Enochian Workings

Part I

Explanatory Pieces on Enochia

The Enochian Hierarchy

The Forty-Eight Calls

Enochian Sermon by John Dee from A True and Faithful Relation

Planetary Attributions to the Elements and the Pentagram in Enochian Magick by David Jones

An Essay on Enochian Pronunciation by Christeos Pir

Concourse of the Forces by Israel Regardie

Enochian Magick Reference by Benjamin Rowe

Essay on Enochiana by Dean Hildebrandt

The Enochian Hierarchy

Tablet of Union

EXARP	Air of SPIRIT	HCOMA	Water of SPIRIT
NANTA	Earth of SPIRIT	BITOM	Fire of SPIRIT
EHNB	Spirit of Spirit	XCAI	Air of Spirit
AONT	Water of Spirit	RMTO	Fire of Spirit
PAAM		Fire of Spirit

Secret Holy Names

ORO IBAH AOZPI	He who cries aloud in the place of desolation	AIR
MPH ARSL GAIOL	He who is the 1st true creator,the horned one	WATER
MOR DIAL HCTGA	He who burns up iniquity without equal	EARTH
OIP TEAA PDOCE	He whose name is unchanged from what it was	FIRE

The Great Kings

BATAIVAH	He whose voice seems to have wings	AIR
RAAGIOSL	He whose hands are toward the East	WATER
ICZHIHAL	He who solidifies the past	EARTH
EDLPRNAA	He who is first to recieve the flames	FIRE

The Seniors

HABIORO	He whose voice is low	AIR	Mars
AAOZAIF	He who frequents the ways	AIR	Jupiter
AHAOZPI	He who is in his place	AIR	Venus
AVTOTAR	He who listens	AIR	Mercury
HTMORDA	He who has a son	AIR	Moon
HIPOTGA	He who is like nothing else	AIR	Saturn
LAOAXRP	He who is first in arrogance	WATER	Moon
SONIZNT	He who has the saving water	WATER	Mercury
LSRAHPM	He who slays	WATER	Mars
SLGAIOL	He who made the spirit	WATER	Venus
LIGDISA	He who has no head	WATER	Saturn
SAIINOV	He who has a temple	WATER	Jupiter
LAIDROM	He who knows the secrets of truth	EARTH	Mars
ALHCTGA	He who is most like a spirit	EARTH	Venus
AHMLICV	He who is most ancient	EARTH	Mercury
ACZINOR	He who is from the dark waters	EARTH	Jupiter
LIIANSA	He who is first in truth	EARTH	Saturn
LZINOPO	He who is first in the deep waters	EARTH	Moon
ALNDVOD	He who will serve herein	FIRE	Moon
AAPDOCE	He whose name remains the same	FIRE	Venus
ARINNAP	He who protects with a sword	FIRE	Saturn
AAETPIO	He who seeks his place	FIRE	Mars
ADOEOET	He who sings like a bird	FIRE	Jupiter
ANODOIN	He who is open to others	FIRE	Mercury

The Calvary Cross Angels

IDOIGO	He who sits on the Holy Throne air of AIR
ARDZA	He who protects air of AIR
LLACZA	He who is first to precipitate water of AIR
PALAM	He who is on the path water of AIR
AIAOAI	He who is within and amoung you earth of AIR
OIIIT	He who is, but also is not earth of AIR
AOVRRZ	He who beautifies fire of AIR
ALOAI	He who is from a succession fire of AIR
OBGOTA	He who is like a garland air of WATER
AABCO	He who is bent over air of WATER
NELAPR	He who must have his way water of WATER
OMEBB	He who knows water of WATER
MALADI	He who shoots arrows earth of WATER
OLAAD	He who created birds earth of WATER
IAAASD	He who is in truth fire of WATER
ATAPA	He who bears a likeness fire of WATER
ANGPOI	He who divides thoughts air of EARTH
VNNAX	He whose great name is All air of EARTH
ANAEEM	He who is nine times obedient water of EARTH
SONDN	He who has a kingdom water of EARTH
ABALPT	He who stoops down earth of EARTH
ARBIZ	He whose voice protects earth of EARTH
OPMNIR	He who increases knowledge fire of EARTH
ILPIZ	He whose place is the Aethyrs fire of EARTH
NOALMR	He who is first to bring about torment air of FIRE
OLOAG	He who makes nothing air of FIRE
VADALI	He who has the Secret Truth water of FIRE
OBAUA	He who has half of truth water of FIRE
UOLXDO	He whose name is Annihilation earth of FIRE
SIODA	He who is eternal earth of FIRE
RZIONR	He who is in the waters of the Sun fire of FIRE
NRZFM	He who visits here six times fire of FIRE

The Kerubic Archangels & Kerubim they rule

Archangel Kerubim Sub-quadrant

ERZLA	controls RZLA;ZLAR;LARZ;ARZL	air of AIR
EYTPA	controls YTPA;TPAY;PAYT;AYTP	water of AIR
HTNBR	controls TNBR;NBRT;BRTN;RTNB	earth of AIR
HXGSD	controls XGSD;GSDX;SDXG;DXGS	fire of AIR
ETAAD	controls TAAD;AADT;ADTA;DTAA	air of WATER
ETDIM	controls TDIM;DIMT;IMTD;MTDI	water of WATER
HMAGL	controls MAGL;AGLM;GLMA;LMAG	earth of WATER
HNLRX	controls NLRX;LRXN;RXNL;XNLR	fire of WATER
ABOZA	controls BOZA;OZAB;ZABO;ABOZ	air of EARTH
APHRA	controls PHRA;HRAP;RAPH;APHR	water of EARTH
POCNC	controls OCNC;CNCO;NCOC;COCN	earth of EARTH
PASMT	controls ASMT;SMTA;MTAS;TASM	fire of EARTH
ADOPA	controls DOPA;OPAD;PADO;ADOP	air of FIRE
AANAA	controls ANAA;NAAA;AAAN;AANA	water of FIRE
PPSAC	controls PSAC;SACP;ACPS;CPSA	earth of FIRE
PZIZA	controls ZIZA;IZAZ;ZAZI;AZIZ	fire of FIRE

The Kerubic Angels

The Names of the Sixteen Good Angels Skilled and Potent In Understanding the Secrets of All Men

RZLA and companions	ZLAR, LARZ, and ARZL	air of AIR
TAAD and companions	AADT, ADTA, and DTAA	air of WATER
BOZA and companions	OZAB, ZABO, and ABOZ	air of EARTH
DOPA and companions	OPAD, PADO, and ADOP	air of FIRE

The Names of the Sixteen Good Angels who are Potent In Changing of Place

YTPA and companions	TPAY, PAYT, and AYTP	water of AIR
TDIM and companions	DIMT, IMTD, and MTDI	water of WATER
PHRA and companions	HRAP, RAPH, and APHR	water of EARTH
ANAA and companions	NAAA, AAAN, and AANA	water of FIRE

The Names of the Sixteen Good Angels Skilled and Potent In Mechanical Arts

TNBR and companions	NBRT, BRTN, and RTNB	earth of AIR
MAGL and companions	AGLM, GLMA, and LMAG	earth of WATER
OCNC and companions	CNCO, NCOC, and COCN	earth of EARTH
PSAC and companions	SACP, ACPS, and CPSA	earth of FIRE

The Names of the Sixteen Good Angels that are Skilled and Potent In the Mixture of Natures

XGSD and companions	GSDX, SDXG, and DXGS	fire of AIR
NLRX and companions	LRXN, RXNL, and XNLR	fire of WATER
ASMT and companions	SMTA, MTAS, and TASM	fire of EARTH
ZIZA and companions	IZAZ, ZAZI, and AZIZ	fire of FIRE

Servient Angels

The Names of the Sixty-four Good Angels That Comprehend the Species and Uses of the Living Creatures in Each of the Four Elements

CZNS and companions	ZNSC, NSCZ, and SCZN *EX angel	air of AIR
TOTT and companions	OTTT, TTTO, and TTOT *LU angel	air of AIR
SIAS and companions	IASS, ASSI, and SSIA *HI angel	air of AIR
FMND and companions	MNDF, NDFM, and DFMN *SH angel	air of AIR
TOCO and companions	OCOT, COTO, and OTOC *EX angel	air of WATER
NHDD and companions	HDDN, DDNH, and DNHD *LU angel	air of WATER
PAAX and companions	AAXP, AXPA, and XPAA *HI angel	air of WATER
SAIX and companions	AIXS, IXSA, and XSAI *SH angel	air of WATER
AIRA and companions	IRAA, RAAI, and AAIR *EX angel	air of EARTH
ORMN and companions	RMNO, MNOR, and NORM *LU angel	air of EARTH
RSNI and companions	SNIR, NIRS, and IRSN *HI angel	air of EARTH
IZNR and companions	ZNRI, NRIZ, and RIZN *SH angel	air of EARTH
OPMN and companions	PMNO, MNOP, and NOPM *EX angel	air of FIRE
APST and companions	PSTA, STAP, and TAPS *LU angel	air of FIRE
SCIO and companions	CIOS, IOSC, and OSCI *HI angel	air of FIRE
VASG and companions	ASGV, SGVA, and GVAS *SH angel	air of FIRE

The Names of the Sixty-four Good Angels Most Skilled and Effective In Medicine and the Cure of Sickness

OYVB and companions	YVBO, VBOY, and BOYV *EX angel	water of AIR
PAOC and companions	AOCP, OCPA, and CPAO *LU angel	water of AIR
RBNH and companions	BNHR, NHRB, and HRBN *HI angel	water of AIR
DIRI and companions	IRID, RIDI, and IDIR *SH angel	water of AIR
MAGM and companions	AGMM, GMMA, and MMAG *EX angel	water of WATER
LEOC and companions	EOCL, OCLE, and CLEO *LU angel	water of WATER
VSSN and companions	SSNV, SNVS, and NVSS *HI angel	water of WATER
RVOI and companions	VOIR, OIRV, and IRVO *SH angel	water of WATER
OMGG and companions	MGGO, GGOM, and GOMG *EX angel	water of EARTH
GBAL and companions	BALG, ALGB, and LGBA *LU angel	water of EARTH
RLMV and companions	LMVR, MVRL, and VRLM *HI angel	water of EARTH
IAHL and companions	AHLI, HLIA, and LIAH *SH angel	water of EARTH
GMNM and companions	MNMG, NMGM, and MGMN *EX angel	water of FIRE
ECOP and companions	COPE, OPEC, and PECO *LU angel	water of FIRE
AMOX and companions	MOXA, OXAM, and XAMO *HI angel	water of FIRE
BRAP and companions	RAPB, APBR, and PBRA *SH angel	water of FIRE

The Names of the Sixty-four Good Angels Who Are Skilled and Potent In the Discovery, Collecting, Use and Intrinsic Power of Metals, and also in the Combining of Stones and Their Powers

ABMO and companions	BMOA, MOAB, and OABM *EX angel	earth of AIR
NACO and companions	ACON, CONA, and ONAC *LU angel	earth of AIR
OCNM and companions	CNMO, NMOC, and MOCN *HI angel	earth of AIR
SHAL and companions	HALS, ALSH, and LSHA *SH angel	earth of AIR
PACO and companions	ACOP, COPA, and OPAC *EX angel	earth of WATER
NDZN and companions	DZNN, ZNND, and NNDZ *LU angel	earth of WATER
IIPO and companions	IPOI, POII, and OIIP *HI angel	earth of WATER
XRNH and companions	RNHX, NHXR, and HXRN *SH angel	earth of WATER
OPNA and companions	PNAO, NAOP, and AOPN *EX angel	earth of EARTH
DOOP and companions	OOPD, OPDO, and PDOO *LU angel	earth of EARTH
RXAO and companions	XAOR, AORX, and ORXA *HI angel	earth of EARTH
AXIR and companions	XIRA, IRAX, and RAXI *SH angel	earth of EARTH
DATT and companions	ATTD, TTDA, and TDAT *EX angel	earth of FIRE
DIOM and companions	IOMD, OMDI, and MDIO *LU angel	earth of FIRE
OOPZ and companions	OPZO, PZOO, and ZOOP *HI angel	earth of FIRE
RGAN and companions	GANR, ANRG, and NRGA *SH angel	earth of FIRE

