the fall,

•Reginald Scot, The Discovery of Witchcraft, London: William Brome, 1584, Book xv. Chapter xxxl

f Casaubon, op. di., p. 158.

| Ibidem.

; G. R. S. Mead, Fragments of a Fddt Forgotton, New York: University Books, i960, p. 462.

§ Ibidem, p. :8S.

and so the first to attain die gnosis that they sought§. The Gnostics attributed works of magic to Enoch, such as the two great Booh o/Ieou, which Enoch wrote when I spoke with him from the Tree oj Knowledge, which were in the paradise of Adam*. The word IfiOU suggests that the* books contained conjurations with words much like those of the Pistis Sophia or the Angelical keys; the legendary origin of the Books in the garden of Eden recalls the claim that the Angelical language was that which Adam verily spake in innocence.

Like many Gnostic texts, die Angelical keys emphasize the opening of ’gates’ into various mystical realms. The Book of the Great Logos, a Gnostic text associated with die Books of Leou, contains the following passage:

The guardians of the Gates oj the treasure will open them, and they will pass upwards and ever inwards through the following spaces, and the powers rejoicing and giving them their mysteries, seals, and names oj power: the Orders of the Three Amens...Within each treasure is a Door or Gate, and without three Gates; each of the outer gates has three guardians.]

Compare die above passage with the following &om Kelly’s scrying:

Every table hath his key, every key openeth his gate, and every gate being opened, giveth knowledge of himself, of the entrance, and the mysteries of those things whereof he is an enclosure. Within these Palaces you shall find things that are of power., for every Palace is above his City and every City is above his Entrance.]

Both Gnostic and Angelical magic place emphasis on the number 49. For example, the Pistis Sophia states that the reflection of the supernal projections, powers, or co-partners of the Sophia [u'/ien] looked at from without, make an ordering into forty-nine^. while the apoc-

§ I'ide: The Secrets of Enoch, published in The Lost Bocks of the Bick, Cleveland: Forum Books, 1963.
* Mead, op. at, p. 487.

t Ibidem, p. 258 & 541.

j Casaubon, op. cit^ p. 88.

* Mead, op. dr., p. 471.

ryphal Books of the Savior state that no mystery is higher than the mysteries ye seek after, save only the mystery of the Seven Voices and the Nine-and-Eorty Powers and Numbers* These 49 powers recall die 49 good angels or even the Angelical keys themselves, which Kelly’s spirits described as:

49 voyces , or callings, which are the Natural Keys, to open.,.Gates of understanding...you shall have knowledge to move every Gate, and to call out as many as you please...and wisely open unto you the secrets of their Cities...^

Enochian Evocation would do much to explain the presence of the Angelical language in his scrying, as well as the stylistic variations in his work. However, the similarity between Kelly’s scrying and Gnostic magic, while undeniable, is not sufficiently strong to build a direct textual connection.

A serious objection to the theory that Kelly plagiarized visions is the way that the keys were revealed. The first five keys were dictated, letter by letter, backwards, while the rest were dictated forwards, without any significant errors. The bulk of the keys (over 1000 words) were dictated on a single day during a single session. Most of the English glosses were dictated on a single day, well after the Angelical, yet they match their Angelical counterparts almost perfectly. Kelly would have had to be capable of extraordinary feats of mnemonic virtuosity, if he utilized another magical text as source material for the keys.

A final possibility deserves discussion—was Kelly ever actually in contact with supernatural entities? In fact, the Dee-Kelly ceremonies contain some evidence that would seem to indicate the presence of the supernatural during some of the ceremonies.

One standard tesr for the presence' of the* supernatural is precognition of future events. This took place at least twice during the Dee-Kelly workings; the spirits predicted the Spanish armada and the execution of Mary Queen of Scots well before those e-vents could have been known.* However, the ’spirits’ predicted other events that never took place⁷.

• Ibidem, pgs. 516 & 533.

f Casaubon, op. at, p. 77.

• Donald C. Lavcock, The Complete Enochiati Diaiorury, London: Askin, 1978, p. 38

Another classic test for the presence of the supernatural is die speaking of a tongue with which the possessed is not familiar. During one ceremony, Kelly began repeating Greek words, but he soon became frustrated and interrupted with: Unless you speak some language that I can understand, I will express no more of this Ghybbrish§. Curiously, the Greek translates into a warning to Dee not to trust Kelly.

But the Angelical language itself forms a more startling example of ’speaking in tongues’, because it exhibits characteristics that would seem to indicate that it was designed to be a non-spoken language. As Da Vinci had pointed out nearly too years before the keys were dictated, spirits would be unable to make audible sounds on their own, due to a lack of vocal chords with which to vibrate the air*

Thus any ’language’ that spirits would ’speak’ would be radically different from a language intended for use by human beings. Onomatapceix would be totally lacking. Contractions would be used to create new concepts, rather than to smooth out pronunciation. Many words would feature strings of consonants rather than an easily-pronounced intermixes of vowels and consonants. The letter arrangement would appear somewhat random and more like a Cabbala than a spoken tongue. And finally, the system of numbers would not be based on io, since along with a lack of vocal chords, non-material entities would have little use for fingers.

The Angelical language exhibits mosr of these charaftcristics. There are no onomatapciox in Angelical. Angelical contractions such as Telocvovlm and Jadoiasmoma are conceptually convenient, but have not been edited for easier pronunciation. Many Angelical words feature unpronouncable strings of consonants. Angelical letter arrangements appear to be random^, and the language is stated to be the source language for Hebrew and thus Cabbala is implied. Finally, Angelical numbers are incomprehensible using any known base or numbering scheme}.

§ Casaubon. op. at., p. 37.

•Jean Paul Richter, tr.. The Notebooks tf Leonardo Da Vinci, New York: Dover Publicadonj, 1970, VoL n. p. 307.

t Laycock, op. cu., p. 40.

'Ibidem,?.^

The compiler of the Enochian dictionary, on the other hand, asserts that the Angelical language is English-like both in word order and in pronunciation. Since the exact character of die Aneclical language is essential to an understanding of The Enochian Evocation, Laycock’s theory must be examined in some detail.

Laycock gives an example where English is the only language that matches the Angc!ical§. But the keys include many other passages where the Angelical phrasing makes for extremely awkward English. For example, Nnso Crip Ip Nidali is glossed as Come awaye, but not your noyses. Since this is addressed to the Thunderers of Judgement and Wrath, what is probably meant by Nnso Crip Ip Nidali is leave wherever you are and come here, but dent make thundering noises. The Angelical language expresses the concept much more succinctly than is possible in English. Again, the Angelical word Telocvovim is glossed as him that is fain [fal-Zct”], but is actually a contraction of Teloch (death) and Vovin (dragon), literally ’death-dragon’—a reference to Satan’s transformation during his fall. Words like Telocvovim are much more

Germanic than English-like. In short, the Angelical language is no more English-like than any other non-English language; the fact that there are some matches is not significant

Laycock states that the Angelical language has English pronunciations. Unfortunately, Kelly never, as the spirits' ’mouthpiece’, pronounced the Angelical words. Kelly dictated letter by letter from a table that he saw in the crystal, as shown from Kelly’s description that Dee recorded:

[The angel] hath a rod or wand in his hand...it is of Gold...He standeth upon his round table of Christal or rather Mother of Pearl: There appear an infinite number of letters on the same, as thick as can stand by another.. .He standeth and pointeth with his rod to the letters of his Table, as if he made some account or reckoning^.

Furthermore, if Angelical letter arrangement has random characteristics, as Laycock claims, then the English-like pronunciation cannot be an inherent quality of the language itself. Far more likely is that Dee assigned pronunciations to the Angelical because

j IbOem, p. 4J.

* Casiuboa, op. at., p. 73.

he wished to speak the keys in a ceremony, and, being English, adapted them as well as he could to his native tongue. Indeed, outside of few minor suggestons, the spirits seem unconcerned with pronunciation. The Angelical language in its basic form makes few concessions to the human vocal chord.

Of course, one* must keep in mind that Kelly might have plagiarized the keys; in any case, whoever or whatever devised the keys made a viable attempt to simulate a ’language’ designed for non-matcrial beings.

The final and most dramatic evidence for the presence of the supernatural is a telekinetic phenomenon that Dee himself witnessed and described:

There appeared a great flame of fire in the principal Stone....Suddenly one seemed to come in at the fourth window of the Chappel... the stone was heaved up a handjul high and set down again. The one at the window seemed... with spread-abroad arms to come to E. K., at which sight, he shrinked back somewhat, and then that Creature took up between both his hands the stone and frame of gold, and mounted up away as he came E. K. catched at it, but he could not touch it ...E. K. was in a great fear and trembling and had tremorem cordis for a while. But I was very glad and well pleased*.

Although it is true that this event could easily be reproduced using modem techniques of prestidigitation, stage magic in the j6th century was much too crude to produce such an illusionf. If Kelly had some trick of making a crystal rise and fly out a window, he could have made far more than £50 a year performing this feat for the public. Kelly’s reaction to the event is revealing; Dee apparently listened to his heart and noticed tremors, a condition that Kelly would have found difficult to simulate. Kelly seems genuinely affeded, but the cold and clinical Dee declared that he was glad and well pleased. The event proved to Dee, beyond the shadow of all doubt, that they were in contad wnth supernatural powers.

• Ibidem, Second page 19.
f Vide, Scot. op. at., Book rm. Chapter xxxiv, for a description of the primitive stage illusions of the I Sth Century.

Was Kelly a charlatan, a psychotic, a plagiarist, or a true skryer? The distinction was non-existent in Kelly’s own mind, because differentiating between these states required a well-defined sense of reality. There is no simple explanation for Kelly’s actions. He believed in the spirits, yet he fabricated and plagiarized. He exhibited the signs of psychosis, yet manifested extraordinary linguistic and telekinetic phenomena-. Forced on an almost daily basis into abnormal psychological and hypnotic states, plagued by the constant fear of damnation, convinced to let his life be controlled by ’angels’ that were cither manifestations of his diseased subconscious or of strange otherworldly prcsenccs-all these served to blur Kelly’s perception of reality.

It is ironic that Kelly is so often viewed as victimizing Dee. Kelly was forced to stay with Dec because the money that the doctor gave him supported Kelly’s wife and brother. When Kelly tried to leave. Dee would coerce him to remain by playing on his guilt and fear. It was Der, not Kelly, who was gaining the benefit from the magical ceremonies, for it sated his lust for ’radical truths’.

A single incident epitomizes the difference between the attitudes of the two men. The spirits demanded that Dee and Kelly have sexual relations with each other’s wives. Whether the suggestion came from Kelly’s subconscious or from some other source is not important; what is important is the reactions of the two men.

Kelly was appalled and, in a rare ludd moment, insisted that Dee include a written protest in his magical diaries:

f, Edward Kelly, by good and provident determination and consideration in these former Actions, that is to say, appearings, shews made, and voyces uttered...havefrom the beginning thereof (which at large by the records appeareth) nor only doubted and disliked their insinuations and doctrine but also at diverse and sundry times... sought to depart from the exercises thereof..they manifestly [/wve] urged and commanded in the name of God a Doctrine Damnable and contrary to the Laws of God*

• Casiubon, op. at-, Secund page 17.

Dec had his own doubts, and for the first time calls the spirits ’apparitions’f. But Dee was not willing to admit that the ’radical truths’ might have had a less than divine origin, and, against all the protests of Kelly and the two wives (who ’disliked utterly this last doctrine’), Dee drew up an elaborate contraft that included the following stipulation:

this doctrine and doings should unto no mortal man be disclosed, but among us onely the above-named four to be kept most secret... we all and every four of us do request., jhat the sudden and immediate death may light and fall onto the discloser and on him or her to whom the same doctrine or doing any manner of way shall be disclosed or knowrif.

Thus the hypocritical Dec was willing to pretend that he was following the commandments of God, but asked for death for anyone who found out about it.

The ceremonies continued for some time, possibly pushing Kelly beyond the limits of sanity. After splitting with Dec, he foolishly proclaimed (and perhaps believed himself) that he had indeed discovered the Philosopher’s Stone. Finally, in another manic rage, he murdered a man and was imprisioned for the rest of his life. When finally given die opportunity to escape from his tower prison, he fell (or jumped?) to his death§.

Dee felt no guilt for any of his magical experiments, and continually protested his own innocence of any wrongdoing:

The great losses and damages which I have sustained do not grieve my heart so much as the rash, lewd, fond, and most untrue fables and reports of me and my philosophical studies... The works of my hands and the words of my mouth bear lively witness to the thoughts of my heart and inclination of my mind§§.

Even in the last years of his life, Dee was willing to stand trial for Witchcraft, convinced that even the repressive courts under

♦ Ibidem, Second page 13.
* Ibidem. Second page 21.
§ A.E. Waite, Alchemists Through the Ages, New York, Steiner,1970^.158

§§ Casaubon, cp at, Dec's Apology to the Archbishop of Canterbury.

James the First would acquit him.*

Dee’s quest was a spiritual one and his sincere intention was to bring God’s wisdom to Mankind. Dec tried to extend the power of Man beyond the threshold of science. While Dec’s fanaticism and blind faith in the reality of Kelly’s skrying caused others to suffer, one must admit that Dee himself did not escape unscathed. Once the news of his magical practices had become public knowledge, his house and belongings were partially destroyed by a mob of ignorant peasants. And despite the spirits’ promises of vast treasures, Dee died in abjed poverty, still practicing magic to the end of his days.f

The Enochian Evocation reveals those magical arts, those 'radical truths’ for which Doctor John Dee, the foremost scientist and magus of his time, risked his reputation, the virtue of his wife, the sanity of his friend, and the salvation of his own souk

Geoffrey James

Los Angeles,

August, 1982.

• French. op. at., p. 10.

t Laycock, op. dL, p. 53.

Jteridie>

the golden talisman [Vide: Appendix A, <£V.” p. 187-88.J

BOOK ONE

THE MAGICK OF ENOCH

3S SS 3$

CHAPTER I.

THE FALL OF MAN ¥

Jr. The Garden of Eden.

g^reSWjgAN, in his creation, being made an Innocent, was ^ak° ^autk^or^“l and made partaker of the Power M and Spirit of God. He not only knew ail tilings under Creation and spoke of them properly— naming them as they were—but was also a partaker of the presence and society of Angels, a speaker of the mysteries of God, and spoke even with God Himself. 3$ So in that innocence, the power of his partaking with God and His good Angels was exalted, and so became holy in the sight of God.

§2. The Casting Out of Adam.

MBut Coronzon (for so is the name of that mighty devil), envying man’s felicity, and perceiving that the substance of man’s lesser part was frail and imperfect in respect to his purer essence, began to assail man, and so prevailed. By offending so, man became accursed in the sight of God, and so lost both the Garden of Felicity and the judgement of his understanding, but not utterly the favor of God. But he was driven forth (as your scriptures record) unto the Earth which was covered with brambles. 3$Adam received punishment for his offence, in that he was turned out into the earth, and so did Adam, accursed, bring all misery and wretchedness into the world. But in the same instant when Adam was expelled, the Lord gave unto the world her

Dr. John Dee

time, and placed over her Angelic Keepers, Watchmen, and Princes.

§3. The Origin of Hebrew.

SSBeing as dumb, and not able to speak, Adam began to learn (through necessity) the language which thou callest Hebrew but not in the form which is now Hebrew amongst you. Adam uttered and delivered to his posterity the nearest knowledge that he had of God and His Creatures. From his own self, he divided this speech into three parts: twelve, three, and seven. This division yet rcmaineth, but the true forms and pronunciations are lost Therefore Hebrew is not of that force that it was in its original dignity; much less is it to be compared with this language that we deliver, which Adam verily spake in innocence and which has never been uttered nor disclosed to man since, until now. In this language, the power of God must work and wisdom in her true kind must be delivered.

CHAPTER rj.

THE WISDOM OF ENOCH. ¥

ji. The Lord & Enoch.

• frLN ^THE Lord appeared unto Enoch and was merciful unto him and opened up his eyes so that BRStKqI he might sec and judge the earth, which was un-known unto his parents by reason of their tall. For the Lord said: Let us show unto Enoch the use of the earth. And lo, Enoch was wise and full of the spirit of wisdom.

§2. The Prayer of Enoch.

SiThrice a day did Enoch talk with God, and this was his prayer: CAN THE VESSEL OF FEAR, FRAGILITY. OR THAT WHICH IS OF A determined proportion, lift up himsel£ heave up his hands, and gather the sun into his bosom ? Lord, it cannot be. Lord, my imperfection is great. Lord, I am less than sand. Lord, thy good Angels and Creatures excel me by far, for our proportion is not alike and our senses agreeth not.

^^Notwithstanding I am comforted. For we all have one God, all one beginning from thee, and all respect thee as Creator. Therefore I will call upon thy name and in thee I will become mighty. Thou shale light me, and I will become a Seer. I will see thy Creatures and will magnify thee amongst them.

3SThose that come into thee have the same gate, and through that same gate descend those that thou sendest. Behold, I will offer my house, my labour, my heart and soul, if it will please thy Angels to dwell with me and I with them—to rejoice with me that I might rejoice with them—to minister unto me that I might magnify thy name.

3$Then, lo, these Tables (which I have presided and prepared according to thy will) I offer unco thee and unco thy holy Angels, desiring them through thy holy Names. As thou art their light and comfort, so they will be my light and comfort. Lord, they prescribe no laws unto thee, thus it is not meet that I prescribe laws unto them. What it pleases them to offer unto me, I will receive. Behold, Oh Lord, if I shall call them in thy name, be it unto me in mercy, as unto the servant of the Highest. Let them manifest unto me, howsoever I shall call them and at whatever time.

SSOh Lord, is there any who is monal that can measure the heavens ? How, therefore, can the heavens enter into man’s Imagination ? Thy Creatures arc the glory of thy countenance and thereby thou glorificst all things; but this glory' excelled! and is far above my understanding. It is great wisdom to speak with Kings according to one’s understanding, but to command Kings is not wisdom unless it come from thee.

MBchold, Lord, how shall I ascend into the heavens ? The air will not carry me, but resisted! my folly. I fall down, for I am of the earth. Therefore, oh thou very light and true comfort, that canst command the Heavens: Behold, I offer these Tables unto thee. Command them as it pleascth thee. Oh you Ministers and true lights of understanding, who govern this earthly frame and die elements wherein we live: Do for me as for the servant of the Lord. For unto me it has pleased the Lord to talk of you. MBehold, Lord, thou hast appointed me 50 times. Thrice 50 times I will lift up my hands unto thee. Be it unto me as it plcaseth thee and thy holy Ministers. I require nothing but thee, through thee, and for thy honor and glory. Yer I hope that I shall be satisfied and shall not die (as thou hast promised) until thou gathcrest the clouds together to judge all things. And in that moment I shall be changed and dwell with thee forever.

jj. The Book of Enoch.

jgAnd at the end of the 50 days, there appeared unto Enoch that which is not now to be manifested nor spoken ot Enoch enjoyed the fruit of God, his promise, and received the benefit of his faith. Here may the wise learn wisdom; for what doth man do that is not corruptible? sSAnd Enoch said unto die Lord: Eet there by remembrance of thy mercy, and let those that love thee taste of this after me. Oh let not thy mercy be forgotten. And the Lord was pleased. So after 50 days, Enoch wrote, and this was die tide of his books: Let those that Fear God and are worthy —Read.

CHAPTEP ITJ

THE FALL OF ENOCH’S MAGICK.

¥

§i . The Unworthy Read Enoch's Book.

JT BEHOLD. THE PEOPLE WAXED WICKED & BECAME unrighteous, and the spirit of the Lord was Hr off and gone away from them. So that those that were unworthy began to read. And the kings of the earth said thus against the Lord: What is it that we cannot do, & who is he that can resist us ?

§2 . The Lord Sends Wicked Spirits.

jSAnd the Lord was vexed, and he sent in amongst them 150 lions, spirits of wickedness, error, and deceit And they appeared unto the kings of the earth, for the Lord had put them between those that arc wicked and his good Angels. And these spirits began to counterfeit the doings of God and His power, for they had power given to them to do so. And the memory of Enoch washed away.

§3 . Enoch's Magick Forgotten.

SSThe knowledge of mystical figures and their use is the gift of God delivered unto Enoch and (by Enoch’s request) unto the faithful, that they might have the true use of God’s Creatures, and of the earth whereon they dwell. So hath the Devil delivered unto the wicked the signs and tokens of his error and hatred towards God, so that they, in using them, might consent in their will and so become partakers with him in his reward, which is artcrnal damnation. These signs they call Characters—a lamentable thing—for by these many souls have perished. For the doings of the ./Egyptians seem, but arc not so. The doings of the Lord arc, and continue to be. But, as the painter imitates the gestures of man. so doth the Devil imitate the substance and things created and made by God.

§4 . Concerning Satan.

jgWhere arc die monuments that Satan hath built? Hath he not built a fort on the whole earth ? Hath he not victory over die Saints ? Dwclleth he not in the temple of the Highest ? Triumpheth he not in the cities of the world ? But without comfort are his victories and without pleasure are his dwelling places, for he knoweth that his time is at hand. He that now hath freedom shall become bound. He unto whom the w’bole world is a garden, there shall not be one foot left. Therefore arc all his pleasures vanity, all his triumphs smoke, and his authority no-diing but a meet shadow.

CHAPTER IV.

THE REESTABLISHMENT OF ENOCH’S WISDOM

§i . The Lord is Displeased With Man.

ICfSngljHE Godhead, keeping in his Almighty bosom the raflS QSfl image and form of all things, looked down upon KSSjSV th^{0 can}^ ⁵²^^: ^^{ei us now} down amongst the *w of men. But he saw that all things grew contrary to their creation and nature, either keeping their dignities and secret virtue shut up in obscurity, or else riotously perishing through imbecility and ignorance.

SSSo then he said: Behold, I delight not in the World. The Elements are defiled. The sons of men are wicked, their bodies are become dunghills, and the inward parts (which are the secret chambers of their hearts) are become the dens and dungeons of the damned. Therefore, I will draw my spirit from amongst them, and they shall become more drunken, and their ignorance shall become such as never was before...no, not since the fall of the heavens ! For, Lo, the time is come, and he that is the Son of the Unrighteousness liveth. Unto him shall be given strength and power. The kings of the earth shall become mad, yea, even raging mad, yea, even unto the third madness in the depth of their own imagination. But I will build my temple in the woods and in the desert places and will become a serpent in the wilderness.

§2 . The Lord Relenteth.

MLo, the Thunder spake, and the earth became misty and full of fog, so that the soul of man might sleep in its own confusion. The second Thunder spake, and there arose spirits, such as are for Soothsayers, Witches, Charmers, and Seducers. They have entered into the holy places and have taken up their scats in man. SSWoe be unto the earth, for she is corrupted. Woe be unto the earth, for she is surrendered to her adversary’. Woe be unto the

earth, for she is delivered into the hands of her enemy. Yea, woe be unto the sons of man, for their vessels are poisoned. But even then said the Lord: I will be known in the wilderness and will Triumph in my weakness.

§3 . The Lord Sends Raphal to Dee & Kelly.

SfAnd lo, he called you. And you became drunken and foolish with the spirit of God. The Lord said: Descend, for he calleth. And so Raphxl (who had brought up your prayer) descended, and he was full of the power and spirit of God. And he delivered a Doctrine—neither painted nor carved nor imagined by man— but simple, plain, full of strength and the power of the Holy Ghost This doctrine began, as man did, nakedly from the earth, but is yet the image of perfection. It is this self-same Art which is delivered unto you as an infallible doctrine. For now’ it hath pleased God to deliver this Doctrine again out of darkness and to fulfil his promise with thee for the Books of Enoch. And to thee he sayeth as he said to Enoch: Let those that are worthy understand this, by thee, that it be one witness of my promise towards thee.

CHAPTER V.

THE NATURE OF THIS WISDOM.

Ji. To whom this Wisdom is to be Spoken.

$ Wisdom is not to be spoken of in any other KgEj KSw neither is it to be talked of with man's im-agination. For this work is the gift of God, which ft ^1 power, and so doth He open it in a tongue of power, to the intent that die proportions may agree in themselves. For it is written, Wisdom sitteth upon a hill, and bc-holdeth the four winds, and girdeth herself together as the brightness of die morning. But she is visited by only a few, and dwelled! alone as though she were a widow.

§2 . Concerning the Tables of Enoch.

5$ We instruct and inform you, according to this Doctrine delivered, that which is contained in die 49 Tables. In 49 voyces, or callings, which arc the Natural Keyes to open those (not 49 but 48, tor One is not to be opened) Gates of understanding. You shall have knowledge to move every’ Gate, and to call out as many as you please, or shall be thought necessary. They can very well, righteously, and wisely open unto you the secrets of dieir Cities, and make you understand perfecdy that which is contained in die Tables. Through this knowledge you shall easily be able to judge, not as the world doth, but perfecdy: of the world, of all things contained within the compass of Nature, and of all things which are subject to an end.

§3 . Concerning the Angelic Calls or Keys.

SSUnto this Doctrine belongeth the perfect knowledge, and remembrance of die mystical Creatures. In these keys which we deliver, arc the mysteries and secret beings and effects of all things moving, and moved within the world. These calls touch all parts of the World. The World may be dealt with, and her

parts; therefore you may do anything. These calls are the keys into the Gates and Cities of wisdom, which cannot be opened, but with visible apparition. This is according to the former instructions and is to be had by the calling of every Table.

jSThese are the holy and mystical Calls delivered, which followed! in practice for the moving of the Tables that control the Kings and Ministers of government. Their utterance is of force, and moveth them to visible apparition. Moved and appeared_t dies' are forced (by the Covenant of God delivered by his spirit) to render obedient and faithhd society. They will open the mysteries of their creation, as far as shall be necessary: and give you understanding of many thousand secrets, wherein you are yet but children. For every Table hath his key, every key openeth his gate, and every gate being opened, giveth knowledge of him-self, of the entrance, and of the mysteries of those things whereof he is an enclosure. Within these Palaces you shall find things that are of power. For every Palace is above his City and every City above his entrance.

3SIn these keys which we deliver, are the mysteries and secret beings and effects of all things moving, and moved within the world. In this is the life of Motion, in whom all tongues of the world are moved, for there is neither speech nor silence that was or shall be to the end of the world.

§4 . Concerning the Primaval Language.

JfThus you see the necessity of this tongue, the excellency of it, and why it is preferred before that which you call Hebrew. For it is written that every lesser conscnteth to its greater. Our wisdom shall prove Rhetoric. In this language, every letter signified! the member of the substance whereof it speaketh. Every word signified! the essence of the substance The letters are separated, and in confusion: and therefore, are by numbers gathered together, which also signify a number. For as every greater contained! his lesser, so are secret and unknown forms of things

knit up in their parents. Being known in number, they are easily distinguished, so that herein we teach places to be numbered, letters to be elected from the numbered, and proper words from the letters, which signify substantially the thing that is spoken of in the center of the Creator.

SlEvcn as the mind of man is moved at an ordered speech, and is easily persuaded in things that are true, so arc the creatures of God stirred up in themselves when they hear the words with which they were nursed and brought forth. For nothing moveth, that is not persuaded; neither can anything be persuaded that is unknown. Without this language, the Creatures of God understand you not You are not of their Cities; you are become enemies, because you arc separated by ignorance from Him that govemeth the City.

§5 . Concerning the 91 Earthly Princes.

jSThc Call of the Thirty Aires summons the 91 Princes and spiritual Governors unto whom the earth is delivered as a portion. They bring in and depose kings and all governments upon the earth, and they vary the natures of things w ith the variation of every moment. Unto them, the providence of the xtemal judgement is already opened. They arc governed by the 12 angels of the 12 Tribes, which are, in turn, governed by the 7 that stand before the presence of God.

S$Ler him that can see, look up. Let him that can hear, attend, for this is wisdom. They arc all spirits of the Air, not rejected, but dignified. They dwell and have their habitation in the air, in diverse and sundry places, for their mansions are not alike, nor are their powers equal. Understand, therefore, that from the fire to the earth, there are 30 places or abidings, one above and beneath another, wherein these Creatures have their abode, for a time.

§6 . Concerning the Great Table of the Quarters.

jfTHE Great Table of the Quarters contaixeth the follow -jug: *£ 1. All human knowledge. * 2. Out of it spriugeth Physic.

3. The knowledge of all elemental Creatures amongst you, how many kinds there arc, and for what use they were created, those Jut live in the air, those that live in the waters, those that dwell io the earth, and those of the fire (which is the secret life of all things). * 4. The knowledge, finding, and use of metals, the virtues of them, die congelations and virtues of stones. 5.The conjoining and knitting together of natures. The destruction of all nature and of things that may perish. 6. Moving from place to place, as, in this country or that country* at your pleasure.

7. The knowledge of all mechanical crafts. 8. The transmutation of form, but not essence. ^9.The knowledge of the secrets of men.

CHAPTER VI

GENERAL CONSIDERATIONS OF THIS ART. *

§i . Art Thou Worthy to Read ?

HHUS sattu the messengers of the God of Wisdom_: Sals your worthiness such that you merit such great mercy ? Arc your vessels cleansed and made apt to receive and hold the sweet liquor of pure understanding ? sSBe not proud of the gifts of God, but become humble. Do not justify yourself in respect that this is the word of God delivered unto you for your own selves. The more you receive, be the more thankful. The more you be in die strength of God, the more use you the pureness of humility.

jSYou called for Wisdom, and God hath opened unto you his Judgement. He hath delivered unto you the key’s that you may enter. But be humble. Enter not of presumption, but of permission. Go not in rashly, but be brought in willingly. For many have ascended, but few have entered. Therefore be diligent that you may enter in, not as spoilers, but as such as deserve entertainment in the name and through the power of the Highest. For great are the mercies of God unto such as have faith.

§2 . Deal not with Wicked Spirits.

long as thou dealest wdth wicked spirits, the Lord will keep back his hands and thou keepest back the Lord. If thou wilt be the minister of God, if thou wilt go forward in His work, if thou wilt see the happy times that arc to come, thou must abstain from evil. Thou must sweep thy house clean. Thou must put on thy best garments and must become humble and meek. 3$Let not thy life be a scandie to the will of the Lord, and to the greatness of his works. For the power that is within thy soul is of great force and the ability to perform those things that proceed with power. This is the cause that the wicked ones

obey thee, for they fear themselves when they see the seal of thy Creation. Remember that there is a continual fight between us and Satan, wherein we vanquish by patience. The Devil is the father of carping, so doth he subtly infect the Seer’s imagination, mingling unperfect forms with my utterance. Water is not received without air, neither the word of God without blasphemous insinuation. The son of God never did convert all, neither did all that did hear him, believe. Therefore, where the power of God is, is also Satan.

13 .Concerning the Book, Vestments, & Days.

jSThe book consisted! first of the invocation of the names of God, and second of the invocation of the Angels, by the names of God. Their offices arc manifest. MFour days after your book is made, you must only call upon those names of God or of the God of Hosts, in those names. And 14 days after, you shall (in some convenient place) call the Angels by petition and by the name of God unto which they are obedient. 3$ On the fifteenth day. you shall cloth yourselves in vestures made of white linen and so have the apparition, use, and practice of the Creatures. 3$For this Art is not a labour of years, nor many days.

§4. Conclusion.

3SThus hath God kept promise with you, and hath delivered you the keys to his storehouses, wherein you shall find (if you enter wisely, humbly, and patiently) treasures worth more than the frames of the heavens. Therefore, examine your books. Confer one place with another, and learn co be perfect for the practice and entrance.

MThinkest thou that we speak anything that is not true ? Then thou shalt never know the mysteries of all the things that have been spoken. If you love together and dwell together, and in one God, then God will be merciful unto you, bless you, comfort you, and strengthen you unto the end. More would I say but words profit not God be amongst you.