The Names of the Sixty-four Angels Who Are Skilled and Powerful In Transformation

ACCA and companions	CCAA, CAAC, and AACC *EX angel	fire of AIR
NPNT and companions	PNTN, NTNP, and TNPN *LU angel	fire of AIR
OTOI and companions	TOIO, OIOT, and IOTO *HI angel	fire of AIR
PMOX and companions	MOXP, OXPM, and XPMO *SH angel	fire of AIR
XPCN and companions	PCNX, CNXP, and NXPC *EX angel	fire of WATER
VASA and companions	ASAV, SAVA, and AVAS *LU angel	fire of WATER
DAPI and companions	APID, PIDA, and IDAP *HI angel	fire of WATER
RNIL and companions	NILR, ILRN, and LRNI *SH angel	fire of WATER
MSAP and companions	SAPM, APMS, and PMSA *EX angel	fire of EARTH
IABA and companions	ABAI, BAIA, and AIAB *LU angel	fire of EARTH
IZXP and companions	ZXPI, XPIZ, and PIZX *HI angel	fire of EARTH
STIM and companions	TIMS, IMST, and MSTI *SH angel	fire of EARTH
ADRE and companions	DREA, READ, and EADR *EX angel	fire of FIRE
SISP and companions	ISPS, SPSI, and PSIS *LU angel	fire of FIRE
PALI and companions	ALIP, LIPA, and IPAL *HI angel	fire of FIRE
ACAR and companions	CARA, ARAC, and RACA *SH angel	fire of FIRE

*EX	Excellent (Arch)angel	3rd line Elemental sub-quadrant
*LU	Luminous (Arch)angel	4th line Elemental sub-quadrant
*HI	High (Arch)angel	5th line Elemental sub-quadrant
*SH	Shining (Arch)angel	6th line Elemental sub-quadrant

The Daemonic Rulers and the Cacodaemons they Control

OGIODI and AZDRA controls XCZ, ATO, RSI, PFM	*CC	air of AIR
AZCALL and MALAP controls XOY, APA, RRB, PDI	*CC	water of AIR
IAOAIA and TIIIO controls CAB, ONA, MOC, ASH	*CC	earth of AIR
ZRRUOA and IAOLA controls CAC, ONP, MOT, APM	*CC	fire of AIR
ATOGBO and OCBAA controls XTO, ANH, RPA, PSA	*CC	air of WATER
RPALEN and BBEMO controls XMA, ALE, RVS, PRV	*CC	water of WATER
IDALAM and DAALO controls CPA, OND, MII, AXR	*CC	earth of WATER
DSAAAI and APATA controls CXP, OVA, MDA, ARN	*CC	fire of WATER
IOPGNA and XANNU controls MAI, OOR, CRS, HIZ	*CC	air of EARTH
MEEANA and NDNOS controls MOM, OGB, CRL, HIA	*CC	water of EARTH
TPLABA and ZIBRA controls ROP, ADO, XRX, EAX	*CC	earth of EARTH
RINMPO and ZIPLI controls RMS, AIA, XIZ, EST	*CC	fire of EARTH
RMLAON and GAOLO controls MOP, OAP, CSC, HVA	*CC	air of FIRE
ILADAV and AUABO controls MGM, OEC, CAM, HBR	*CC	water of FIRE
ODXLOU and ADOIS controls RDA, ADI, XOO, ERG	*CC	earth of FIRE
RNOIZR and MFZRN controls RAD, ASI, XPA, EAC	*CC	fire of FIRE

The Aires

1. LIL The First Aethyr

2. ARN Aethyr of fulfillment

3. ZOM Aethyr of self knowledge

4. PAZ Aethyr of impending expression

5. LIT Aethyr that is without a supreme being

6. MAZ Aethyr of appearances

7. DEO Aethyr of selfishness

8. ZID Aethyr of one's God

9. ZIP Aethyr for those who are not

10. ZAX Aethyr of the One with a Great Name

11. ICH Aethyr of tension

12. LOE The first aethyr of glory

13. ZIM Aethyr of application

14. VTA Aethyr of semblances

15. OXO Aethyr of dancing

16. LEA The first aethyr of the (higher) self

17. TAN Aethyr of ones equilibrium

18. ZEN Aethyr of sacrifice

19. POP Aethyr of division

20. CHR Aethyr of the wheel

21. ASP Aethyr of causation

22. LIN Aethyr of the void

23. TOR Aethyr that sustains

24. NIA Aethyr of traveling

25. VTI Aethyr of change

26. DES Aethyr that accepts that which is

27. ZAA Aethyr of solitude

28. BAG Aethyr of doubt

29. RII Aethyr of the mercy of heaven

30. TEX Aethyr that is in 4 parts

Governors

Governor	Meaning of Name	Div	Aethyr	Tablet
OCCODON	He whose name is Renewal	1	LIL	WATER
PASCOMB	He who precedes understanding	2	LIL	WATER
VALGARS	He who works with that which is	3	LIL	WATER
DOAGNIS	She who comes without a name	1	ARN	WATER
PACASNA	She who is unchanged by time	2	ARN	WATER
DIALOIA	The god where truth is	3	ARN	WATER
SAMAPHA	He who is with continuity	1	ZOM	WATER
VIROOLI	He who made the first nest	2	ZOM	WATER
ANDISPI	He who binds into obedience	3	ZOM	WATER
THOTANP	She whose visits brings victory	1	PAZ	WATER
AXXIARG	He whose name is Flame	2	PAZ	WATER
POTHNIR	Son of the three fold throne	3	PAZ	WATER
LAZDIXI	He who has no supreme name	1	LIT	WATER
NOCAMAL	He who is servant of the arrow	2	LIT	WATER
TIARPAX	He whose name means truth	3	LIT	WATER
SAXTOMP	She whose name means understanding	1	MAZ	FIRE
VAUAAMP	He who initiates action	2	MAZ	FIRE
ZIRZIRD	He who was and will be	3	MAZ	FIRE
OPMACAS	He who is from the beginning	1	DEO	FIRE
GENADOL	He who only attracts	2	DEO	FIRE
ASPIAON	She who precedes inner truth	3	DEO	FIRE
ZAMFRES	He who appears when praised	1	ZID	FIRE
TODNAON	He who is and will be	2	ZID	FIRE
PRISTAC	He who has the likeness of a Holy One	3	ZID	FIRE
ODDIORG	He of fire and justice	1	ZIP	FIRE
CRALPIR	He of bright joy	2	ZIP	FIRE
DOANZIN	He who names the waters	3	ZIP	FIRE
LEXARPH	He who is first of the air	1	ZAX	BLK CRS
COMANAN	He who knows how to manifest	2	ZAX	Blk CRS
TABITOM	He who is like fire	3	ZAX	Blk CRS
MOLPAND	He who recieves men	1	ICH	WATER
VSNARDA	He who casts down into the depths	2	ICH	WATER
PONODOL	He who destroys and creates	3	ICH	FIRE
TAPAMAL	She who is like she was at the beginning	1	LOE	FIRE
GEDOONS	He who eliminates your name	2	LOE	FIRE
AMBRIOL	He who continuously comforts	3	LOE	FIRE
GECAOND	She who only obeys	1	ZIM	FIRE
LAPARIN	He who is the protector of man	2	ZIM	FIRE
DOCEPAX	He who names only great names	3	ZIM	FIRE
TEDOOND	He who demands obedience	1	VTA	FIRE
VIUIPOS	She of many repetitions	2	VTA	FIRE
VOANAMB	He to whom truth is relative	3	VTA	FIRE
TAHAMDO	He who lives according to his name	1	OXO	AIR
NOTIABI	Servant who speaks the truth	2	OXO	AIR
TASTOZO	She who initiates dancing	3	OXO	AIR
CUCNRPT	She who replaces what was with something similar	1	LEA	AIR
LAVACON	The happy one	2	LEA	AIR
SOCHIAL	He who burns up the past	3	LEA	AIR
SIGMORF	He who visits the darkness	1	TAN	AIR
AYDROPT	She who sees us with equality	2	TAN	AIR
TOCARZI	He of such equality	3	TAN	AIR
NABAOMI	He who knows pain	1	ZEN	AIR
ZAFASAI	He who is in emptiness	2	ZEN	AIR
YALPAMB	He who is the beginning and the end	3	ZEN	AIR
TORZOXI	She who rises up in strength	1	POP	AIR
ABRIOND	He who prepares his kingdom	2	POP	AIR
OMAGRAP	He of lunar knowledge	3	POP	AIR
ZILDRON	He who sets in flight	1	CHR	AIR
PARZIBA	He who promises	2	CHR	AIR
TOTOCAN	He who drives the cycles	3	CHR	AIR
CHIRZPA	He who enjoys loud sounds	1	ASP	AIR
TOANTOM	He who loves knowledge	2	ASP	AIR
VIXPALG	He who consumes	3	ASP	AIR
OSIDAIA	He who is the god of truth	1	LIN	AIR
PAOAOAN	He who has eyes	2	LIN	ALL 4
CALZIRG	She who is in the firmament	3	LIN	EARTH
RONOOMB	He who protects the process of becoming	1	TOR	EARTH
ONIZIMP	He who brings labor	2	TOR	EARTH
ZAXANIN	He who names things	3	TOR	EARTH
ORANCIR	He who is above and below	1	NIA	EARTH
CHASLPO	He of wonderous joy	2	NIA	EARTH
SOAGEEL	He who helps the most	3	NIA	EARTH
MIRZIND	He who is from the Waters of Torment	1	VTI	EARTH
OBUAORS	She who is half darkness	2	VTI	EARTH
RANGLAM	He who governs his thoughts	3	VTI	EARTH
POPHAND	He who is divided into three parts	1	DES	EARTH
NIGRANA	He who governs the 28 days of the moon	2	DES	EARTH
LAZHIIM	He who makes use of the day	3	DES	EARTH
SAZIAMI	He who has true power	1	ZAA	EARTH
MATHVLA	He who ends actions	2	ZAA	EARTH
CRPANIB	He who destroys speech	3	ZAA	EARTH
PABNIXP	He who governs	1	BAG	EARTH
POCISNI	He who visits those in Heaven	2	BAG	EARTH
OXLOPAR	He who has them in his hands	3	BAG	EARTH
VASTRIM	He who is merciful	1	RII	EARTH
ODRAXTI	He who opens up the east	2	RII	EARTH
GMTZIAM	She who knows only herself	3	RII	EARTH
TAAOGBA	He who becomes the foremost beginning	1	TEX	WATER
GEMNIMB	He who is only for a season	2	TEX	WATER
ADVORPT	She who silently watches	3	TEX	WATER
DOXMAEL	He who establishes the night	4	TEX	WATER

NOTE: All the names are taken from Tabula Recensa (the tablets that were reformed by Raphael on April 20th, 1587). The ONLY changes that were made were the natures of the Kerubic and Servient Angels. The natures were originally attributed to the old tablets. I have taken the liberty to arrange them to the tabula recensa, and also that they are more in accord with the ideas of modern occultism. ....Sharash

THE FORTY-EIGHT CALLS OR KEYS

in the Enochian Language, Crowley's Phonetic, and Dee's English.

Material compiled and edited by Maa-kheru.

Guide to the Pronunciation of the Enochian Keys (Phonetic)

All letters are sounded as in English with these exceptions:

A	ah	as in "fAther"
C	k	as in "Cake"
E	eh	as in "grEy"
I	ee	as in "fEEt"
O	long o	as in "smOke"
Q	k	as in "Qabalah"
U	long u	as in "fOOl"

The First Key

The First Key -- Dee's English

I rayng ouer you, sayeth the God of Iustice, in powre exalted above the firmaments of wrath: in whose hands the Sonne is as a sword and the Mone as a throwgh thrusting fire: which measureth your garments in the mydst of my vestures, and trussed you together as the palms of my hands: whose seats I garnished with the fire of gathering, and bewtified your garments wth admiration. To whome I made a law to govern the holy ones and deliuered you a rod with the ark of knowledg. Moreouer you lifted vp your voyces and sware [obedience and faith to him that liueth and triumpheth] whose begynning is not, nor ende can not be, which shyneth as a flame in the myddst of your pallace, and rayngneth amongst you as the ballance of righteousnes and truth. Moue, therfore, and shew yorselues: open the Mysteries of your Creation: Be frendely vnto me: for I am the servant of the same yor God, the true wurshipper of the Highest.