BOOK TWO

THE MYSTICAL HEPTARCHY

OF THE DIVINE CREATION ITSELF TO BE READ BY THE FAITHFUL

CHAPTER I.

OF THE TITLE & GENERAL CONTENTS OF THIS BOOK WITH SOME NEEDFUL TESTIMONIES

PRINCE BRALGES

forever.

OF WAVERING AND BLOT OUT SUSPICION, for we are God’s creatures that have reigned, do reign, and shall reign forever. Behold, our mysteries shall be known unto you, preserving the that reigneth forever and whose name is great

KING CARMARA

JlOpen your eyes and you shall see from the highest to the lowest and the peace of God shall be upon you. Come, gradually we repeat the work of God. There is one God and one are his works.

DEE

MNote that this Book of Creation speaks firstly of the mighty works of God and secondly of the kings that perform these great works. Very many came upon the curved surface of the transparent globe and said: We are prepared to serve our God.

KING CABMARA

SSThis work shall have relation to time present and present use, to mysteries for exceeding it, and finally to a purpose and intent whereby the majesty and name of God shall and may, and, of

force, must appear with the apparition of his wonders and marvels yet unheard o£ So say L

DEE

3$As Michxl and Uriel at the beginning of these revealed mysteries were present and gave authority to Carmara to order the whole Hcptarchical Revelation; so at the conclusion, they appeared again, and Raphael with them; and Michael concluded the second book of this particular revelation Hcptarchical with these words following:

MMerciful is our God and glorious is his name, which chooseth his creatures according to his own secret judgement. This Art is thr first part of a threefold Arc joining Man with the knowledge of the world, the government of his creatures, and the sight of his majesty. This is (O 1 say unto you) that which is strength, medicine, and mercy to those that fear him. Amen.

KING CARMARA

jSThou hast a work of three proportions in essence, and of seven in form, which is (of itself) divided by a number sevenfold: of the course, estate, and determination of things above, things near, and things below, which of itself, is pure, perfect, and without blemish. 5SOh God, how easy is this first understanding ! Thou hast been told pcrfcdly, plainly, and absolutely, not only of the condition, dignities, and estate of all things that God hath framed, but also, thou wast delivered the most perfed form and use of them- sSEven as God is jusr, His judgements true, His mercies unspeakable, so are we the true messengers of God.

MICHAL

MNow you touch the world and the doings upon Earth. Now we show unto you the lower world and the governors that work and rule under God. By them you will have power to work such things as shall be to God’s glory, and the profit of your country and the knowledge of his Creatures. They proceed from

_one God, one knowledge, and one operation. Come, my sons, behold these tables. Herein lie the names, that work under God upon the earth, not of the wicked, but of the Angels of light. The whole government doth consist in the hands of 49, (in God bis Power, Strength, Mercy, and Justice) whose names are here evident, excellent, and glorious. Mark these tables, mark them, record them to your comfort. This is the first knowledge. Herein shall you find wisdom. Halleluiah. Mighty and Omnipotent art thou, O God, God, God, amongst thy creatures. Thou fillcst all things with thy excellent foresight. Thy glory be amongst us forever. Amen.

URIEL

jSThe fountain of wisdom is opened. Nature shall be known. The earth with her secrets shall be disclosed. The elements with their power shall be divulged.

jSBchold, I teach! There are 49 Angels, glorious and excellent-, appointed for the government of all earthly actions. These 49 do work and dispose the will of the Creator, being limited from the beginning in strength, power, and glory. These shall be subject unto you, in the name and by invocating upon the name of God, who doth lighten, dispose, and comfort you.

KING CARMABA

MWhat doth heaven behold or the earth contain that is not or may be subdued, formed, and made by these? What learning grounded upon wisdom with the excellencies in nature cannot they manifesr?

* One in Heaven they know.

e One & all in Man they know.

t One & all in Earth they know.

MMeasure Heaven by a part (my meaning is by those few). Let God be glorified, his name praised, for his creation will be taken and his creatures well used.

URIEL

SSHe that standeth in the midst of the globe signifieth Nature. Whereupon, in the first point, is the use and practice of this work. That is to say, concerning the first part, for it is said: The book containeth three kinds of knowledge':

The knowledge of God truly.

e The number & doings of His Angels perfectly.

The beginning & ending of Nature substantially.

CHAPTER ij

OF JOHN DEE & HIS INTEREST TO EXERCISE THE DOCTRINE HEPT ARCHICAL

¥

URIEL

RHIS, YOUR ERA, IS THE LAST AGE, WHICH WILL BE revealed unto you. The mysteries of God have a || time. The Sons of Light and their Sons are sub-31 ject unto my commandment. This is a mystery. I have spoken of it; note it thoroughly. They are my servants. By them thou shalt work marvels.

PRINCE HAGONEL

jSThere are kings false and unjust, whose power I have subverted and destroyed. So shalt thou.

jSThe second assembly w’ere the governors of the Earth, whose glory (if they be good) the weapons we have taught thee will augment, and, consequently (if they be evil) will pervert-.

PRINCE BORNOGO

MI am Bomogo. What thou desirest shall be fulfilled. Glory to God.

PRINCE BEPAFES

SSBehold, Behold, Lo Behold, my mighty power consisteth in this. Learn wisdom by my w’ords. This is wrought for thy erudition, what I instruct thee from God. Look to thy charge truly. Thou art yet dead. Thou shalt be revived. But Oh, bless God truly. The blessing that God giveth me I will bestow’ upon thee by permission. O how mighty is our God, which walked on the waters, which sealed me with His name, whose glory is without end. Thou hast written me, but yet dost not know me. Use me,

in die Name of God; I shall, at the time appointed, be ready. I will manifest the works of the seas and the miracles of the deep shall be known.

KING CAR.MARA

SSBehold, thou dcsircst and art sick with desire. I am the disposer though not the composer of God’s medicines. Thou dcsircst to be comforted and strengthened in thy labours. 1 minister unto thee the Strength of God. What I say is not of myself Neither that which is said to me, is of themselves; but is said of Him which liveth forever. These mysteries hath God lastly, and of His great mercies granted unto thcc. I have answered thy doubting mind. Thou shalt be glutted, yea filled, yea thou shale swell and be puffed up with the perfect knowledge of God’s mysteries in His mercies. Abuse them not. Be faithful; use mercy. God shall enrich thee. Banish Wrath—It was the first and die greatest commandment. I reign by Him and live by Him which reigneth and liveth forever.

531 have showed thee perfectly. Behold I teach again. O how merciful is God, that revealcth such great secrets to flesh and blood! Thou has 42 letters. Thy tables last, contain so many.

SSWhen thou wilt work for anything pertaining to the estate of a good king, thou must first call upon him which is their prince. Secondly, the ministers of his power are six.

5SIn outward sense my words are true. I speak now of the use of one of the first that I speak of, or manifested yesterday. Said I not and showed I not the Government of princes, for as it is a mystery to a further matter, so it is a purpose to a present use. If it rules worldly princes, how much more shall it work with the Princes of Creation ? Thou desirest use; I teach thee use. And yet the Art is to the further understanding of all sciences that are past, present, and yet to come. Fruits hath further virtue, but only in the eating. Gold has further condition, property and quality, than in melting or in common use. Kings

there are in Nature, with Nature, and above Nature. Thou art Signified in this knowledge.

jlLast of all, thy ring, which was appointed thee, with the lamen comprehending the form of thy own name, which is to be made in perfect gold, as is aforesaid.

hou shalt be comforted. But respect the W’orld, whereunto thou art provided; and for what end; and that in what time. Sen e God truly; serve Him justly. Great care is to be had with those that meddle with Prince’s affairs. Much more consideration with whom thou shalt meddle or use any practice. But God hath shadowed thee from destruction. He preserveth His faithful, and shaddoweth the just with a shield of honour. None shall enter into the knowledge of these mysteries with thee, but this worker*. Thy estate with the Prince (now reigning)! *^1 shortly be amended, her favour increased, with the good will of diverse that are now’deceivers. Thy hand shall shortly be their help; and thou shalt do wonderful and many benefits (to the augmenting of God’s Glory) for thy country. Finally, God doth enrich thee with knowledge and of thyself hath given thee understanding of these worldly vanities. He is merciful and his good creatures neither have, do, nor will forget thee. God bless you both; whose Mercy, Goodness, and Grace I pronounce and utter upon you.

KING BOBOGEL

3SI have said: Dee, Dee, Dee at length, but not too latej.

ENG CARMARA

SSLo, thus thou sees: the glory of God’s creatures; whom thou nuyest use with the consideration of the day, their King, their Prince and his Character. The King and Prince govern for die whole day; the rest according to the sixth part of die day. Use

• i. e. Kelly

f i. c. Queen Elizabeth

t Dec’s note: King Bobogel said this of my attaining to such mysteries the ministers under him made show of

them to the glory, praise, and honour of Him which created them, to the laude and praise of His Majesty.

KING BYNEPOR

3$Write this reverently. Note it with submission. What I speak hath not been revealed; no not in the last times ok the second last world. Thou shall work marvels marvelously by my workmanship in the highest.

KING BNASPOL

MUnto my Prince (my subject) are delivered the keys of the mysteries of the Earth. All those arc Angels that govern under him. Use them; they arc and shall be at thy commandment.

KING BN ASPEN

MBy me thou shall cast out the power of wicked spirits. By me thou shall know the doings and practices of evil men, and more than may be spoken or uttered to man.

KING GAB.MABA

SSOh, how great is the sickness and corruption of man who barely has faith in God or in His good Angels ? You maketh all the earthly things that have the corruption of the earth within them. Our God, our God, He is our God. It is true we are His Angels and it is also true that we are His servants. 1 ask for that power. I speak, and that which I speak is the shadow of truth, justice, and perfection.

* Behold: (Holding up the measuring rod.)

Here: (Pointing to the end of the rod.)

* And Here: (Pointing to the middle of it.)

Ml bear a power and virtue that is beyond measure. Nothing is obscure which is received through him. MOnc thing is yet wanting; a meet receptacle. There is yet wanting a stone. One there is most excellent; hid in the secret part of the depths in the uttermost part of the Roman possession. Lo, the right hand of God is upon thee. Thou shall prevail with it, with Kings and with all Creatures of the world; whose beauty (in virtue) shall be

more worth than the Kingdoms of the Earth. Go towards it and take it up. Keep it secret. Let no mortal hand touch it but thine own.

jfThy character must have the names of the six angels (written in the midst of the Sigillum iEmech) graven upon the other side in a circle, in the midst where must the stone be (which was also brought). Wherein thou shalt at all times behold (privately to thyself ) the state of God’s people, through the whole world.

RAPHAEL

jSGo and thou shalt receive. Tarry and thou shale receive. Sleep and thou shalt see. But watch, and thine eyes shall be fully opened. One thing which is the ground and clement of thy desire is already perfected. Out of seven thou hast been instructed (of the lesser part) most perfectly. MAll those before spoken of are subject to thy call. Of friendship at any time thou mayest sec them and know what thou wile Every one (to be short) shall at all times and seasons, show thee direction in anything.3SOnc thing, I answer thee for all offices. Thou hast in subjection all offices. Use them when it pleaseth dice and as thy instruction hath been.

URIEL

MThc Lord saith: 1 have hardened the heart of one of you. Yea, I have hardened him , as the flint, and burnt him together with the ashes of a cedar, to the intent he may be proved just in my work, and great the strength of my glory. Neither shall his mind consent to the wickedness of iniquity, for from iniquity I have chosen him to be a first earthly witness of my dignity*

DEE

MUriel came in again and another with him and jointly they did lay together: Glorify God forever. And now Uriel stood behind *nd the other sat down in the chair with a sword in his right hand. All his head glittered like the sun; the hair of his head was

• Apparently Und is rcfrimg to Kelly.

long. He had wings and all his lower pans seemed to be with feathers. He had a robe over his body and a great light in his left hand. He said: IFe are blessed from the beginning and blessed be the name of Cod forever}.

J&An innumerable company of angels were about him. And Uriel didst lean on the square table. Then he that sat on the chair said to them:

Gv forward, God hath blessed thee.

I will be thy Guide.

Thou shall attain unto thy Searching, T/ie world begins with thy doings.

Praise God.

The Angels under my power shall be at thy commandment.

Thou shall see me.

I will be seen of thee.

I will direct thy Living & Conversation.

jSNow Michael thrust out his right Arm with the sword. I badc the Skryer to look. Then the sword did seem to cleave in two. And a great tire flamed out of it vehemently. Then he took a ring out of the flames of his sword and gave it to Uriel and said: The Strength of God is unspeakable. Praise be to God for ever & ever-And Uriel did make curtsy to him. Then Michxl did say the following:

MICHAEL

SSAftcr this sort must be the ring. Note it. I will reveal thee this ring, which was never revealed since the death of Solomon, with whom I was present. I was present with him in strength and mercy. Lo, this it is. This it is wherewith all miracles and divine works and wonders were wrought by Solomon. This it is which I have revealed unto thee. This it is which Philosophic dreameth of This it is which the Angels scarce know. This it

f Dec's note: This was Mkhxl and his manner of apparition.

is and blessed by his name, yea his name be blessed forever. There are kings false and unjust, whose power thou mayest subvert & destroy.

DEE

SSThen he laid the ring down upon the Table and said: Note. I noted the manner of the ring in all points. After that he threw the ring down upon the table and it seemed to fall through the table. And then he said the following:

MICHAL

5SS0 shall it do at thy commandments. Without this ring thou shalt do nothing. Blessed be his Name that compasseth all things. Wonders are in him and his Name is wonderful. His Name work-eth wonders from generation to generation.

DEE

MThen Michxl brought in die seal which he showed the other day and opened his sword and had the Skrycr read. And he read /Emeth. Then die sword closed up again and Michad said the following:

MICH -FT

MThis I do open unto thee because thou marvclcst at the Sigil of God. This is the name of the Seal which be blessed forever. This is the seal itself This is holy. This is pure. This is forever. Amen. •3$As truely as I was with Solomon, so truely will I be with thee. I was with Solomon in all his works and wonders. Use me, in die Name of God, for all occasions.

The Sigil op zEmeth

CHAPTER HJ

SOME REMEMBRANCES OF THE FURNITURE & CIRCUMSTANCES NECESSARY IN THE EXERCISE HEPTARCHICAL

¥

KING CARMARA

lIRST CAST THINE EYES UNTO THE GENERAL PklNCE Governor or Angel that is principal in this world Then place' my name' that* thou hasr already Then die name of him that was showed thee yesterday (with the short coat*). Then his power, with the rest of his six perfect ministers. With these three thou shalt work to a good end. All the rest thou may use to God’s glory for every one of them shall minister to thy necessities. MMorcovcr, when thou invokest, thy feet must be placed upon these tables which thou scest written last, comprehending 42 letters and names. But with this consideration: that the character (which is the first of the 7 in the former book) be placed upon the top of the table, which thou wast and an and shall be commanded to have and use. sSLast of all the ring which was appointed thee, with die lamen comprehending the form of thy own name; which is to be made in perfect gold as is aforesaid.

ME ven as God is just, his judgements true, his mercies unspeakable; so are we the true messengers of God and our words are true in His mercy forever. Glory, Oh Glory be to thou, Oh most high God. Mho, thus thou scest the Glory of God’s creatures; whom thou mayest use with the consideration of the day, their

* Prince Hagoncl

King, their Prince, and his character. The King and Prince govern for the whole day; the rest according to the six pares of the day. Use them co the glory, praise, and honour of Him, which created them, to the laude and praise of His majesty. The characters of die Kings are in die Globe; and the cliaracrers of the Princes are in the Heptagon.

PRINCE HACONEL

3$The Sons of Light snd their Sons are subject to my commandment. This is a mystery. I have spoken of it. Note it thoroughly. They are my servants. By them thou shale work marvels. My time' is yet to come'. The operations of the earth are subject to my power. I am the first of twelve. My seal is called ’Barces’ & here it is. In his name with my name by my character and the rest of my ministers are these things brought to pass.

SSThese that lie here arc Witches, Enchanters, Deceivers, and Blasphemers. And finally all they that offer Nature with abuse and dishonour Him which reigneth forever. sSThe second assembly were the governors of the earth, whose glory, if they be good, the weapons which we have brought thee will augment, and con-sequendy (if they be evil) will pervert. MThc third assembly are those which taste of God’s mysteries and drink of die juice of Nature, and whose minds are divided, some with eyes looking towards heaven, the rest to the center of the earth. Where God’s glory is not, there neither arc the good, nor goodness.

SSIt is wrought (I say) it is wrought (for thy understanding) by die seven of the seven, which were the sons of setemity, whose names thou hast written and recorded to God’s glory.

PRINCE BUTMONO

5SMark this*: All spirits inhabiting within the earth where their habitation is of force, not of will, are subject to the power here

* Dee’s note: Prince Bunnoao said this, but the office is under King Bnaspol, whose Prince is Blisdon. The mystery of this I know not yet, for Blisdon will be found co be the proper minister of King BruspoL

within my seal: with diis you shall govern; with this you shall unlock; with this (in his Name who reigneth) you shall discover the entrance.

KING CARMARA

sSSccondly, die ministers of his power are six, whose names contain seven letters apiece. So diy tables do manifest. By whom in generality, or by any one of diem in particularity, diou shale work for any intent or purpose. As concerning the letters particularly, they do concern the names of 42, which 42 in generally, or one of them, do and can work the destruction, hinderance, or annoyance of the estate, condition, or degree (as well for a body of government) of any wicked or ill-living prince.

3SI 'enito Bobogel, Rex el Princcps Nobilitatis; Venito aim Ministris; Venito (inquam) venito cum Satellitibus tuis, tninutusf.

[Come Bobogel, Noble Prince & King. Come with your ministers. Come, yea, come with your satellites.]

KING BOBOGEL

SSl'eni Princrpes & Principum, qui sum Aquarum Pnncipes; Ego sum Rex Patens et mirabilis in Apsis; cuius potestas est aquarum viceribus^, [Come, O thou who are Princes of the waters. I am die King, powerful and wondcrous in the waters, whose power is over the waters.]

KING CARMABA

SiVenito vent (inquam) Adesto. Veni Rex. O Rex, Rex, Rex Aquarum. l^enito, Venito, (inquam). Magna est tua. Major autem mea potestas. l^itam dedit Deum omnibus creaturis.

[Come, I say, come at this rime. Come, O King, King, King of the waters. Your power is great but my power is greater. God gave life to all creatures.]

KING CARMARA

MPeftf Ignis, I eni vita mortalium (inquam) ventio. Adesdum. Regnal Stus, O Venite. Nam units illo. Regnal, et est vita viventfam.

f Dec's note: This I note for the form of calling.

J Dec’s note: This is King Bobogefs axil to his Prince.

[Come, O fire, which is die life of all mortal things. Come at this time. God Reigns. O come, for he is one. He reigns and is the life of all living things.]

KING CARMARA

SSPYnhe, ubi nulla quius sed stndor dentium. Venite vos, qui sub mee estis potestate.

[Come, where there is nothing of him bur the gnashing of teeth. Come, all of you who are under my power.]

MBchold, every one of these princes must have his peculiar table.

URIEL

3$Thy character must have the names of the seven Angels (wnt-ten in the midst of the Sigil of .ZEincth) graven upon the other side in a circle. In the midst whereof must the stone be, which was also brought, wherein thou shalt at all times behold (private to thyself) the state of God’s people through the whole earth. S$The four feet of the table must have 4 hollow things of sweet wood, whereupon they must stand. Within the hollow spheres thy seals may be kept unpenshed. One month is all for the use thereof. The silks must be of diverse colours, the most changeable that can be gotten, for who is able to behold the Glory of the Seat of God ?

DEE

SoThc character or lamen for me was noted that it should contain some token of my name. And now in this accounted the true character of dignificadon, I perceive no peculiar mark or letters of my name.

URIEL

jSThc form in every comer considered your name.

DEE

31 You mean there to be a certain shadow of DeltaJ?

URIEL

3SWcll.

4 Dee used a delta (triangle) to represent ius ns me.

DEE

<$What is the use of these tables ? From what ground are they framed or divided ?

URIEL

j<They are the cnsignias of the creation wherewith all they were created by God: known only by their acquaintance and the manner of their doings.

DEE

jgHave I rightly applied the days to die Kings ?

URIEL

jSThe days arc righdy applied to the Kings.

DEE

jjThe characters and words, annexed to the Kings’ names in the outer circumference of the great circle or globe: how are they to be used ?

URIEL

jSThey are to be painted on sweet wood and so to be held in thy hand as thou shall have cause to use them.

jfThe Sigil of /Emcth is to be set in the middle of the table. JfiGrace, Mercy, and Peace be unto the lively branches of hjs flourishing kingdoms. And strong art thou in their glory which dost unknit the secret part of thy lively workmanship; and that before die weak understanding of men. Herein is thy power and magnificence opened unto Man. And why ? Because thy divinity and secret power is here shut up in the third and fourth number; hom the first and fundamental is of all your most holy works. For if thou (O God) be wonderful and incomprehensible in thine ^Own substance, it must needs follow that thy works arc likewise ^comprehensible. But Io, they shall now believe, because they

that which heretofore they could scarcely believe. Strong is

* Det’s note: IL is the first of the seven Sons of Light. IL is the always *^userent miniwrr to King Baligon and his name is expressed in his character, c

the influence of thy supcrcelestial power, and mighty is the force of thy arm which ovcrcomcth all things. Let all power therefore rest in dice. Amen.

3$Leave out the letter ’B’ of the seven names of the Kings and seven princes and place them in a table divided by 12 and 7, the seven spaces being uppermost. And therein write in the upper line, die letters of the King, with the letters of his prince following just after his name. And so of the six others and their princes. And read diem on the right hand, from the upper part to the lowest. And thou shall find, then, the composition of this table. SSThcrcin they are all comprehended, saving certain letters which arc not to be put in here. By reason that the Kings and Princes do spring from God, and not God from the Kings and Princes. Which excellency is comprehended and is also manifest in that third and fourth number round about the sides (of this square table) is every letter of die 14 names of the seven kings and princes. SSHereafrcr shall you perceive that the glory of this table sur-mounteth the glory of die sun. All things also that appertain unto it arc already proscribed by your former instruction.

3SG0J is the beginning of all things, but not after one sort, nor to every one alike. But there are three manners of working with His name: 1: in respect of dignification; * 2: in respect of conciliation; * 3: in respect to the end & determined operation. 5jNow as to what and would you wear your characters, &c. But how do I teach ? The character is an instrument applicable only to dignification. But there is no dignification but that which doth proceed and hath his perfect composition centrally in die square number of 3 & 4, the center whereof and shall be equal to the greatest Hereby you may gather not only to what end, the blessed character (wherewith thou shall be dignified) is prepared, but also the name of all other characters.

SffThe table is the instrument of conciliation, and so arc proper to every* King and Prince, according to their order.

j^Now as co the last, concerning the end and determination. It only consisteth in the mercy of God and the characters of these books- Set down the Kings and their Princes in a table, as thou knowest them, with their letters backward (excepting their “B’s”) from the right hand to die left. Let Bobogel be the first and Bomogo his prince, &c.|

DEE

on my character or lamen of dignification arc all the names of the seven kings and all the seven princes, perfect as in the great table, the “B’s” only being the first letter common to them all, kept back, but in memory.

MICHAEL

5SI will now speak concerning the Sigil of jEmeth, called also the Sigil of God. 1 will show thee in die mighty hand and strength of God, what His mysteries are, the true circle of ^Eternity, comprehending all virtue, the whole and sacred trinity. Oh holy be he: Oh holy be he; Oh holy be he. Amen. sSN ow what wilt thou?

DEE

SSI would full fain proceed according to the matter in hand.

M1CHJEL

JftDivide this outward circle into 40 equal parts, whose greatest numbers arc four. See that thou do it presendy.

DEE

SSI did so dividing it first into four parts and then every one of them by ten. SSMichad then called out by name Semicl. One came in and knelt down and great fire came out of iris mouth.

MICUXL

•38To this one named Semiel, arc die mysteries of this table known. 3SOh God, thou hast said and thou livest forever.

t Dee’s note: It may appear that Butxnono is Prince to Bynepor and Bindon Prince to King BnaspoL

Cc

DEE

jSSemiel then stood up, and flaming fire came out of his mouth and then he said as followeth: Mighty lord: what wouldst thou with the tables ?

MICHAL

SSIt is the will of God that thou fetch them hither.

SEMIEL

3SI am his tables. Behold, these arc his tables. Lo, where they arc.

DEE

jSThcrc came in 40 white creatures, all in white silk long robes, and they were like children. And all of them, falling on their knees, said: Thou only art holy among the highest: Oh God, thy Name be blessed forever.

sS.Michxl then stood up out of his chair and, by & by.all his legs seemed to be like two pillars of brass, and he was as high as halfway up to heaven. And, by and by, his sword was all on fire. And he shook and drew his sword over the heads of all these 40 and they fell down. Then Michael spake to Scmicl with a thundering voice:

MICH AH

jSDeclare die mysteries of the Living God; our God; of One that liveth forever !

SEMIEL

SSI am ready.

DEE

MMichacl shook over them with his sword and they all fell down (and Uriel also) on their knees. And commonly at the striking with the sword, flaming fire like lightning, did flash.

MICHAL

MNotr: Here is a mystery.

DEE

MThen stept forth one of the 40 from the rest and opened his breast, which was covered with silk, and there appeared on it a

great’T’ all of gold. And over rhe ’T’ stood the number ’4’. The 40 all cried: It liveth and multiplieth forever; blessed be his Name. Then that creature did shut up his bosom and vanished away like fire.

MICHjEL

jSPhcc that in the first place. It is the name of God.

DEE

5ffl hen there seemed a great clap of Thunder*___The chair was

brought in again and I asked what it meant.

URIEL

jSThis is a scat of perfection, from which things shall be showed unto thee, which thou hast long desired.

DEE

jfThen was a square table brought into the stone and I demanded what that table betokened.

URIEL

JSA mystery not yet to be known. These two shall remain in the same stone to the sight of all undefiled creatures. 33 You must use a tour-square table, two cubits square, whereupon must be set the Sigil of God. This seal is not to be looked upon without great reverence and devotion. This seal is to be made of perfect wax. The seal must be 9 inches in diameter. The roundness must be 27 inches or somewhat more. The thickness of it must be an inch and a half to an inch and a quarter. And a figure of a cross must be on the backside of it made thus:

• Dee’s note: And so forth. And now that the whole second book is nothing else but the Mysteries most marvelous of the Sigil of God. sometimes ^Ca*kd the Sigil of zEmcth. wherein here I did leave but a little except. Note Archer that almost all the third book was of the seven enugnus of ciratwa '■•■hereof mention was before nude.

SSThe cable is to be made of sweet wood and of two cubits high, with four feet with four of the former seals under the four feet. 3$Under the table did seem to be laid red silks two yards square. And over the seal did seem likewise red silk to lie four square, broader than the table, hanging down with four tassles at the four comers thereof Upon this uppermost red silk did seem the stone with die frame to be set, right over and upon the principal seals, saving that the red silk was between the one and the other.

SSThcre appeared the first table covered with a cloth of silk of changeable colour, red and green, with a white cloth under it hanging very low.

CHAPTER IV

SOME NOTICE of the PECULIAR FORMS & ATTIRE WHEREIN the KINGS, PRINCES

& MINISTERS HEPTARCHICAL APPEARED

& SOME of THEIR ACTIONS

& GESTURES at THEIR APPEARANCE

KING CARMARA

HIS King (being called first by Uriel) appeared as a man, very well proportioned and clad in a long purple robe with a triple crown of gold upon his head.

SSAt his first coming he bad seven spirits (like men) waiting on him. which afterwards declared themselves to be die seven

Princes Heptarchical.

jSUricl delivered unto this King (at his first appearing) a rod, or straight little round staff of gold, divided into three equal distinctions, whereof two were dark or black and the third bright red. This rod he kept still in his hand.

XThis king only was the orderer or disposer of all the doctrine, which I term Heptarchical, and the first practitioner thereof calling die seven Princes and after that the seven Kings, and and by giving instruction for use and practice of the whole doctrine Heptarchical. For the first purpose and fiuit to be enjoyed by me, of the two other, there was only mention made.

3$King Carmara said: This is the sign of the unrk and there appeared the letters ’C* and ’B’ reversed on a white flag with a woman standing by, whose arms did not appear. On the other

side of the flag appeared the coat of arms of England as on the

old flag:

PRINCE HAGONEL

jSNotc that all the Princes seemed to be men, and to have red robes, but this Prince had a robe that was shorter than the others. 3SA11 the princes had circlets of gold on their heads rather chan crowns or coronets. This Prince held in die palm of his right hand a round ring with a point or prick in the midst, hanging also over his middle fingers, which he aifirmed to be his seal and said that the name of it was Barces:

SoAlI the princes held up together a seven -pointed star that seemed

to be of copper:

The Subjects and Servants to Prince Hagonel

S$The Sons of Light and their Sons are said to be subject unto the commandment of Hagonel and are his servants. Their names are all given in the sigil of yEmeth:

The Seven Sons of Light:

i. 1 5. Hecoa
2. Ih 6. Beigia
3. Isa 7. Stimcul
4. Dmal

The Seven Sems of the Sons:

I.	E or II	5. Rocle
2.	An	6. Hagonel
3-	Ave	7. It emfse
4-	Liba	The Sons of Light

jSThc seven Sons of Light appeared like seven young men, all with bright countenance, apparelled in white, with white silk on their heads. Every one seemed to have a metalic ball in his hand, the first of gold, die second of silver, the third of copper, the fourth of tin, the fifth of iron, the sixth tossed between his two hands a^ round thing of quicksilver, the lasr had a ball of lead. The first had on his breast a round tablet of gold and on ir written a great ’1’. And the second, on his golden tablet, had his name also written. And every one orderly coming forth, showed their names upon their golden tablets. At their departing they made cunsy and mounted up to Heaven.

The Sons of the Sons of Light

SaThe Sons of the Sons of Light appeared like seven little children, like boys covered all with purple, with hanging sleeves, like the sleeves on priests’ or scholars’ gowns. Their heads were attired all after the former manner with purple silk. They had three -cornered tablets on their breasts, and these tablets seemed to be very green and on them the letters of their names were written. The first had two letters made thus of an ’E’ and an *L’ or ’E-’. The}’ made reverences to Michael (who had called them) and so mounted up to heavenwards.

The 42 Ministers of Prince Hagonel

MAt the rail of King Carmara (during the second handling of this Heptarchical dodrine), when he said Come, repeat the works of God, there appeared Prince Hagonel, and after that followed 42, who said We are prepared to serve our God. Each of these

had somewhat in their hands as they stood in this order, and Hagonel seemed to embrace the company:

SSSix of these seemed more glorious than the rest and their coats were longer; they had circlets of gold around their heads and held in their hands perfect crowns of gold. The second six had three quarters of crowns in their hands. The third six had robes or clothes in their hands. All the rest seemed to have balls of gold, which they tossed from one to another, but at the catching they seemed empty windballs, for they grasped them by closing their hands, as if they were not solid but empty like a blown bladder. The first six made curtsy to Prince Hagonel, the second six made curtsy to the first, and the third to the second. And they all, with Prince Hagonel, made curtsy to King Carmara. SlEach of the 42 stood upon a table, and upon every table was bur a single letter. The first minister of the first six did go away and in his table appeared the letter ’O’ and so of the rest. But die third six cowered down and was loath to show their tables, but ar lengdi did. The third row went off, lamenting, being commanded by the Prince. All departed in fire, falling into the globe. The fifth row’, too, did sink into the Globe, every one in a sundry fire by himself. The sixth row fell with smoke down into the globe. Thus was revealed the following table:

0 E S H G L E avzniln YUMAFS N R S 0 G 0 0 N R R. C P K Al IAM6U

jSKing Carmaha said: Remember how they stood when they were secondly disposed unto dice. They stood first in six rows, and next they were turned into seven. I speak of the greater number and not of the lesser, for in speaking of the greater I have comprehended the lesser*.

* Dee’s note: There arc but 6 names that are in subjection to the Prince. The first seven next him are these which held the fair and beautiful crowns. The first seven are called by those names that thou seest: Ozs... &c This diversity of reckoning by 6 and 7,1 cannot yet reconcile.

The Seal of Ave*

KING BOBOGEL

3SHe appeared in a black velvet coat; and his hose was close round hose with velvet upperstocks, overlayed with gold lace. On his head was a velvet hat or cap with a black feather in it. A cape was hanging on one of his shoulders, and his purse was hanging about his neck. Hung upon his girdle was a rapier. His beard was long, and he liad bloomers and slippers. And he said, I wear these robes not in respect of myself but of my Government.]

PRINCE BONORGO

3$He' appeared in a red robe with a gold circlet on his head; he shewed his seal and said : This it is.

8.

THE 42 MINISTERS

jtSeven of the ministers arc apparelled like Bobogel the king; sagely and gravely; all the rest are almost ruffian or boisterous. Some' are' like' to be' men and women; for in the* foreparr they seemed women, and in the back part men, by their apparel. And they were the last 7. They danced, leapt, and kissed. They came afterwards into a circle, the sage and the rest; but the sages

* A seal for each of the Sons of the Sons of Light appears at the top margin of each page where the dcscnpccn of each set of King. Prince and 42 Minsters begins.
+ The above described robes would have been considered extremdy nch and elegant in Dee’s tunc.

stood all together. The first of the sages lifted up his hand aloft and said: Let us follow die Will of God; Our God is truly Noble and Eternal. He plucked up his right foot and under it appeared an T*. And the rest in like manner appeared their letters or names. I. The first seven grew all together in a flame of fire and so

sunk down into the transparent fiery globe of the new world.

2. The second seven fell down like dross of Metal.
3. The* third seven clasped together and fell down in a- thick smoke.
4. The fourth seven joined together and vanished like drops of water.
5. The fifth seven fell down like a storm of hail.
6. The last vanished away.

jfAt another time , they came (being called by King Carmara) all 42 bringing a round table over their heads flat-wise; and they laid it down and stood about it the letters being as before".

The Seal of Uba

KING BABALEL

SSHc appeared with a crown of gold on his head; with a long robe whitish of colour; his left arm’s sleeve was very white; and his right arm sleeve was black. He seemed to stand upon water. His name was written on his forehead: Babalel.

PRINCE BEFAFES

jSPrince Befafes appeared in a long red robe, with a circlet of gold on his head. He had a golden girdle, and on it was written Befafes. He opened his bosom and ap-peared lean; and seemed to have feathers under his > robes. His seal or character was thus:

THE 42 MINISTERS

SSOf his 42 ministers, die first seven had circlets of gold on their heads, and the King Babalel called Befafes saying: Co/ne Prince oj the Seven Princes, who are Princes over the waters. Every one of the 42 had a letter on his forehead. They were seven in a row; and six downward. But of the first seven, the letters became to be between their forte; and die water secmeth continually to pass over these letters. The first seven took the water and threw it upwards and it became clouds. The second threw it upwards and it became snow, &c. The 42 dived into the water and so vanished away. And Babalel and Befafes also were suddenly gone. Their names and characters appeared to be these, which follow in the squares.

£ 1 L 0 MF 0 NEOTfT ft SAGACI V 0 H EDT 0 M MO 0 MM KM ETEVLGL

The Seal of Rocle

KING BYNEPOR

SSKing Bynepor appeared as a King, with his Prince next after him; and after the prince, 42 ministers.

PRINCE BUTMONO

SSPrincc Burmono appeared in a red robe, with a golden circle on his head. His seal is this: -v

THE 42 MINISTERS

SJThey appeared like Ghosts and Smokes without all form, having every one of them a little glittering spark of fire in the midst of them. The first seven are red as blood. The second seven are not so red. The third seven arc like whitish smoke. These three sevens had the sparks greater than the rest. The fourth, fifth, and sixth seven are of diverse colors. All had a fiery spark in their middle. Every spark had a letter in it as fbOoweth:

The Seal of An

KING BNASPOL

sSKing Bnaspol appeared in a red robe, and a crown on his head. His prince followed him and after him his ministers.

PRINCE BLISDON

jSPrince Blisdon appeared in a robe of many colours and on his head a circlet of gold.* This is his character or seal:

THE 42 MINISTERS

Mlhe 42 seemed to stand about in a little hill round. The hill was of clay. Behind thw company seemed to stand an innumerable multitude of ugly people, afar off Those which stood afar off are spirits of perdition, which keep the earth with her treasures for him, &c. These which seem to stand about the little hill seemed to have' in rhe' palms of their hands, letters in order, as here followeth:

HGW®

U I fl %

5E AM

0 0 G 0 5 AS W C W e r H & ab

• Dee: Perhaps the red colour was most, and so seemed gcnerJly co be xs the ocher their rober were.

The Seal of Hagonel

KING BNAPSEN

MKing Bnaspsen appeared as a king with a crown on his head.

PRINCE BRORGES

MPrince Brorgcs appeared in his red apparel; and he opened his clothes and there did four mighty and most terrible and ghastly flames of fire out of his sides; which no mortal eye could abide to look upon any long while. And in marvelous raging fire the word ’Brorges’ did appear tossed to and fro of the mighty flames. His seal or character is this:

THE 42 MINISTERS

SSThe 42 appeared holding a round table. They toss it in fiery flames. In the table were the letters of their names as followeth:

f> AM SS Zt W A? AKE f N A MG EM AGES

L5 OP 0 0 S ASET EM

The Seal of El

KING BALIGON

jfKing Baligon is the same mighty king who is here first described by the name of Carmara, and yet otherwise among die Angels called Marmara. But the ’M’ is not to be expressed. Therefore he appeared in a long purple gown and on his head a triple crown of gold, with a measuring rod of gold in his hand, divided into three equal parts; in the form of a well proportioned man.

PRINCE BAGANOL

SSHe appeared not by that name yetf

THE 42 MINISTERS

MNote that the king himself is governor over diese. The 42 ministers appeared like bright people. And besides them all the air swarmed with creatures. Their letters were on their foreheads. They stood in a circle. They took their letter from tlieir foreheads and set them in a circle.

A 0 A Y AH A AU lOftZSfM GGl'PI’SA OJEt 0 0 EZ N LLUN A

f Probably Prince Hagonel under a pseudonj-m similar to Baligon (da.

The Seal of Ilemese

KING BLUMAZA

SaHc appeared not yet by that name.

PRINCE BRALGES

jSPrince Bralges appeared in a red robe with a circlet on his head. And he was the last of the seven which hold the Heptagonon, all the rest being set down; who seemed now to extend their hands towards another, as though they played, being now rid of their work. This is the seal of his government:

THE 42 MIN'ISTERS

SSThe powers under his subjection are invisible. They appeared like little white smokes without any form. All the world yarned to be in brightness.

OESNGLE AV Z#I LH y tLMA F S fins-o go 0 N A R C ? Rai LAJD6RE

THE ORATION TO GOD TO BE SPOKEN EVERY DAY, THREE TIMES SUCCESSIVELY

V

Almighty, ./Eternal, the Thue and Living God: / ® Glory, O Lord of Hosts, O Thou, the

4^i Creator of Heaven and Earth, and of all things vis-

*bl^{c an}d invisible: Now, (even now, at length,) among other Thy manifold mercies used, and to be used toward me, Thy simple servant, John Dee, I most humbly beseech Thee, in this my present petition to have mercy upon me, to have pity upon me, to have compassion upon me. L faithfully and sincerely, of long rime, have sought among men, in Earth, and also by prayer (full oft and pitifully) have made suit unto Thy Divine Majesty for the obtaining of some convenient portion of True Knowledge and Understanding of Thy laws and ordinances, established in the natures and properties of Thy Creaures: By which Knowledge, Thy Divine Wisdom, Power and Goodness, (on Thy Creatures bestowed and to them imparted), being to me made and allure me, (for the same) incessantly to pronounce Thy praises, to render unto Thee, most hearty thanks, to advance Thy true honour, and to win unto Thy Name, some of Thy due Majestic Glory, among all people, and forever. And, whereas, it hath pleased Thee (O God) of Thy infinite Goodness, by Thy faithful and holy Spiritual Messengers, to deliver unto me, long since (through the eye and ear of E. K.) an orderly form, and manner of exercise Heptarchical: How, (to Thy Honour and Glory, and the Comfort of my own poor soul, and of others, Thy faithful sen-ants,) I may, at all times, use very many of Thy

good Angels, their counsels and helps; according to the properties of such their functions, and offices, as to them, by Thy Divine Power, Wisdom and Goodness, is assigned, and limited: (Which orderly form, and manner of exercise, until even now, I never found opportunity and extreme necessity, to apply myself unto,) Therefore, I thy poor, and simple servant, do most humbly, heartily, and faithfully beseech Thy Divine Majesty, most lovingly and fatherly to favour: and by Thy Divine Beck to further this my present industry and endeavour to exercise myself, according to the forcsaid orderly forme and manner: And, now, (at length, but not too late) for Thy dearly beloved Son Iesus Christ His sake, (O Heavenly Father) to grant also unto me, this blessing and portion of Thy heavenly Graces: That Thou wilt forthwith, enable me, make me apt and acceptable, (in body, soul, and spirit) to enjoy always the holy and friendly conversation, with the sensible, plain, full, and perfect help, in word and deed, of Thy Mighty, Wise, and Good Spiritual Messengers and Ministers generally: and, namely, of Blessed Michael, Blessed Gabriel, Blessed Raphxl, and Blessed Uriel; and also especially, of all those, which do appertain unto the Heptarchical Mystery, rheurgically, (as yet) and very briefly unto me declared: under the method of Seven Mighty Kings, and their Seven Faithful and Princely Ministers, w*ith their subjects and servants, to them belonging. And in this Thy great Mercy and Grace, on me bestowed, and to me confirmed, (O Almighty God,) Thou shale, (to the great comfort of Thy faithful servants,) approve, to Thy very enemies, and mine, the truth and certainty of Thy manifold, most mercifill promises, heretofore, made unto me: And that Thou art the True and Almighty God, Creator of Heaven and Earth, (upon whom I do call and in whom I put all my trust,) and Thy Ministers, to be the true, and frithful Angels of light: which have, hitherto, principally, and according to Thy

Divine providence dealt with us: And, also, I, thy poor and simple servant, shall then, In and By Thee, be better able to serve Thee, according to Thy well pleasing: to Thy Honour and Glory: Yea, even in these most miserable, and lamentable days. Grant, Oh grant, O our Heavenly Father, grant this, (I pray Thee,) for Thy only begotten Son Iesus Christ, His sake: Amen, Amen, Amen.

The Table of the 49 Good Angels

THE DEVOUT AND PIOUS INVITATIONS

TO THE GOOD HEPTARCHICAL ANGELS

The General & Common Exordium & Conclusion Appertaining to the Seven Heptarchical Kings Inviting.

PUISSANT and Noble King, N*., And by What Nunc clssocvcr thou are called, or mayest trucly and duely be called: To Whose peculiar Government, Charge, Disposition, and Kingly Office doth

•t

... Therefore, In the Name of the King of Kings, the Lord of Hosts, the Almighty God, Creator of Heaven and Earth and of all things visible and invisible: O right Noble King, NJ., Come now, and appear, with thy Prince and his ministers and subjects, to my perfect, and sensible eye’s judgement: in a goodly and friendly manner, to my comfort and help, for the advancing of the Honour and Glory of our Almighty God, by my service: as much as by Thy Wisdom and Power, in thy proper Kingly Office, and Government, I may be helped and enabled unto: Amen. COME, O right Noble King, NJ., I say COME. Amen.

MGlory be to the Father, to the Sonne, and to the Holy Ghost, as it was in the beginning, is now and ever shall be , world without end. Amen.

• Insert the name of the King of the day here.

f Insert the office of the King, as given m Chapter Seven.

* insert rhe namr of the King hme-
• Insert the namr of rhe King.

§2: The General & Common Exordium & Conclusion appertaining to the Seven Heptarchical Princes Inviting.

3SO Noble Prince, N**, and by What Name elssoever thou art called, or nuyest truely, and ducly be called. To whose peculiar Government, Charge, Disposition, Office, and Princely Dignity doth appertain the... ff

... Therefore, In the Name of Almighty God, the King of Kings, And for His Honour, and Glory, to be advanced by my faithful service, I require thee, O Noble Prince, N|t., to COME presently, and to show thyself, to my perfect and sensible eye’s judgement, with thy Ministers, sen-ants and subjects; to my comfort, and help, in Wisdom, and Power, according to the property of thy noble office: COME, O Noble Prince, NJJ, I say COME, Amen.

3aOur Father who art in heaven, hallowed be Thy Name. Thy kingdom come. Thy will be done on Earth, as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil: For Thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

•• insert the name of the Prince here.

ft Insert the office of the Prince os given in Chapter Seven.

4* Insert the name of the Prince here.

J j Insert the name of the Prince here.

SOME RECITAL & CONTESTATION OF THE PECULIAR OFFICES, WORDS, & DEEDS OF THE SEVEN HEPT ARCHICAL KINGS & PRINCES (in their peculiar days to be used).

¥

SONDAYE

THE OFFICES OF KING BOBOGEL

•... the distributing, giving, and bestowing of wisdom and science. The teaching of true philosophy, true understanding of all learning, grounded on wisdom., with the excellencies in Nature. And of many other great mysteries, marvelously available and necessary to the advancing of the glory of our God and Creator. And who said to mr* in respect of these mysteries attaining: “Dee, Dec, Dee, at length but not too late”...

THE OFFICES OF PRINCE BORNOGO

... the altering of the corruption of Nature in perfection; the knowledge of metals; and generally the princely ministering to the right noble and mighty King Bobogel in his government and distributing, giving, and bestowing of Wisdom, Science, and True Philosophy, and true understanding of all learning, grounded upon wisdom; and of other very many his peculiar royal properties. And w’ho said unto me: What thou desirest in me shall be julfilled...

MONDAYE

THE OFFICES OF KING CARMARA

.. .who, in this Heptarchical Dodrine, at Blessed Uriel, his hand, didst receive the golden rod of government and measuring, and the chair of dignity and doctrine. And didst appear first to us, adorned with a triple diadem, in a long purple robe. Who saidst

• I have used the elipsis (....) to indicate the beginning and end to the passage. The passages are inserted into the general exordiums given in Chapter Six.

to mt' at Mortlake': I minister the strength of God unto thee. Likewise who saidest: these mysteries hath God, lastly , and of his great mercies, granted unto thee. Thou shall be glutted, yea filled, yea thou shall swell and be puffed up, with perfect knowledge of God“s mysteries in his mercies. And who saidst: This Art is to be the further understanding of all sciences that are past, present, and yet to come. And immediately thou didst say unto me: Kings there are in Nature, with Nature, and above Nature. Thou art dignified. And who saidst, concerning Ac use of the tables: This is but the first step. Neither shalt thou practice them in vain. And, saidst thou generally of God’s mercies and graces on me decreed and bestowed:— Whatsoever thou shalt speak, do, or work shall be profitable and acceptable and in the end shall be good...

THE OFFICES OF PRINCE HAGONEL

... To whose commandment the Sons of Light and their Sons are subject and are Ay servants. To whose power Ae operation of Ac earth is subject. Who are Ac first of Ac twelve and whose seal is called ’Barces’. At whose commandment are the Kings, Noblemen, and Princes of Nature, who arc Primus and Quartus Hagonel. Who by Ac seven of Ae seven (which are Ae sons of Eternity) dost work marvels amongst Ac people of Ae earth. And who hast said unto me that I also, by Ae same, Ay servants should work marvels. Oh Noble Hagonel, who art minister to Ae triple crowned King Carmara, and, notwithstanding art Prince of Acse 42 Angels, whose names and characters are here presented.

THE OFFICES OF KING BLUMAZA§

THE OFFICES OF PRINCE BRALGES

... who saidst Ae creatures living in Ay dominion are subject to Aine own power. Whose subject arc invisible and which (to my Seer) appeared like little smokes, wiAout any form, and

§ A Hank space is given in the manuscript apparently for some future imcraoa. Evidently Bllmaza and Bialges are alternate Endecs for Monday.

whose seal of government is:

3$Who saidst: Behold, I am come. I will teach the names without numbers, the creatures subject unto me shall be known unto you...

TUESDAYE

THE OFFICES OF ENG BABALEL

... who art King in waters, mighty and wonderful in waters; whose power is in the bowels of the waters; -whose royal person with the noble Prince Befafes and his 42 ministers, the triple-crowned King Carmaha hath me use to the glory, praise, and honour of him which created you all to the laud and praise of his Majesty...

THE OFFICES OF PRINCE BEFATES

... who arc Prince of the seas; thy power is upon the waters; thou drowndest Pharoah and hast destroyed the wicked; thy name was known to Moses; thou livedst in Isrtel; who hast measured the waters; who wast with King Solomon; and also long after that with Scotus* but not known to him by thy true name, for he called thee Mares. And since thou wast with none; except when thou preservest me through the mercy of God from the power of the wicked; and wast with me in extremity. Thou wast with me thoroughly. Who, of the .Egyptians has been called Obeuson, in respect of thy pleasant deliverance. And by that name to be known and of me noted in record to be the noble and courteous Obeuson; whose noble ministers 42 are of very great power, dignity, and authority. As some in die measuring of the motions of the waters and saltiness of the seas; in giving good success in battles; reducing ships and all manner of vessels that float upon the seas. To some, all die fishes and monsters of the seas, yea, all that live therein are well known; and, generally, are the distributors of God’s judgements upon the

* Possibly Duns Sccxus, the scholastic philosopher.

waters that cover the earth. Others do beautify Nature in her composition. The rest are distributors and deliverers of treasures and unknown substances of the seas. Thou, Oh noble Prince Befafes, hadst me use the name of God...

WEDDENSDAYE

the offices of king bnaspol

... to whom the earth with her bowels and secrets whatsoever are delivered and hast said to me heretofore what thou art, there I may know. Thou arc great, bur (as thou truly didsr confess) He in whom thou art, is greater than thou...

THE OFFICES OF PRINCE BLISDON

... unto whom the keys of the mysteries of the earth are delivered. Whose 42 ministers arc Angels that govern under thee. All which thy mighty King Bnaspol bade me use and affirmed that they are and shall be at my commandment...

THURSDAYS

THE OFFICES OF KING BYNEPOR

... upon the distribution of participation of whose exalted most especial and glorified power resteth only and dependeth, the general state of condition of all things. Whose sanctification , glory, and renown, although it had beginning, yer can it nor either have ending. He that measureth said and thou wast the End of his workmanship. Thou art like him and of him; yet not as partaking or adherent, but distinct in one degree. When he came thou was magnified by his coming; and are sanctified, world without end.

The highest life,

The best life.

The least life is measured in your hands.

^Notwithstanding, thou arc not of thyself; neither is thy power thine own. Magnified be His Name. Thou an in all; and all hast some being by thee; yet thy pow^rer is nothing in resped of His power which hath sent thee. Thou beginnest new worlds, new people, new kings, and new knowledge of a new government; and hast said to me: thou shalt work marvelously, marvelously by my workmanship in the Highest...

THE OFFICES OF PRINCE BLTMONO

___who are life and breath in living creatures. All things live by thee, the image of One excepted. Ail die kinds of beasts of the earth dost thou endue with life. Thy seal is their glory. Of God, thou are sanctified; and thou rejoyccth die living, the end and beginning of all beasts thou knowest; and by sufferance, diou disposes: them....

FRYDAYE

THE OFFICES OF KING BAUGON

... who canst distribute and bestow at pleasure all and whatsoever can be wrought in serial actions; who hast the government of thyself perfed as a mystery known unto thyself. Who didst advertise me of this stone and holy rccepdcal; both needful to be had; and also didst dired me to the taking of ir, being presently and in a few minutes of time brought to my sight (from the secret of the depths, where it was hid, in the uttermost pan of the Roman possession); which stone, thou wamest me that no mortal hand but mine own should touch and saidst unto me: Thou shalt prevail with it, with Kings, and with all the creatures of the world, whose beauty in virtue shall be more worth than the kingdoms of the earth. For the which purposes here rehearsed and other; partly now to be exercised and enjoyed; and partly hereafter

more abundantly (as the Lord God of Hosts shall dispose); and also because thou thyself an governor of the 42 , thy mighty, faithful and obedient ministers^ ...

THE OFFICES OF PRINCE BAGENOL§

SATERDAYE

THE OFFICES OF KING BNAPSEN

... who saidst unco me that by tliee I shall cast out die power of all wicked spirits; and that by thee 1 shall or may know die doings and practices of evil men; and more than may be spoken or uttered to man ...

THE OFFICES OF PRINCE BRORGES

... who, being the Prince, chief minister and governor under the right puissant King Bnapsen didst (to my Seer) appear in a most terrible manner, with fiery flaming streams and saidst: I am the Gate of Death. And through the Glory of God I smite the houses of the impious...

t Dee gives two rather lengthy notes, one in English, the other in Latin. The English note merely repeats instruction as to the mounting of the stone on die Sigi! of .Emeth, and stares, once more, that ’whrrcm thou shall at all omes behold (privately to thyself) the state of God’s people through the whole earth.’

The Lacn note translates as follows — See also the sayings of Ephodius where, concerning Adamanta. in which diverse signs arc given for responding to God. See Epiphanies concerning precious stones and their meaning. Sec his writings concerning the L’nim and Thum num. Sec the book received at Trebonx. It is written in the books of Epiphamus that the vision that appeared to Moses on the mountain, the laws chat were given were expressed in sapphires.

§ None arc given.

BOOK THREE

THE FORTY-EIGHT ANGELIC KEYS Received al Diverse Times from April jyh to July 13th Al Cracow, Poland out of the pure mercy of our God to whom alone we offer all praise, honour, and glory. Amen.

THE FIRST KEY

		•
I.I OL	Ol	I
1.2 SONF	sonf	raygne
1.3 VORSG	vorsg.	over you
14 GOHO	goho	sayeth
I.J IAD	lad	the God
1.6 BALT	bait	of Justice
1.7 LANSH	lansh	in powre exalted
1.8 CALZ	cab:	above the firmaments
1.9 VONPHO	vonpho,	of wrath:
I.IO SOBRA	sobra	in Whose
I.II ZOL	z-ol	hands
1.12 ROH	rar	the Sonne
I.I3 I	i	is
I.I4 TA	ta	as
1.1$ NAZPSAD	nazpsad	a sword,
I.I6 OD		and*
1.17 GRAA	Graa	the Moon
I.l8 TA	ta	as
I.I9 MALPRG	Malprg	a through-thrusting fire
I.2O D5	ds	which
I.2I HOLQ	hol-q	measurech
• 1.16: od for ’and’ musing in Sloane ms. 3191.

65 E

1.22 QAA	Qc-a	your garments
I.23 NOTHOA	noth&a	in the mydst
1.24 ZLMZ	zimz	of my vestures.
1.25 OD	Od	and
1.26 COMMAH	commah	trussed you together
1.27 TA	ta	as
1.28 NOBLOH	nobloh	the palms
I.29 ZIEN	zien:	of my hands:
I.30 SOBA	Soba	Whose
I.3I THIL	Ail	scats
1.32 GKONP	gnonp	I garnished
I.33 PRGE	PW	with the fire
I.34 ALDI	aldi	of gathering
1.35 DS	Ds	and*
I.36 URBS	urbs	heanrihed
I.37 OBOLEH	6bolnh	your garmentsf
I.38 GRSAM	grsant:	with admiration.
1.39 CAS ARM	Casarm	to whom
140 OHORELA	ahorcla	I made a law
141 CABA	cabd	to govern
I.42 PIB	pir	the holy ones,
143 DS	Ds	and
144 ZONRENSG	zonrmsg	delivered you
145 CAB	cab	a rod
I46 ERM	erm	with}
147 IADNAH	Jadnah:	the ark of knowledge.
148 PILAU	Pilah	Moreover
149 FARZM	farztn	you lifted up your voyces
I.jO OD		and
1.51 ZNRZA	znrza	sware
I.52 ADNA	adna	obedience^

* 1.35 & 143: Either Enochtan should be od or English should be ’which'

t The circumflex in Dee’s Enochun ” actually a brevis in Si. ms. 3191 and should be pronounced as a ihon vowcL

J 146: This is the only time in the keys that 3m is glossed as ’with*; this is a probable copying error. Ejlm is perhaps ’with the ark', with iadnah as ’knowlcgdc’; see 30.180: udmamad for ’undefiled knowledge’.

J I.52 to 1.59: Lacuna in SL ms. 3191; Dee’s English entered as marginalia. The root column gives a probable reconstruction of the Enochian text.

1.53 OD		and
I.54 GONO	S^ono	faidi
I.55 IADPIL	ladpil	to him
I.56 DS	Ds	that
1.57 HOM	hom	liveth
I.58 OD		and
I.59 TOH	toh	triumpheth,
I.6O SOBA	Soba	whose
I.6l IAOD		beginning
1.62 TPAM	Ipam	is not
I.63 OD		nor
I.64 UL	Lu	ende*
I.65 IP AMIS	Ipdmis	can not be.
1.66 DS	Ds	which
I.67 LOHOLO	lokolo	shyncth
1.68 VEP	vep	as a flame
I.69 ZOMD	zomd	in the myddst
1.70 POAMAL	Poamal	of your pallace
I.7I OD	od	and
I.72 SONF	b-oapa	rayngneth
1-73 AAI	aal	amongst you
1.74 ta	ta	as
1.75 PIAP	piap	the ballance
I.76 BALTOH	pianos	of righteousnes,
I.77 OD	ad	and
L.78 VAOAN	vaoan	truth:
1.79 ZACAR	ZACARe	Move
1.80 CA	c-a	therfore,
I.8l OD	od	and
1.82 ZAMRAN	ZAMRAN	shew yourselves:
I.83 ODO	odo	open
1.84 CICLE	dele	the Mysteries
I.85 QAA	Qaa	of your Creation:

• 1.64: Dee made a copying error here. Royal Appendix dearly shows UL rather than lu. This is a curious error, because the l prefix in Enochian means ’first’, more or less an opposite to the 'end’ that is intended. (Set J.a6: Cis tor ’end’.)

68		Dr. John Dee
1.86 ZORGE	zorge,	Be frienddy unto me:
I.87 LAP	lap	for
1.88 ZIRDO	zirdo	I am*
I.89 NOCO	noco	the servant
I.$)O MAD	MAD	of the same your God:
1.91 HOATH	Hoath	the true Worshipper
I.92 IAIDA	Jaida.	of the Highest.

THE SECOND KEY

			•
2.1	ADGT		Can
2.2	UPAAH	v-pa-ah	the wings
2.3	ZONG	zongom	of the windesf
2-4	OM
2-5	FAAIP	fa-d-ip	understand
2.6 2.7	SALD VTV	said vi-iv	your voyccs of wonder O you the second!
2.8	L	L	of the first,
2.9	SOBAM	sobam	Whome
2.10	IALPRG	Idl-prg	the burning flames
2.II	IZ.KZAZ	I-za-zaz	have framed
2.12	PLADPH	pi-adph	within the depths of my Jaws,
2.13	CAS ARMA	Cas-arma	whome
2.14	ABRAMG	abramg	I have prepared
2.15	TA	ta	as
2.16	TALHO	talho	Cupps
2-17	PARACLEDA	parddeda	for a wedding
2.18	Q	Q-gx	or
2-19	TA		as
2.20	LORSLQ	lors-l-q	the flowres

* 1.88: Possible copying error. Zxb appears as ’I am’ in 2.53. 3.4 & 4-46. while zrdo appears as 'I am’ only in this passage in Royal Appendix If so the ZDtDO error was repeated in most of the later calls. Note that donoco would be linguistically similar to cnoqvo in 21.35,17*34* & 18.38. The correct passage may be zn donoco or znt cnoqco rather than znu” xoco.

f 2.3 to 2.6: A litde conhaion here in Dee’s matching. Om should be ’understand’ (sec 7.53, 10.54. 16.19, & 50*113^. Thus ZONC is ’of the winds', Faaip is ’your voices’, and saw is ’of wonder’.

J 2.7: Is Dee’s double T in vt-jv an error or a variation? See 4.13, 5-33• 6.34, & 16.2 for vrv as ’second’.

2.21 TURBS	turbs	in their bcawty
202 OOGE		for the Clumber
2.23 BALTOH	Baltoh	of righteousnes
2.24 GIUI	Giui	Stronger
2-25 CHIS	chis	arc
20.6 LUSD	Lnsd	your fete
2.27 OW	orri	then the barren stone:
2.28 OD	Od	And
2.29 MTCALP	micalp	myghtier
2.30 CHIS	chis	are
2.31 BIA	bia	your voices
2.32 OZONGON	6zongon	then the manifold windes.
2-33 LAP	Lap	For
2.34 NOAN	nodn	you are become
2.35 mo?	trof	a buylding
2.36 CORS	COTS	such
2.37 ta	ta	as
2.38 GE		is not
3.39 OQ		but
24O MANIN	manin	in the mynde
2.4I IAJDON	Ja-i-don:	of the all powerful!.
2.42 TORZU	Torzu	Arose
243 GOMEL		sayeth the First
2.44 ZACAR	ZACAR	Move
245 CA	ca	therefore
246 CNOQOD	c-no-jod,	unto his Servants:
247 ZAMRAN	ZAMRAN	Shew yourselves
248 MICALZO	micalzo	in powre:
249 OD	od	And
2.50 OZAZM	ozazm	make me
2-51 VRELP	vrelp	a strong Seething.-}
2-52 LAP	Lap	for
2-53 ZIR	zir	I am
2-54 IOIAD	loiad.	of him that liveth forever.

* 2.51: The English ’Seething’ is often modcnuzetJ into ’Seer’ or ’Seer Things’. More likely ’Seething’ is a gerund of ’to seeth’; See the Oxford Eoginh Dictionary entry on ’Seething’.

	THE THIRD KEY
		¥
3.1 MICMA	Miana	Behold
3.2 GOHO	goh6	saycth
3.3 IAD	Piad	your God,
34 ZIR	zir	I am
3.5 COMSELH	comsclh	a Circle
3.6 AZZEN	azitn	on Whose hands
3.7 BIAB	biab	stand
3.8 OS	Os	12
3.9 LONDOH	L6n-doh	Kingdoms.
3.IO NORZ	Norz	Six
3.11 CHIS	this	are
3.12 oniiL	6thil	die scats
3.13 GIGIPAH	Gigipah	of living breath,
3.I4 UNDL	und-l	die rest
3.I5 CHIS	chis	are
3.I6 TA	td	as
3.17 PITM	pu-im	sharp sickles:
318 Q	Q	or
3.19 MOSPLEH	mos-plt'h	the horns
3.20 TELOCH	telodi	of death
3.21 QUHN	Qu:-i-n	wherein
3.22 TOLTORG	toliorg	the Creatures of the earth
3.23 CHIS	chis	arc,
3.24 ICHISGE	i-chis~ge	to are not*,
3.25 M	m	Except
3.26 OZIEN	ozien	mync own hand,
3.27 DS	da	which§
3.28 BRGDA		slepe
3.29 OD		and
3.3O TORZUL	torzul	shall ryse.
3.31 ELI	i-li	In the first
• 5.24: The English is a		bir cOT&ni here. Ichisce probably rr.eafM-

’I im nor’.

§ 3.27: *T in ’1st’ probably accidental, although ’drf* as ’which’ appears at 4.28. Ds is glossed as ’which’ everywhere else.