The First Key -- Enochian

Ol sonf vorsg, goho Iad balt, lansh calz vonpho: sobra z-ol ror i ta Nazpad Graa ta Malprg Ds hol-q Qaa nothoa zimz Od commah ta nobloh zien: Soba thil gnonp prge aldi Od vrbs oboleh grsam Casarm ohorela caba pir Od zonrensg cab erm Iadnah Pilah farzm zurza adna Ds gono Iadpil Ds hom Od toh Soba Ipam lu Ipamis Ds loholo vep zomd Poamal Od bogpa aai ta piap piamo-i od vaoan ZACARe c-a od ZAMRAM Odo cicle Qaa Zorge, Lap zirdo Noco MAD Hoath Iaida.

The First Key -- Phonetic

Ol sonuf vaoresaji, gohu IAD Balata, elanusaha caelazod: sobrazod-ol Roray i ta nazodapesad, Giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. Causarem ohorela caba Pire: das zodonurenusagi cab: erem Iadanahe. Pilahe farezodem zodenurezoda adana gono Iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape Piamoel od Vaoan! Zodacare, eca, od zodameranu! odo cicale Qaa; zodoreje, lape zodiredo Noco Mada, Hoathahe I A I D A!

The Second Key

The Second Key -- Dee's English

Can the wings of the windes vnderstand yor voyces of wunder, O you the second of the first, whome the burning flames haue framed within the depth of my Iaws; whome I haue prepared as Cupps for a Wedding, or as the flowres in their beawty for the Chamber of righteousnes. Stronger are your fete then the barren stone, and mightier are your voices then the manifold windes. For you are become a buylding such as is not, but in the mynde of the All powrefull. Arrise, sayth the First: Move therfore vnto his Servants: Shew your selues in powre: And make me a strong Seething: for I am of him that liueth for euer.

The Second Key -- Enochian

Adgt v-pa-ah zongom fa-a-ip Sald vi-i-v L sobam I-al-prg I-za-zaz pi-adph cas-arma abramg ta talho paracleda Q-ta lors-l-q turbs ooge Baltch Giui chis lusd orri Od mi-calp chis bia ozongon Lap noan trof cors tage o-q manin Ia-i-don Torzu gohel ZACAR ca c-no-qod, ZAMRAN micalzo Od ozazm vrelp Lap zir Ioiad.

The Second Key -- Phonetic

Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelar; lape zodir IOIAD!Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelar; lape zodir IOIAD!

The Third Key

The Third Key -- Dee's English

Behold, sayeth your god, I am a Circle on whose hands stand 12 Kingdoms: Sis are the seats of Liuing Breath: the rest are as sharp sickles or the horns of death, wherein the Creatures of ye earth are to are not, except myne own hand which slepe and shall ryse. In the first I made you Stuards and placed you in seats 12 of government. giving vnto euery one of you powre successively ouer 456, the true ages of tyme: to the intent that from ye highest vessells and the corners of your governments you might work my powre, powring downe the fires of life and encrease continually on the earth: Thus you are become the skirts of Iustice and Truth. In the Name of the same your God, lift vp, I say, your selues. Behold his mercies florish and Name is become mighty amongst vs. In whome we say: Moue, Descend, and apply your selues vnto vs, as vnto the partakers of the Secret Wisdome of your Creation.

The Third Key -- Enochian

Micma goho Piad zir com-selh a zien biab Os Lon-doh Norz Chis othil Gigipah vnd-l chis ta-pu-im Q mos-pleh teloch Qui-i-n toltorg chis i chis ge m ozien dst brgda od torzul i li F ol balzarg, od aala Thiln Os ne ta ab dluga vomsarg lonsa cap-mi-ali vors cla homil cocasb fafen izizop od mi i noag de gnetaab vaun na-na-e-el panpir Malpirgi caosg Pild noan vnalah balt od vooan do o-i-ap MAD Goholor gohus amiran Micma Iehusoz ca-ca-com od do-o-a-in noar mi-ca-olz a-ai-om Casarmg gohia ZACAR vniglag od Im-ua-mar pugo plapli ananael Q a an.

The Third Key -- Phonetic

Micama! goho Pe-IAD! zodir com-selahe azodien biabe os-lon-dohe. Norezoda cahisa otahila Gigipahe; vaunudel-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisaji em ozodien; dasata beregida od toreodul! Ili e-Ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa CALA homila; cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vaunu na-na-e-el: panupire malapireji caosaji. Pilada noanu vaunalahe balata od-vaoan. Do-o-i-ape mada: goholore, gohus, amiranu! Micama! Yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. Casarameji gohia: Zodacare! Vaunigilaji! od im-ua-mar pugo pelapeli Ananael Qo-a-an.

The Fourth Key

The Fourth Key -- Dee's English

I haue set my fete in the sowth and haue loked abowt me, saying, are not the Thunders of encrease numbred 33 which raigne in the Second Angle? vnder whome I haue placed 9639 whome none hath yet numbred but one, in whome the second beginning of things are and wax strong, which allso successively are the number of time: and their powres are as the first 456. Arrise, you Sonns of pleasure, and viset the earth: for I am the Lord your God which is, and liueth. In the name of the Creator, Move and shew yourselues as pleasant deliuerers, That you may praise him amongst the sonnes of men.

The Fourth Key -- Enochian

Othil lasdi babge od dorpha Gohol G chis ge auauago cormp pd dsonf vi v-di-v Casarmi oali Map m Sobam ag cormpo c-rp-l Casarmg cro od zi chis od vgeg dst ca pi mali chis ca pi ma on Ionshin chis ta lo Cla Torgu Nor quasahi od F caosaga Bagle zi re nai ad Dsi od Apila Do o a ip Q-a-al ZACAR od ZAMRAN Obelisong rest-el aaf Nor-mo-lap.

The Fourth Key -- Phonetic

Otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? Casaremi oeli MEAPEME sobame agi coremepo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o CALAA. Torezodu nor-quasahi od fe-caosaga: Bagile zodir e-na-IAD: das iod apila! Do-o-a-ipe quo-A-AL, zodacare! Zodameranu obelisonugi resat-el aaf nor-mo-lapi!

The Fifth Key

The Fifth Key -- Dee's English

The mighty sownds haue entred in ye 3th Angle and are become as oliues in ye oliue mownt, looking wth gladnes vppon the earth and dwelling in the brightnes of the heuens as contynuall cumforters. vnto whome I fastened pillers of gladnes 19 and gaue them vessels to water the earth wth her creatures: and they are the brothers of the first and second and the beginning of their own sea[ts] which [are garnished with continually burning lamps] 69636 whose numbers are as the first, the endes, and ye contents of tyme. Therfore come you and obey your creation: viset vs in peace and cumfort: Conclude vs as receiuers of yor mysteries: for why? Our Lord and Mr is all One.

The Fifth Key -- Enochian

Sa pah zimii du-i-v od noas ta-qu-a-nis adroch dorphal Ca osg od faonts peripsol tablior Casarm amipzi na zarth af od dlugar zizop z-lida caosagi tol torg od z-chis e si asch L ta vi u od iaod thild ds peral hubar Pe o al soba cormfa chis ta la vis od Q-co-casb Ca nils od Darbs Q a as Feth-ar-zi od bliora ia-ial ed nas cicles Bagle Ge iad i L.

The Fifth Key -- Phonetic

Sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripeso ta-be-liore. Casareme A-me-ipezodi na-zodaretahe AFA; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe El ta-vi-vau; od iao-d tahilada das hubare PE-O-AL; soba coremefa cahisa ta Ela Vaulasa od Quo-Co-Casabe. Eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile Ge-iad I-el!

The Sixth Key

The Sixth Key -- Dee's English

The spirits of ye 4th Angle are Nine, Mighty in the firmament of waters: whome the first hath planted a torment to the wicked and a garland to the righteous: [g]iving vnto them fyrie darts to vanne the earth and 7699 continuall Workmen whose courses viset with cumfort the earth and are in government and contynuance as the second and the third. Wherfore harken vnto my voyce: I haue talked of you and I move you in powre and presence: whose Works shalbe a song of honor and the praise of your God in your Creation.

The Sixth Key -- Enochian

Gah s di u chis em micalzo pil zin sobam El harg mir babalon od obloc samvelg dlugar malprg arcaosgi od Acam canal so bol zar f-bliard caosgi od chis a ne tab od miam ta vi v od d Darsar sol peth bi en B ri ta od zacam g mi calzo sob ha hath trian Lu ia he odecrin MAD Q a a on.

The Sixth Key -- Phonetic

Gahe sa-div cahisa EM, micalazoda Pil-zodinu, sobam El haraji mir babalonu od obeloce samevelaji, dalagare malapereji ar-caosaji od ACAME canale, sobola zodare fabeliareda caosaji od cahisa aneta-na miame ta Viv od Da. Daresare Sol-petahe-bienu Be-ri-ta od zodacame ji-micalazodo: sob-ha-atahe tarianu luia-he od ecarinu MADA Qu-a-a-on!

The Seventh Key

The Seventh Key -- Dee's English

The East is a howse of virgins singing praises amongst the flames of first glory wherein the Lord hath opened his mowth: and they are become 28 liuing dwellings in whome the strength of man reioyseth, and they are apparailed wth ornaments of brightnes such as work wunders on all creatures. Whose Kingdomes and continuance are as the Third and Fowrth Strong Towres and places of cumfort, The seats of Mercy and Continuance. O you Servants of Mercy: Moue, Appeare: sing prayses vnto the Creator and be mighty amongst vs. For to this remembrance is given powre and our strength waxeth strong in our Cumforter.

The Seventh Key -- Enochian

R a as isalman para di zod oe cri ni aao ial purgah qui in enay butmon od in oas ni para dial casarmg vgear chirlan od zonac Lu cif tian cors to vaul zirn tol ha mi Soba Londoh od miam chis tad o des vmadea od pibliar Othil rit od miam C no quol Rit ZACAR, ZAMRAN oecrimi Q a dah od o mi ca olz aaiom Bagle pap nor id lugam lonshi od vmplif vgegi Bigliad.

The Seventh Key -- Phonetic

Ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-piregahe Qui-inu. Enai butamonu od inoasa NI pa-ra-diala. Casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. Soba lonudohe od nuame cahisa ta Da o Desa vo-ma-dea od pi-beliare itahila rita od miame ca-ni-quola rita! Zodacare! Zodameranu! Iecarimi Quo-a-dahe od I-mica-ol-zododa aaiome. Bajireje papenore idalugama elonusahi--od umapelifa vau-ge-ji Bijil--IAD!

The Eighth Key

The Eighth Key -- Dee's English

The Midday, the first, is as the third heaven made of Hiacynet Pillers 26: in whome the Elders are become strong wch I haue prepared for my own righteousnes sayth the Lord: whose long contynuance shall be as bucklers to the stowping Dragon and like vnto the haruest of a Wyddow. How many ar there which remayn in the glorie of the earth, which are, and shall not see death, vntyll this howse fall and the Dragon synck? Come away, for the Thunders haue spoken: Come away, for the Crownes of the Temple and the coat of him that is, was, and shalbe crowned, are diuided. Come, appeare to the terror of the earth and to our comfort and of such as are prepared.

The Eighth Key -- Enochian

Bazmelo i ta pi ripson oln Na za vabh ox casarmg vran Chis vgeg dsa bramig bal to ha goho i ad solamian trian ta lol cis A ba i uo nin od a zi agi er rior Ir gil chis da ds pa a ox bufd Caosgo ds chis odi puran teloah cacrg isalman loncho od Vouina carbaf Niiso Bagle auauaga gohon Niiso bagle momao siaion od mabza Iad o i as mo mar poilp Niis ZAMRAN ci a o fi caosgo od bliors od corsi ta a bra mig.