3-3²	EOL	E4/
3-33	BALZA8G	balzarg
3-34	OD	od
335	AALA	dala
3.36	THILN	Thiln
3-37	OS	os
3.38	NETAAB	ne-td-ab,
3-39	DLUGA	dluga
3-40	VOM2ARG	vomsarg
34i	LONSA	Lonsa
342	CAPIMALI	Cap-mi-a li
343	VOBS	vors
344	CLA	cla
345	HOMIL	homil
346	COCASB	cocasb
347	FAFEN	fafin
348	IZIZOP	izizop
349	OD	od
3.50	MID* O AG	miinSag
351	DE	de
342	G NETAAB	gue-tdab
3-53	VAUN	vaun
3-54	NAN--FFT	na-nd-e-el
3-55 35<5	PANPia MALPIRGI	panpir Malpirgi
357 3.58	HLD CAOSG	caosg Pild
3-59	NOAN	noon
3.60	UNALAH	vnalah
3.61	BALT	bait
3.62	OD	od
3.63	VOOAN	vooan
3.64	DOOLAP	do-6-i-jp
3.65	mad	MAD
3-66	GOHOLOR	Gohdlor

I made you stuards and placed you in scats 12 of government, giving unto every one of you powre successively* over 456, the true ages of tyme, to the intent that, from your highest vessells and the Comers of your governments, you might work my powre: powring downe die fires of life and encrcase, continually on the earth Thus you are become the skirts of Justice and Truth.

In the name of the same, your God Lift up,

• 343; Capimali richer dun capmtau; see 30.11a. Also see 4.30 foe root CAPIM-.

-_s3e”M“v,i.M,i_<H gs^,i?2'g^,j?8^,auiiuaiaii'a'3'8'a-3'

GO HUS	gohis	I say,
AMIRAN	amiran	yourselves.
MICMA	Miana,	Behold
IEHUSOZ	lehusoz	his mercies
CACACOM	ca-cd-com	florish
OD	od	and
DOO AIN	do-o-d-in	Name
NOAR	noar	is become
MICAOLZ	mi-id-olz	mighty
AAIO.M	a-ai-om	amongst us
CASARMG	Casdmg	In whom
GOHIA	gohia	wc say
ZACAR	ZACAR	Move*.
UNIGLAG	i-niglag	Descend
OD	od	and
IMUAMAR	Im-ud-mar	apply yourselves unto us
PUGO	P"g°	as unto
PLAPLI	vlapli	ptirTjikCTS
ANANA-L	ananxl	of die secret wisdom
QAAN	Qdan.	of your Creation.

THE FOURTH KEY

OTHU	Othil	I have set
LASDI	lasdi	my fete
BABAGE	bab&	in the Sowth
OD	od	and
DORPHA	dorpha	have loked abowt me
GOHOL	Gohol	“yng.
GCHISGE	G^hisge	are not
AVAVAGO	avavaga	the Thunders of cncrease
CORMP	Cormp	numbred
PD	pd	33,
DS	dsonj	which

sonf rayne

4.13 viv viv-di-v in die second

4.14 diu Angle,

• 3.79: Alternate prormndanca given as zod-a-ctr.

4.15 CASARMI	Casarmi
4.I6 OAU	Oali
4.I7 MAPM	Mapm
4.18 SOBAM	Sobam
4.19 AC	*2
4.20 CORMPO	cormpd
4.21 CRIP 4-22 L	c-rp-l
4.23 CAS ARM G	CdSdrmjF
4.24 CROODZ1	croodzi
4-25 CHIS	this
4.26 OD	od
4-27 UGEG
4.28 DS 4-29 T	da
4.3O CAPIMAJI	capimdli
4.3I CHIS	this
4J2 CAPTMAON	Capimaon
4-33 OD	od
4.34 LONSHTN	lonshin
4-35 CHIS	chis
4.36 TA	ta
4-37 to	Lo
4.38 CLA	Cla
4-39 torzu	Torgi
4.4O NOR	Nor
4-4-1 QUASAHI	tjudsahi
4-42 OD	od
4 43 F	F
4-44 CAOSGA 4-45 bagle	Cdosgd Bdgle
4-46 ZIR 4-47 enay 4-48 IAD	Zirenuidd

under whom

I have placed 9639 Whome

None hath yet n unibred, but*

one, in whome the second beginning of things are and

wax strong which

al Iso successively arc the number of time: and their powres are

as the first

40:

Anise, you sonns of pleasure,

viset

the earth: for

1 amf the Lord your God,

• 4-ai: Car? for ’but'; sec 10.84.

t 4-0 to 4-48: Zirentnad may be a contraoksK zu-enay-Ud or ’I am' ’-■God'.

4-49 DS	Dsi	which
4.50 I		is>
4.5I OD	od	and
4.52 APILA	Apfla	liveth.
4.53 DOOAIP	Do-6-d-io	In the name
4.54 QAAL	Q-a'-a!	of the Creator
4.55 ZACAR	ZACAR	Move,
4.56 OD	od	and
4.57 ZAMRAN	ZAMRAN	shew yourselves
4.58 OBEL1SONG	Obelisong	as pleasant deliverers
4.59 RESTEL	rest-el	That you may praise him
4.6O AAI	oaf	amongst*
4.6I NOR	Nor-mo-lap	the somiesf
4.62 MOIAP		of men.

THE FIFTH KEY

J.I SAPAH	Sapdh	The mighty sounds
5.2 ZIAU1	zimii	have entered?
53 D	du-i-v	into the third
5-4 DIV		angle.
5.5 OD	od	and
5.6 NOAS	noas	arc become
5-7 TA	ta	as
5.8 QANT5	qa-a-nis	olives
5.9 ADROCH	adroch	in the olive mount
5.10 DORPHAL	dorphal	looking with gladncs
5.11 CAOSC	ca-dsg	upon me earth
5.12 OD	od	and
5.I3 FAONTS	faonls	dwelling
5.I4 PERIPSOL	p&ipsol	in the brightnes of the heavens
5.15 TA	tahlior	as
5.16 BLIOR		continuall comfortors.
5.I7 CASARM	Casarm	unto whom
5.18 AM1PZ1	amipzi	I hastened

• 4.60: Copying error by Dee. An for ’amongst*; see 1.73; 7.53,7.6 &c. f 4.61 to 4.61: Mour for ’of men’, because Noa is ’sons’; see 4-40-

* 5.2 to 5.3: D for third; sec 6.36,7.33.17J. Div for ’angle’; see 4.14.6.3

5.I9 NAZ	nazarth
<20 ARTH		of gladnes
j' 5.21 AT	^af	19
5.22 OD	od	and
5.23 DLUGAR	dlugar	gave diem
5.24 ZIZOP	zizop	vessels
5.25 ZLIDA	z-lida	to water
5.26 CAOSGI	caosgi	die eardi
5^7 TOLTORGI	toltorgi	with her creatures.
5.28 OD	od	and
5.29 ZCUIS	z-diis	they arc
5.3O ESIASCH	cssascii	the brothers
5JI ^L	L	of the first
5J2 OD	taviu	and*
5.33 VIV		second
5.34 OD	od	and
5.35 IAOD	idod	the beginning
5.36 TIILLD	thild	of their own seats
5-37 DS	ds	which
5.38 PERAL		are gamishedf
5.39 HUBAR	hubar	with continually burning lamps
5.4O PEOAL	Petal	69636
541 SOBA	soba	whose
5.42 CORMfA	cermja	numbers
543 CHIS	this	are
544 ta	ta	as
545 la	la	the first
546 ULS	vis	the cndcs
547 od	od	and
548 QCOCA5B	Q-co-casb	the contents of tyme.
549 CA	Ca	Therefore
5.50 nus	nits	Come you
5.51 OD	od	and

§ 5.19: Naz as 'pillin’; see 8.7 naz- root for ’pillan*.

* 5.32: Od for ’and’; ta probably a copying error.

15-38 5-39= Laama in SL ms. 3x91. Dee wrote the English as mar

ginalia. Sec Royal Appendix (or True Relation) on July 5, 1584, the spirit Nalvage instructs that me word rauu. be added. Dee evidently neglected to do so when compiling SL MS. 3191.

p^p”0s_eCXf>p.p\psp>p_>0spv0\p_>p_l<>O0\CX<> ^y>^izy>i_;Ay>y_ly₁y₁y₁y,y₁

_|##0'OaMO>^^wfjH0 w p h O *O O”U( Jk w fcj

DARES	Darks	obey
QAAS	Q-d-as	your creation.
F	Feth-ar-zi	viset us*
EIHARZI		in peace
OD	od
BLIOR	bliora	comfort
IAIAL	ia-ial	Conclude us
EDNAS	ed-nas	as receivers
QCLES	dries	of your mysteries:
BAGLE	Bigl'	for why?
LAD	Geiad	Our Lord and Mr.
I	i-L	is
L		all one.

THE SIXTH KEY ¥

GAB	Gan	The spirits
s	S	of ye 4th
DIU	dtu	Angle
CHIS	ckis	are
EM	ein	Nine,
MICAOLZ	miralzo	Mighty*
PUZIN	pilzin	m the firmaments of waters,
SO BAM	sobant	Whome
EL	El	the first
HARG	harg	hath planted
MIR	mir	a torment
BAB ALON	babalon	to the wicked
OD	od	and
OBLOC	obloc	a garland
SAMVELG	samvelg	to the righteous
DLUGAR	dlugar	giving unto them
MALPRG	marprg	fy-ric darts
AR	arcaosgi	to vanne
CAOSGI		the earth
OD	od	and

5-54: F for’vinr’; ree 4-43, 6^5.

6.6: MlC&OLZ for ’mighty’; sec 3.74, iJo, joA

6.21 ACAM	Aram	7699
6_22 CANAL	canal	condnuall Workmen
6.23 SOBA	sobdlzar	whosef
6.24 ELZAP		courses
6.25 F	J-bliard	viset
6.26 board		with comfort
6.27 CAOSG	caosgi	die earth
6.28 OD	od	and
6.29 CHIS	chis	arc
6.3O ANETAB	anttab	in government
6.3I OD	od	and
6.32 MALM	rniain	contyn nance
6.33 ta	ta	as
6-34 VTV	viv	the second
6.35 OD	od	and
6.36 D	d	the third
6-37 DAR5AR	Darsar	Wherefore
6.38 SOLPETH	sol-pcth	hearken unto
6.39 BIEN	bien	my voyce
6.4O BRITA	Brita	I have talked of you
6.41 OD	od	and
6.42 ZACAM	zdcam	I move you
6.43 GMICALZO	g-micalzo	in power and presence.
6.44 SOBA	sob-hd-ath	whose
6.45 HAATH		works
6.46 TRIAN	trian	shall be
647 LUIAHE	Lu-id-he	a song of honor
648 OD	odrerin	and
649 ECRIN		the praise
6.5O MAD	MAD	of your God
6.51 QAAON	Q-a-a-on	in your Creadon.

THE SEVENTH KEY ¥

7.1 raas Raas The East

7-2 1 isalman is

f 6.23 to 6.24: Soba fix ’whose’; see 1.30, i_6c, 541, 747, fix. Elza?

fix ’courses’; see 30.62.

7-3	SALMAN
7-4	PARADIZ	paradiz
7-5	GCRIMI	o&rimi
7.6	AAI	aao
7-7	TATPTWGAH	ial-pirgah
7-8	QUIIN	qui-in
7-9	ENAY	may
7.10	BUTMON	hitman
7-11	OD	od
7.12	INOAS	inks
7-13	NT	m
7-i4	PARADIAL	paradial
7-15	CASARMG	casarmg
7.16	UGEAR	v^ar
7.17	CHIHI AN	chirlan
7.18	OD	od
7.19	ZONAC	zonae
7.20	LUCIFT1A.N	Lucijtim
7-21	CO RS	cars
7.22	TA	la
7.23	VAUL	van!
7-24	ZIRN	zim
7-25	TOL	tol-hd-mi
7.26	KAMI
7.27	SOBA	soba
7-28	LONDOH	londoh
7-29	OD	od
7.30	MIAM	tniam
7.31	CHIS	chis
7-32	TA	lad
7-33	D
734	OD	0
7-33	ES	db
7.36	UMADEA	vmddea
7-37	OD	od

a howse of virgins§ singing praises amongst* the flames of die fine glory, f wherein the Lord bath opened his mouth and they arc become 28 Living dwellings in whom the strength of men rcjoyccth and they are appareled with ornaments of brightnes such as work wonders on all creatures Whose Kingdoms and continuance are as the third and fourth strong towres and

5 74: Alternate pronuncisccn ’paraJizof.

• 1A; An for ’amongst’; see 1.73,7-5*. i^aa, 13^5, Sic.

t 7.7: Contraction of LiLMtC-CAH or ’burning Hamc’-’spint’.

7.38	P IB LIAR	pibliar	places of comfort
7.39	OTHIL	Othilrit	The seats*
7-40	RTT		of mercy
741	OD	od	and
742	MIAM	midm	continuance.
743	CNOQUOL	Cnoquol	O you Servants
7-44	RO	Rit	of Mercy,
745	ZA CAR	ZACAR,	Move,
746	ZAMRAN	ZAMRAN	Appcare,
747	CFCRIMI	oecrimi	sing praises
748	QAADAH	q-a-dah	unto the Creator:
749	OD	od	And
7-50	OMICAOLZ	omicaolz	be mightyf
7.51	AAI0M	aaiom	amongst us
7.52	BAGLE	Bagk	For
7-53	PAPBOR	papnor	to this remembrance
7-54	IDLUGAM	idlugam	is given
7-55	LONS1U	lonshi	powre
7.56	OD	od	and
7-57	UMPUF	vmplif	our strength
7.58	UGEG	w	waxeth strong
7-59	BICLLAD	Bigliad	in our Comforter.

THE EIGHTH KEY ¥

8.1	BAZME	Bazmtlo	The Midday
8.2	LO		the firstj
8-3	I	i	is
8-4	TA	ta	as
8.5	PIRIPSON	pinpson	the third heaven
8.6	OLN	oln	made
8-7	NAZ	nazdvdbh	of Hiacynth Pillers
8.8	AVABH
8-9	OX	ox	26
8.10	CASARMG	casjnuq	in whomc

• 7-39 to 7-40: Oran, for 'seats'; see 3.IX Rrr for ’Mercy’; see 744.

f 7-JO: Alternate proounriafion: Omicaolzcd.

18.x Lo as ’first’; see 4.37.

8.II URAN	Vran	the Elders
8.12 CHIS	chis	are
8.13 UGEG	Vffg	become strong
8.I4 DS	dsa-brarr.g	which
8.15 ABRAMG		I have prepared §
8.16 BALTOHA	ba'udha	for my own rightcousncs
8.17 GOHO	goh6	sayth
8.l8 LAD	i-ad	the Lord
8.19 SOBA	saba	whose
8.20 MIAM	miam	long contynuance*
8.21 TRIAN	Irian	shall be
8.22 TA	la	as
8.23 LOL CIS	lol-cis	bucklers
8.24 ABAI	Abahtdnin	to the stowping
8.25 VOVIN		Dragons^
8.26 OD	ad	and
8.27 AZIAGIER	azidgicr	like unto the harvest
8.28 R1OR	rior	of a wyddow.
8.29 IRGH	Irgil	How many
8.3O CHIS	chis	are
8.3I DA	da	there
8.32 DS	ds	which
8.33 PAAOX	p d-d-ox	rcmayn
8.34 BUSD	busd	in the glorie
8.35 CAOSGO	caasgo	of the earth
8.36 DS	ds	which
8.37 CHIS	chis	are
8.38 OD	odiptiran	and
8.39 IP URAN		shall not see
8.40 TELOCH	tdlodh	death!
8.4I CACARG	cacarg	untyll

§ 8.15: Amamg for 1 have prepared’; sec XI4,11.33.

• 8.20: Mum for Tong continuance’; see 6.32, 7.30. 742- Mian a ’3663’; see 12-61. Dee’s error makes the Enochian gibberish.

f 8J5: Vovin is the stem for ’dragon’; see 846 and note to 3^OJ>3* The entire passage is idomatic in Enochian; what is probably meant is ’The Lord will be a shield against threatening dragons [denfe]’.

♦ 840: TH.OCH.Yor ’death’; see 3 jo. 11.19 and note on 30.133.

842 O	O	this
8.43 SALMAN	isalman	bowse
8-44 LONCHO	lencho	foil
845 OD	od	and
846 VOVINA	Vouma	the Dragon
847 carbae	carbaf	synck.
848 nuso	Niiso	Come awav,
849 bagle	Ba$le	for
8.50 AVAVAGO	avdiiago	the Thunders
8.5I COHON	gohon	have spoken:
8.52 nuso	Niiso	Come away,
8.53 BAGLE	bagle	for
8.54 MOMAO	rnomao	the Crownes
8.55 SIAION	siaion	of the Temple
8.56 OD	od	and
8.57 mabza	mabza	the coat
8.58 IADOIASMOMAR
	Jad-oids-momar
		of him that is, was, and shall
		be crowned^
8.59 POU?	poilp	are divided
8.60 NIIS	Niis	Come
8.6l ZAMBAN	ZAMARN	Appeare
8.62 OAOH	ciaofi	to the terror
8.63 CAOSCO	caosgo	of the earth
8.64 OD	od	and
8.65 BUORS	bliors	to our comfort
8.66 OD	od	and
8.67 CORSI	coni	of such
8.68 TA	ta	as
8.69 ABRAMIG	a-brdmig	are prepared.
	THE NINTH KEY

9.1 MICAOLI	Mi-cd-tt	A mighty
9^2 BRANSG	bransg	garde
5 8.58: Contraction of iau-j-as-momab or 'God’-'ii -'was’-’crowncd*.
Sec 8.54 for moma- root. F

9.3 PURGE!		of fire
94 NAFTA	napta	with two-edged swords
94 IALPOR	ialpor	flaming
9.6 D5	ds	(which
9.7 BRIN	brin	have
9.8 EFAFAFE	efifife	viols§
9 9 r	p	:8:
9.10 VONPHO	vonpho	of wrath
9.II OLANT	oldni	for two cymes
9.12 OD	od	and
9.13 OBZA	obza	a half:
9.14 SOBA	sobca	whose*
9.15 UPAAH	\ •	wings
9.16 CHIS	chis	arc
9.17 TATAN	tatan	of wormwood.
9.18 OD	od	and
9.19 TRANAN	tranan	of the marrow
9-20 BAL YE	ba!ye	of salt,)
9-21 ALAR	alar	have setled
9-22 LUSDA	hisda	their feete
9.23 SOBOLN	soboln	in the West,
9.24 OD	od	and
9.25 CHIS	chis	arc
9-26 HOLQ	h6lq	measured
9.27 CNOQUODI	Cnoquodi	with their Ministers
9.28 CIAI	dal	9996.
9.29 UN AL	vndl	These
9.3O ALDON	aldon	gather up
9.3I MOM	mom	the moss
9.32 CAOSCO	cabsgo	of the earth
9.33 TA	ta	as
9.34 las	las	the rich
9.35 OLLOR	oUor	man
9.36 GNAY	g^naY	doth

§9.8: English ’viols' usually modernized as ’vials’; possible akemate would be ’violins’. See Oxford English Dictionary on ’viols .

• 9.14: Soba as ’whose’; see r.30. 1.6a, 541, 6jj, Ac. SOBCA appcxrt twice in total, both times in this key.

9.37 LIMLAL	limlal	his threasor:
9.38 AMMA	Amma	Cursed
9.39 cans	chiis	ar they
9.4O SOBA	sobca	whose
9.4I MADRID	Madrid	iniquities
942 ZCHIS	zchis,	they are §
943 OOANOAN	ooan&m	in their eyes
944 CHIS	chis	are
945 AVINY	auiny	milstones
946 DRILPI	drilpi	greater
947 CAOSGI	cadsgin.	then the earth
948 OD	od	And
949 BUTMONI	biitmdni	from their mowthes
9.5O FARM	par in	nine
9.51 ZUMVI	ZUMvi	seas
9.52 CNHA	Cntla	of blud:
9.53 DAZIZ	Dazis	Their beds
9-54 ETHAMZ	ethamz	arc covered*
9-55 A CHILD AO	a-childao	with diamond:
9.56 OD	od	and
9.57 MIRC	Mire	uppon
9.58 OZOL	6z6l	their beds
9.59 CHIS	chis	are
9.60 PIDIAI	pidiai	marble
9.6l COLLAL	collal	sieves.
9.62 ULONTN	vlc'min	Happie is he,
9.63 ASOBAM	a-sdbam	on whome
9-^4 COM	vcim	they frown not.
9 65 bagle	Bagle	For why?
9.66 LAD	ladbdltoh	The God
9 67 baltoh		of righteousne$,f
9.68 CHIRLAN	chirlan	rcioyceth
9.69 par	par	in them.
9.70 nuso	Niiso	Come away
9.71 OD	od	and
ft Q.41: Altrrnarr omTHmrisrinn*
• 9.54: Alternate pronunoadon: ethamzod
f 9-6t- Baltoh Ff		asnes’; tee 1.76, ajj.

9.72 IP	'P	not
9.73 EFATAFE	ofifafi	your Viob
9.74 BAGLE	Bagte	For
9.75 COCASB	acdcasb	the tvme
9.7<5 I	icorsca	is:
9.77 CORS		such
9.78 TA		as
9.79 UNIG	vnig	rcquircth
9.80 BLIOR	blior.	comfort.

THE TENTH KEY ¥

IO.I CORAXO	Coraxo	The Thunders ©{Judgement and Wrarh
10.2 CHIS	diis	VV 14111 arc
10.3 CORMP	cormp	numbred
104 OD	od	and
IO.5 BLANS	bions	are haborowed
10.6 LUCAL	Lucal	in the North
10.7 AZIAZIOR	aziazor	in the likcncs
10.8 P-EB	pceb	of an okc
10.9 SOBA	Soba	whose
10.10 LILONON	Lilonon	branches
IO.II CHIS	chis	arc
10.12 VIRQ	virq	Nests
10.13 OP	°P	22
10.14 EOPHAN	eophan	of lamentation
10.15 OD	od	and
I0.I6 RACLIR	raclir
10.17 MAASI	maasi	Layd up
I0.I8 BAGLE	bagle	for
10.19 CAOSGI	caosgi	the earth
10.20 DS	ds	which
10.21 IALPON	ialpon	burn
10.22 DOSG	dosig	night
10.23 OD	od	and

J 9.76 to 9.78: T for V; sec 1.13, 4.50, &c. Cois for Tuch*; sec 2.36, 7JT, 30.144. Ta for *”’; icc x.14,1.18, 07, i-74” 2-iJ. ^&c-

10.24	BASGIM	basgim	day:
IO-25	OD	od	and
10.26	OXEX	oxex	vomit out
10.27	DAZIZ	dazis	the heds
10.28	SLA TRIS	sidtris	of scorpions
10.29	OD	od	and
10.30	SALBROX	salbrox	live sulphur
10.31	CINXIR		myngled
10.32	FABOAN	Jab&m	with poyson
10.33	UN AL	Vnal-chis	These
10.34	CHIS		be*
10.35	CONST	const	The Thunders
10.36	DS	ds	that
10.37	DAOX	ddox	5678
10.38	COCASB	cocasb .j	tymes
10.39	OL	ol	in die 24th part
10.40	OANIO	odnio	of a moment
1041	YOR	yor	rote
1042	EORS		with a hundred§
1043	MICAOU	vohim	mighty
10.44	OL	ol
1045	GIXYAX		earthquakes
10.46	OD	od	and
1047	MATB	ears	a thousand
10.48	COCASB	cocasg	tymes*
1049	PLOSI	plosi	as many
10.50	MOLUI	molui	surges
10.51	DS	ds	which
10.52	PAGED*	pageip	rest not
10.53	LARAC	Larag	neyther
10.54	OM	cm	know
10.55	DROLN	droln	at any

* 10.34: Chis usually is ’are’.

§ 1042 to 1047: Large lacuna in SL ms. 3191. Dee put the English as margmilu. Dec experienced much confusion in this passage. See the July 5, 1584 working in Royal Appendix nvi or True Relation. My reconstruction is only partial

• 1048: Cocas® fix ’rima’; see 346, 9.75, 10.38, 10.57, 30.124.

IO.56 MATORB	matorbf
IO.57 COCASB	cocasb	ryme
IO.58 EMNA	emna	here
10-59 1	L	One
10.60 PATRALX	patralx	rock
I0.6l YOLCI	yold	bringeth forth
10.62 MATS	math	1000
10.63 nomig	nomig	even as
IO.64 MONONS	monons	the hart
IO.65 OLORA	olora	of man
10.66 GNAY		doth
IO.67 ANGELARD	angelard	his thowghts
10.68 OHIO	Ohio	wo
10.69 OHIO	Ohio	wo
10-70 OHIO	Ohio	wo
IO.7I OHIO	Ohio	wo
10.72 OHIO	Ohio	wo
IO.73 OWO	Ohio	wo
10-74 ^NOIB	noth	yea
10-75 OHIO	Ohio	wo
IO.76 CAOSGON	Cadsgon	be to the earth
10.77 baglb	Bagle	For
IO.78 MADRID	madnd	her iniquitie
10.79 I	i	is
10.80 ZIROP	zirop	was
IO.8l CHBO	chiso	and shal be
10.82 DRILPA	drilpa	great
10.83 NUSO	Niiso	Come away
IO.84 CRIP	crip	but
IO.85 IP	*P	not
10.86 NIDALI	niddli	your noyscs.
	THE ELEVENTH KEY
		¥
II.I OX1AYAL	Oxiayal holdo	The mighty seat
11.2 HOLDO	Oxiayal holdo	groaned
f IO.56: Fnqli<n mnvn? j		n SL ms. 3191; Laycock giva matom as
echoing.		n SL ms. 3191; Laycock giva matom as

II-3 OD	od	and
ZKQM	zirom	they were
II-5 O	O	••5:
11.6 CORAXO	COTOXO	thunders
II.7 05	ds	which
II.8 Z1LDAR	zildar	flew
11.9 RAASY	raasy	into the East
II.IO OD	od	and
1I.II VABZIR	vabzir	the Eglc
11.12 CAMLIAX	camliax	spake
11.13 OD	od	and
II.14 BAHAI	bdhal	crycd with a lowde voyce
11.15 NIKO	Niiso	Come awayc
II.l6 OD		andf
II.I7 ALDON		they gathered them together in
11.18 SA I MAN	salmon	the house
11.19 TELOCH	teloch	of death
11.20 CASARMAN	Ca-sar-man	of whome
II.2I HOLQ	hol-q	it is measured
11.22 OD	od	and
IT.23 T	ti	it
II.24 I		is
11.25 ^TA	ta	as
11.26 ZCHK	z-chis	they are
11.27 SO^BA	soba	whose
11.28 CORMF	cormf	number
11.29 I	i	is
11.30 GA	Z^a	3i-
11.31 NIKO	Niisa	Come away
II.32 BAGLE	Bugle	For
II-33 ABRAMG	abramg	I have prepared
11.34 noncp	noncp	for you
II-35 ZACAR	ZACARz	MoveJ

t Ti.16 to 11.17: Lacuna in St ms. 3191. The Enochian is missing and the English is in the margin. Missing word probably has aldo- stem; see 930,17.21.

X 11.35: Zacabe possible alternate spelling for zacai? Zacab appears 14 times in the opus; zacare twice; see 1.79.

11.36	CA	ca	therfore
11.37	OD	od	and
11.38	ZAMRAN	ZAMRAN	shew your selves
11.39	ODO	odo	open
1140	CICLE	dele	the Mysteries
1141	QAA	Qad	of your Creation
11.42	ZORGE	Zorge	Be friendely unto me
11.43	LAP	lap	for
11.44	ZIRDO	zirdo	I am
1145	NOCO	noco	the servant
1146	MAD	Mad	of the same your God
1147	HOATH	Hoath	the true worshipper
11.48	IAIDA	laida.	of the Highest.

THE TWELFTH KEY

12.1	NONQ	Nona	O you
12.2	DS	dsonj	that
12.3	SONF		raync§
124	BABACK	Babage	in the sowth
12.5	OD	od	and
12.6	CHIS	chis	are
12.7	OB	ob	128:
12.8	HUBARO	hubido	the lanterns*
12.9	TIBIBP	tibibp	of sorrow
12.10	ALLAR	allar	bynde up
12.11	ATRAAH	atraah	your girdles
12.12	OD	od	and
12.13	EF	'f	viset us
12.14	DRIX	drix	Bring down
12.15	FAFEN	fafm	your trayn
12.16	MAIN	Mian	3663
12.17	AR	ar	that
12.18	ENAY		the Lord
12.19	OVOF	ovof	may be magnified
12.20	SOBA	soba	whose

§ 12.3: Sonf for 'which’; however, dscst could be a contraction.

• 12.8: Hubas- stem for ’lamp’ or ’lantern’; sec 5.39, 17.13.

12.21 DOOAIN

12.22 AAI

12.23 I
12.24 VONPH
12.25 ZACAR
12.26 GOHUS
12.27 O^D
12.28 ZAMRAN
12.29 ODO
12.30 CICLE

13.31 QAA

12.32 ZORGE

12.33

12.34

12.35 NOCO

12.36 MAD

12-37 HOATH

12.38 IAJDA

doodin	name
aai	amongst you
i	is
VONPH	Wrath
ZACAR	Move,
gohus	I say,
od	and
ZAMRAN,	shew yourselves
ado	open
tide	the mysteries
Qaa,	of your Creation
Zorge,	be fnendely unto me
I ^p	for
zirdo	I am
noco	the servant
MAD	of the same your God,
Hoath	the true worshipper
laida.	of the Highest.

THE THIRTEENTH KEY

13.1	NAPEAI	Napeai	Oh you swords
13*2	BABAGEN	Babdgen	of the sowth
13-3	DS	dsbrin	which
13-4	BRIN		havef
13-5	VX	vx	42
13.6	OOAONA	ooddna	eyes
13-7	LRING	Iring	to styr up
13.8	VONPH	vonph	wrath
13.9	DO ALIM	doalim	of synn
13.10	EOLIS	edlis	making
13.11	OLLOG	ollog	men
13.12	ORSBA	orsba	drunken
13.13	DS	ds	which
I3.I4	CHIS	this	are
13.15	AFFA	affa	empty:

f 134: Bhin for *have’; see 9.7,146, l<S-7” I7^JI-

13.16 MICMA	Afiema	Behold
13.17 ISRO	isro	the promise
13.18 MAD	MAD	of God
13.19 OD	od	and
13.20 LONSHI	Lon-shilox	his powre
13.21 TOXf
13.22 DS	ds	which
13^3 IUMD	ivmd	is called
I3.24 AAI	aai	amongst you
13^25 GROSS	GROSB:	A bitter sting:
13.26 ZACAR	ZACAR	Move
13.27 OD	od	and
13.28 ZAMRAN	ZAMRAN,	shew yourselves
I3.29 ODO	odo	Open
13.30 QCLE	dele	the mysteries
13.31 QAA	Qaa,	of your Creadon
13.32 ZORGE	Zorge,	Be friendly unto me:
13.33 lap	Lop	for
I3.34 ZIRDO	zirdo	1 am
13.35 NOCO	Noeo	the servant
I3.36 MAD	MAD,	of the same your God
I3.37 HOATH	Hoath	The true worshipper
13.38 IAIDA	laida.	of the Highest

THE FOURTEENTH KEY

			1
14.1	NOROMI	Noromi	O you sonns
14.2	BAGIE	bogie	of fury
U-3	PASBS	pasbs	the dowghters
14.4	OIAD	oiad	of the Just
14-5	DS	ds	which
14.6	TRINT	trint	sit
14.7	MIRC	mire	uppon
14.8	OL	ol	24
14-9	THIL	thil	sears
14.IO	DO DS	dods	vexing

t Tax may be a suffix that expresses possession; see 14^3.

i4.II TOL	tolham	all
14.12 HAMI 14.13 CAOSGO	caosgp	creatures of the earth
I4.I4 HOMIN	Hornin	with age
14-15 os	ds	which
I4.I6 BRIN	brin	have
14.17 OROCH	orach	under you
14.18 QUAR	Quar	1636
14.19 MICMA	Minna	Behold
14.20 BIAL 14.21 OIAD	bial oiad	the voycc of God
14.22 AISRO	aisro	promys
14.23 TOX	fox	of him
14.24 DS	dsivm	which
I4.25 IUMD I4.26 AAI	aai	is calledj amongst you
14.27 baltlm	Baltim	Furye, or Extreme Justice
14.28 ZACAR	ZACAR	Move
14.29 OD	od	and
I4.3O ZAMRAN	ZAMRAN	shew yourselves
I4.3I ODO	ado	open
I4.32 CICLE	dele	the mysteries
14-33 QAA	Qda,	of your Creation
I4.34 ZORGE	Zorge,	Be fiiendely unto me
I4.35	Lap	for
14.36 ZIRDO	zirdo	I am
I4.37 NOCO	Noco	the servant
I4.38 MAD	MAD,	of the same your God
I4.39 BOATS	heath	the true worshipper
I4.4O IAIDA	laida.	of the Highest.

THE FIFTEENTH KEY

15.1	ILS	Ik*	O thow
15.2	TABAAM	tabaan	the governor
153	L	Lialprt	of the first

J 14.25: Iumd far ’is called*; see XJ-ZJ, 18.19.

IM 15-5	IALPRT CAS ARMAN	casarman	flamej under whose
15.6	UPAAH	vpaahi	wyngs
15-7	CHIS	chis	are
15.8	DARG	darg	6739
15.9	DS	dso ado	which
15-10	OADO		weave
15.11	CAOSGI	caosgi	the earth
15.12	ORSCOR	orscor	with drynes
1513	D$	ds	which
15.14	OMAX	omax	knowest
1515	MONASCI	monasd	of the great name Righteousness
15.16	B^OVLB	Barouib	of the great name Righteousness
15.17	OD	od	and
15.18	EMEI G IS	emeltfs	the scale
15.19	IAIADIX	iatdaix	of Honor
15.20	ZACAR	ZACAR	Move
15.21	OD	od	and
15.22	ZAMRAN	ZAMRAN,	shew yourselves
15.23	ODO	odo	open
15.24 QCLE		dele	the mysteries
15.25	QAA	Qaa	of your Creation
15.26	ZORGE	zorge,	Be friendely unto me
15-27	LAP	Lap	for
15.28	ZIRDO	zirdo	I am
15.29	NOCO	Noco	the servant
15.30	MAD	A£4D,	of the same your God
15.31	HOATH	koath	the true worshipper
15.31	IAIDA	laida.	of the Highest.

THE SIXTEENTH KEY

		¥
16.1	ns	&	Oh thow
16.2	VIV	viuidlprt	second
16.3	TAIPRT	viuidlprt	flame

* 154: Ialpkt for flame'; see 16.3, 17.3; ialfst only appears in contraction forms, but see also 18.5 & 2.10; ialpkg for ’burning flame’.

§ 15.16: Why not baltoh for ’righteousness’? (See 1.76, X2J, 9.67.) Could Bacuib be a proper noun?

16.4	SALMAN	salmon	the house
16.5	BALT	bait	of Justice
16.6	DS	ds	which
16.7	BRIN		hist
16.8	ACROODZI	aaoodzi	thy beginning
16.9	BUSD	biisd	in glory:
16.10	OD	od
16.11	BLIORAX	blidrax	shale comfort
16.12	BAHT	balit	the iust:
16.13	DS	dsinsi	which
16.14	INSI		walkest
16.15	CAOSG		on the earth
16.16	LL5DAN	caos^	with fectc
16.17	EMOD	Emed	876
16.18	DS	dsom	that
16.19	OM		understand*
16.20	OD	od	and
16221	TUOB	tliob	separate
l6.22	HAM1		crcatures:f
16.23	DRILPA	drilpa	great
16.24	GEH	geh	art
16.25	ILS	yb	thow

16.26 MADZI10DARP

Madzilodarp			in the God of stretch-forth-and'
16.27	ZACAR	Z.4C.1R	conquer. Move
16.28	OD	od	and
16.29	7AMPAN	ZAMRAN	shew yourselves
16.30	ODO	ode	Open
16.31	CICLE	dele	the mysteries
16.32	QAA	Qda	of your Creation
16.33	ZORGE	zorge.	Be friendely unto me
16.34	LAP	Lap	for
16.35	ZIRDO	zirdo	I am
16.36	NOCO	Noco	the servant
16.37	MAD	Mad	of the same your God

* 16.19: Om for 'understand* or 'know'; see 24,10.54, JQ.113.

11602: Ham- stem for ’creatures'; see 7.25,14.12.

I6.38 HOATH	hoath	the true worshipper
16.39 IA1DA	laida.	of the Highest.
	THE SEVENTEENTH KEY
		¥
I7.I ILS	Ih	O thow
17.2 D	dialprt	third
I7.3 IALPRT		flame
174 SOBA	soba	whose
I7.5 UPAAH	vpdah	wyngs
17.6 CHIS	this	are
I7.7 NANBA	nanba	thorns
I7.8 ZIXLAY I7.9 DODSIH	zixlay dodsih	to styr up vexation:
I7.IO OD	od	and
17.II BRIN	brim	hast
17.12 FAXS	Eaxs	7336
I7.I3 HUBARO	hubdro	lamps living
17.14 TUSTAX 17.15 YLSI	tustax ylsi.	going before the
17.16 SOBA	sobaiad	whose
17.17 UD		God
17-18 I	i	is
17.19 VONPOVNPH 17.20 ALDON	vonpovnph Aldon	Wrath in Angrc* Gyrd up
17.21 DAXH.	daxil	thy loyncs
17.22 OD	od	and
I7.23 TO AT AR	toatar:	harken
17.24 ZACAR	ZACAR	Move
17.25 OD	od	and
17.26 ZAMRAN	ZAMRAN	shew yourselves
17.27 ODO	odo	Open
17.28 C1CLE	dele	die mysteries
17.29 QAA	Qaa,	of your Creation
I7.3O ZORGE	zorge.	Be friendely unto me
• 17.19: Contraction of voxpho-vokfh or 'of wrath’-'wrath'. This
appears to be a peculiar irind of emphatic redundancy.

I7JI LAP	Lap	for
I7.32 ZLRDO	zirdo	I am
I7.33 NOCO	Noco	the servant
I7.34 MAD	Mad	of the same your God
I7.35 HOATH	booth	the true worshipper
17.36 LA1DA	laida	of the Highest
	THE EIGHTEENTH KEY
		♦
l8.I ILS	Ih	O thow
18.2 MICAOLZ	Micaolz	mighty
18.3 OLPIRT	Olprit	light
18.4 OD		and
18-5 IALPRG	ialpro Bliors	burning flame
l8.6 BLIORS	ialpro Bliors	of comfort
18.7 DS	ds	which
l8.8 ODO	odo	openest
18.9 BUSDIR	Busdir	the glory
18.10 OIAD	oiad	of God
l8.II OVOA1S	ou6ars	to the center
18.12 CAOSGO	caosgo	of the erth
I8.I3 CASARMG	Casarmg	In whomc
18.14 LA1AD	Latad	the secrets of truth
18.15 ERAN	erdn	6332
I8.l6 BRINTS	brints	have
18.17 CASASAM	casdsam	their abiding
I8.18 DS	ds	which
18.19 IUMD	ivmd	is called
18.20 ACLONDOH	d-q-lo addhi	in thv Kingdoms
18.21 MOZ	MOZ	IOYE
18.22 OD	od	and
18.23 maoffas	madjfas	not to be measured
18.24 bolp	Bolp	Be thow
18.25 COMO	comobliort	a wyndow
18.26 BUORT		of comfort
18.27 pambt	pambt	vnto me.
I8.28 ZACAfi	ZACAR	Move
I8.29 OD	od	and

18.30 ZAMRAN	ZAMRAN	shew yourselves
I8.3I ODO	ode	Open
18.32 CICLE	dele	the mysteries
I8.33 QAA	Qaa_t	of your Creation
18.34 ZORGE	zarge	Be friendely unto me
18.35	Lap	for
18.36 ZIRDO	zirdo	I am
18.37 NOCO	Noco	the servant
18.38 MAD	AL4D	of the same your God
I8.39 HOATH	Hoath	foe true worshipper
18-40 LAID A	laida.	of foe Highest.

THE KEY OF THE THIRTY AYRES

30.1	MADRLAX	Madriax	Oh you hevens
30.2	DS	dspraf	which
30.3	PRAF		dwell
304	LIL	LIL	in the first Ayre, [J]
30.5	CHE	chis	are
30.6	MICAOIZ	Micaolz	Mightic
30.7	SAANIR	saanir	in the panes
30.8	CAOSCO	Caosgo	of the Erth,
30.9	OD	od	and
30.10	FEE	flsis	execute
30.11	BALZIZRAS	balzizras	the Judgement
30.12	I AIDA	laida	of the highest
30.13	NONCA	nonca	co you
30.14	GOHULLM	gohulim	ic is sayd.
30.15	MICMA	Miana	Bchoidc
30.16	ADO LAN	ado ian	the face
30.17	MAD	MAD	of your God,
30.18	IAOD	Jdod	the begynning
30.19	BLTORB	bliorb	of comfort:
30.20	SOBA	sabaoodona	whose
30.21	OOAONA		eya§
30.22	CHE	chis	are
30.23	LUCIFTIAS	Luafiias	the brightnes
30.24	PERIPSOL	per ipso I	of the hevens:
30.25	DS	ds	which
30.26	ABRAASSA	abraassa	provided
30.27	NONCF	nonef	you
30.28	NETAAIB	netdaib	for the government
30.29	CAOSCO	Cadsgi	of the Erth.*
30.30	OD	od	and

J The name of the ayre being invoked is inserted here. The ayrcs are listed in the margin of SI. MS. 3191 as well as on the proceeding figure. A more detailed description of the ayrcs and the beings attributed to each ayre is given in Book Four of this volume.

§ 30.31: Ooaona for ’eyes’; see 13.6.

* 3039: Caosco for ’of the earth’; see 8.33, 8.63. 9.32, 14.13, 30.8. Caosq b ’the earth’; see 444, 546.

“^Diagram of the 30 Ayres]

G

30.31	TUB	tilb	her
30.32	ADPHAHT	adphaht	unspeakable
30.33	DAMPLOZ	damploz	varietie
30.34	TOO AT	tooat	furnishing
30.35	NONCF	nonef	you
30.36	GMICALZ	gmicdlzoma	with a powr
30.37	OM		understanding*
30.38	LRASD	Lrdsd	to dispose
30.39	TOFGLO		all things
30.40	MABB	mark	according
30.41	YARRY	ydrry	to the providence
30.42	1DOIGO	IDOIGO	of him that sitteth on the holy
			Throne
30.43	OD	od	and
30.44	TORZULP	torzulp	rose up
30.45	IAODAF	idodaf	in the bcgynining
30.46	GOUOL	gokol	saying,
30.47	CAOSGI	Caosga	The Earth
30.48	TABAORD	tabaord	Let her be governed
30.49	SAANIR	saanir	by her parts
30.50	OD	od	and
30.51	CHRISTEOS	christtis	Let there be
30.52	YRPOIL	yrpoil	Division
30.53	T1OBL	lidbl	in her.
30.54	BUSDIR	Busdir	that the glory
30.55	TILB	tilb	of hir
30.56	NOALN	noaln	may be
30-57	PAID	paid	allwayes
30.58	ORSBA	orsba	drunken
30.59	OD	od	and
30.60	DODRMNI	dodrmni	vexed
30.61	ZYLNA	zylna	in itself:
30.62	ELZAP	Elzaptilb	Her course,
30.63	tilb+

* 30-37: Om for ’understanding’; see 1.4, 10.54,16.19.

t3a-63: Tn> for of her’; see 30.55. Could nu be another suffix (like tox) signifying possession?

30.64	PARMGI	parmgi	let it tonne
30.65	PERI PS AX	penpsax	with the heveas:
30.66	OD	od	and
30.67	TA	ta	as
30.68	QURLST	aurlst	a handmayd
10.69	BOOAPIS	oooapiS	let her serve them:
10.70	L	Lniom	One
30.71	NIMB		season
30.72	OUCHO	ovcho	Let it confownd
30-73	5YMP	synp.	another:
30.74	OD	od	And
30.75	CHRISTEOS	Christdos	let there be
30.76	AG	Agtoltom	no
30.77	TOLTORN		Creature^
30.78	MIRC	mire	uppon
30.79	Q	Q	or
30.80	TIOBL	tidbl	within her
30.81	LEL	Ltl,	the same:
30.82	TOL	Ton	AU
30.83	PAOMBD	paombd	her members
30.84	DILZMO	dilzmo	let them differ
30.85	ASPIAN	aspian,	in their qualities:
30.86	OD	Od	And
30.87	CHRISTEOS	christeos	let there be
30.88	AG	^aS	no
30.89	L	L	one
30-90	TOLTORN	tortom	Creature
3091	PARACH	parach	ar quad
3092	ASYMP		with another
30.93	CORDZIZ		The reasonable Creatures of
30.93			Erth or Men
3094	DODPAL	dodpal	let them vex
3095	OD	od	and
30.96	HFALZ	fifalz	weede out
30.97	L	Lsmnad,	one
3O.9“	SMNAD		another:
” •	jo.77: Toltobn for 'creatures’;		see 30.90.

Gc

30.99	OD	od	And
30.100	FARGT	fargt	the dwelling places.
30.101	BAMS	bants	let them forget
3a 102	OMAOAS	omadas,	their names:
30.103	CONISBRA	Ccmisbra	The work of man
30.104	OD	od	and
30.105	AVAVOX	auduox	his pomp,
30.106	TONLG	tonug,	let them be defaced:
30.107	ORSCA	Orsca'bl	His buyldings

30.108 TLB

30.109	NOASMI	noasmi	let them become
30.110	TABGES	tabges,	Caves
30.111	LEVITHMONC	; Levithmong	for the beasts of the feild:
30.112	LN CHI	unchi	Confownd
30113	OM	omptilb	her understanding
30.114	TH
30.115	ORS	ors.	with darknes.
30.116	BAGLE	Bagle	For why?
30-117	MOOOAH	Moooah	It repenteth me
30.118	OL	olcdrdziz.	I made§
30.119	CORDZIZ		Man.
30.120	L	L	One
30.121	CAP1MAO	capimao	while
30.122	IXOMAXIP	ixomaxtp	let her be known,
30.123	OD	od	and
30.124	CA	cacocasb	another
30.125	CAPIMAO		whilej
30.126	GOSAA	gosda.	a stranger:
30.127	BAGLEN	Baglai	Bvcause
3a 128	FI	pit	she
30.129	I		is
30.130	TTANTA	tianta	the bed
30.131	ABABALOND	ababdlond	of an Harlot,

* 30.114: The Fnginh would be better rendered as ’the undemanding of her’; see note on 30.63.

§ 30.118: Possibly a contraction—if so. a word is missing. Oi. is T (firs: penon singular), while cchdziz is ’mm’. Perhaps the ’made’ is somehow understood?

j 30.125: The English probably should be ’tinie’; see 4.32.

30.132	OD	od	and
30.133	FAORGT	fadrgt	the dwelling place
30.134	telocvovlm telocvovim.		of him that is fain:*
		Mddriiax
30.135	MADRHAX	Mddriiax	O you hevens,
30.136	TORZU	torzu	arose,
30.137	OADRIAX	oddriax	the lower hevens
30.138	OROCHA	orocha	underneath you.
30.139	ABO APR!	aboapri.	Let them serve you:
30.140	TABAOR1	Taboo ri	Govern
30.141	PKIAZ	pridz	those
30.142	AR	artabas.	thatf
30.143	TABAOR1		govern:
30-144	ADRPAN	Adrpan	Cast down
30-144	ADRPAN		Cast down
30.145	CO RS	corsta	such
30.146	TA		as
30.147	DOBIX	dobix.	Ell:
30.148	YOLCAM	Yolcam	Bring forth
30.149	PRIAZI	priazi	with those
30.150	AR	arcoazior.	that
30.151	COAZIOR		encrcasc:
30.152	OD	od	And
30.153	QUASB	quasb	the rotten:
30.154 QT1NG		qting.	the rotten:
30.155	RIP1R	Ripir	No place
30.156	PAAOXT	paaoxt	let it rcmayne
30.157	SAGACOR	sagacor.	in one number:
30.158	UML	vml	Ad
30.159	OD	od	and
30.160	PRDZAR	prd-zar	Diminish
3O.l6l	CACRG	ederg	vntill
30.162	AOIVHfi	Aoivdde	the stars
30.163	CORMPT	cormpt.	be numb red:
30.164	TORZU	TORZU	ARRISE,

• 30.134; Contraction of teloch-vovin or ’death’-dragon’. In this case the fallen one is the great dragon Coronzon..

f 30.142 to 30.143: Aa for ’that*; see 12.T7; taiachu for ’govern’;

see 30.140.

3O.I65 ZACAB	Z.4CAR	MOVE,
3a 166 OD	od	and
3O.167 ZAMBAN	ZAMRAN	APPERE
30.168 ASPT	aspt sibsi	before
3O.169 SIBSI	aspt sibsi	the Covenant
30.170 BUTMONA	bultndna	of his mowth,
3O.I7I DS	ds	which
30.172 SUBZAS	surzas	he hath sworne
30.173 TLA	da	unto us
3O.I74 BALT AN	kalian:	in his Justice:
3a 175 ODO	Odo	OPEN
3O.I76 CICLE	dele	the Mysteries
3a 177 QAA	Qaa:	of your Creation:
3O.I78 OD	od	And
30.179 OZAZMA	ozazma	Make us
3a 180 PLAPLI 3O.l8l IADNAMAD	plapli ladnamad	partakers of undefy led knowledg.J

130.181: Contraction iaihnamad or ’God'-'kcowiedge’.

BOOK FOUR EARTHLY KNOWLEDGE, AID & VICTORY

HHEN the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Isnrl*. MAnd had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which arc the names of the twelve tribes of the children of Israrlf.

• Dottercntmy, Chapter Ji. f RcveLrticm, Chapter 21.

(NB. The following captions arc to be read for the numbered columns following:—ED.]

7-8.

Pan of the Earth as imposed by Man.

Part of the Earth as imposed by God.

Divinely ordained Symetric Characters.

Ordered Sphere of good & noble Ayres.

Number of Good Ministers ordered in 3 parts.

Total of all good Ministers.

Angelic Kings Ruling the 30 orders and also the 12 tribes.

Tribes of the people of Israel Dispersed.

Quarter of the Earth to which the dispersed tribes arc

0	I	2	3	4	5
I.	/Egyptus	Occodon		Order	7209
2.	Syria	Pascomb		1: LIL	2360
3-	Mesopotamia Valgars				5362
4-	Cappadocia	Doagnis			3636
5- 6.	Tuscia Asia Minor	Pacasna Dialioai	’ £	2: 2362 ARN j 1 8962
7-	Hyrcaina	Samapha			4400
8.	Thracia	Virooli		3: ZOM	3660
9-	Gosmam	Andispi			9236
10.	Thebaidi	Thotanp			2360
ii.	P arsa dal	Axziarg	1 1 1	4: PAZ	3000
12. 13-	India Bacrrianc	Pothnir Lazdixi		Order	6300 8630
14.	Cilicia	Nocamal	J	5: LIT	2306
15-	Oxiana	Tiarpax			5802

0	6	7		8	9
I.		Zarztlg	9	Nephrhalim	East N-E
2.	> 14931	ZlNGGEN	11	Zabulon	West S-W
3-		Alpudus	7	Isacaraah	West N-W
4-		Zarnaah	4	Manassc	North
5-	15960	ZlRACAH	2	Ruben	South
6.		ZlKACAH	2	Ruben	South
7-		Zabzilg	9	Nephrhalim	East N-E
8.	17296	Alpudus	7	Isacaraah	West N-W
9-		Lavavoth	10	Gad	South S-E
10.		Lavavoth	10	Gad	South S-E
11.	11660	Lavavoth	10	Gad	South S-E
12.		Arfaolg	12	Ephraim	North N-W
13.		Olpaged	1	Dan	East
U-	16738	Alpudus	7	Isacaraah	West N-W
		ZlNGGEN	11	Zabulon	West S-W

0	I	2 3		4	5
16.	Numidia	Saxtomp 1			3620
17- 18.	Cyprus Partilia	Vavaamp. Zirzird		Order 6: MAZ	9200 7220
19-	Getulia	Opmacas			<5363
				Order
20.	Arabia	Gcnadol		7:	7706
				DEO
21.	Plialagon	Aspiaon			6320
22.	Manriana	Zamfres			4362
				Order
2J.	Soxia	Todnaon h l * ■		8:	7236
				ZID
U-	Gallia	Pristac ” 1			2302
		“
25-	Assyria	Oddiorg ■<\l		Order	990
26.	Sogdiana	Cralpir _> \| 1		9: ZIP	3620
27-	Lydia	Doanzin y			4230
18.	Caspis				8880
18.	Caspis	Lexarpn j \	•	Order	8880
29.	German 1.1	Comanan		IO:	1230
29.				ZAX
30-	Trcnam	Tabicom >H---1-4-4-	4-		1617

0	6	7		8	9
16.		Gebabal	5	Asscir	East S-E
17-	' 20040	Areaolg	12	Ephraim	North N-W
18.		Gebabal	5	Asscir	East S-E
19-		Zarnaah	4	Manasse	North
20.	20389	Hononol	3	lehudah	West
21.		ZlNGGEN	11	Zabulon	West S-W
22.		Gebabal	5	Asseir	East S-E
23.	13900	Olpaged	1	Dan	East
24-		Zarzilg	9	Nephthalim	East N-E
25.		Hononol	3	lehudah	West
26.	17846	Lavavoth	10	Gad	South S-E
27.		Zaptttg	9	Nephthalim	East N-E
28.		ZlNGGEN	II	Zabulon	West S-W
29.	11727	Alpudus	7	Isacaraah	West N-W
30.		Zarzilg	9	Nephthalim	East N-E

31- 32- 33-	Bithynia Gracia Lacia	Moipand-—^N Usnarda Ponodol P	Order xi: ICH	3472 7236 5334
34-	Onigap	Tapamal f-f	Order	2658
35-	India Major	Gedoons	12: LOE	7772
36.	Orclienij	Ambriol		3391
37-	Achaia	Gecaond I______+.71	Order	8111
38.	Armenia	Laparin \|—•—1	13: ZIM	3360
39-	Nemrodiana	Docepax		4213
40.	Paphlogonia	Tedoond 1 H		2673
41.	Phasiana	Vivipos	\JIUCI 14: UTA	9236
42.	Chaldei	Ooanamb		8230
43-	kergi	. Tahamdo \\\.	Order	1367
44- 45-	Macedonia Garamannia	Nociabi ] Tastoxo _T . _	15: OXO	1367 1886

0	6	7		8	9
Si-		Lavavoth	10	Gad	South S-E
32.	I59-P	ZUKCHOL	6	Simeon	South S-W
33-		Hononol	3	lehudah	West
34-		ZuRCHOL	6	Simeon	South S-W
35-	13821	Cadaamp	8	Benjamin	North N-E
36. 1		ZlRACAH	2	Ruben	South
37-		Lavavoth	IO	Gad	South S-E
38.	15684	Olpaced	1	Dan	East
39-		Alpudus	7	Isacaraah	West N-W
40.		Gebabal	5	Asseir	East S-E
41-	20139	Alpudus	7	Isacaraah	West N-W
42. <		Arfaolg	12	Ephraim	North N-W
43-		Zarzllg	9	Nephthaiim	East N-E
44-	4620	Lavavoth	TO	Gad	South S-E
45-		Artaolg	12	Ephraim	North N-W

0	I	2	3	4	5
46.	Sauromatica	Cucarpt	। - 1		9920
47-	Ethiopia	Lanacon		L/IGCI 16:	9230
		—		LEA
48.	Fiacim	Sochial	1		9240
49.	Colchica	Sigmorf			7623
				Order
50-	Circniaca	Avdropt		17:	7132
		<“—■— 1 X. J		TAN
Ji-	Nasamoma	Tocarzi	b.		2634
52-	Carthago	Nabaomi			2346
				Order
S3-	Coxlant	Zafasai		18: ZEN	7689
54-	Adomea	Yalpamb	n		9276
S5-	Parsuvia	Torzoxi	r		6236
				Order
56.	Cclnca	Abriond	<	19:	6732
				POP	ft A
57-	v insan	Omagrap			2388
58-	Tolpam	Zildron			3626
				Order
59-	Carcedoma	Parziba	¹ —	20:	7639
			w •	CHR
60.	Italia	Totocan			3634

0	6	7	8	9
46.		1 ZlBACAH	2 Ruben	South
47.	• 28390	Hononol	3 lehudah	West
48.		Ajuaolg	12 Ephraim	North N-W
49-		ZlBACAH	2 Ruben	South
50.	17389	Olpaged	1 Dan	East
51-		Zarzilg	9 Nephthalim	East N-E
52.		Gebabal	5 Asseir	East S-E
53-	19311	Alpudus	7 Isacaraah	West N-W
54-		Abfaolg	12 Ephraim	North N-W
55-		Arfaolg	12 Ephraim	North N-W
56-	15356	Gadaamp	8 Benjamin	North N-E
57-		ZlNGGEN	II Zabulon	West S-W
58. ,		Gebabal	5 Asseir	East S-E
59.	14889	Hononol	3 lehudah	West
60. ।		Alpudus	7 Isacaraah	West N-W

0 12 3	4	5
6i. Brytania Chirzpa		, 5536
	Order
62. Phenices Toantom	21:	5635
	ASP
63. Co magin en Vixpalg >-\| >		5658
64. Apulia Ozidaia *^z^	Order	2232
65. Marmarica Paraoan	22:	2326
X "7	LIN
66. Concava Calzirg -y		2367
Syria j
67. Gebal Ronoomb I		7320
	Order
68. Flam Onizimp	23:	7262
	TOR
69. Adunia Zaxanin		7333
70. Media Orcanir >—\| \|		8200
	Order
71. Arriana Chialps p“	24:	8360
	NIA
72. Chaldea Soagecl		8236
73. Serica Populi Mirzind .“ -j i		5632
	Order ’
74. Persia Obvaors j j—	25:	6333
	u 11 .
75. Gongatha Ranglam .11,		6236

0	6	7	8	9
61.		Arfaolg	12 Ephraim	North N-W
62.	16829	Cadaamp	8 Benjamin	North N-E
63. 1		ZuRCHOL	6 Simeon	South S-W
64.		Arfaolg	12 Ephraim	North N-W
65.	6925	Olpaged	1 Dan	East
66.		Arfaolg	12 Ephraim	North N-W
67.		Zarnaah	4 Manasse	North
68.	21915	Lavavoth	10 Gad	South S-E
69.		ZlNGGEN	11 Zabulon	West S-W
70.		Zarnaah	4 Manasse	North
7i-	24796	Lavavoth	10 Gad	South S-E
72.		ZlNGGEN	11 Zabulon	West S-W
73-		Zarnaah	4 Manasse	North
74-	18201	Ziracah	2 Ruben	South
75-		Arfaolg	12 Ephraim	North N-W

0	I	2
76.	Gorsin	Pophand
77-	Hispania	Nigrana
78.	Paraphilia	Bazchim
79-	Oacidi	Saziami
80.	Babylon	Mathula
81.	Median	Orpanib

3 4 5

82. Adumian Labnix
83. Fcclix Arabia Pocisni
84- M
85. Assyria
86. Attrica
87. Bactriani

’oniri-

88.	As nan	Taoagla
89.	Phrygia	Gemnimb
90-	Creta	Advorpt
9i-	Mauritania	Doxinal

563-

0	6	7		8	9
76.		Arfaolg	12	Ephraim	North N-W
77-	18489	CAna amp	8	Benjamin	North N-E
78.		Arfaolg	12	Ephraim	North N-W
79-		ZlRACAH	2	Ruben	South
80.	22043	Zarnaah	4	Nianasse	North
81.		G EBAB AL	5	Asseir	East S-E
82.		Lavavoth	IO	Gad	South S-E
83.	18066	Zarzilg	9	Ncphthalim	East N-E
84.		ZURCHOL	6	Simeon	South S-W
85.		Hononol	3	lehudah	West
86.	21503	Zabnaah	4	Manasse	North
87.		Arfaolg	12	Ephraim	North N-W
88.		Arfaolg	12	Ephraim	North N-W
89.		Zapna.ah	4	Manasse	North
	27532
9°. 1		Hononol	3	lehudah	West
91.		Zurchol	6	Simeon	South S-W

The Characters upon the Great Table

BOOK FIVE

THE ANGELS OF THE FOUR QUARTERS

¥ CHAPTER I THE GREAT TABLE

Tnw ” the Great Table from which the Angels in this book have been derived.

in}

CHATTEH IJ

THE CORRECTED GREAT TABLE

5

SSI7rix is the Great Table as reformed by Raphes! on the twentieth of April, 1587.

JiH

L- 0

fl s

o c

11 ft

c 4

9 lc o

V 5 P S M

11 d

m P ft a r

V i

a J 0 a i

0 1 a a D

0 t

a a

c I r

a m 4 o e 0

Steal

r > c m u i a |M|ft $

i \ p l z

I c Z

a a

b a

s Hr

Z d o

U d

5 c

U ar s G

ij “ n a

S a n d n

o r a i b A ha a z p i

Oii i t

n d a z N i I'd P

6 Olal u N a a x

0 r p m fl r S 0 !fl i

o C ft

Aral

4 P n o i n Z i c x

M 0 T d i a I ft i fl” i $ a

A r biz

0 9 a n a dO I 4 P

4 A nq

CRAPTF.B rn

THE GREAT CIRCLE OF THE QUARTERS

ySThe Jour triads are the Names of Gad extracted from the four lines of the holy spirit, which govern all creatures on the earth (both visible and invisible). They are carried upon twelve banners.

CTIAPTEB IV

THE FUNDAMENTAL OBESANCE

This is the fundamental ohcsana to God, and the conjuration for obtaining the benign ministry of the good angels.

LEOVAH ZEBAOTH, I, John Dee (your unwoi-thy servant) most earnestly invoke and call upon your divine power, wisdom. and goodness. I humbly and faithfully seek your favour and assistance

to me in all my deeds, words, and thoughts, and in the promoting, procuring, and mingling of your praise, honour, and glory. Through these, your twelve mystical Names: Oro, Lbah, Aozpi, Mor, Dial, Hctca, Oip, Tea a, Pdoce, Mph, Arsl, Gaiol, I conjure and pray most zealously to your divine and omnipotent majesty, that all your angelic spirits (whose mystical names are contained in this book, and whose offices are herein briefly noted) might be called from any and all parts of the universe, or at any time in my life, through the special domination and controlling power of your holy Names (which arc also in this book). Let them come most quickly to me. Let them appear visibly, friend-ily, and peacefully to me. Let them remain visible according to my will. Let them vanish from me and from my sight when I so request. Let them give reverence and obedience before you and your 12 mystical Names. I command that they happily satisfy me in all things and at all times in my life, by accomplishing each and every one of my petitions—if not by one means, then by another—goodly, virtuously, and perfectly, with an excellent and thorough completeness, according to their virtues and powers, both general and unique, and by Your united ministry and office O God . Amen.