The Eighth Key -- Phonetic

Bazodemelo i ta pi-ripesonu olanu Na-zodavabebe OX. Casaremeji varanu cahisa vaugeji asa berameji balatoha: goho IAD. Soba miame tarianu ta Iolacis Abaivoninu od azodiajiere riore. Irejila cahisa da das pa-aox busada Caosago, das cahisa od ipuranu telocahe cacureji oisalamahe lonucaho od Vovina carebafe? NIISO! bagile avavago hohon. NIISO! bagile momao siaionu, od mabezoda IAD oi asa-momare poilape. NIIASA! Zodameranu ciaosi caosago od belioresa od coresi ta a beramiji.

The Ninth Key

The Ninth Key -- Dee's English

A mighty garde of fire wth two edged swords flaming (which haue Viols 8 of Wrath for two tymes and a half: whose wings are of wormwood and of the marrow of salt,) haue stled their feete in the West and are measured with their Ministers 9996. These gather vp the moss of the earth as the rich man doth his threasor: cursed ar they whose iniquities they are in their eyes are milstones greater then the earth, and from their mowthes rune seas of blud: their heds are covered with diamond, and vppon their heds are marble sleus.* Happie is he on whome they frown not. For why? The God of righteousnes reioyseth in them! Come away, and not your Viols, for the tyme is such as requireth cumfort.

The Ninth Key -- Enochian

Mica oli bransg prgel napta ialpor ds brin efafafe P vonpho o l a ni od obza Sobca v pa ah chis tatan od tra nan balye a lar lusda so boln od chis hol q C no quo di cial v nal aldon mom caosgo ta las ollor gnay limlal Amma chiis Sobca madrid z chis ooanoan chiis auiny dril pi caosgin od od butmoni parm zum vi C nila Daziz e thamz a-childao od mirc ozol chis pi di a i Collal Vl ci nin a sobam v cim Bagle Iab baltoh chirlan par Niiso od ip ofafafe Bagle acosasb icorsca unig blior.

The Nineth Key -- Phonetic

Micaoli beranusaji perejala napeta ialapore, das barinu efafaje PE vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi CIAL. Vaunesa aladonu mom caosago ta iasa olalore ginai limelala. Amema cahisa sobra madarida zod cahisa! Ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. Dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai Colalala. Ul ci ninu a sabame ucime. Bajile? IAD BALATOHE cahirelanu pare! NIISO! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore.

The Tenth Key

The Tenth Key -- Dee's English

The Thunders of Iudgment and Wrath are numbred and are haborowed in the North in the likenes of an oke, whose branches are Nests 22 of Lamentation and Weaping layd vp for the earth, which burn night and day: and vomit out the heds of scorpions and live sulphur myngled with poyson. These be the Thunders that 5678 tymes in ye 24th part of a moment rore [with a hundred mighty earthquakes and a thousand] tymes as many surges. which rest not neyther know any echoing* tyme here. One rock bringeth furth 1000, euen as the hart of man doth his thowghts. Wo, Wo, Wo, Wo, Wo, Wo, yea Wo be to the earth! For her iniquitie is, was and shalbe great! Come awaye: but not your noyses.

* "Any echoing time between."

The Tenth Key -- Enochian

Coraxo chis cormp od blans Liucal aziazor paeb soba lilonon chis virq op eophan od salbrox cynixir faboan U nal chis Coust ds saox co casg ol oanio yor eors vohim gizyax od math cocasg plo si molui ds pa ge ip larag om droln matorb cocasb emna L patralx yolci math nomig momons olora gnay angelard Ohio ohio ohio ohio ohio ohio noib ohio caosgon Bagle madrid i zirop chiso drilpa Niiso crip ip nidali.

The Tenth Key -- Phonetic

Coraxo cahisa coremepe, od belanusa Lucala azodia-zodore paebe Soba iisononu cahisa uirequo OPE copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. Vaunala cahisa conusata das DAOX cocasa ol Oanio yore vohima ol jizodyzoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. El pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. Ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe Ohyo! caosagonu! Bajile madarida i zodirope cahiso darisapa! NIISO! caripe ipe nidali!

The Eleventh Key

The Eleventh Key -- Dee's English

The Mighty Seat groaned and they were 5 thunders which flew into the East: and the Egle spake and cryed wth a lowde voyce, Come awaye: [and they gathered themselues together and became] the howse of death of whome it is measured and it is as they are, whose number is 31. Come away, for I haue prepared for you. Moue therfore, and shew your selues: open the Mysteries of your Creation: be frendely vnto me: for I am the servant of ye same yor God, the true wurshipper of the Highest.

The Eleventh Key -- Enochian

Ox i ay al holdo od zirom O Coraxo ds zddar ra asy od vab zir comliax od ba hal Niiso salman teloch Casar man holq od ti ta z-chis soba cormf i ga Niisa Bagle abramg noncp ZACARe ca od ZAMRAN odo cicle qaa Zorge lap zirdo noco Mad Hoath Iaida.

The Eleventh Key -- Phonetic

Oxiayala holado, od zodirome O coraxo das zodiladare raasyo. Od vabezodire cameliaxa od bahala: NIISO! salamanu telocahe! Casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. NIISA! bagile aberameji nonucape. Zodacare eca od Zodameranu! odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A!

The Twelfth Key

The Twelfth Key -- Dee's English

O you that rayng in the Sowth and are 28, The Lanterns of Sorrow, bynde vp yor girdles and viset vs. Bring down your trayn 3663 that the Lord may be magnified, whose name amongst you is Wrath. Moue, I say, and shew yor selues: open ye Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same yor God, the true wurshipper of the Highest.

The Twelfth Key -- Enochian

Nonci dsonf Babage od chis ob hubaio tibibp allar atraah od ef drix fafen Mian ar E nay ovof soba do o a in aai i VONPH ZACAR gohus od ZAMRAM odo cicle Qaa Zorge, lap zirdo noco MAD Hoath Iaida.

The Twelfth Key -- Phonetic

Nonuci dasonuf Babaje od cahisa OB hubaio tibibipe: alalare ataraahe od ef! Darix fafenu MIANU ar Enayo ovof! Soba dooainu aai i VONUPEHE. Zodacare, gohusa, od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A!

The Thirteenth Key

The Thirteenth Key -- Dee's English

O you swords of the Sowth which haue 42 eyes to styr vp the wrath of synn, making men drunken which are empty. Behold the promise of God and his powre which is called amongst you a Bitter Sting. Moue and shew your selues: open the Mysteryes of yor Creation: be frendly vnto me: for I am the servant of ye same yor God, the true wurshipper of the Highest.

The Thirteenth Key -- Enochian

Napeai Babgen ds brin vx ooaona lring vonph doalim eolis ollog orsba ds chis affa Micma isro MAD od Lonshitox ds ivmd aai GROSB ZACAR od ZAMRAN, odo cicle Qaa, zorge, lap zirdo noco MAD Hoath Iaida.

The Thirteenth Key -- Phonetic

Napeai Babajehe das berinu VAX ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. Micama isaro Mada od Lonu-sahi-toxa, das ivaumeda aai Jirosabe. Zodacare od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

The Fourteenth Key

The Fourteenth Key -- Dee's English

O you sonns of fury, the dowghters of the lust, which sit vppon 24 seats, vexing all creatures of the earth with age, which haue vnder you 1636: behold the Voyce of God, the promys of him which is called amongst you Furye or Extreme Iustice. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest.

The Fourteenth Key -- Enochian

Noromi bagie pasbs oiad ds trint mirc ol thil dods tolham caosgo Ho min ds brin oroch Quar Micma bial oiad a is ro tox dsi vm aai Baltim ZACAR od ZAMRAN odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida.

The Fourteenth Key -- Phonetic

Noroni bajihie pasahasa Oiada! das tarinuta mireca OL tahila dodasa tolahame caosago Homida: das berinu orocahe QUARE: Micama! Bial' Oiad; aisaro toxa das ivame aai Balatima. Zodacare od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

The Fifteenth Key

The Fifteenth Key -- Dee's English

O thow the governor of the first flame vnder whose wyngs are 6739 which weaue the earth wth drynes: which knowest the great name Righteousnes and the Seale of Honor. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the High[e]st.

The Fifteenth Key -- Enochian

Ils tabaan li al prt casarman Vpahi chis darg dso ado caosgi orscor ds omax nonasci Baeouib od emetgis iaiadix ZACAR od ZAMRAN, odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida.

The Fifteenth Key -- Phonetic

Hasa! tabaanu li-El pereta, casaremanu upaahi cahisa DAREJI; das oado caosaji oresacore: das omaxa monasaci Baeouibe od emetajisa Iaiadix. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

The Sixteenth Key

The Sixteenth Key -- Dee's English

O thow second flame, the howse of Iustice, which hast thy begynning in glory and shalt cumfort the iust: which walkest on the eart[h] with feete 8763 that vnderstand and separate creatures: great art thow in the God of Stretch Furth and Conquere. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest.

The Sixteenth Key -- Enochian

Ils viuialprt salman blat ds acro odzi busd od bliorax balit dsin-si caosg lusdan Emod dsom od tli-ob drilpa geh uls MAD zilodarp ZACAR od ZAMRAN odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida.

The Sixteenth Key -- Phonetic

Ilasa viviala pereta! Salamanu balata, das acaro odazodi busada, od belioraxa balita: das inusi caosaji lusadanu EMODA: das ome od taliobe: darilapa iehe ilasa Mada Zodilodarepe. Zodacare od Zodameranu. Odo cicale Qaa: zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

The Seventeenth Key

The Seventeenth Key -- Dee's English

O thow third flame whose whose wyngs are thorns to styr vp vexation and hast 7336 Lamps Liuing going before the[e], whose God is Wrath in Angre, gyrd vp thy loynes and harken. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest.

The Seventeenth Key -- Enochian

Ils do alprt soba vpa ah chis manba zixlay dodshi od brint Taxs hubaro tas tax ylsi, so bai ad I von po vnph Aldon dax il od toatar ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD hoath Iaida.

The Seventeenth Key -- Phonetic

Ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta FAXISA hubaro tasataxa yolasa: soba Iad I Vonupehe o Uonupehe: aladonu dax ila od toatare! Zodacare od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

The Eighteenth Key

The Eighteenth Key -- Dee's English

O thow mighty Light and burning flame of cumfort which openest the glory of God to the center of the erth, in whome the Secrets of Truth 6332 haue their abiding, which is called in thy kingdome Ioye and not to be measured: be thow a wyndow of cumfort vnto me. Moue and shew your selues: open the Mysteries of your Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest.

The Eighteenth Key -- Enochian

Ils Micail-z olprit ial prg Bliors ds odo Cusdir oiad o uo ars caosgo Ca sar mg La iad eran brints cafafam ds iumd a q lo a do hi MOZ od ma of fas Bolp comobliort pambt ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD, hoath Iaida.

The Eighteenth Key -- Phonetic

Ilasa micalazoda olapireta ialpereji beliore: das odo Busadire Oiad ouoaresa caosago: casaremeji Laiada ERANU berinutasa cafafame das ivemeda aqoso adoho Moz, od maoffasa. Bolape como belioreta pamebeta. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

The Call or Key of the Thirty Aethyrs

The Thirty Names of the Aethyrs:

1. LIL	6. MAZ	11. ICH	16. LEA	21. ASP	26. DES
2. ARN	7. DEO	12. LOE	17. TAN	22. LIN	27. ZAA
3. ZOM	8. ZID	13. ZIM	18. ZEN	23. TOR	28. BAG
4. PAZ	9. ZIP	14. VTA	19. POP	24. NIA	29. RII
5. LAT	10. ZAX	15. OXO	20. CHR	25. VTI	30. TEX

The Call or Key of the Thirty Aethyrs -- Dee's English

O you heuens which dwell in the First Ayre, the mightie in the partes of the Erth, and execute the Iudgment of the Highest! To you it is sayd, Beholde the face of your God, the begynning of cumfort, whose eyes are the brightnes of the hevens: which prouided you for the gouernment of the Erth and her vnspeakable varietie, furnishing you wth a powr vnderstand to dispose all things according to the providence of Him that sitteth on the Holy Throne, and rose vp in the begynning, saying: the Earth let her be gouerned by her parts and let there be diuision in her, that the glory of hir may be allwayes drunken and vexed in it self. Her course, let it ronne wth the hevens, and as a handmayd let her serve them. One season let it confownd an other, and let there be no creature vppon or within her the same: all her members let them differ in their qualities, and let there be no one creature aequall wth an other: the reasonable Creatures of the Erth let them vex and weede out one an other, and the dwelling places let them forget thier names: the work of man, and his pomp, let them be defaced: his buyldings let them become caves for the beasts of the feeld. Confownd her vnderstanding with darknes. For why? It repenteth me I made Man. One while let her be known and an other while a stranger: bycause she is the bed of a Harlot, and the dwelling place of Him that is Faln. O you heuens arrise: the lower heuens vnder neath you, let them serve you! Gouern those that govern: cast down such as fall! Bring furth with those that encrease, and destroy the rotten! No place let it remayne in one number: ad and diminish vntill the stars be numbred!

Arrise, Move, and Appere before the Couenant of his mowth, which he hath sworne vnto vs in his Iustice. Open the Mysteries of your Creation: and make vs partakers of Vndefyled Knowledg.

The Call of the Thirty Aethers -- Enochian

Madriax ds praf {Name of Aether, eg LIL} chis Micaolz saanir caosgo od fisis bal zizras Iaida nonca gohulim Micma adoian MAD I a od Bliorb sa ba ooaona chis Luciftias peripsol ds abraassa noncf netaa ib caosgi od tilb adphaht dam ploz tooat noncf gmi calzoma L rasd tofglo marb yarry I DOI GO od tor zulp ia o daf gohol caosga ta ba ord saanir od christeos yr poil ti ob l Bus dir tilb noaln pa id orsba od dodrmni zylna El zap tilb parm gi pe rip sax od ta qurlst bo o a pi S L nib m ov cho symp od Christeos Ag tol torn mirc q ti ob l Lel, Tom paombd dilzmo aspian, Od christeos Ag L tor torn parach a symp, Cord ziz dod pal od fifalz L s mnad od fargt bams omaoas Conisbra od auauox tonug Ors cat bl noasmi tab ges Leuith mong vnchi omp tilb ors. Bagle Mo o o ah ol cord ziz L ca pi ma o ix o maxip od ca co casb gsaa Baglen pi i tianta a ba ba lond od faorgt teloc vo v im Ma dri iax tirzu o adriax oro cha aboapri Tabaori priaz ar ta bas. A dr pan cor sta dobix Yol cam pri a zi ar coazior. Od quasb q ting Ripir pa a oxt sa ga cor. vm l od prd zar ca crg A oi ve a e cormpt TORZV ZACAR od ZAMRAN aspt sibsi but mona ds surzas tia baltan ODO cicle Qaa Od Ozama plapli Iad na mad.

The Call of the Thirty Aethers -- Phonetic

Madariatza das perifa {LIL} cahisa micaolazoda saanire caosago od fifisa balzodizodarasa Iaida. Nonuca gohulime: Micama odoianu MADA faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonucafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonucafe jimicalazodoma larasada tofejilo marebe yareryo IDOIGO; od torezodulape yaodafe gohola, Caosaga, tabaoreda saanire, od caharisateosa yorepoila tiobela busadire, tilabe noalanu paida oresaba, od dodaremeni zodayolana. Elazodape tilaba paremeji peripesatza, od ta qurelesata booapisa. Lanibame oucaho sayomepe, od caharisateosa ajitoltorenu, mireca qo tiobela Iela. Tonu paomebeda dizodalamo asa pianu, od caharisateosa aji-latore-torenu paracahe a sayomepe. Coredazodizoda dodapala od fifalazoda, lasa manada, od faregita bamesa omaoasa. Conisabera od auauotza tonuji oresa; catabela noasami tabejesa leuitahemonuji. Vanucahi omepetilabe oresa! Bagile? Moooabe OL coredazodizoda. El capimao itzomatzipe, od cacocasabe gosaa. Bajilenu pii tianuta a babalanuda, od faoregita teloca uo uime. Madariiatza, torezodu!!! Oadariatza orocaha aboaperi! Tabaori periazoda aretabasa! Adarepanu coresata dobitza! Yolacame periazodi arecoazodiore, od quasabe qotinuji! Ripire paaotzata sagacore! Umela od perdazodare cacareji Aoiveae coremepeta! Torezodu! Zodacare od Zodameranu, asapeta sibesi butamona das surezodasa Tia balatanu. Odo cicale Qaa, od Ozodazodame pelapeli IADANAMADA!

An Enochian Sermon on the Sacraments

An excerpt from Meric Casaubon's A True and Faithful Relation

A transcription of the spiritual exercises of John Dee and Edward Kelly

January 28, 1585

Adam fell; transgressed God in his Commandments, and therefore was his soul darkened, bare and naked, because he wanted the beauty and excellency of God's Spirit; wherein he dignified him, and made him like unto himself, being a living soul. He was cast out, and now casteth of misery, wanting the knowledge of those things, for the which he was created. Now God, the image of his Father, grieved at the fall of man, and moved with pity, vouchsafed, because of the excellency of man, to enter into man, being before separated, into this part of nothing, into man. Not that he would beautify himself with any thing that man had: But that, Become man, begotten of the Holy Ghost, he might, as you know by the Scriptures, make man acceptable again with God his Father, God himself, with God in unity, for Justice and Terror is God the Father, Mercy and Love is God the Son, Wisdom and knowledge is God the Holy ghost.

He, since he became man, put not on the flesh of man to become a liar, but that the flesh of man might be full of the spirit of truth and understanding.

And so receive forgiveness of sins, and be at one with God, which is to say, in his favour, taking hold in God, not as created, and from Creation sinful by fall. But by ransom and redemption as bought and made free in Jesus Christ, which offered up the Sacrifice of frankincense, gold, and myrrh, of true propitiation, for the quick and the dead.

Now, my brethren, give good ear what I say unto you.

The wisdom of the Father, in love, created and made man, dignifying him, and exalting him, as the Lord and Master over all Creatures mortal. But how? by Plasmation. For it is written, Let us make man.

Here thou seest also the Scripture saith, that God took of the Earth. Mark this word, and consider it when I shall apply it.

Now if this power, if this Plasmating, if this Taking, which was the Word, become man, perfect man; then followeth it, that man was and is, God creating and created. If therefore this conjunction or knitting together of God and man, bear the image of him, in excellency and power, which created all things, and by whom this Nothing was spread abroad, and had form in his parts: then followeth it, that the self-same God and Man being truth, speaking of himself unto his Disciples, saying, This is my body, did in breaking of bread, which signifieth the earth, in taking it signified, the power of making, and his own Office, and breaking it before his Disciples, according to the secret sense of man's soul, then being yet alive, give himself in the bread, and in breaking unto his Disciples, as the sense of his word spoken... did import and truly signify himself, his very body, to suffer, and suffered in that, in him, in his Godhead and wisdom before the worlds it was so: his very true body and very true blood. But notwithstanding Mystically. Consider of this.

Mark here for whom, and unto whom Christ took, and brake bread: also took the Chalice, and called it his blood of the New Testament, which shall be given.

Here you see, that in faith, and Sacramentally it was given unto his Disciples there, which was also to be given upon the Cross for the redemption of mankind; for else, why should he have said, which shall be given?

But here my Brethren, in that it was to be given, it was to seal the perpetual and everlasting memory thereof unto the destruction of Satan, and the comfort of his chosen. But in spirit, before, he had pacified the wrath of his Father: Therefore it was given and to be given.

But unto whom? to his Disciples, and not unto strangers; not unto the Scribes and Pharisees, but unto such as did apprehend him by faith.

Here thou seest, that to apprehend by faith, is to be comprehended in the love of God.

But in that Christ said that shall be shed, it signified unto the world's end: for his blood is always shed before his father, as a satisfaction for the obstinacy and sin of man.

But the remembreance thereof is the power of doing, that he gave to his Disciples, which consisteth in Act, which must by done in the Church of God, yea even unto the end. For as God (Jesus Christ) is said to be a Saviour and annointed, so is he an eternal King, and a continual Saviour of such as fly unto him, containing in man (being dignified through his Godhead) the eternal power of presence and Being, in all places wheresoever.

Consider (my brethren) unto what use should the body of Christ be, if the Body itself were not a Sacrament, and the holy sign of the peace between God and man.

Behold it is said, unless thou eat of the flesh and drink of the blood, thou canst not, & c.

If the Disciples did eat the body of Christ, Christ ministring himself, and standing by, not yet crucified, why therefore shouldest not thou eat the body of the same Christ, which dwelleth in thee, and in whom thou hast to dwell.

But here is to be considered the manner of eating.

But at whom shall we learn this manner of eating? My brethren, of his Disciples. For although Christ himself alive, visibly and substantially stood beside them, and ministered unto them: Notwithstanding took bread, brake it, and gave it unto them, saying, This is my body: They simply did believe it, considering and acknowledging his Omnipotency (which Peter had grounded in saying, Thou art the Son of the living God.)

If therefore he be acknowledged of us (I speak for you) to be the Son of the Living God. Then must we truly confess, that all things are possible unto him, and that by faith, we ought to believe the mysteries, works and wonders of God, Sacramentally opened and to be used for the cure of our own sores.

And not as the wicked use to do; Tie the power and majesty of God and his Omnipotency to the tail or end of reason, to be hailed as she will.

If his Apostles have left us examples of belief, have taught us how to believe, and upon what rock and foundation to fasten our belief; Then simply and nakedly follow the steps of true Faith, and laying reason aside, believe.

But here note, that this Sacrament is to be ministered amongst the Apostles, amongst the Ministers and true Servants of God, in his Church, and not in the temple of the Scribes and Pharisees, Hypocrites, and Deceivers, which whilest they tear Christ Jesus and his body after the frowardness of their own sense, do eat (as Judas did) and so perish eternally.

But I say unto you, and teach you, that wheresoever in the true Church of God remembrance is made, and the use of this Sacrament is celebrated of the true body and blood of Jesus Christ crucified, there is also the true body of Christ, God and man substantial, and bread of eternal comfort and food, to such as humbly, nakedly, and penitently receive it, propitiatory for the quick and the dead; not unto such as are dead in sin, and in hell, and out of this life, but unto such as are here Sinners, and so dead, and to be revived. For he that dwelleth in Christ is quick, because he dwelleth in life and light. But he that goeth out of Christ through sin, and in whom Christ dwelleth not, he is dead. For this, I have said.

The bread that was ministered by Christ unto his Disciples, was not a figure of his body, but his true body. So the Minister using the office and person of Christ in office, pronouncing the words, doth also give unto the people not Bread, but the true body.

But hear me, Thou must consider it as a Sacrament, and must believe as the Disciples did, that it is the true Body of Christ, that thou eatest in the form of Bread.

Planetary Attributions to the Elements
and the Pentagram in Enochian Magick

by David Jones

The following system of attributions, with their preliminary justifications, was first suggested to me by Michael Sanborn, http://www.ecsd.com/~msanborn. The subsequent elaborations are my own, and any flaws therein are wholly my own responsibility.

I. THE PLANETS AND THE PENTAGRAM.

The problem of how to attribute the planets to the points of the pentagram, and thereby to the five elements used in magick, is one of the most perplexing in the occult sciences. Using the structures of the Enochian system, this question can be resolved with elegance and utility.

The pentagram as a geometric form only appears in the spirit actions of Dee and Kelly in relation to the Sigillum Dei Aemeth. It is described and attributed by the angel Uriel in Mysteriorum Liber Secundus. ⁽¹⁾

URIEL: "The next five names thou shalt dispose in the five exterior angles of the Pentacle: every angle containing one whole name.

Set the first letters of these 5 names, (in Capital letters) within the five acute internal angles of the Pentacle: and the rest of each name following Circularly from his Capital letter, but in the 5 exterior obtuse angles of the Pentacle.