Through you, Jesu Christe, Amen

CHAPTER V

THE TWENTY FOUR SENIORS

S&These are the twenty-four Seniors (mentioned in the Apocalypse oj Saint John) whose names are compiled from the lines of the Father, the Son, and the Holy Ghost. The duty of these Good Angels is to impart knowledge and judgement in human affairs.

Quarter	God Name	Seniors
East	BATATVA or BATAIVH	Abioro or Habioro Aaoxaif Htmorda Haozpi or Ahaozpi Hipotg-a Autotar
South	ICZHHCA or ICZHHCL	Aidrom or Laidrom Aczinor Lzinopo Lbctga or Alhctga Lhiansa Acmbicu
West	RAAGIOS or RAAGIOL	Srahpm or Lsrahpm Saiinou Laoaxrp Lgaiol or Sigaiol Ligdisa Soaiznt
North	ELDPRNA or EDLPRNA	A-tpio or Axtpio Adococt Alndvod Apdoce or Aapdoce Arinnaq Anodoin 121

SiThis is the invitation to the six seniors of the East;

YOU six Seniors of the East, powerful and faithful to the omnipotent God of our ministery, in the name of the same God (one and three), I say to you, Abioro or Hamoro, Aaozaif, Htmorda, Haozpi or Ahaozpi, Hitotga, Altotar, through the divine Name by which you are particularly bound, die angelic Name Bataiva or Bataivh, I, John Dec", a faithful servant of die omnipotent God, amicably, earnestly, and confidently demand and beseech you to appear placidly, affably, and favourably before me, immediately and without delay, and henceforth at any time I wish, through all the remaining journey of my life, I beseech all of you, some of you, or whichever of you I name, united or divided, to grant all my petitions, and especially grant me Knowledge and Judgement in human affairs, and in all other filings that arc assigned to your Office and Ministry and that are accomplished by you, one and marry. I command you to appear, to perform, and to complete, goodly, plainly, intelligibly, and perfectly, according to your Virtue, Power, and Office, and according to the capacity of your Ministry', entrusted and committed to you by’ the omnipotent God

Amen

Through the sacred Name of God BATAIVA or BATAIVH

Amen

r Z	i	( a	5 A	a t	$	? a
a r	a	Z a	i d	/ ^a	L	a m
c x	O	“ 5	a r	o Y		u. b
to	i.	Z t	X 0	P a	c	0 C
5 £	9	a S	0 TO	r b	X	n h
f TO	0	n d	a t	d I	a	r c
o r	0	i b	A h	a 0	X	9 i
c N	a	b r	V t	X s		x J
0 i	i	i t	t ?	a f	0	a i
A b	a	TO O	0 0	0 C	a	c o
N a	0	c 0	C t	n P	r	a Z
o c	a	n to	a 9	0 t	r	0 i
S fi	u	a f	r a	? TO	X	0 X

3$This is the invitation to the six seniors of the South:

I cjB1 YOU six Seniors of the South, powerful & faithful to the omnipotent God of our ministry, in the Name of the same God (one and three), I say to you, Aidrom or Laidrom, Aczinor, Lzinopo, Lhctga or Alhctga, Lhiansa. Acmbicu, through the divine Name by which you are particularly bound, the angelic Name Iczhhca or Iczhhcl, I, John Dec, a faithful servant ofthc omnipotent God, amicably .earnestly, and confidently demand and beseech you to appear placidly, affably, and favourably before me , immediately and without delay, and henceforth at any rime I wish, through all the remaining journey of my life, I beesech all of you, some of you, or whichever of you I name, united or divided, to grant all my petitions, and especially grant me Knowledge and Judgement in human affairs, and in all other things that are assigned to your Office and Ministry and diat are accomplished by you, one and many. I command you to appear, to perform, and to complete, goodly, plainly, intelligibly, and perfectly, according to your Virtue, Power, and Office, and according to the capacity of your Ministry, entrusted and committed co you by the omnipotent God.

Amen

Through the sacred Name of God ICZHHCA or ICZHHCL

Amen

3&This is the invitation to the six Seniors of the West:

l£S] YOU six Seniors of the West, powerful & faithful to the omnipotent God of our ministry, in the Name of the same God (one and three), I say to you, Srahpm or Lsrahpm , Sahnou, Laoaxrp, Lgaiol or Slgaiol, Ugdba, Soaiznt, through the divine Name by which you are particularly bound, the angelic Name Raagios or Raagiol, I, John Dee, a faithful servant of the omnipotent God, amicably, earnestly, and confidently demand and beseech you to appear placidly, affably, and favourably before me, immediately and without delay, and henceforth at any time I wish, through all the remaining journey of my life, I beseech all of you, some of you, or whichever of you I name, united or divided, to grant all my petitions, and especially grant me Knowledge and Judgement in human affairs, and in all other things that arc assigned to your Office and Ministry and that are accomplished by you, one and many. 1 command you to appear, to perform, and to complete, goodly, plainly, intelligibly, and perfectly, according to your Virtue, Power, and Office, and according to the capacity of your Ministry, entrusted and committed to you by the omnipotent God.

Amen

Through the sacred Name of God RAAGIOS or RAAGIOL Amen

0 a f c 0

9 0 t

V a n ft

S a.

c o 6 P

A x

I X,

€ P|n|i in o m e b b

G tn o c sM o i

n L!i r x

x P a c p VaaSa d A $ / < r n jd, i J

3$This is the invitation to the six Seniors of the North:

7%^

Qi YOU six Seniors of the North, powerful & faithful to the omnipotent God of our ministry, in the Name of the same God (one and three), I say to you, tEtpio or Ajetpio, Adoeoet, Alndvod, Apdoce or Aapdoce, Arinnaq, Anodoin, through the divine Name by which you are particularly bound, the angelic Name ELDPRNA or EDLPRNA, I, John Dee, a faithful servant of the omnipotent God, amicably, earnestly, and confidently demand and beseech you to appear placidly, affably, and favourably before me, immediately and without delay, and henceforth at any time I wish, through all the remaining journey of my life, I beseech all of you. some of you, or whichever of you I name, united or divided, to grant all my petitions, and especially grant me Knowledge and Judgement in human affairs, and in all other things that are assigned to your Office and Ministry and that arc accomplished by you, one and many. I command you to appear, to perform, and to complete, goodly, plainly, intelligibly, and perfectly, according to your Virtue, Power, and Office, and according to the capacity of your Ministry, entrusted and committed to you by the omnipotent God.

Amen

Through the sacred Name of God ELDPRNA or EDLPRNA

Amen

d 0	n	9	T 6	a n	V	a a
0 I	0	a G	e o	o b	a	a a
OP	a	m r	o 0	G n	d	i\ tn
<* 9	S	s r	c d	e c	a	o 9
s c	m	i o	o n	A m	)	o X
V a	r	S G	d L	br	L	^a 9
0 i	p	t e	a a D		a	C 9
9 *	u	a c	n r	Z i	T	7. a
S i	0	d a	o i	n r	X	9 m
d a	1	e T	d n	a d	L	r e
d i	X	o m	0 n	s i	O	S 9
0 o	D	9 z	i A	9 *	n	f i
r 9	o	a n	n4	A C	r	a r

CHAPTER VI

THE ANGELS OF MEDICINE

ytThese are die names of the sixteen good angels who are most skilled and powerful in medicine and in the airing of diseases. Also shown are die sixteen cacodemons who can inflict diseases, &c.

Quarter God Name		Angels	Caco- God Names Demons Reversed
East	IDOIGO ARDZA	Czns orCzons Ton or Toitt Sias or Sigas Fmnd or Fmond	Ato Rsi Pfm	OGIODI AZDRA
South	ANGPOI VNNAX	Aira or Aigra Xai OrmnorOrpmn Aor Rsni or Rsoni Rn Iznr or Izinr Pi		1OPGNA XANNV
West	OLGOTA OALCO	Taco or Tagco Nhdd or Nhodd Paax or Patax Saiz or Saaiz	Mta Onh C& Hsa	ATOGLO OCLAO
North	NOALMR OLOAG	Opnm or Opamn Mop Apst or Aplst Oap Scio or Sanio Csc Vasg or Vang Hua		RMLAON GAOLO

S&This is the invitation to the four good angels of the East, who are most skilled and powerful in medicine and the cure o f diseases:

YOU ANGELS OF LIGHT CZNS OR CzONS, TOTT OR ToiTT, Sias or Sigas, Fmnd or Fmond, dwelling in the East

ern pan of the universe, powerful in the administering of the strong and healthy medicine of God and in the dispensing of cures: In the Name of the omnipotent, living, and true God, I, John Dee, by the grace of God of the Celestial City ofjcrusalem, and through the reverence and obedience which you owe to the same, our God, and through these, His divine and mystical Names, EDO1GO and ARDZA, I vehemently and faithfully require of you, one and all to come before me, I beseech you, at whatever moment of time I wish for the duration of my natural life. I summon you by the Names of God, 1DOIGO and ARDZA, to perform, to accomplish, and to complete all my requests, abundantly, excellently, thoroughly, pleasantly, plentily, and perfectly, in any and all things, through every possible medicine and through the peculiar strength and power of your office and ministry

Through the Sacrosanct Names of God IDOIGO and ARDZA

Amen

41 r 6 Z a

5 i 9 f ID 0

$ c b d

SSThis is the invitation to the four good angels of the Souths who are most skilled and powerjul in medicine and the cure of diseases:

YOU ANGELS OF LIGHT, AlRA OR AlGRA, ORMN OR Orpmn, Rsni or Rsoni, Iznr or Izlsr, dwelling in the Southern part of the universe, powerful in the administering of the strong and healthy medicine of God and in the dispensing of cures: In the Name of the omnipotent, living, and true God, I, John Dee, by the grace of the God of the Celestial City of Jerusalem, and through the reverence and obedience which you owe to the same, our God, and through these, His divine and mystical Names, ANGPOI and VNNAX, I vehemently and faithfully require of you, one and all to come before me, I beseech you, at whatever moment of time I wish for the duration of my natural life. I summon you by the Names of God, ANGPOI & VNNAX, to perform, to accomplish, and to complete all my requests, abundantly, excellently, thoroughly, pleasantly, and perfectly, in any and all things, through every possible medicine, and through the peculiar strength and power of your office and ministry.

Through the Sacrosanct Names of God

ANGPOI and VNNAX

Amen

S&This is the invitation to the four good angels of the West, who are most skilled and powerful in medicine and the cure of diseases:

YOU ANGELS OF LIGHT, TACO OB TAGCO, NHDD OB Nhodd, Paax or Patax, Saiz or Saaiz, dwelling in the

Western pan of the universe, powerful in the administering of the strong and healthy medicine of God and in the dispensing of cures: In the Name of the omnipotent, living, and true God, I, John Dee, by the grace of die God of the Celestial Ciry of Jerusalem, and through the reverence and obedience which you owe to the same, our God, and through these, His divine and mystical Names, OLGOTA and OALCO, I vehemently and faithfully require of you, one and all to come before me, I beseech you, at whatever moment of time I wish for the duration of my natural life. I summon you by the Names of God, OLGOTA and OALCO, to perform, to accomplish, and to complete all my requests, abundantly, cxcellendy, thoroughly, pleasantly, plentily. and perfectly, in any and all things, through every’ possible medicine, and through the peculiar strength and power of your office and ministry.

Through the Sacrosanct Names of God

OLGOTA and OALCO

AsfEN

r a|0|A d o o $ c o

StThis is the invitation to the four good angels of the North, who are most skilled and powerful in mediane and the cure of diseases:

MB YOU ANGELS OF LIGHT, OPMN OB OPAMN, ApST OB Aplst, Scio or Scmio, Vasq or Varsq, dwelling in the Northern part of the universe, powerful in the administering of the strong and healthy medicine of God and in the dispensing of cures: In the Name of the omnipotent, living, and true God, I, John Dee, by the grace of the God of the Celestial City of Jerusalem, and through the reverence and obedience which you owe to the same, our God, and through these, His divine and mystical Names, NOALMR and OLOAG, I vehemently and faithfully require of you, one and all to come before me, I beseech you, at whatever moment of time I wish for the duration of my natural life. I summon you by the Names of God, NOALMR and OLOAG, to perform, to accomplish, and to complete all my requests, abundantly, excellently, thoroughly, pleasantly, plcntily, and perfectly, in all things, through every possible medicine, and

ministry.

Through the Sacrosanct Names of God

NOALMR and OLOAG

Amen

st i o S G

CHAPTER VTJ

THE ANGELS OF PRECIOUS STONES

StThese are th names of the sixteen good angels who are powerful & learned in the finding, collection, use, and virtues of metals, and in the coagulations and powers of jewels.

Caco- God Names

Demons Reversed

Quarter God Names Angels

East	LLACZA PAL AM	Oyub or Oyaub Paoc or Pacoc Rbnh or Rbznh Diri or Diari	Xoy Rrb Pdi	AZCALL MALAP
South	ANiEEM SONDN	Omgg or Omagg Xom Gbal or Gbeal Agb Rlmu or Rlemu Rd lahl or Iambi Pia		MEEANA NDNOS
West	NELAPR OMEBB	Magm or Malg Leoc or Leaoc Vssn or Vspsn Rvoi or Rvroi	Mma Ole Cvs Hrv	RPALEN BBEMO
North	VADALI OBARA	Gnmm or Gmdmn Ecop or Ecaop Amox or Amlox Brap or Briap	Mgm Oec Cam Hbr	ILADAV AVABO

S&This is the invitation of the four good angels of the East, who are powerful and learned in metals and jewels:

I OU FOUR ANGELS OF LIGHT, FAITHFUL IN THE MINISTRY of God (our Creator), Oyub or Oyaub, Paoc or Pacoc, Rbnh or Rbznh, Dlri or Diari, lords in the Eastern part of the universe, and who (out of the peculiar gifts and dispensations of God) are powerful and learned in the lore of ore-veins, the finding of metal and treasure hoards, the uses and virtues of metals, the coagulation and magical properties of jewels, the places where metals and jewels are gathered, as well as their natures, properties, virtues, and uses, both secret and arcane: I, John Dee, the humble and devoted servant of the omnipotent, living, and true God, Ieova Zeboath, through the inevitable power which is known to the same, our God, in these Names, LLACZA and PAL AM, to whom you owe reverence and obedience, I vehemently and confidently require of you , one and all, that, through the whole of my remaining life at whatever time I wish, you come and appear before me, benignly, placidly, visibly, and pleasantly, and be favourable unto me. I beseech thee, one and all, to complete and to make perfect all my petitions for intended deeds, most swiftly, manifestly, certainly, immaculately, and plentifully. Yet I bind myself by this condition, that all my demands, totally or for the most part, be mindfill of your peculiar skills, strengths, faculties, and powers over metals and jewels. By the speaking of the divine Names, LLACZA and PALAM. I call and command you, one and all.

Amen

Through the speaking of the holy & mystical Names of God LLACZA and PALAM

Amen

S&This is the invitation of the four good angels of the South, who are powerful and learned in metals and jewels:

YOU FOUR ANGELS OF LIGHT, FAITHFUL IN THE MINISTRY of God (our Creator), Omgg or Omagg, Gbal or Gbeal,

Rlmu or Rlemu, Iahl or Iamhl, lords in the Southern pan of the universe, and who (out of the peculiar gifts and dispensations of God) are powerful and learned in the lore of ore-veins, the finding of metals and treasure hoards, the uses and virtues of metals, the coagulation and magical properties of jewels, the places where metals and jewels are gathered, as well as their natures, properties, virtues, and uses, both secret and arcane: I, John Dee, the humble and devoted servant of the omnipotent, living, and true God, Ieova Zeboath, through the inevitable power which is known to the same, our God, in these Names, ANiEFM and SONDN, to whom you owe reverence and obedience, I vehemently and confidently require of you, one and all, that, through the whole of my remaining life at whatever time I wish, you come and appear before me, benignly, placidly, visibly, and pleasantly, and be favourable unto me. I beseech thee, one and all, to complete and to make perfect all my petitions for intended deeds, most swiftly, manifestly, certainly, immaculately, and plentifully. Yer I bind myself by this condition, that all my demands, totally or for the most part, be mindfol of your peculiar skills, strengths, faculties, and powers over metals and jewels. By the speaking of the divine Names, ANjEEN and SONDN, I call and command you, one and all.

Amen

Through the speaking of the holy and mystical Names of God AN/EEM and SONDN

Amen

StThis is the invitation of the four good angels of the West, who are powerful and learned in metals and jewels:

YOU FOUR ANGELS OF LIGHT, FAITHFUL IN THE MINISTRY of God (our Creator), Magm or Malgm, Leoc or Leaoc,

Vssn or Vspsn. Rvoi or Rvroi, lords in the Western pan of die universe, and who (out of the peculiar gifts and dispensations of God) are powerful and learned in the Tore of orc-veins, the finding of metals and treasure hoards, the uses and virtues of metals, die coagulation and magical properties of jewels, die places where metals and jewels are gathered, as well as their natures, properties, virtues, and uses, both secret and arcane: I, Jolin Dee, the humble and devoted servant of the omnipotent, living, and true God, Ieova Zeboath. through the inevitable power which is known to the same, our God, in these Names, NEL APR and OMEBB, to whom you owe reverence and obedience, I vehemendy and confidcndy require of you , one and all, that, through die whole of my remaining life at whatever time I wish, you come and appear before me, benignly, placidly, visibly, and pleasantly, and be favourable unto me, I beseech thee, one and all, to complete and make perfect all my petitions for intended deeds, most swiftly, manifestly, certainly, immaculteh’, and plentifully. Yet I bind myself by this condition, that all my demands, totally or for the most part, be mindful of your peculiar skills, strengths, faculties, and powers over metals and jewels. By the speaking of the divine Names, NALAPR and OMEBB, I call and command you, one and all.

Amen

Through the sneaking of die holy and mvstical Names of God NELAPR and OMEBB

Amen

5S77iif is the invitation of the four good angels of the North, who are poweful and learned in metah and jewels:

YOU FOUR ANGELS OF LIGHT, FAITHFUL IN THE MINISTRY of God (our Creator), Gmnm or Gmdnm, Ecop or

Ecaop, Amox or Amlox, Brap or Briap, lords in the Northern part of the universe, and who (out of the peculiar gifts and dispensations of God) are powerful and learned in the lore of ore-veins, the finding of metals and treasure hoards, die uses and virtues of metals, the coagulation and magical properties of jewels, the places where metals and jewels are gathered, as well as their natures, properties, virtues, and uses, both secret and arcane: I, John Dee, the humble and devoted servant of the omnipotent, living, and true God, Ieova Zeboath, through the inevitable ower which is known to the same, our God, in these Names, VADALI and OBAVA, to whom you owe reverence and obedience, I vchemendy and confidently require of you, one and all, that, through the whole of my remaining life at whatever time I wish, you come and appear before me, benignly, placidly, visibly, and pleasandy, and be favourable unto me. I beseech thee, one and all, to complete and make perfect all my petitions for intended deeds, most swiftly, manifestly, certainly, immaculately, and plentifully. Yet I bind myself by this condition, that all my demands, totally or for the most part, be mindful of your peculiar skills, strengths. faculties, and powers over metab and jewels. By the speaking of the divine Names, VADALI and OBAVA, I call and command you, one and all.

Amen

VADALI and OBAVA

Amen

a n\|V\|a o
0 b	a	a a
G m	d	n m
e c	a	0 P
A w	5	0 X
b r	i	a P

CHAPTER VTIJ

THE ANGELS Or TRANSFORMATION

SiThese are the names of the sixteen good angels who are powerful and learned in Transformation; also shown are the names oj the sixteen cacodemons.

Caco- God Names

Quarter God Names Angels Demons Reversed

East	AIAOAI QUIT	Abmo or Abamo Cab		IAOAIA thio
East	AIAOAI QUIT	Naco or Naoco Ocnm or Ocamn Shal or Shall	Ona . Moc Ash	IAOAIA thio
South	CBALPT ARBIZ	Opna or Opana Doop or Dolop Rxao or Rxpao Axir or Axtir	Cop Mrx Aax	TPLABC ZEBRA
West	MALADI OLA AD	Paco or Palco Ndzn or Ndazn lipo or lidpo Xmh or Xrinh	Rpa And Xii	ID ALAM DAALO
North	VOLXDO SIODA	Dart or Dabtt Diom or Dixom Oopz or Oodpz Rgan or Rgoan	Rda Adi Xoo	ODXLOV ADIOS

JSThis is the invitation of the four good angels of the East, who are learned and powerful in Transformation:

YOU FOUR GOOD AND TRUE ANGELS OF GOD (OUR CRE-ator), Abmo or Aba.mo, Naco or Naoco, Ocnm or

Ocanm, Shal or Shial, who rule in the Eastern part of the world, who received of God in your creation the singular strength, true knowledge, and perfect absolute power of Transformation as your duty and office, that you might impart and make manifest unto men (as preordained by the same, our God) this true knowledge and perfect power, to the praise, honour, and glory of God. Therefore, I, John Dee, the devoted servant of the same, our God and Creator, truly, diligently, and faithfully desiring to praise, honour, and glorify in God, do vehemently demand and confidently beseech you, one and all, to bring to pass and amplify amongst men this your aforementioned true knowledge, through these mystical Names of God (pre-eminently and predominantly peculiar to you): AIAOAI and OHIT. I, John Dec, demand that you appear benignly, placidly, and visibly to me, at whatever moment in time I should choose, for all the remaining time of my life, and moreover I demand that you deign to be friendly and favourable unto me, I, John Dee, demand that you (one and all), immediately and without delay, perfectly accomplish, manifestly discharge, plainly complete, and plcntily make perfect each and every one of my petitions, by whatever means necessary', that concern or respect your skill, knowledge and power of Transformations, no matter when 1 shall require it of you, through these Names of our God, here rehearsed: AIAOAI and OHIT.

Amen

Through these sacred and mystical Names of God AIAOAI and'OHIT

Amen

3$This is the invitation of the four good angels of the South, who are learned and powerful in Tran formation:

YOU FOUl GOOD AND THUE ANGELS OF GOD (OUE CRE-ator), Opna or Opana, Doop or Dolop, Rxao or

Rxpao, Axis or Axn®, who rule in the Southern part of the world, who received of God in your creation the singular strength, true knowledge, and perfect absolute power of Transformation as your duty and office, that you might impart and make manifest unto men (as preordained by the same, our God) this true knowledge and perfect power, to the praise, honour, and glory of God. Therefore, I, John Dee, the devoted servant of the same, our God and Creator, truly, diligently, and faithfully desiring to praise, honour, and glorify in God, do vehemendy demand and confidently beseech you, one and all, to bring to pass and amplify amongst men this your aforementioned true knowledge, through these mystical Names of God (pre-cminendy and predominately peculiar to you): CBALPT and ARBIZ. I, John Dee, demand that you appear benignly, placidly, and visibly to me, at whatever moment in time I should choose, tor all the remaining time of my life, and moreover I demand that you deign to be friendly and favourable unto me. I, John Dec, demand that you (one and all), immediately and without delay, perfectly accomplish, manifestly discharge, plainly complete, and plentily make perfect each and every one of my petitions, by whatever means necessary', that concern or respect your skill, knowledge and power of Transformations, no matter when I shall require it of you, through these Names of our God, here rehearsed: CBALPT and ARBIZ.

Amen

Through these sacred and mystical Names of God CBALPT and ARBIZ

Amen

S&This is the invitation of the four good angels of the West, who are learned andpowerful in Transformation:

YOU FOUR GOOD AND TRUE ANGELS OF GOD (OUR CRE-aror), Paco or Palco, Ndzn or Ndazn, Iipo or Iidpo,

Xrnh or Xrinh, who rule in the Western part of the world, who received of God in your creation the singular strength, true knowledge, and perfect absolute power of Transformation as your duty and office, that you might impart and make manifest unto men (as preordained by the same, our God) this true knowledge and perfect power, to the praise, honour, and glory of God. Therefore, I, John Dec, the devoted servant of the same, our God and Creator, truly, diligently, and faithfully desiring to praise, honour, and glorify in God, do vehemently demand and confidently beseech you, one and all, to bring to pass and amplify amongst men this your aforementioned true knowledge, through these mystical Names of God (pre-eminently and predominady peculiar to you): MALADI and OLAAD. I, John Dee, demand that you appear benignly, placidly, and visibly to me, at whatever moment in time I should choose, for all the remaining time of my life, and moreover I demand that you deign to be friendly and favourable unto me. I, John Dec, demand that you (one and all), immediately and without delay, perfectly accomplish, manifestly discharge, plainly complete, and plentily make perfect each and every one of my petitions, by whatever means necessary, that concern or respect your skill, knowledge and power of Transformations, no matter when I shall require it of you, through these Names of our God, here rehearsed: MALADI and OLAAD.

Amen

Through these sacred and mystical Names of God MALADI and OLAAD

Amen

0 1 a / a|L n d a i i d X r i

■ 9 ' oD c o * IV P 0 n ft

S&This is the invitation of the four good angels of the North, who are learned andpowerjul in Transformatian:

KVOH OUR GOOD AND TRUE ANGELS OF GOD (OUR CRE-ator), Datt or Dabtt, Diom or Dixom, Oopz orOoDPZ, Rgan or Rgoan, who rule in the Northern parr of the world, who received of God in your creation the singular strength, true knowledge, and perfect absolute power of Transformation as your duty and office, that you might impart and make manifest unco men (as preordained by the same, our God) this true knowledge and perfect power, to the praise, honour, and glory of God. Therefore, I, John Dee, the devoted servant of rhe same, our God and Creator, truly, diligently, and faithfully desiring to praise, honour, and glorify in God, do vehemently demand and confidently beseech you, one and all, to bring to pass and amplify amongst men this your aforementioned true knowledge, through these mystical Names of God (pre-eminently and predominantly peculiar to you): VOLXDO and SIODA. I, John Dee, demand that you appear benignly, placidly, and visibly to me, at whatever moment in time I should choose, for all the remaining time of my life, and moreover I demand that you deign to be friendly and favourable unto me. I, John Dec, demand that you (one and all), immediately and without delay, perfectly accomplish, manifestly discharge, plainly complete, and plentily make perfect each and every one of my petitions, by whatever means necessary, that concern or respect your skill, knowledge and power of Transformations, no matter when I shall require it of you, through these Names of our God, here rehearsed: VOLXDO & SIODA.

Amen

Through these sacred and mystical Names of God VOLXDO and SIODA

Amen

d a S d I X

0 o D r a o

t Z o m x

a n

CHAPTER IX

THE ANGELS OF THE FOUR ELEMENTS

¥

SiThese are the names of the sixteen good angels who liveth in and knoweth the quality and use of all four elements; also shown are the names of the sixteen cacodemons.

QTR.	GOD NAME	ANGELS	CACO- ELMNT DEMONS		GOD NAMES REVERSED
E.	AOVRRZ ALOAI	AccaorAcvca Air Npat or Nprat Watr Otoi or Otroi Erth PmoxorPmzox Fire		Cac Onp Mot Apm	ZRRVOA IAOLA
S.	SPMNIR 1LPIZ	Msal or Msmal laba or lanba Izxp or Izixp Stim or Scrim	Air Warr Erth Fire	Cms Oia Miz Ast	RIN MPS ZIPU
W.	IAAASD ATAPA	Xpen or Xpaen Vasa or Vaasa Dapi or Daspi Rail or Radii	Air Watr Erth Fire	Rxp Ara Xda Em	DSAAAI APATA
N.	RZIONR NRZFM	Adrc or Adire Sisp or Siosp Pali or Panli Acar or Acrar	Air Warr Erth Fire	Rad Asi Xpa	RNIOZR MFZRN

U5

357711/ is the invitation to the four good angels of the East, each of whom knows all the creatures living in one element and their use:

YOU Angels of God, flowing with trlth & good-ncss, I call you, Acca or Acvca, Npat or Nprat, Otoi

or Otroi, Pmox or Pmzox, who rule in the Eastern part of the world: so that each one of you, out of the four great elements or sources of the world might wield the duty or office peculiar to him, and his unique skill, knowledge, power, and authority: O you, Acca or Acvca, bright angel that liveth in the Air of the East, you who hath vision of all its diverse qualities and who perfectly perceives what uses God created in them for Man; And you, O illustrious Npat or Nprat, who liveth in the Water of the East, who truly knoweth its quality and use; And you, O distinguished Otoi or Otroi, who liveth in the Earth of the East, you who knoweth exactly its varied qualities and to what uses it was created by our God; And finally you, Pmox or pmzox, shining angel of God, who liveth in the most secret Fire of the East, and who hath plentiful knowledge of its efficacy and vital properties; O All of you, faithful to God and ministers of our Creator, you who dwelleth in the Eastern part of the world, you who knoweth the arcane secrets of the four elements, conceded, assigned, and deputed to you by our omnipotent Creator, and who, to the praise, honour, and glory of God and out of your great charity towards the human race art able to impart and make manifest these great things and (by the approval of God) bring forth those things that arc asked of you. Therefore, I, John Dec, a Lover and Seeker for these secrets (to the praise, honour and glory of our God), in die Name of the same, our God and Creator, I humbly supplicate you, one and all And through these holy Names of God, AOVRRZ and ALOAL I require and confidently petition that, at whatever time of my future life (from this very hour) that I should call or summon one, any, or all of you, you appear conspicuous and visible to me in a goodly form. And through these holy Names of God, AOVRRZ and ALOAI, I require that you benignly consent, dearly discharge, lovingly fulfil, and perfectly make perfect, each

and every one of my petitions (respecting and concerning your aforementioned unique offices, knowledges, and powers), satis-fyingly, satisfactorily, plcntily, and perfectly. Amen

Amen

Through these reverend and mystical Names of God AOVRRZ and ALOAI

Amen

X 9	a	x 6
a (	0	a i
a C	u	c a
n 9	r	a r
o e	r	o i
9 to	X	o K

or Izixp

3&This is the invitation to the four good angels of the South, each of whom knows all the creatures living in one element and their use:

YOU Angels oe God, flowing with truth & good-ness, I call you, Msal or Ms.mal, Iaba or Ianba, Ixzp , Stlm or Strim, who rule in die Southern part of die

world: so that each one of you, out of the four great elements or sources of the world might wield the duty or office peculiar to him, and his unique skill, knowledge, power, and authority: O you, Msal or Ms.mal, bright angel that liveth in the Air of the South, you who hath vision of all its diverse qualities and who perfectly perceives what uses God created in them for Man; And you, O illustrious Iaba or Ianba, who liveth in the Water of the South, who truly knoweth its quality and use; And you, O distinguished Izxp or Izixp, who liveth in the Earth of die South, you who knoweth exactly its varied qualities and to what uses it was created by our God; And finally you , Stlm or Strim, shining angel of God, who liveth in the most secret Fire of the South, and who hath plentiful knowledge of its efficacy’ and vital properties: O All of you, faithful to God and ministers of our Creator, you who dwellcth in the Southern part of the world, you who knoweth the arcane secrets of the four elements, conceded, assigned, and deputed to you by our omnipotent Creator, and who, to the praise, honour, and glory of God and out of your great charity towards the human race art able to impart and make manifest these great things and (by the approval of God) bring forth those things that arc asked of you. Therefore, I, John Dee, a Lover and Seeker for these secrets (to the praise, honour and glory of our God), in the Name of the same, our God and Creator, I humbly supplicate you, one and all. And through these holy Names of God. SPMNIR and ILPIZ, I require and confidently petition that, at whatever time of my future life (from this very hour) that I should call or summon one, any, or all of you, you appear conspicuous and visible to me in a goodly form And tlirough these holy Names of God, SPMNIR and ILPIZ, I require that you benignly consent, clearly discharge, lovingly fulfil, and perfectly make perfect, each and even' one

of my petitions (respecting and concerning your aforementioned unique ofhccs, knowledges and powers), satisfy ingly, satisfactorily, plentily and perfectly. Amen