Set Z of Zedekieil within the angle which standeth up toward the beginning of the greatest Circle. And so proceed toward thy right hand." ⁽²⁾

The angels thus assigned are: Zedekieil, Madimiel, Semeliel, Nogahel and Corabiel. ⁽³⁾ This can be seen in the form of the Sigillum itself. ⁽⁴⁾ These are the angels of the planetary spheres, as Uriel states:

URIEL: "These Angels are the angels of the 7 Circles of Heaven, Governing the lights of the 7 Circles."

Therefore, by taking the planetary attributes of these angels, and applying their symbolic properties to the points of the pentagram, ascribed to the corresponding angels, planetary properties can be assigned to the the positions of the pentagram. The relationship which is thereby derived is as follows, going clockwise from the top:

Jupiter = Topmost point

Mars = Upper right point

Sun = Lower right point

Venus = Lower left point

Mercury = Upper left point.

Notes:

31. Sloane MS. 3188. the action for March 21, 1582 (Julian)

32. I have modernized the spelling throughout, sorry C.H.

33. These deviate from the Hebrew Cabalistic equivalents in some matters of detail. I am inclined to accept those delivered to Dee and Kelly on etymological and mytho/symbolic grounds. An argument for the more traditional view can be found on pg. 91 et passim of vol. 10 in Israel Regardie. THE COMPLETE GOLDEN DAWN SYSTEM OF MAGIC. Phoenix AZ: Falcon, 1984. Compare also the Hebrew names of the planets pg. 65 Regardie. THE GOLDEN DAWN. St. Paul MN: Llewellyn, 1989.

34. Vide pg. 28 Geoffrey James. THE ENOCHIAN EVOCATION OF DR. JOHN DEE. Gillette NJ: Heptangle, 1983. and in places elsewhere too numerous to cite.

II. THE ELEMENTS AND THE PENTAGRAM

In the Golden Dawn and related systems of magick, A:.A:., O.T.O., A.S. ⁽¹⁾ and B.O.T.A. ⁽²⁾, the elemental properties are attributed to the points of the pentagram as follows ⁽³⁾:

Spirit = Topmost point

Air = Upper left

Water = Upper right

Earth = Lower left

Fire = Lower right.

The relative positions given to the lower or terrestrial elements, below the spirit, on the pentagram is identical to the locations assigned to them on 'The Great Table as reformed by Raphael' received by Dee and Kelly. ⁽⁴⁾ The Golden Dawn attributions were probably established from these, out of sympathy, and in order to facilitate their own second order rituals and magikal formulae. This assumption is nowhere specifically stated, but has been alluded to in the more recent recensions of the Golden Dawn material. ⁽⁵⁾ It provides the premise for the rulership of the Tablet of Union attributed to spirit, over the four Watchtowers attributed to the lesser elements, which is practiced in the Golden Dawn method of Enochian magick.

Given the two sets of attributions to the pentagram, both within the framework of the Enochian system, the hypothetical relationship between them, as set forth below, is posited.

Spirit = Topmost point =Jupiter

Air = Upper left = Mercury

Water = Upper right = Mars

Earth = Lower left = Venus

Fire = Lower right = Sun

What remains to be demonstrated is a sympathetic correlation of the planetary attributes with the corresponding elemental properties.

Notes:

1. The Aurum Solis retains the attribution of the elements to the pentagram, yet their mechanics for the banishing and invocation of these forces differs somewhat from orthodox Golden Dawn practice. Vide pp. 43-45. Melita Denning & Osborne Phillips. MYSTERIA MAGICA VOL. 3: THE MAGICAL PHILOSOPHY. St. Paul MN: Llewellyn, 1992.

2. The Builders Of The Adytum retain the lower order Golden Dawn elemental formulae intact, yet their dogma denies the entire validity of the Enochian system, as evil and false. I have no idea upon what authority they support their attribution of the elements to the pentagram.

3. Vide 777 columns LV. and LXX. pp. 16-17, Aleister Crowley. 777 AND OTHER QABALISTIC WRITINGS. York Beach ME: Weiser, 1977. also vide supra THE GOLDEN DAWN pp. 280-281, 506-507.

4. The attribution of the elements to the Tables, Watchtowers and Keys with their corresponding colors and directions, in the original system of Enochian magick is a complex issue. But a consistent structure can be extracted, with difficulty, from the complexities of the material delivered to Dee and Kelly and recorded in Meric Casaubon's A TRUE & FAITHFUL RELATION . . . New York: Magickal Childe, 1992. So far, I don't believe that any such system has yet been published.

5. Vide supra THE GOLDEN DAWN note pg. 210, and THE COMPLETE G.D. SYSTEM . . . vol. 4. pg. 14.

Next, chapter III. The Elements and the Planets, part 1. The Jovial Spirit. (Al's note: This file is missing...)

An Essay on Enochian Pronunciation

by Christeos Pir

Fr. VITRIOL 335 0° O.T.O.

Do what thou wilt shall be the whole of the Law.

This paper is divided into two sections: a comparison of some systems of pronunciation of the Enochian or Angelic language as used in the nineteen Calls of the tablets, and an attempt to write the Calls in such a manner that they may be pronounced according to Dr. Dee's notes.

Part One:

The first section compares three versions of the Calls: that of the Aurum Solis as published in the Llewellyn edition of Denning and Phillips' Mysteria Magica; Geoffrey James' "corrected" calls as published in the Heptangle edition of The Enochian Evocation of Dr. John Dee; and Dr. Dee's original notes as published in the Magickal Childe edition of Meric Causabon's A True and Faithful Relation.... I have compared these systems word-by-word, with the Aurum Solis and James versions on the first two lines, and Dee's on the third.

Example:

Aurum Solis: OL^ SONuF VORoSiG, GOHO I-AD BALaT,

Geoffrey James: OL SONF VORSG, GOHO IAD BALT,

Dee: Ol sonf vorsg, goho yad balt,

Where Dee has separated a word into its syllables (eg, Im ua mar), I have hyphenated it so as to more easily discern between word divisions and syllable divisions (Im-ua-mar). Where he has shown stress by using an accent, I have used boldface (q-a-an). In a number of places his marginalia give more than one version of a word, usually in order to clarify its pronunciation; other times he has occasionally written an example for the same purpose -- these I have placed in footnotes. There are also one or two places where he has offered variant spellings: these, too, I have placed in the footnotes. I have attempted to standardize the punctuation, arbitrarily picking one of several possible systems and applying it to all of them in a manner somewhat reminiscent of Procrustes.

One problem that had to be dealt with in re-typing the Aurum Solis version is their system of transliteration, which uses several symbols outside of the English alphabet. I have made two changes to their system, solely in order to use symbols that my computer could produce, as follows (the revised key, which is adapted from "Mysteria Magica", and applies only to the AS version, is given in the Appendix):

^ represents the neutral vowel, as the first vowel sound in "parade," or the second vowel sound in "column."

# represents the guttural, pronounced as the "ch" in German (Woche, suchen).

It is to be noted that James' version contains a number of differences from Dee's originals. These, as I understand it, are the result of his research into, and attempts to rectify, variations among the Calls themselves, and between the Enochian of the Calls and their English translations. I have not done any research in this area, and leave it up to the reader to decide which version to follow. Some of those corrections which are meant to fix transcription errors on Dee's part directly contradict some of Dee's own pronunciation notes. How Dee could have been able to record the sounds of his typos, I have not been able to determine.

I have chosen not to include the Golden Dawn's "Hebraicized" pronunciation, since it is based on a very different system. This is not meant as any reflection on the remarkable achievements of Westcott, Mathers and their descendants, which just go to prove the amazing versatility of the Enochian system.

Part Two:

The second section is my attempt to rewrite the Calls into some sort of standardized, readable phonetic system. One thing became evident in this process: the pronunciation guide given by Donald Laycock in his Complete Enochian Dictionary is the closest thing to Dee's notes I've seen so far. For this reason, some may prefer to follow Laycock's guide in those cases where no indication in Dee's notes was forthcoming (eg: VLCININ = Vul-see-nin or Vul-kih-nin?), a not infrequent problem, unfortunately. I am not completely in agreement with Laycock in all instances, as may be seen by comparing my pronunciation key (see Part Two) with that in Laycock's Enochian Dictionary, which I have printed in the Appendix. One such problem, and a bone of contention among scholars and dabblers alike, is over the use of the morpheme "zod." I regret to say that I have been unable to resolve this question. Out of the 127 instances of words with the letter "z" in the nineteen Calls, only 7 use "zod" -- and even then it is inconsistent: one of those words is "zod-a-car" which appears only once in that form, and 13 times as "zacar" (or "zacare"). It is not even clear whether it is intended as a spoken syllable, or merely a clarification:

The letter z has not always been called "zed" or "zee"; it has had many names, among them being "izzard", and, at the end of the sixteenth century, "ezod". "Zod" is nothing but a variant of this last name.

(Laycock, The Complete Enochian Dictionary, p. 45)

The angels themselves are no help here:

Dee: I pray you, is Mozod a word of three letters, or of five?

Nalvage: In wrote three, it is larger extended. [Dee- Z extended is Zod.]

Dee: Will you pardon me if I ask you another question of this extension?

Nal.: Say on: Moz in itself signifieth Joy; but Mozod extended, signifieth the Joy of God

(Causabon, A True and Faithful Relation..., p. 75)

Also:

"zod-lida ... It is a word and a letter."

(Causabon, op. cit., p. 120)

In the end, about all that can be said with any certainty about "zod" is that no one knows exactly how Dee intended it to be used. In fact, Geoffrey James doesn't even believe Enochian was received as a spoken language at all:

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. 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 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 suggestions, the spirits seem unconcerned with pronunciation.

(James, The Enochian Evocation of Dr. John Dee, Preface, p. xxiv)

A closer reading of Dee's original records, however, indicates that not only did Kelly hear the sounds spoken by the Angels while the letters were being shown, but that Dee re-checked the Calls with them several times, as a number of corrections and revisions were later recorded. Furthermore, if the pronunciation had been invented by Dee, surely he would have come up with something more consistent!

Dee's records show that the Calls were originally received in a different order than that in which they were later arranged by Dee, at the Angels' orders. For those interested in the original arrangement, I recommend Causabon, pps. 79 - 138, 190 -200.

One last note:

It has been pointed out by several people that one of the most striking things about the whole Enochian system is that How Much You Put Into It seems to matter a great deal more than How You Do It. Perhaps there's something to James' reasoning, after all.

I make no claims that this guide will make you any better (though hopefully no worse) of a magician. My intent was solely to attempt to compare the various systems of pronunciation with Dr. Dee's original notes on the subject. It is to him, and to my many mentors both within and without the Order, that this paper is dedicated with respect and love.

Love is the law, love under will.

Christeos Pir

Fr. VITRIOL 335, 0° O.T.O.

_O_

Part One

A comparison of the pronunciations in three versions of the Calls

(Black = Aurum Solis, Blue = James, Green = Dee)

The First Call

OL^ SONuF VORoSiG, GOHO I-AD BALaT, LON^Si# KALaZ VO-NuPiHO: SOBRA
OL SONF VORSG, GOHO IAD BALT, LANSH CALZ VONPHO: SOBRA
Ol sonf vorsg,¹ yad balt, lonsh calz vonpho: sobra

ZOL^ RO-R^ I TA NAZePiSAD GRA-A TA MALPiRoG: DeS HOLA# #A-A
ZOL ROR I TA NAZPSAD OD GRAA TA MALPRG: DS HOLQ QAA
zol² ror I³ ta nazpsad graa ta malpurg: ds holqu-u q-a-a⁴

NOT^HO-A ZIMuZ, OD KOM^MA# TA NOBLO# ZI-EN: SO-BA T^HIL G^NONuP
NOTHOA ZIMZ, OD COMMAH TA NOBLOH ZIEN: SOBA THIL GNONP
nothoa zimz, od commah ta nobloh zien: soba thil gnonp

PiRoGE AL^DI, DeS URoBeS OBO-LE# GRoSAM^. KASARoM OHO-RE-LA
PRGE ALDI, DS URBS OBOLEH GRSAM. CASARM OHORELA
purge aldi, ds urbs oboleh gursam. Casarm ohorela

KABA PIR^ DeS ZON^RENSiG KAB ERoM I-AD^NA#. PILA# FARoZeM
CABA PIR DS ZONRENSG CAB ERM IADNAH. PILAH FARZM OD
caba pir ds zonrensg cab erm Yadnah. P-il-ah⁵ farzm

ZUR^SA AD^NA GONO I-AD^PIL DeS HOM^ TO#, SO-BA
ZNRZA ADNA OD GONO IADPIL DS HOM OD TOH, SOBA IAOD
znurza⁶ adna (ds)⁷ gono iadpil ds hom toh, soba

IPAM, LU IPAMIS, DeS LO-HO-LO VEP^ ZOMuD
IPAM, OD UL IPAMIS, DS LOHOLO VEP ZOMD
⁸ ipam, lu⁹ ipamis¹⁰, ds loholo¹¹ vep zomdv¹²

PO-AMAL OD BOG^PA A-A-I TA PI-AP^ PI-AMOL OD VO-O-AN.
POAMAL OD SONF AAI TA PIAP BALTOH OD VAOAN.
poamal (s)od¹³ bogpa aai¹⁴ ta piap piama¹⁵ el¹⁶ od¹⁷ vaoan.¹⁸

ZAKAR^, KA OD ZAM^RAN; ODO KIKLE #A-A; ZOR^GE, LAP^
ZACAR, CA, OD ZAMRAN; ODO CICLE QAA; ZORGE, LAP
Zacar(e)¹⁹ c-a²⁰, od²¹ zamran; odo cicle²² qaa²³; zorge²⁴, lap

ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
ZIRDO²⁵ NOCO MAD, HOATH IAIDA.
zirdo noco mad, hoath Jaida.

1 Text has GOTTO - this is evidently a typo for goho.

2 "Zol ... zod /\, as ol" [The /\ represents the Delta, or triangle, that Dee used as his personal sign in the original.]

3 "a word by itself"

4 "Three syllables"

5 "Three syllables. P is distinctly pronounced by itself."

6 "ZNRZA Call it Zurza. /\ As ... Znurza."

7 Removed by later correction from the Angel.

8 Text at this point reads "Labiis clausis, [Span] [um um] ... He hummed twice, signifying two words more, which were not to be pronounced till they were read in practise."

Then "OD, as you had before" followed by "BALTOH," then "PIAP". After this, some discussion as to errors in words here. Apparently "od baltoh piap" was removed at this point; it is unclear if the preceding "soba" is to stay or not.

9 "LU ... Call it UL ... with such sound to U as we pronounce yew, whereof bows are made."

10 "The A pronounced short."

11 "long, the first syllable accented."

12 "ZOMDVX `Call it Zome.' ... With great difficulty this Letter was discerned: Nalvage himself said, he knew it not yet; but it seemed to E.K. to be an X. Nalvage denied it to be an X, and said he know not yet the mystery: `Say the Lord's Prayer, for I cannot open it. Although my power be multiplied, yet I know not this letter.' At length he said it was V."
13 "POAMAL SOD Poamal Od, put out the S. Make it two words ... It may be all one word with S or T but it would be hard for your understanding."

14 "The first A may be an A or an O or an E."

15 "PIAMO This o must be sounded as a."

16 "Call it Piamo el. It is Piatel Baltale to be sounded." In fact, the record is unclear, and shows Baltale first, and Piamo el as a correction.

17 "Drawing the O long."

18 "VOOAN is spoken with them that fall, but VAOAN with them that are, and are glorified. The devils have lost the dignity of their sounds."

19 "E must come after R: but without number, and so, it is Zacare."

20 "two syllables"

21 "or OT"

22 "That C is called C minor." (The second c.)

23 "Three syllalbes, with accent on the last A."

24 "Of one syllable" (thus Zorj)

25 ZIR DONOCO? See James, op. cit., p. 68, footnote 1.88

Second Call

AD^GaT V^PA-A# ZON^GOM FA-A-IP^ SALD^, VI-IV aL^, SO-BAM
ADGT UPAAH ZONG OM FAAIP SALD, VIV L, SOBAM
Adgt V-pa-ah zong om fa-a-ip sald, vi-iv L, s-o-bam

I-ALPiRoG IZA-ZAZ PI-AD^PI#; KA-SAR-MA AB^RAM^G^ TA TAL^HO
IALPRG IZAZAZ PIADPH; CASARMA ABRAMG TA TALHO
i-al-purg izazaz piadph; casarma abramg ta talho

PA-RA-KLEDA, #aTA LORoSiLa# TURoBeS O-OGE BAL^TO#. GI-VI K^HIS
PARACLEDA, Q TA LORSLQ TURBS OOGE BALTOH. GIUI CHIS
paracleda, quu-ta lors-l-qua turbs ooge baltoh. Giui chis¹

LU-SiD OR^RI, OD MIKALaP K^HIS BI-A O-ZON^GON, LAP^ NO-AN TaROF^
LUSD ORRI, OD MICALP CHIS BIA OZONGON, LAP NOAN TROF
lusd orri, od mi-calp chis² bia ozongon, lap no-an trof

KO-RoS TA-GE O#^ MA-NIN I-A-I-DON. TOR^ZU GOHEL^: ZAKAR^ KA
CORS TA GE OQ MANIN IAIDON. TORZU GOHEL: ZACAR CA
cors tage o-qua manin ia-i-don. Torzu go-hel: zacar ca

K^NO#-OD, ZAM^RAN MIKAL^ZO OD OZAZeM U-RE-LaP, LAP^ ZI-R^ I-O-I-AD.
CNOQOD, ZAMRAN MICALZO OD OZAZM VRELP, LAP ZIR IOIAD.
c-no-quod, zamran micalzo od ozazm vrelp, lap zir ioiad.

1 "as Xis" (Gr. Chi-Iota-Sigma)
2 "the I long"

Third Call

MIK^MA GOHO PI-AD^, ZI-R^ KOM^-SE-L^# A ZI-EN^ BI-AB OS LON^-DO#;
MICMA GOHO IAD, ZIR COMSELH AZIEN BIAB OS LONDOH;
Mic-ma goho pi-ad, zir com-selh azien biab¹ os lon-doh;

NO-RoZ K^HIS O-Ta-HIL GI-GI-PA#; U-N^DeL K^HIS TA PU-IM
NORZ CHIS OTHIL GIGIPAH; UNDL CHIS TA PUIM
norz chis² othil gi-gi-pah; vnd-l³ chis⁴ ta-pu-in⁵

i#^ MO-SiP-LE# TE-LO-Ka#, #U-I-IN TOL-TORoG K^HIS I K^HIS GE EM
Q MOSPLEH TELOCH, QUIIN TOLTORG CHIS ICHISGE M
q-mospleh⁶ teloch⁷, qui-in toltorg⁸ chis⁹ i chisge¹⁰ em¹¹

OZI-EN DeST^ B^RoGDA OD TO-RoZUL I LI E OL^ BAL-ZARoG OD A-A-LA
OZIEN DS BRGDA OD TORZUL I LI F OL BALZARG, OD AALA
ozien dst burgda¹² od torzul Ili eol balzarg¹³ od a-ala

TaHILaN OS NETA-AB, DeLUGA VO-MuSARoG LON-SA KAP^-MI-ALI VO-RoS K^LA
THILN OS NETAAB, DLUGA VOMSARG LONSA CAPIMALI VORS CLA
thilnos netaab, dluga vomsarg¹⁴ lonsa capmiali vors cla

HO-MIL KOKASiB; FA-FEN IZ-IZ-OP^ OD MI-INO-AG DE GaNETA-AB VA-UN
HOMIL COCASB; FAFEN IZIZOP OD MIINOAG DE GNETAAB VAUN
homil cocasb; fafen izizop od mi-i-no-ag¹⁵ de gnetaab vaun

NA NA-E-EL^, PAN^-PIR^ MAL-PIRoGI KA-OSiG PILaD; NO-AN U-NA-LA# BALaT
NANĆEL, PANPIR MILPIRGI PILD CAOSG; NOAN UNALAH BALT
na-na-e-el, panpir malpirgi caosg pild; noan unalah balt

OD VO-O-AN. DO-O-I-AP MAD, GOHO-LOR^ GOHUS A-MIRAN. MIK^MA I-E-HUSOZ
OD VOOAN. DO-O-IAP MAD, GOHOLOR GOHUS AMIRAN. MICMA IEHUSOZ
od voo-an. Do-oi-ap mad, goholor gohus amiran.¹⁶ Micma jehusoz

KAKAKOM OD DO-O-A-IN NO-AR^ MIKA-OLaZ A-A-I-OM. KA-SARM^G^ GOHI-A
CACACOM OD DOOAIN NOAR MICAOLZ AAIOM. CASARMG GOHIA:
ca-ca-com od-do-o-a-in¹⁷ noar mi-ca-olz a-ai-om. Casarmg gohia:

ZAKAR U-NI-Ga-LAG OD IMU-AMAR, PUGO PiLA-PiLI A-NA-NA-EL^
ZACAR UNIGLAG OD IMUAMAR, PUGO PLAPLI ANANĆL
zod-a-car¹⁸ vniglag od im-ua-mar, pugo plapli ananael

#A-AN.
Q-A-AN.
q-a-an.¹⁹

1 or "biah"
2 "as kisse" (therefore pronounced like modern "kiss".)
3 "it may be Vd L or Vnd L"
4 "as kis"
5 "you may call it Tapui also"
6 "Q Mos Pleh as two words"
7 "as och in hotch-pot"
8 "org as in George"
9 "kis"
10 "kis-ge"
11 "EM it is a word"
12 "as burgen, to bud"
13 "arg as in Barge"
14 "arg as in barge"
15 "it may be called mi-moag or diuph."
16 "He pronounced the i so remissely, as it is scarce heard, and in the pronunciation of the whole word he seemeth not to move his lips."

17 "it must be sounded with one breath"
18 "ZACAR ... Zod a car"
19 "It is q å an"

Fourth Call

OT^HIL LASDI BA-BA-GE OD DO-RoPiHA, GOHOL^, aG^ K^HIS GE AVAVAGO
OTHIL LASDI BABAGE OD DORPHA, GOHOL, GCHISGE AUAUAGO
O-thil las-di ba-bage od dor-pha, go-hol, g-chis-ge ava-va-go

KO-RoMP^ PiD^ DeSONuF VI UDIV^? KA-SARMI O-ALI MAPiM SOBAM AG
CORMP PD DSONF VIV DIU? CASARMI OALI MAPM SOBAM AG
cormp pe-de dsonf vi-v-di-v? Ca-sarmi o-a-li map-m so-bam ag¹

KO-RoMPO K^-RoPiL, KA-SARM^G^ KRO-ODZI K^HIS OD U-GE-G^, DeST^
CORMPO CRIP L, CASARMG CROODZI CHIS OD UGEG, DS T
corm-po crpl, casarmg² cro-od-zi chis³ od v-geg,⁴ dst

KAPI-MA-LI K^HIS KAPI-MA-ON, OD LONuSiHIN K^HIS TA LO K^LA. TORoGU
CAPIMALI CHIS CAPIMAON, OD LONSHIN CHIS TA LO CLA. TORZU
ca-pi-ma-li chis⁵ capi-ma-on, od lonshin chis ta-l-o cla. Torgu

NO-R^ #U-ASAHI OD iF^ KA-OSiGA; BAGLE ZI-RENA-I-AD DeSI OD APILA.
NOR QUASAHI OD F CAOSGA; BAGLE ZIR ENAY IAD DSI OD APILA.
nor-qua-sa-hi od f-gaos-ga; ba-gle zire-nai-ad dsi od api-la.

DO-O-A-IP^ #A-AL, ZAKAR OD ZAM^RAN OBELI-SONuG RESTEL A-AF
DO-O-A-IP QAAL, ZACAR OD ZAMRAN OBELISONG RESTEL AAI
Do-oa-ip qa-al, zacar od zamran obelisong rest-el a-af

NO-RoMO-LAP^.
NOR MOLAP.
normolap.