Amen

Through these reverend and mvstical Names of God SPMNIR and ILPIZ

Amen

S&This is the invitation to the four good angels of the West, each oj whom knows all the creatures living in one element and their use:

YOU Angels of God, flowing with truth & good-ness, I call you, Xpen or Xp£N, Vasa or Vaasa, Dapi

or Daspi, Rnil or Rndil, who rule in the Western part of the world: so that each one of you, out of the four great pigments or sources of the world might wield the duty or office peculiar to him, and his unique skill, knowledge, power, and authority: O you, Xpen or Xpjen, bright angel that liveth in the Air of the West, you who hath vision of all its diverse qualities and who perfectly perceives what uses God created in them for Man; And you, O illustrious Vasa or Vaasa, who liveth in the Water of the West, who truly knoweth its quality and use; And you, O distinguished Dapi or Daspi, who liveth in the Earth of the West, you who knoweth exactly its varied qualities and to what uses it was created by our God; And finally you. Rnil or Rndil, shining angel of God, who liveth in the most secret Fire of the West, and who hath plentiful knowledge of its efficacy and vital properties; O all of you, faithful to God and ministers of our Creator, you who dwelleth in the Western pan of the world, you who knoweth the arcane secrets of the four elements, conceded, assigned, and deputed to you by our omnipotent Creator, and who, to the praise, honour, and glory of God and out of your great charity towards the human race art able to impart and make manifest these great things and (by the approval of God) bring forth those things that are asked of you. Therefore I, John Dee, a Lover and Seeker for these secrets (to the praise, honour and glory of our God), in the Name of the same, our God and Creator, I humbly supplicate you, one and all. And through these holy Names of God, IAAASD and ATAPA, I require and confidently petition that, at whatever time of my future life (from this very hour) that I should call or summon one, any, or all of you, you appear conspicuous and visible to me in a goodly form. And through these holy Names of God, IAAASD and ATAPA, I require that you benignly consent, clearly discharge, lovingly fulfil, and perfectly make perfect, each and every

one of my petitions (respecting and concerning your aforementioned unique offices, knowledges and powers), satisfyingly, satisfactorily, plentily, and perfectly. Amen

Amen

Through these reverend and mystical Names of God LAAASD and ATAPA

Amen

S&This is the invitation to the four good angels of the North, each of whom knows all the creatures living in one element and their use:

£3?- YOU Angels of God. flowing with truth & good-ness, I call you , Adre or Adere, Sbp or Siosp, Pau or Panu, Acar or Acrar, who rule in the Northern part of the world: so that each one of you, out of the four great elements or sources of the world might wield the duty or office peculiar to him, and his unique skill, knowledge, power, and authority: O you, Adre or Adere, bright angel that liveth in the Air of the North, you who hath vision of all its diverse qualities and who perfectly perceives what uses God created in them for Man, And you, O illustrious Sisp or Siosp, who lived: in the Water of the North, who truly knoweth its quality* and use; And you, O distinguished Pau or Panti, who liveth in the Earth of the North, you who knoweth exactly its varied qualities and to what uses it was created by our God; And finally you, Acar or Acrar, shining angel of God, who liveth in the most secret Fire of the North, and who hath plentiful knowledge of its efficacy and vital properties; O All of you, faithful to God and ministers of our Creator, you who dwelleth in the Northern pan of the world, you who knoweth the arcane secrets of the four elements, conceded, assigned, and deputed to you by our omnipotent Creator, and who, to the praise, honour, and glory of God and out of your great charity towards the human race an able to impart and make manifest these grest things and (by the approval of God) bring forth those things that are asked of you. Therefore I, John Dee, a Lover and Seeker for these secrets (to the praise, honour and glory of our God), in the Name of the same, our Creator and God, I humbly supplicate you, one and all. And through these holy Names of God, RZIONR and NRZFM, I require and confidently petition that, at whatever time of my future life (from this very hour) that I should call or summon one, any, or all of you, you appear conspicuous and visible to me in a goodly form. And through these holy Names of God, RZIONR and NRZFM, I require that you benignly consent, clearly discharge, lovingly fulfil, and perfectly make perfect, each and every one

of my petitions (respecting and concerning your aforementioned unique offices , knowledges, and powers), satisfyingly, satisfactorily, plentily, and perfectly. Amen

Amen

Through these reverend and mystical Names of God RZIONR and NRZFM

Amen

a d 5 i ? & A C

6 S n f i

rar

CHAPTER X

THE ANGELS OF NATURAL SUBSTANCES *

SSTrc*' art the names of the sixteen good angels who are most powerful and skilled in the mixing together of natural substances*

QUARTER	GOD NAME ANGELS	LETTER FROM THE CROSS
East	ERZLA Rzla Zlar Larz A 3 71	I
South	EBOZA Boza OZAB ZabO Aboz	A
West	ATAAD Taad Aadt Adta Dtaa	O
North	ADOPA Dopa Op ad Pado Adop	N

• Commixnaoibta Niturarum

SlThis is the invitation to the four good Angels of the East, who are powerful and learned in the mixing together of natural substances:

YOU FOUR, FAITHFUL & TRUTHFUL MINISTERS OF OMNI-

who are in the Eastern part of the world, and are powerful and skilled in the mixing together of natural substances: I, John Dee, devoted servant of the same, our Creator, and through the omnipotence of the same, our Creator, and through this mystical Name of our God, ERZLA, humbly require, and vehemently

Name of God, ERZLA, that you will come to me and appear visibly and personally, and deign to be friendly and favourable unto me. I require that you discharge, implement, and make perfect, benignly, plcntily, plainly, and perfectly any and all of my petitions concerning the mixing together of natural substances and other natural secrets, which our Creator hath committed to

appointed you as His officers and ministers. Amen Through this Holy and Mystical Name of God ERZLA

Amen

3&This is the invitation to the four good angels of the South, who are powerful and learned in the mixing together oj natural substances:

YOU FOUR, FAITHFUL & TRUTHFUL MINISTERS OF OMNI-potent God, (your Creator) Boza, Ozab, Zabo, Aboz, who arc in the Southern part of the world, and are powerful and skilled in the mixing together of natural substances: I, John Dee, devoted servant of the same, our Creator, and through the omnipotence of the same, our Creator, and through this mystical Name of our God, EBOZA, humbly require, and vehemently petition, from you, one and all, that at whatever rime of my future life that I invoke or call your name, through this mystic Name of God, EBOZA. that you will come to me and appear visibly and personably, and deign to be friendly and favourable unto me. 1 require that you discharge, implement, and make perfect, benignly, plentily, plainly, and perfectly any and all of my petitions concerning the mixing together of natural substances and other natural secrets, which our Creator hath committed to your understanding, intelligence, and disposition and, as it were, appointed you as His officers and ministers. Amen

Through this Holy and Mvsrical Name of God EBOZA

Amen

b 0	A	Z a
a H	fl	a X
O i	9	r 0
0 r	P	<n n
T i	0	n i
i x	i	n r

S&This is the invitation to the four good angels of the West, who are powerful and learned in the mixing together of natural substances:

YOU FOUR. FAITHFUL & TRUTHFUL MINISTERS OF OMNI-potcnt God, (your Creator) Taad, Aadt, adta, Dtaa,

who arc in rhe Western part of the world, and are powerful and skilled in the mixing together of natural substances: I, John Dee, devoted sen-ant of the smac, our Creator, and through the omnipotence of the same, our Creator, and through this mystical Name of our God, ATAAD, humbly require, and vehemently petition, from you, one and all, that at whatever rime of my future life chat 1 invoke or call your name, through this mystic Name of God, ATAAD, that you will come to me and appear visibly and personally, and deign to be friendly and favourable unto me. I require that you discharge, implement, and make perfect, benignly, plentily, plainly, and perfectly any and all of my petitions concerning the mixing together of natural substances and other natural secrets, which our Creator hath committed to your understanding, intelligence, and disposition, and, as it were, appointed you as his officers and ministers. Amen

Through this Holy and Mystical Name of God ATAAD

Amen

lT q |q |A d 0 a f c 0

Za fl h 9 0 5 a

jSTTifr is the invitation to the four good angels of the North, who are powerful and learned in the mixing together of natural substances:

YOU FOUR, FAITHFUL & TRUTHFUL MINISTERS OF OMNI-_c__. potent God, (your Creator) Dopa, Opad, Pado, Adop,

who are in the Northern part of the world, and are powerful and skilled in the mixing together of natural substances: I, John Dee, devoted servant of the same, our Creator, and through the omnipotence of the same, our Creator, and through this mystical Name of our God, ADOPA, humbly require, and vehemently petition, from you, one and all, that at whatever time of my future life that I invoke or call your name, through this mystic Name of God, ADOPA, that you will come to me and appear visibly and personably, and deign to be friendly and favourable unto me. 1 require that you discharge, implement, and make perfect, benignly, plentily, plainly, and perfectly any and all of my petitions concerning die mixing together of natural substances and other natural secrets, which our Creator hath committed to your understanding, intelligence, and disposition and, as it were, appointed you as His officers and ministers. Amen

Through this Holy and Mvstical Name of God ADOPA

Amen

CHAPTER XT

THE ANGELS OF TRANSPORTATION

S&Thcse are the sixteen good angels who are powerful in transporting from place to place.*

QUARTER	GOD Nx^ME	ANGELS	LEITER OF THE CROSS
East	EVTPA	Vpta Tpav Pavt Avtp	L
South	EPHRA	Phra Heap Raph Aphr	A
West	ATD1M	Tdim Dimt Lmtd Mtdi	N
North	AANAA	Anaa Naaa Aaan Aana	V

• Id Locali Mundane

161

S&This is the invitation to the four good angels of the East, who are powerfol in transporting from place to place:

jL3j YOU FOUR FAITHFUL & NOBLE ANGELS & MINISTERS OF our Omnipotent Creator, O Vtpa, Tpav, Part, & Avrp, who rule uniquely in the Eastern part of the world and whom our Creator has provided and given the drill, strength, and power to be able co transport or transfer any man or thing from one place co another, without injury, harm, offence, or damnation to that man or thing, whether the transference is near or far: I, John Dee, humble and devoted servant of the Omnipotent God, our Creator, through the Reverent Majesty of the same God, our Creator, and through this divine and mystical Name, EVTPA, I humbly require and vehemently petition you, one and all, that whatever future time of my life that I call or invoke you through the Name of God, EVTPA, that you come benignly and peacefully, and appear visibly and personally to me and that you deign to be friendly and favourable to me. I require that you discharge, implement, and make perfect, goodly, truly, plentiiy, and perfectly, each and every one of my petitions, past and fixture, concerning local motion, transporting from place to place and any other secrets which you were uniquely conceded and committed the authority and disposition by our God, to His praise, honour, and glory. Amen

Through this mystical Name of God EVTPA

Amen

StThis is the invitation to the four good angels of the South, who are powerfill in transporting from place to place:

YOU FOOT FAITHFUL & NOBLE ANGELS & MINTSTEMS OF our Omnipotent Creator, O Phma, Heap, Roth, and

Aphx, who rule uniquely in the Southern part of the world and whom our Creator has provided and given the skill, strength, and power to be able to transport or transfer any man or thing from one place to another, without injury, harm, offence or damnation to that man or thing, whether the transference is near or Hr: I, John Dec, humble and devoted servant of the Omnipotent God our Creator, through the Reverent Majesty of the same God, our Creator, & through this divine and mystical Name, EPHRA, I humbly require and vehemently petition you, one and all, that whatever future time of my life that I call or invoke you through the Name of God, EPHRA, that you come benignly and peacefully, and appear visibly and personally to me and that you deign to be friendly and favourable to me. I require that you discharge, implement, and make perfect, goodly, truly, plcntily, and perfectly, each and every one of my petitions, past and future, concerning local motion, transporting from place to place and any other secrets which you were uniquely conceded and committed die authority and disposition by our God, to His praise, honour, and glory. Amen

Through this mvstical Name of God EPHRA

Amen

S&This is the invitation to the four good angels of the West, who are powerful in transporting from place to place:

f£jj| j YOU FOUR FAITHFUL & NOBLE ANGELS & MINISTERS OF our Omnipotent Creator, O Tdim, Dimt, Imtd, and Mtdi, who rule uniquely in the Western part of the world and whom our Creator has provided and given the skill, strength, and power to be able to transport or transfer any man or thing from one place to another, without injury, harm, offence, or damnation to that man or thing, whether the transference is near or far: I, John Dee, humble and devoted servant of the Omnipotent God, our Creator, through the Reverent Majesty of the same God, our Creator, and through this divine and mystical Name, ATDIM, I humbly require and vehemently petition you, one and all, that whatever future time of my life that I call or invoke you through the Name of God, ATDIM, that you come benignly and peacefully, and appear visibly and personally to me and that you deign to be friendly and favourable to me. 1 require that you discharge, implement, and make perfect, goodly, truly, plen-tily, and perfectly, each and every one of my petitions, past and future, concerning local motion, transporting from place to place and any other secrets which you were uniquely conceded and committed the authority and disposition by our God, to His praise, honour, and glory. Amen

Through this mystical Name of God ATDIM

Amen

SiThis is the invitation to the four good angels of the North, who are powerful in transporting from place to place:

YOU FOUR FAITHFUL & NOBLE ANGELS & MINISTERS OF our Omnipotent Creator, O Anaa. Naaa, Aaan, and

Aana, who rule uniquely in the Northern part of the world and whom our Creator has provided and given the skill, strength, and power to be able to transport or transfer any man or thing from one place to another, without injury, harm, offence or damnation to that man or thing, whether the transference is near or far: I, John Dec, humble and devoted servant of the Omnipotent God, our Creator, through the Reverent Majesty of the same God, our Creator, and through this divine and mystical Name, AANAA, I humbly require and vehemently petition you, one and all, that whatever future time of my life that I call or invoke you through the Name of God, A AN AA, that you come benignly and peacefully, and appear visibly and personally to me and that you deign to be friendly and favourable to me. I require that you discharge, implement, and make perfect, goodly, truly, plcn-tily, and perfectly, each and every one of my petitions, past and future, concerning local motion, transporting from place to place and any other secrets which you were uniquely conceded and committed the authority and disposition by our God, to His praise, honour, and glory. Amen

Through this mystical Name of God AANAA

Amen

CHAPTER XII

THE ANGELS OF THE MECHANICAL ARTS ¥

S&These are the names of rhe sixteen good angels who are skilled and powerful in the Mechanical Arts.

QUARTER	GOD NAME	ANGELS	LE11ER OF THE CROSS
East	HCNBR	Cnbr Nbrc Brcn Rcnb	A
South	HROAN	Roan Oanr Anro Nroa	C
West	PMAGL	Magl Aglm Glma Lmag	M
North	PPSAC	PSAC Sacp A cps Cpsa	V

StThis is the invitation to the four good angels of the East, who are skilled and powerful in the Mecahnical Arts:

[ SS1 YOU FOUR HOLY & TRUTHFUL MINISTERS OF OMNIPOTENT God, our Creator, Cnbr, Nbrc, Brcn, and Rcnb, who arc in the Eastern pan of the world, and who hast by our God been charged and committed with His ministry to practice, impart, teach, and communicate perfect skill in all arts mechanical, to the praise, honour, and glory of our God, I, John Dee, the baptized and marked slave of our Creator, faithfully, prudently, and powerfully desiring to be devour, (to the solace and reward of those good men who are of die Elect, but to the shame and confusion of those evil men who are the enemies of our omnipotent God), do humbly require and vehemently petition from all of you, named above, through the omnipotent wisdom of the same, our God and Creator, and through this holy and mystical Name, HCNBR, that at whatever time in the future of my entire life, that I would call you by name or invoke any, each, or all of you through this Name of God, HCNBR, that you immediately come to me and appear to me, benignly, peacefully, personally, and visibly, and that you be friendly and favourable unto me, and that you discharge, implement, and make perfect immediately, truly, plentifully, manifestly, and perfectly any and all of my petitions concerning the Arts Mechanical as well as other mechanical conclusions or experiments.

Through this mystical Name of God HCNBR

Amen

C N| a|6 r I i iit

H a o c 0

S&This is the invitation to the fair good angels of the South, who are skilled and powetfitl tn the Mechanical Arts:

rtflll YOU FOUR HOLY & TRUTHFUL MINISTERS OF OMNIPOTENT nS£s God, our Creator, Roan. Oanr. Anro, and Nboa, who are in the Southern part of the world, and who hast by our God been charged and committed with his ministry to practice, impart, teach and communicate perfect skill in all mechanical arts, to the praise, honour, and glory of our God. I, John Dee, the baptized and marked slave of our Creator, faithfully, prudently, and powerfully desiring to be devout, (to the solace and reward of those good men who arc of the Elect, but to the sliamc and confusion of those evil men who are the enemies of our omni

potent God(, do humbly require and vehemently petition from all of you, named above, through die omnipotent wisdom of the same, our God and Creator, and through this holy and mystical Name, HROAN, that at whatever time in the future of my entire life, that I would call you by name or invoke any, each, or all of you through this Name of God, HROAN, that you immediately come to me and appear to me, benignly, peacefully, personally, and visibly, and that you be friendly and favourable unto me. and that you discharge, implement, and make perfect immediately, truly, plentifully, manifestly, and perfectly any and all of my petitions concerning die Arts Mechanical as well as other mechanical conclusions or experiments.

Through this mvstical Name of God HROAN

Amen

S&This is the invitation to the four good angels of the West, who are skilled and powerful in the Mechanical Arts:

YOU FOUR HOLY & TRUTHFUL MINISTERS OF OMNIPOTENT God, our Creator, Magl, Aglm, Glma, and Lmag, who arc in the Western part of the world, and who hast by our God been charged and committed with His ministry to practice, impart, teach , and communicate perfect skill in all arts mechanical, to the praise, honour, and glory of our God. I, John Dee, the baptized and marked slave of our Creator, faithfully, prudently, and powerfully desiring to be devout, (to the solace and reward of those good men who are of the Elect, but to the shame and confusion of those evil men who are the enemies of our omnipotent God), do humbly require and vehemently petition from all of you, named above, through the omnipotent wisdom of the same, our God and Creator, and through this holy and mystical Name, PMAGL, that at whatever time in the future of my entire life, that 1 would call you by name or invoke any, each, or all of you through this Name of God, PMAGL, that you immediately come to me and appear to me, benignly, peacefully, personally, and visibly, and that you be friendly and favourable unto me, and that you discharge, implement, and make perfect immediately, truly, plentifully, manifestly, and perfectly any and all of my petitions concerning the Arts Mechanical as well as other mechanical conclusions or experiments.

PMAGL Amen

SiThis is the invitation to the four good angels of the North, who are skilled andpowerjul in the Mechanical Arts

] YOU FOUR HOLY & TBUTHFUL MINISTERS OF OMNIPOTENT God, our Creator, Psac, Sacp, Acps, and Cpsa, who are in the Northern part of the world, and who hast by our God been charged and committed with His ministry to practice, impart, teach, and communicate perfect skill in all arts mechanical, to the praise, honour, and glory of our God. I, John Dee, the baptized and marked slave of our Creator, faithfully, prudently, and powerfully desiring to be devout, (to die solace and reward of those good men who are of the Elect, but to die shame and confusion of those evil men who are the enemies of our omnipotent God), do humbly require and vehemently petition from all of you, named above, through the omnipotent wisdom of the same, our God and Creator, and through this holy and mystical Name, PPSAC, that at whatever time in the future of my entire life, that I would call you by name or invoke any, each, or all of you through this Name of God, PPSAC, that you immediately come to me and appear to me, benignly, peacefully, personally, and visibly, and that you be friendly and favourable unto me, and that you discharge, implement, and make perfect immediately, truly, plentifully, manifestly, and perfectly any and all of my petitions concerning the Arts Mechanical as well as other mechanical conclusions or experiment?.

Through this mystical Name of God PPSAC

Amen

5 i 0 d

er 0 in 5* x a n

CHAPTER TTTJ

THE ANGELS OF SECRET DISCOVERY

SiThese are the names oj the sixteen good angels who are skilled and poweijul in the discovering the secrets oj all men.

QUARTER	GOD NAME	ANGELS	LE T1ER OF THE CROSS
East	HXGZD	Xgzd Gzdx Zdxg Dxgz	A
South	HIAOM	Iaom Aom Omia Miao	S
West	PNLRX	Nlrx Lrxn Rxnt Xnlb	I
North	PZIZA	Ziza IZAZ 7 APT Aziz	R

SiThis is the invitation to the four good angels of the East, who are skilled and powerful in the discovery of the secrets of men.

YOU FOUR WISE & TRUTHFUL ANGELS OF THE OMNIPOTENT God, and ministers of our Creator: O you, Xgzd, Gzdx, Zdxg, and Dxgz, who dwell in the Eastern part of the world,

and whom the same, our God, hath assigned and bestowed the great and special office of discovering and understanding the secrets of men of wharver degree, state or condition. 1, John Dee, then devoted servant of the same God, a careful investigator, but by no means curious of the secret endeavors, acts, and events of any type of man (good or evil) unless it might be necessary for the good of the Christian Republic for me to sec, understand, and discover, do humbly require and vehemently petition from you, one and all through our omniscient God and through this mystical Name HXGZD, that, at whatever time of my future lifeo that I should call or invoke any or all of you through the Name of God, HXGZD, that you come to me immediately, benignly, and peacefully, and that you appear to me personally and visibly, and that you discharge, implement, and make perfect, truthfully, plcntily, and perfectly, all of my petitions (to be done by one, any, or all of you) concerning the secrets of any men, regardless of state and condition.

Through this holy and mystical Name of God ' HXGZD

Amen

Q |x d

0 <3 i

SSThis is the invitation to the four good angels of the South, who are skilled and powerful in the discovery of the secrets of men.

YOU FOUR WISE & TRUTHFUL ANGELS OF THE OMNIPOTENT God, and ministers of our Creator: O you, Iaom, Aomi,

Omia, and Miao, who dwell in the Southern pan of the world, and whom the same, our God, hath assigned and bestowed die great and special office of discovering and understanding the secrets of men of whatever degree, state, or condition. I, John Dec, the devoted servant of the same God, a careful investigator, but by no means curious of the secret endeavors, acts, and events of any type of man (good or evil) unless it might be necessary for the good of the Christian Republic for me to see, understand, and discover, do humbly require and vehemently petition from you, one and all, through our omniscient God and through this mystical name, HIAOM. that, at wliatever time of my future life that 1 should call or invoke any or all of you through the Name of God, HIAOM, that you come immediately, benignly, and peacefully, and that you appear to me personally and visibly, and that you discharge, implement, and make perfect, truthfully, plcntily, and perfectly, all of my petitions (to be done by one, any, of all or you) concerning the secrets of any men, regardless of state and condition.

Through this holy and mvstical Name of God ' HIAOM

Amen

S&This is the invitation to the four good angels of the West, who are skilled and powerful in the discovery of the secrets of men.

YOU FOUR WISE & TRUTHFUL ANGELS OF THE OMNIPOTENT God, and ministers of our Creator: O you, Nlrx, Lrxn,

Rxnl, and Xnlr, who dwell in the Western part of the world, and whom the same, our God, hath assigned and bestowed the great and special office of discovering and understanding the secrets of men of whaever degree, state, or condi ton. I, John Dee, the devoted servant of the same God, a careful investigator, but by no means curious of die secret endeavors, acts, and events of any type of man (good or evil) unless it might be necessary for the good of the Christian Republic for me to see, understand, and discover, do humbly require and vehemendy petition from you, one and all, through our omniscient God and through this mystical Name, PNLRX, that, at whatever time of my future life that I should call or invoke any or all of you through the Name of God, PNLRX, that you come to me immediately, benignly, and peacefully, and that you appear to me personally and visibly, and that you discharge, implement and make perfect, trudffiilly, plentily, and perfeedy, all of my petitions (to be done by one, any, or all of you) concerning the secrets of any men, regardless of state and condition.

Through this holy and mystical Name of God PNLRX

Amen

StThis is the invitation to the four good angels of the North, who are skilled and powerful in the discovery of the secrets of men.

YOU FOUR WISE &• TRUTHFUL ANGELS OF THE OMNIPOTENT God, and ministers of our Creator: O you, Ziza. Izaz,

Zazi, and Aziz, who dwell in the Northern pan of the world, and whom the same, our God, hath assigned and bestowed the great and special office of discovering and understanding the secrets of men of whatever degree, state, or condition, i, John Dee, the devoted servant of the same God, a careful investigator, but by no means curious of the secret endeavors, acts, and events of any type of man (good or evil) unless it might be necessary for the good of the Christian Republic for me to see, understand, and discover, do humbly require and vehemently petition from you, one and all, through our omniscient God and through this mystical Name, PZIZA, that, at whatever time of my future life that I should call or invoke any or all of you through the Name of God, PZIZA, that you come to me immediately, benignly, and peacefully, and that you appear to me personally and visibly, and that you discharge, implement, and make perfect, truthfully, plentily, and perfectly, all of my petitions (to be done by one, any, or all of you) concerning the secrets of any men, regardless of state and condition.

Through this holy and mystical Name of God PZIZA

Amen

FIN ¥ ¥ ¥ ¥ ¥ ¥

HOLY TABLE.

page 181, <UJ.” number 6.]

APPENDICES

Appendix A

THE PRACTICE OF ENOCHIAN EVOCATION

jfo gjj HERE ARE NO DESCRIPTIONS IN Dee’s EXTANT DIARIES OF ft vft actual Enochian evocation rituals, a fad that has led some scholars to conclude that he never attempted the magic. The existence, however, of artifacts such as the wax sigils of .Emeth in the British museum indicate that Dec, at the very least, constructed some of the requisite furniture. In addition. Dee compiled Sloane MS. 3191 (the primary source for The Enochian Evocation) to be a working collection of conjurations for use in magical ceremonies. Although it is possible that Dee never went through with rhe experiments, it is for more likely that he recorded the events in a separate diary that has not survived. Dee was a rabid diarist, and kept at least three concurrent diaries during the period that he was working with Kelly, each diary covering a different aspect of his life. It would be well in character for Dee to initiate a special diary for the practice of the ’radical truths’ that he had sought for so many years.

There arc many clues chat assist in uncovering the operative portions of this arcane branch of magical lore. Sloane ms. 3191, for example , delineates the portions of Enochian evocation that Dee thought were most essential. Other clues are scattered throughout the surviving diaries. Dee describes many scyring sessions, and it is unlikely that the Enochian rituals differed very greatly from those he practiced with his servers. In addition, many passages from die scrying sessions contain hints and instructions concerning Enochian evocation. Another valuable source of information is the body of magical literature that was available to Dec and Kelly. The effect of Agrippa, for example, upon Dee’s philosophical outlook is obvious, and many aspects of Enochian evocation are dependant upon the world-view of

the renaissance Magi. Also, Kelly’s involvement in black magic indicates influence from other magical texts. When all these sources of information are gathered together, a coherent picture emerges of the practice of Enochian evocation.

_ ¥

This appendix discusses:

I. The personnel & apparel required for the rituals.
2. The furniture and construction of the temple.
3. The book of prayers & conjurations.
4. The Angelic hierarchies
5. The talismans for the Angelic hierarchies.
6. The scheduling of the ceremonies.

<£L Personnel

Enochian rituals were practiced by two people, a Magus and Scryer. The Magus chanted the conjurations, compelling the Angels (by the power of the Names of God) to appear within the crystal stone. The Scyrer gazed into die crystal and related his visions. The Magus doubled as scribe, recording the visions and the results of the ceremony.

Both Scryer and Magus were expected to lead holy lives (at least while practicing the magic), to cultivate piety and humility, and to abstain from the practice of black magic. During the ceremonies, both were dressed in white linen robes, and the magus wore a magical ring with a gold seal (as shown in Book Two). Other renaissance magical texts recommend that the Magus wear a crown and carry a magical wand and or sword, but none of these are mentioned in Dee’s work.

<T II. Furniture

Betore practicing Enochian evocation, the Magus and Scryer located or constructed the following items:

I. A crystal ball This was handled only by the magus or the scryer. Dec’s was rather small, about two inches in diameter.
2. A circular wax tablet, 9 inches in diameter and 1.5 inches thick, inscribed on the front with the sigil of /Emeth and on the back with a cross. These designs are shown in Book Two. The center of the front was hollowed out slightly, so that

the crystal ball could easily be placed on top o£ the Sigil.

3. Four wax tablets, about 4 inches in diameter, similarly inscribed.
4. A red silk ’rug’, two yards square.
5. A red and green (or multi-coloured) tablecloth, about 1.5 yards square, with tassles at each comer.
6. A table constructed of ’sweet wood’ [cedar?] a yard (two cubits) square, with yard long legs. Each leg terminated with a hollow cylinder, slightly more than 4 inches on the inside diameter and about 0.5 inches thick. The basic structure of this table is shown in Book Two; because of in low profile, two wooden stools were probably also necessary. A set of elaborate sigils were to be painted in yellow oils on the top surface of the table. The arrangement of these sigils is too complex to be reproduced in this volume, but can be found in The True Relation between the Preface and the first book, on the page labeled ’The Holy Table’.
7. Twelve banners or flags each embroidered with a Name of God as shown in Book Five.

This furniture was arranged into a temple where Enochian evocation could be practiced. This may have been intended to be in the open air rather than within a building, as there are no descriptions of candles or torches. Furthermore, the magical circle specifics ’Terra’ [Earth], which may or may not have been intended symbolically.

The temple was constructed in die following manner:

1. The place of working was enclosed by a circle as shown in Book Five, Chapter Three. The banners were propped at the circle’s edge.
2. The red silk rug was laid in the center of the circle.
3. The four small wax tablets were arranged in a square pattern in the center of the silk rug, 1 yard square.
4. The table was balanced upon the wax tablets, so that the hollow cylinders at the end of the table legs overlapped them.
5. The large wax tablet was placed on the center ot the table.
6. The silk tablecloth was draped over the able, covering the large wax tablet, so that the tassles dangled almost to the floor.
7. The crystal was laid on the top of the tablecloth, balanced on the indentation in the wax tablet.

Q III. The Magical Book

The Magus was required to have a book in which prayers and conjurations were recorded for use within the temple. For the complete practice of Enochian evocation, it probably would have had the following contents:

§1: Prayers

The Oration to God—as shown in Book Two, Chapter Five.

The Prayer of Enoch—as shown in Book One, Chapter Two.

The Fundamental Obesance—as shown in Book Five, Chapter Four.

§2. Conjurations

The Heptarchtc Conjurations—formed by inserting the specific attributes of each King and Prince (as shown in Book Two, Chapter Seven) with the generalized conjuration (as shown in Book Two, Chapter Six).

The Angelical Keys—as shown in Book Three. These were to be written in both Angelical and English. Note chat the last key was to be repeated 30 times, with the third word altered to indicate the Aire being worked. In Sloane MS. 3191, the the various Aires are listed in the margin. The individual names of the Aires are given in Book Four, Column Four.

The Invitations to the Angels of the Quarters—as shown in Book Five, Chapters Five through Thirteen.

The ordering of Dee’s workbooks suggests that he intended a certain cross-semination of the earlier (Hcptarchic) and later (Angelical) systems. In any case, the magical book is described in Dee’s diaries as consisting first of the invocation of the Names of God and second of the invocation of the Angels, by the Names of God— an ordering is preserved in the contents above.

Note that, uniikc other renaissance magical systems, Enochian evocation does not include a ’Dismissal’ or ’Licence to Depart’, a conjuration designed to send a spirit back to its dwelling place. Dec evidently felt this to be unnecessary, although most renaissance Magi would have considered this omission dangerous.

<T rv. The Angels

Enochian evocation was believed to summon three interrelated hierarchies of angels:

1. The Heptarchical Royalty—who were believed to govern all earthly actions, & disperse of the will of the Creator. One conjured them to obtain knowledge of God truly, the number and doings of His Angels perfectly and the beginning and ending of Nature substantially. These Angels were based upon the 7 planets and the 7 days of the week.
2. The Angels of the Aires—who were believed co rule over the various countries of the earth. One conjured them to subvert whole countries without armies, to get the favour oj all the (human) Princes, & to know the secret treasure of the waters, and the unknown caves of the earth. These Angels were based on the 12 houses of the Zodiac and the 30 Aires, which were evidently subdivisions of the ’vault of stars’ in which the ’fixed stars’ were believed to reside.
3. The Angels of the Quarters—who were believed to have been put onto the earth so that the Devil's envious will might be bridled, the determinations of God fulfilled, and his creatures kept and preserved. One conjured them to obtain a variety of semidivine powers and capabilities. These Angels were based upon the 4 Elements and the 4 compass points.

Thus Enochian evocation consisted of a complete panoply of magical art, covering planetary, zodiacal, and elementaloperations and reputed to control hundreds of named and thousands of unnamed Angelic creatures. Because of the complexity of these Angelic hierarchies, I shall discuss each in detail.

§1 . The Heptarchical Royalty

The Heptarchical Royalty arc described in Book Two, Chapter Four, and were believed to rule over the days of the week and die planets. The relationship of the primary Heptarchical hierarchy is shown in the following figure

KING CARMARA

PRINCE HAGONEL

Sons of Light I Ih j_sr Dmal Hccoa Bcigia S rimed Sons of the Sons of Light EL Ave Liba Rode Hagonel flemcse

Kings BALIGON BN AS POL BOBOGEL BABALEL BYNEPOR BNAPSEN BLU.MAZA

Princes baganol blisdon bornogo befafes butmono brorges bralges

	AOAYNNL	ELGNSEB	LEENARB	EILOMFO	BBARNH.	BANSSZE OEXNGLI
The Table of the 42 Ministers	LBBNAAV	NLLNZVB	LNANAEB	NEOTPTA	BBAIGAO	BYAPARE AVZNILN
	IOAESPM	SEAMLLB	ROEMNAB	SAGACIY	BBALPAE	BN AMGEN n.LMAH
	GGLPPSA	OOGOSRa	LEAOR1B	ONEDPON	BBANIfG	BNVAGSS NHSOCOO
	OEEOOEZ	NRPCRRB	NE1CIAB	NOONMAN BBOSNIA		BLBOPOO NRRCPRN
	NLLRLNA	ergdbab	AOIDLAB	ETEVLGL	BBASNOD	BABEPEN LABDGRE
	(Fri.)	(Wed.)	(Sun.)	(Tues.).	(Thurs.)	(Sat.) (Mon.)

Note that the ’Son of die Sons’ Hagonel had a different sigil dun Prince Hagonel and thus was a different angelic personage.

The names of the 42 ministers were generated from the each table by starting with each letter and continuing rightwards to the end of the tabic, then looping around to the beginning. This made six sets of seven ministers per day, each set ruling for four hours [beginning at midnight]. For example, the 42 ministers for Prince baganol (Friday’) are

I2AM— 4AM 4 AM— 8am 8 AM—I2PM

I2P.M— 4PM 4PM— 8pm 8PM—12AM

Aoaynnl ibbnaav loaspm c^lppsa oeeooez tdlrlna

oaynnla abnaai’l Oct'pmi Qlppsag tewzo ilrlnan

kynnlao Bnaavlb Atspmio ippiagg Eooezoe irlnanl

ynnlaoa Naavlbb tspmioa tpnggl ooezoee Bbianll

Nnlaoay Aavlbbn Spmioa H<%glp oezoeeo inanllr

xlaoayn kvlbbnd

pmioat toggfyp tzoeeoo tianllrl

lavaytm vlbbiiiti ubasp Agglppf

Anllrln

The Heptarchical Royalty also included a set of 49 planetary angels, of whom 14 were the Kings and Princes for the days. The *TabIe of the 49 Good Angels' at the close of Book Two shows the primary planetary attribution of each of these entities. Curiously, the planetary attributions of the Kings were the only ones that matched the traditional linking of the days of the week with the planets. By extrapolation, it is likely that each angel had a double attribution as follows:

Sunday Monday

Bobogel	Sol of Sol	Blumaza	Luna of Luna
Bornogo	Sol of Venus	Bralges	Luna of Saturn
Bablibo	Sol of Luna	Baspalo	Luna of Mercury
Buscnab	Sol of Saturn	Belmara	Luna of Jupiter
Bariges	Sol of Mercury	Bragiop	Luna of Mars
Bamafa	Sol of Jupiter	Brisfli	Luna of Sol
Boncfon	Sol of Man	Baslcdf	Luna of Venus
	Tuesday	Wednesday
Babalet.	Mars of Mars	Bnaspol	Mercury of Mrcry
Befafes	Mars of Sol	Blisdon	Mercury ofjupitr
Bapnido	Mars of Venus	Bazpama	Mercury of Man
Busduna	Mars of Luna	Bemole	Mercury of Sol
Bminpol	Mars of Saturn	Blamapo	Mercury of Venus
Binofon	Mars of Mercury	Barfort	Mercury of Luna
Bmilgcs	Mars of Jupiter	Bliigan	Mercury of Satur
	Thursday		Friday
Bynepor	Jupiter of Jupiter	Baucon	Venus of Venus
Butmono	Jupiter of Mars	Bagenol	Venus of Luna
Basmelo	Jupiter of Sol	Bormifa	Venus of Saturn
Besgeme	Jupiter of Venus	Binodab	Venus of Mercury
Blingef	Jupiter of Luna	Benpagi	Venus of Jupiter
Barriro	Jupiter of Saturn	B er male	Venus of Mars
Bal dago	Jupiter of Merc.	Bagnolc	Venus of Sol

Saturday

Bnapsen Brobges Balceor Blintom Brangio Rm am gal Bamnodc

Saturn of Saturn Saturn of Mercury Saturn of Jupiter Saturn of Mars Saturn of Sol Saturn of Venus Saturn of Luna

§2 . The Angels of the Aires

The 91 principal Angels of the Aires arc listed in tabular form in Book Four.

Column One gives rhe name of the country over which each Angel rules. These are based on Ptolemy’s Geography.

Column Two gives the name of each Angel, which is die same as the name of the pan of the Earth as imposed by God.

Column Three gives the sigil for each AngeL These are derived from the Great Table of the Quarters, by connecting the letters that spell the Angel’s name. Note that ’Paraoan’ is an ’overlay’ using letters belonging to other Angels, (beginning with the ’P’ in Parziba) and that ’Lexarph’, ’Com anas’, and ’Tabitom’ arc generated from the central cross. ’Lexarph uses the ’L’ at the bottom right comer of the Western quarter. These sigils are not given in Sloane ms. 3191, but are included here for completeness. Note also that a sigil is given in the table for an entity Laxdizl which is not in the 91 Aires.

Column Four gives the Aire in which the Angel dwells. These are evidently similar to the layers of Heaven described in Gnostic texts. The order LIL is the highest and TEX is the lowest; note that the Holy Land is governed by LIL.

Column Five gives the number of servitor Angels (ministers) that arc controlled by each Angel.

Column Six gives the total of all the Angels ruling in each Aire. Column Seven gives the names of the Angelic Kings that rule over each Angel. There is one King per sign of the Zodiac:

1. Olpaced for Scorpio, 2. Ziracah for Aquarius, 3. Hononol for Leo, 4. Zarnaah for Gemini, 5. Gebabal for Libra, 6. Zurchol for Pisces, 7. Alpudus for Cancer, 8. Caddamp for Sagittarius, 9. Zarzdlg for Virgo, 10. Lavavoth for Aries, 11. Zlncgen for Capricorn & 12. Arfalog for Taurui.

Column Eight gives die tribe of Israel that corresponds to the Angelic King and each sign of the Zodiac.

Column Nine gives the compass points that should be faced when invoking each angel.

§3 . The Angh.s of the Quarters

The Angels of the Quarters are listed in detail at the beginning of Chapters Five through Thirteen of Book Five. A cursor,' examination of the crosses on the tables accompaning each ’Invitation’ [conjuration] reveals how these names are generated. Many of the Angels have dual names—presumably both are correct, as both are used in the invitations.

The names of the cacodcmons in Chanters Six through Nine are generated by taking a letter from the central cross of the Great Table, and combining it with the first two letters of each Angel’s name. For example, the cacodcmon Xcz is formed by taking the ’X’ in Exabp and combining it with the ’Cz’ in Czns or Czons. These cacodemons are the only vestige of black magic in Dee’s evocation system, other than the stipulation that the word Vaoan in the first Angelical key is to be altered to Vooan w’hen conjuring evil spirits.

(TV. Talismans

The use of various talismans were considered necessary for the practice of evocation magic in general, and were probably used for Enochian evocation as well. Only one Enochian talisman has survived: a beautiful gold disk in the British Museum. A True Relation shows an engraving of his disk on page preceding The Holy Table; the talisman commemorates a vision that Kelly had of the Angels of the Quarters:

A Vision. The sign of the love of God toward his faithful. Four sumptuous and belUgerant Castles, out of the which sounded Trumpets thrice.

3$ The sign of Majesty, the Cloth of the passage was cast forth.

Si In the East, the cloth red; aftet the new smitten blood

3$ In the South, the cloth white. Lilly-colour

33 In the West a cloth, the skins of many Dragons, green; garlic bladed.

38 In the North, the cloth, Hair-coloured, Bilbery juyce.

The Trumpets sound once. The gates open. The four Castles are moved. There issueth 4 Trumpeters, whose Trumpets are a Pyramis, six cones, wreathed. There followeth out of every Castle 3, holding up their Banners displayed, with ensigne, die Names of God. There follow Seniors six, alike from the four Gates: After them cometh from every part a King: whose Princes are Jive, gardant, and holding up his train. Next issueth the Crosse of 4 angels, of the Majesty of Creation xn God attended upon everyone, with 4: a white Cloud, 4 Crosses, bearing the witnesses of the Covenant of God, with the Prince gone out before; which were confirmed, everyone, with ten .Angels, visible in countenance; After every Crosses, atlendeth 16 Angels, disposers of the will of those, that govern the Castles. They proceed. And, in and about the middle of the Court, the Ensigns keep their standings, opposite to the middle of the Gate: The rest pause. The 24 Senators meet: They seem to consult. It vanisheth.

Although the use for the gold disk is not known, it may have been worn as a protective amulet during the Enochian evocation ritual

The Magus was definitely required to construct a talisman for each group of Angels that he wished to conjure. These were made of ’sweet wood’, with the characters ’painted’ upon them. The talismans were held in the hand as thou shall have cause to use them, implying that the Magus held them during the prayers. During the conjurations, however, thy feet must be placed upon these tables, indicating that rhe Magus’ dominance over the Angels was signified by his standing upon the Talisman.

Although none of these talismans appear to have survived, the talismanic methods of Agrippa can be applied to de\-ise probable reconstructions of these important ceremonial objects.

§1 . Talismans for the Hept archical Royalty

Although this hierarchy includes several hundred entities, only the prince of each day and the Sons of the Sons of Light actually have their own signatures or sigils. Evidently this means that a single talisman was to be constructed for each day, with an extra one for King C armara and Prince Hagonel. The following sample represents a speculative reconstruction of the talisman for the conjuration of the Angels of Friday:

§2 . Talismans for the Angels of the Aires

Each of the 91 Princes has his [or her] own signature, which clearly implies that 91 separate talismans were to be constructed. The Angelic Kings of die Zodiac have no signatures, which indicates that their name alone (like the magical Names of God) carried the requisite power to invoke their influence. The following sample represents a speculative reconstruction of the talisman for the conjuration of Pascomb, the Earthly Guardian ot

§3 . Talismans for die Angels of the Quarters

None of the Angels of the Quarters have their own signatures, a fact that would seem to indicate the relatively exalted status of

these entities. The following sample represents a speculative reconstruction of the talisman for the conjuration of the Angels of Transformation that dwell in the West:

§4 . Enochian Leiters

lr is possible that, rather than Roman letters, the ’Enochian’ alphabet was to be used to draw up the talismans (although no Enochian letters appear in Sloane ms. 3191). There arc several versions of this magical alphabet in Dee’s diaries; the following version appears to be a script rendition, as it is much easier to write with a quill pen than the sigil-like letters that appear later in Dee’s notes.

<T VI. The Ceremonies

After the furniture, book, and talisman had been prepared, the following schedule was co be kept:

1. First Four Days—prayers were fervently spoken three times daily.
2. Next Fourteen Days—while continuing with the prayers, conjurations were added co the agenda.
3. The Fifteenth Day—at this point the prayers and conjurations were believed to become effective, and the Angels were supposed to appear within the crystal.

Once die Angels had appeared, it was no longer considered necessary to go through the entire repetory to conjure them. Once successfully conjured, the Angels were to remain obedient to the Magus for the remainder of his life.

It is probable that some cross-semination might have been intended, for example, using the first 18 Keys as preliminary conjurations co summoning the Angels of the Quarters. Dee also tended to punctuate his scrying sessions with readings from the Bible; Psalm 33 is mentioned specifically.

Appendix B TRANSLATOR’S NOTES

The Story of the Manuscripts

IM MHE survival of the magical manuscripts of John Dee was an accident, or more accurately, a scries of accidents and coincidences that rival in strangeness die subject matter that the manuscripts contain.

Even while they were being written, certain of the most essential manuscripts were almost destroyed. Although the incident and the motivations behind it are not mentioned in any of the extant diaries, Dee describes their reappearance:

I espied... a sheet offaire white paper lying tossed to and fro in the wind. I rose and went up to it and there I found three of my Books lying, which were so diligently burnt the tenth day of April last. The three books were: I. Enoch his Book, 2. The 48 Claves Angelica;, 3. Liber Scientia terrestris auxilii & vict-orire.*[Additional manuscripts were then discovered to be:] in the back of the furnace ... the hole which was not greater than the thickness of a brick, f

Perhaps to prevent further mishaps, Dee later secreted a number of the more important manuscripts in the false bottom of a cedar chest, whose lock and hinges [u”erc] extraordinarily neat, where they remained hidden for over 50 years. The chest was sold at the auction following Dee's death to one Mr. John Woodall, and eventually found its way into a furniture shop in Adie Street on London. A Mr. Jones, confectioner, bought it for his wife, and for twenty years the chest with its secret treasure remained in her boudoir. Then one day, upon moving the chest, Mrs. Tones heard some loose thing rattle it, toward the right hand end, under the box or till. Her husband pried open the bottom, revealing a private drawer, which being drawn out, therein were found diverse books

• Casaubon, op. tit., p. 418.

f Ibidem, p. 419.

rn manuscript and papers, together until a little box, and therein a chaplet of olive beads, and a cross of wood hanging at the end of them.* Ignorant of the value of the papers, they allowed their servant maid to waste about one half of mem under pies, and other like uses but later kept the rest more safe. Four years later, Mrs. Jones was forced to flee the great fire or"London and, though the chest perished in the flames, because nor easily to be removed, yet the books were taken out and carried with the rest of her goods. She later remarried a Mr. Wale, who identified the manuscripts and transferred them to Elias Ashmole, a respected scholar, for transcription and preservation.^

Elias Ashmolc also preserved a number of Dee’s diaries (December 22, 1581 to May 23, 1583) that were in the library of one Samuel Story. Yet another 17th Century scholar. Meric Casaubon discovered [and published in the True Relation] additional diaries from April 20,1583 to May 23,1587 in the library of Sir Thomas Cotton, who had inherited them from his father, Sir Robert Cotton, one of Dee’s contemporaries. Casaubon also located a very rare fragment of Dee’s diaries from late in his life (March 20, 1607 to September 7, 1607), which had been underground. Cod knows how long.]

The preservation of Dec’s manuscripts by Ashmolc & Casaubon illustrates that the importance of Dee’s manuscripts was already recognized within 50 years of his death. These manuscripts have had an enormous effect upon the development of occultism in Great Britian and the United States. An interesting fragment, included at the back of Sloane MS.3677 (Ashmole’s copy of Sloane ms. 3188), describes the finding of treasure using magical names from the Enochian system. From internal references and style of handwriting, we know that this fragment dates from the mid-iyth Century, indicating that the Enochian magical system was maintained in practical use after Dee’s death. It is possible that elements of the system may have been introduced into the Rosicrucian teachings by Ashmole; in any case magicians of later centuries have constructed elaborate additions to Dec’s original system.

• Vide, Aihmole’s preface to Sloane ms. 3677.

t Ibidem.

j Caiaabon’i Preface to the Tnte ReLaicn.

GENERAL METHOD OF TRANSLATION & TRANSCRIPTION

The entire corpus of Dee’s magical work is far too large to present in a single volume. The Enochian Evocation is intended to present the essential core of Dee’s evocation system arranged in a fashion similar to other renaissance evocation texts. It was transcribed, translated and edited according to the following procedure:

I. Manuscripts copies were obtained in microfilm from the British Library.
2. The various manuscripts were cross-compared to differentiate between essential and non-essential portions. The first level of cross-comparison was performed at this time.
3. The textual material from the essential portions of the manuscripts was transcribed.
4. Latin portions were translated.
5. The resulting corpus was subjected to further cross-comparison and linguistic analysis, and arranged to resemble a typical evocation text of the renaissance.
6. The text was edited for consistancy and clarity.
7. The various sigils and figures for the text were carefully traced and restored from microfilm prints of the source manuscripts.
8. To clarify discrepancies, I traveled to London and examined Sloane ms. 3191 personally at the British Library.
9. The resulting material was brought to completion and published by Hcptangle Books.

Notes on Book One

Book One consists of excerpts from four of Dee’s diaries, all contained in Cotton Appendix xivi and published in the True Relation:

Mensis Mysticus Saobaticus Pars primus ejusdem , op. cit. 73-114 Libri Mystid Apertorii Craeoviensis Sabbatid, op. cit., II5-152 Libri Scmptimi Apertorii Craeoviensis Mystid Sabbatid, op. dt., 153-202

Libri Craeoviensis Mysticus Apertorius Prateria Pnemium Maditnian-um, op. cit., 203-212

The intent of Book One is to provide the pseudo-history of the magic as related by Kelly’s angels, as well as hints as to its purpose and practice. Nearly even' renaissance magical text contains such a ’pedigree’, which is entirely lacking in Sloane MS. 3191.

Notes on Book T wo

Book Two consists primarily of De Heptarchia Mystiea, which is contained in Sloane ms. 3191, 32(10] to 5l[ro|. The sigil of jEmcth, the ring of Solomon, and the table arc Horn Mysteriorum Liber Primus in Sloane ms. 3188. The first three chapters of De Heptarchia Mystiea (as presented in ms. 3191) contain cross-references to dates in Sloane MS. 3188; these have been omitted as unnecessary. Sloane MS. 3677 and Sloane MS. 3678 (Elias Ashmole’s copies of mss. 3188 and 3199 respectively) were also used for additional readings.

Notes on Book Three

Book Three is based upon the 49 Claves Angelica, contained in Sloane ms. 3191, i[ro] to 13 [ro]. Because so many versions of the Angelical Keys have been published in the past, I have taken a different approach in the present volume.

The tint coin tn n of Book Tliree contains a cross-reference number for each Angelical word, showing the key that it is in, as well as its numerical position in that key. The second column shows a corrected version of the Enochian, the result of extensive cross-comparison and linguistic analysis. Corrections based upon Nn

Cotton Appendix XLVI have been incorporated, as well as simple corrections based on common-sense grammatical rules. Variants from Sloane MS. 3191 reading have been documented in footnotes, except where the correction was sufficiently obvious.§ Presumably an even more self-consistent version of the keys could be generated with further cross analysis. Column 2 represents what I believe to be the logical limit of amendation; further corrections would deviate too greatly from the keys as dictated by Kelly.

Column 3 contains an exact transcrip tion of the Angelical version of the keys in Sloane ms. 3191; the pronunciation marks are Dee’s own, Coumn 4 contains an exact transcription of the English version of the keys in Sloane MS. 3191; the punctuation and spelling is Dee's own. Lacume in die text are described in the footnotes. Note that Sloane ms. 3191 shows the Angelical left to right, with the English written above. I have returned the format to that used in Cotton Appendix xlvi—a downwardly enumerated matched list.

Additional readings for Book Three were taken from Sloane MS. 3678 (Ashmole’s copy of Sloane ms. 3191) and the following books from Sloane MS. 3188:

Mentis Mystiais Saobaiiais Pars primus ejusdem, Casaubon, op. at.

Pgs- 73-U4

Libri Mystia Apertorii Cracoviensis Sabbatia, ibid., pgs. 115-152. Libri Semptimi Apertorii Cracovientis Mystia Sahbatia, ibid., 153-202 Libri Cracoviensis Mystiais Apatorius Prttteria Premium Madimi-anum, ibid., pgs., 203-212.

Notes or. Book Four

Book Four is the first part of die Liber Sdenticr Auxilii et P7tf-oria Terrestris, contained in Sloane ms. 3191, 14[ro] to 31 [to]. The biblical quotes at the beginning refer obviously to the figure showing the ordering of the tribes of IsrxL In Sloane ms. 3191* this figure appears on 31(10]- I have redrawn it with English captions and inserted it next to the quotes that refer to it. The large table of sigils at the end of Book Four is actually [57V0] & 58 [ro] in Sloane ms. 3191; since the sigils refer directly to the

§ An early version of the corrected keys appeared in Gnostics Msgazu* Number 47, September 197$-

third and fourth columns of the lists in Book Four, 1 have included it here as a bridge into Book Five. These sigils are overlays to the Great Table in Book Five.

Notes on Book Five

Book Five is taken from the remainder o( Liber Scientia following De Hcptardtia Mfstica in Sloane MS. 3191, 52 [ro] to [8ovoj. The Great Table (not to be confused with the ’Great Table* published in the preface to the True Relation) proposed some interesting transcription problems. Sloane ms. 3191 contains three variants (if you include the sigils shown in Book Four), while two additional variants are given in Cotton Appendix xlvi. Within all the variant tables are corrections, slashed letters, and amendations, indicating a series of changes. The problem lies in that the final version (which wasn’t completed until 1587, three years after die original table was dictated) does not match the names of the angels as given in Sloane ms. 3191. I have therefore chosen to give two versions of the table, the first matching rhe angels, and the second representing the final corrections made in 1587. The intermediary versions I have omitted as unessential. The ambitious scholar is free to retrofit the angelic names to the ’corrected’ table, as it is sufficiently obvious how’ each name is generated from the cable.* It should be noted that my presentation of this able as two seperate versions departs significandy from the Golden Dawn tradition of including all the variant letters in each square. I judged this approach as unsatisfactory, because every otlier ’magic square’ in renaissance magic contains only one element per square, and because many of the letters included in the G. D. version are clearly scratched out in rhe original manuscript The tables in the present volume represent what I believe to be an accurate portrayal of what Dec and Kelly intended. The breakdown of Book Five into individual chapters is not in Sloane MS. 3191, but the material lends itself well to this approach, as there are distinct sets of tables and conjurations.

• I'ide Isrxl Regard*. How to Maitt and Use Taltanans, New York: Weuer, 1972.

BIBLIOGRAPHY

§1. Manuscripts

The Sloane and Cotton collections arc in the British Library. The Bodcleian and Ashmolean collections are at Oxford.

Sloane ms. 3191.

This manuscript is the only book of ceremonial magic extant in Dee’s handwriting. It consists of three separate ’books,’ each detailing a different aspect of Dee’s angelic magical system. The books arc:—

49 Claves Angelica Anno 1584 Cracovia (Liber 18) which contains Dec’s transcription of the Angelical Keys (often called the the Enochian Keys or Enochian Calls.

Liber Sdcntia Auxilii et Victoria Terrestris which contains a complex system of magic based upon the Great Table (often called The Table of Watchtowers). It is entirely in Latin, and related to die Call of the Thirty Aires.

De Heptarchia Mystica which describes a complete system of planetary magic, along with excerpts from die various scrying sessions.

Sloane ms. 3188.

This manuscript contains Dee’s earliest scrying sessions. It contains six individual ’books,’ which are:—

Mysteriorum Liber Primus covering December 22, 1581 to March

15, 1582, and containing a ceremony with Saul (Dee’s first

scryer) and the first ceremonies with Edward Talbot, in which the tabic and Solomon’s ring are described.

Mysteriorum Liber Secundus covering March 6, 1582 to March 21, 1582, and containin the first elements of the Heptarchic system, the spirits of the Sigil of yEnieth, and the first suggestion that an antediluvian language would be delivered to Dee. The title page is missing, but can be inferred from textual references in Sloane ms. 3677.

Mysteriorum Liber Tertius covering April 28,1582 to May 4,15S2, and containing numerous sigils related but apparently not essential to the Heptarchic system, as well as the names of the 49 good angels.

Quartus Liber Mysteriorum covering November 15, 1583 to November 21, 1583, and containing die remainder of the Heptarchic system; this book is the first to record the name of Edward Kelly as the scryer.

Liber Mysteriorum Quintus covering March 23, 1583 to April 18, 1583, and containing the tables later transcribed by Kelly into Sloane ms. 3189.

Quinti Libri Mysteriorum Appendix covering April 20, 1583 to May 23, 1583, and containing the famous Enochian letters, as well as information concerning the construction of the Great Table.

Cotton Appendix xlvi, Parts 1 & 2.

This manuscript is occasionally referred to as Royal Appendix xlvi, or Sloane ms. 5007. It contains thirteen ’books,’ which arc:-

Liber Mysteriorum (et Sanai) parallelus Novalisque covering May 28,

1583 to July 4, 1583. and containing the tail end of die Hep-tarchic system and the only recorded incident of Kelly speaking Greek.

Liber Percgrinationis Prime Videlicet A Mortlaco Angelice Ad Crac-oniam Polonia covering September ar, 1583 to March 13, 1584, and containing the journey from Mortlock to Cracow Poland and various political speculations.

Mentis Mysticus Saobadcus Pars primus ejusdem covering April 10, 1584 to April 30, 1584, and containing the dictations of the first four calls (backwards).

Libri Mystici Apertorii Cracoviensis Sabbatid covering May 7, 1584 to May 22, 1584, and containing the remainder of the call (except for the call of the Thirty aires) in the Angelical tongue, and the spirits of the Thirty aires.

Libri Septimi Cracoviensis Mystid Sabbatid covering May 23, 1584 to July 12, 1584, and containing die geographic locations of the spirits of the Thirty aires, the Great Table or Watchtowers, and die first third of the Call of the Thirty Aires.

Libri Cracoviensis Mysticus Apertorius Prcetcrea Pramium Madimi-anum covering July 12, 1584 to August 15, 1584, and containing the remainder of the Call of the Thirty Aires, as well as the names of the Thirty aires.

Mysteriorum Pragensium Liber Primus Casareusque covering August 15, 1584 to October 8, 1584, and containing an attempt to convince the Holy Roman Emperor of the canonical nature of the visions.

Mysteriorum Pragensium Confrmatio covering December 20, 1584 to March 20, 1585, and containing mostly political speculation.

Mysteriorum Cracoveinsium Stephanicoram Mysteria Stephanica covering April 12, 1585 to June 6, 1585, and containing an alchemical formula and a letter from Dee’s wife to the spirits.

Unica Action, qua Pucciana vocetor covering August 6, 1585 to September 6,1585, and containing religious visions obviously meant to impress the Papal Nuncio who was then attending the ceremonies.

Liber Resurrectionis Praga, Pactum sev Fcedus Sabbatismi covering fragments from April 30, 1586 to January 21,1587, and containing further ceremonies with die Papal Nuncio.

Actio TertiaTrebona Generalis covering April 4, 1587 to May 23, 1587, and containing a complex scries of corrections to the Watch-towers and the infamous wife-swapping episode.

Jesus, Omnipotent sempiteme & une Deus covering March 20,1607 to September 7,1607 and containing the last records of Dee’s magical experiments.

§2 . Related Manuscripts.

The following manuscripts are of general interest to the scholar of Dee’s magical system:

Sloane ms. 3677—Elias Ashmolc’s copy of Sloane ms. 3188.

Sloane ms. 3678—Elias Ashmole’s copy of Sloane ms. 3191.

Sloane ms. 3189, Liber Mysteriorum Sextus and Sanctus or The Book of Enoch revealed to John Dee by the Angels which contains 49 double-sided tables of (apparently) random letters. It is in Edward Kelly’s handwriting.

Sloane ms. 2599—Copy of Sloane ms. 3189, possibly by Ashmole.

Sloane ms. 78—contains fragments of Sloane ms. 3189.

Sloane ms. 2575—contains fragments of Sloane ms. 3189.

§3 . More Related Manuscripts.

I have not personally examined or researched the following manuscripts, but I include their references as points for future study. Some of the catalogue numbers may be out of date.

Sloane ms. 307—A collection of Enochian material from other manuscripts.

Sloane ms. 3190—A copy of the True Relation with notes.

Bodelhan ms. 84652a (Black Catalogue 580)—Collation of his printed actions with spirits with the original mss. (Ashmole).

Bodeleian ms. 8460* (Black Catalogue 1788, p 38, 65)—Papers concerning the actions (Ashmolc).

RonFLETAN MS. 8461* (Black Catalogue 1790, 1-28, 34 &c.)— Papers concerning the actions (Ashmolc).

Bodeleian ms. 8462* Papers concerning the actions (Ashmole).

Bodeleian ms. 487 Notes from hisfifih book of Mysteries (Ashmole)

Ashmole ms. 580—Ashmolc’s copy of True Relation with notes and cross references.

Ashmole ms. 1788—Various papers relating to the action, compiled by Ashmole.

Ashmole ms. 1790—Ashmole’s observations and recollections concerning Dec’s magical work.

§4 . Published Works.

The following published works also contributed to the writing of this volume:—

Meric Casaubon, ed., A True and Faithful Relation of what passed for many Yeers Between Dr. John Dee and Some Spirits: London, 1659; Republished by Askin: London, 1974. The published version of Cotton Appendix xlvi Parts 1 & 2.

Alcister Crowley, The Equinox, Weiser: New York, 1972, Vol. viJ, pages 228 to 243 presents some scattered pieces of Sloane ms. 3191 with Golden Dawn elaborations. Volume vnj, pages 100-128 presents a ’self-pronouncing’ interpretation of the Keys.

John Dec, The Hieroglyphic Monad, Weiser: New York, 1975; Dec’s early philosophical-magical speculations.

John Dee, The Mathematical Preface to the Elements of Geometric of Euclid of Megara, Science History Publications: New York, 1975; JoHn Dee’s most influential work , but only marginally concerned with magic.

Peter J. French, John Dee, The World of an Elizabethian Magus, Routledge and Kegan Paul: London, 1972; A definitive look at Dee’s life, including an excellent bibliography of manuscripts and published works about Dee.

James Orchard Halliwell, ed.. The Private Diary of Dr. John Dee, AMS Press: London. 1968; Another of Dee’s diaries, along with a catalogue of the books and manuscripts in his collection prior to its partial destruction.

Donald C. Laycock, The Complete Enochian Dictionary, Askin: London, 1978; Contains an accurate transcription of the

Angelical Keys in Sloane ms. 3191, but without pronunciation marks or lacunae The English rendering has been modernized. The dictionary also references Crowley’s ’phonetic’ Angelical. It includes an excellent bibliography of recent minor publications dealing with Enochian matters.

Isnel Regardie, ed., Vie Golden Dawn, Llewellyn Publications: St Paul, 1971; Book Nine contais an overview of then baroque Golden Dawn ’Enochian’ magic, loosely based on Dee’s original system. A version of the Key's is also included.

Leo Vinci, GMICALZOMA! An Enochian Dictionary, Regency Press: London & New York, 1976; An exhaustive early dictionary.

A. E. Waite, ed., The Alchemical Writings of Edward Kelly, Weiser: New York, 1975; provides a contrast to Kelly’s work with Dec.