1 "as agg in nag"
2 "the g as in seurge"
3 "kis"
4 "as Wedge"
5 "kis"

Fifth Call

SA-PA# ZIMI-I DU-IB OD NO-AS TA#U-ANIS A-DeROKa#, DO-RoPiHAL
SAPAH ZIMII D DIV OD NOAS TA QUANIS ADROCH, DORPHAL
Sa-pah zi-mii du-iv od noas ta-qu-a-nis ad-roch,¹ dorphal

KA-OSiG OD FA-ONTaS PERIPSOL TABLI-OR^. KA-SARoM A-MIP^ZI NA-ZARTa#
CAOSG OD FAONTS PERIPSOL TA BLIOR. CASARM AMIPZI NAZ ARTH
ca-osg od fa-onts pir-ip-sol ta-blior. Casarm a-mip-zi na-zarth

AF OD DeLUGAR ZI-ZO-P^ Z^LIDA KA-OSiGI TOL TO-R^GI, OD
AF OD DLUGAR ZIZOP ZLIDA CAOSGI TOLTORGI, OD
af od dlugar zizop zod-lida² ca-os-gi toltorgi, od (zizop)

ZeK^HIS ESI-A-SiKa# eL^ TA-VI-U OD I-A-OD TaHILaD DeS
ZCHIS ESIASCH L OD VIV OD IAOD THILD DS PERAL
zod-chis³ e-siach l ta-ui-u od i-a-od thild⁴ ds

HUBAR^ PE-O-AL SOBA KO-RoMFA K^HIS TA LA ULaS OD i#^-KOKASiB.
HUBAR PEOAL SOBA CORMFA CHIS TA LA ULS OD QCOCASB.
hubar pe-o-al so-ba cormfa chis-ta⁵ la uls od qcocasb.

KA NI-IS OD DARoBeS #A-AS; FET^HARZI OD BLI-ORA; I-A-I-AL ED^NAS
CA NIIS OD DARBS QAAS; F ETHARZI OD BLIOR; IAIAL EDNAS
Ca⁶ ni-is od darbs⁷ q-a-as; feth-ar-zi od bli-o-ra; ia-ial ednas

KIKLES; BAGLE? GE-I-AD I aL^.
CICLES; BAGLE? IAD I L.
ci-cles; ba-gle? ⁸ Ge-jad il.

1 "as otch"

2 "it is a word and a letter"

3 "It is better than the other, I mean that Zod-chis being of one signification, with Zizop that Zod-chis is better to be used." (Instead, or along with?)

4 "one syllable"

5 "kista"

6 "sa"

7 "one syllable"

8 "ie in as ientle iad as iade"

Sixth Call

GA^ SiDI-U K^HIS EM^, MIKAL^ZO PIL^-ZIN; SOBAM EL HARoG MI-R^
GAH S DIU CHIS EM, MICAOLZ PILZIN; SOBAM EL HARG MIR
Gah es-di-u chis em, micalzo pilzen; sobam el harg¹ mir

BA-BA-LON OD OBeLOK SAMU-ELaG; DeLUGAR MALPiRoG ARKA-OSiGI
BABALON OD OBLOC SAMVELG; DLUGAR MALPRG AR CAOSGI
(pizin)² babalon od ob-loc sam-velg; dlugar mal-purg ar-ca-os-gi

OD AKAM KANAL^ SOBOL ZAR eF-BLI-ARoD KA-OSGI OD K^HIS ANETAB
OD ACAM CANAL SOBA ELZAP F BLIARD CAOSG OD CHIS ANETAB
od acam canal³ so-bol-zar F-bli-ard⁴ ca-os-gi⁵ od chif⁶ a-ne-tab

OD MI-AM TA VI-U OD eD^. DARoSAR SOL PETa# BI-EN^; BeRITA OD ZAKAM
OD MAIM TA VIV OD D. DARSAR SOLPETH BIEN; BRITA OD ZACAM
od miam ta-vi-v odd. Darsar sol-peth bi-en; brita od za-cam

aG^ MIKAL^ZO; SOB-HA-ATa# TRI-AN LU-I-AHE OD-EKRIN^ MAD #A-A ON.
GMICALZO; SOBA HAATH TRIAN LUIAHE OD ECRIN MAD QAAON.
g-mi-calzo; sob-ha-ath trian lu-i-a-he o-de-crin mad q-a-a-on.

1 "argenton" (?!)
2 Later: "put out the last pilgin."
3 "sanal"
4 Originally tbliord, then "it is better if the T be made an F, and pronounced F bli ard."

5 "kaosgi"
6 "kis"

Seventh Call

RA-AS ISAL^MAN PARADIZOD O-EKRIMI A-A-O I-ALPI-RoGA# #U-I-IN
RAAS I SALMAN PARADIZ OECRIMI AAI IALPIRGAH QUIIN
Ra-as i salman pa-ra-di-zod o-e-cri-mi a-ao yal-pir-gah qui-in

E-NA-I BUT^MON; OD INO-AS NI PARADI-AL^ KA-SARM^G^ UGE-AR^
ENAY BUTMON; OD INOAS NI PARADIAL CASARMG UGEAR
enay but-mon; od in-o-as ni pa-ra-di-al casarmg¹ v-ge-ar

K^HIRoLAN, OD ZONAK LUKIF-TI-AN KO-RoS TA VA-UL^ ZI-RoN TOLHAMI.
CHIRLAN OD ZONAC LUCIFTIAN CORS TA VAUL ZIRN TOL HAMI.
chir-lan² od zo-nac lu-cif-ti-an cors-ta vaul-zirn tol-ha-mi.

SOBA LO-N^-DO# OD MI-AM K^HIS TAD O-DES UMA-DE-A OD PI-BLI-AR^,
SOBA LONDOH OD MIAM CHIS TA OD ES UMADEA OD PIBLIAR,
Soba lon-doh od mi-am³ chis-tad⁴ o-des v-ma-de-a⁵ od pib-li-ar

OT^HIL^ RIT OD MI-AM. KaNO#U-OL RIT; ZAKAR^, ZAM^RAN; O-EKRIMI
OTHIL RIT OD MIAM CNOQUOL RIT; ZACAR, ZAMRAN; OECRIMI
o-thil-rit od mi-am cno-quol⁶ rit; za-car, zamran; o-e-crimi

#A-DA# OD OMIKA-OLaZ A-A-I-OM. BAGLE PAPiNOR^ IDeLUGAM LONuS-HI
QAADAH OD OMICAOLZ AAIOM. BAGLE PAPBOR IDLUGAM LONSHI
q-a-dah od o-mi-ca-ol-zod a-a-i-om. Ba-gle pap-nor id-lu-gam lon-shi

OD UM-PiLIF UGE-GI BIGaLI-AD.
OD UMPLIF UGEG BIGLIAD.
od ump-lif v-ge-gi big-li-ad.

1 "The dg as dg"
2 "kir"-
3 "or Od Nuåm"
4 "kistad"
5 Very clearly v and not u.
6 -"kol"

Eighth Call

BA-ZeMELO ITA PIRIPiSON OLaN NAZA-U-ABe# OKS^; KA-SARM^G^ URAN^
BAZME LO I TA PIRIPSON OLN NAZ AVABH OX; CASARMG URAN
Baz-me-lo i-ta pi-ri-pson oln na-za-vabh ox; casarmg v-ran

K^HIS U-GE-G^ DeS-AB^RAM^G^ BALTO-HA GOHO I-AD; SOBA MI-AN TaRI-AN
CHIS UGEG DS ABRAMG BALTOHA GOHO IAD; SOBA MIAM TRIAN
chis v-geg dsabramg¹ bal-to-ha go-ho-i-ad; so-la-mi-an tri-an

TA LOL^KIS ABA-I-U-ONIN OD AZI-AGI-ER^ RI-OR^. IRoGIL^ K^HIS DA
TA LOLCIS ABAI VOVIN OD AZIAGIER RIOR. IRGIL CHIS DA
ta-lol-cis² a-ba-i-uo-nin od a-zi-a-gi-er rior. Ir-gil-chis-da

DeS PA-A-OKS^ BU-SiD KA-OSiGO, DeS K^HIS, ODI-PU-RAN^ TE-LO-A#,
DS PAAOX BUSD CAOSGO, DS CHIS OD IPURAN TELOCH
dspa-a-ox busd ca-os-go,³ ds chis odi-pu-ran te-lo-ah,

KAKaRoG O ISAL^MAN LONuK-HO OD VO-VI-NA KARoBAF^? NI-ISO,
CACARG O SALMAN LONCHO OD VOVINA CARBAF? NIISO,
ca-curg o-i-sal-man lon-cho⁴ od vo-ui-na car-baf? Ni-i-so,

BAGLE A-U-A-U-AGO GOHO-N^; NI-ISO, BAGLE MOMA-O SI-A-I-ON OD
BAGLE AVAVAGO GOHON; NIISO, BAGLE MOMAO SIAION OD
bag-le a-ua-ua-go go-hon; ni-i-so ba-gle mo-ma-o si-a-i-on od

MA-B^ZA I-AD O I, AS, MOMA-R^, PO-I-LaP. NI-IS, ZAM^RAN KI-A-OFI
MABZA IADOISMOMAR, POILP. NIIS, ZAMRAN CIAOFI
mab-za iad-o-i-as-mo-mar, poilp.⁵ Ni-is⁶ zam-ran ci-a-o-fi

KA-OSiGO OD BLI-ORoS OD KO-RoS-I TA AB^RAMIG.
CAOSGO OD BLIORS OD CORSI TA ABRAMIG.
ca-os-go⁷ od bli-ors od cor-si ta a-bra-mig.

1 "g not as dg"
2 "or SIS"
3 "Ca, or Ka os go"
4 "or ko"
5 "one syllable"
6 "small sound of i"
7 "ka"-

Ninth Call

MIKA-OLI BeRANSiG PiRoGE-L^ NAPiTA I-AL^POR^ DeS BeRIN EFA-FA-FE
MICAOLI BRANSG PURGEL NAPTA IALPOR DS BRIN EFAFAFE
Mi-ca-oli bransg pur-gel nap-ta yalpor ds-brin e-fa-fa-fe¹

iP^ VO-NuPiHO OLANI OD OB^ZA; SOBeKA UPA-A# K^HIS TA-TA-N^ OD
P VONPHO OLANI OD OBZA; SOBA UPAAH CHIS TATAN OD
p² von-pho o-la-ni od ob-za; sob-ca³ v-pa-ah chis ta-tan od

TaRA-NAN BA-LI-E, ALAR^ LUSiDA SOBOLaN OD K^HIS HOLa# K^NO#U-ODI
TRANAN BALYE ALAR LUSDA SOBOLN OD CHIS HOLQ CNOQUODI
tra-nan ba-ly-e a-lar lus-da so-boln od chis-hol-q cno-quo-di

KI-AL. U-NAL AL^DON MOM^ KA-OSiGO TA LAS O-LaLO-R^ Ga-NA-I
CIAI. UNAL ALDON MOM CAOSGO TA LAS OLLOR GNAY
ci-al.⁴ V-nal al-don mom ca-os-go ta las-ol-lor gnay

LIMuL-AL; AM^MA K^HIS SOBeKA MAD^RID eZ^ K^HIS; O-O-ANO-AN K^HIS
LIMLAL; AMMA CHIIS SOBA MADRID ZCHIS; OOANOAN CHIS
lim-lal; am-ma chi-is sob-ca⁵ ma-drid zod-chis;⁶ o-o-a-no-an chis

AVINI D^RI-LaPI KA-OSiGIN, OD BU-TaMONI PARoM ZUMU-I KaNI-LA;
AVINY DRILPI CAOSGI OD BUTMONI PARM ZUMVI CNILA;
a-vi-ny dril-pi ca-os-gin od but-mo-ni parm zum-vi cni-la;

DAZIS ET^HAMuZ A K^HILDA-O, OD MI-RoK OZOL^ K^HIS PIDI-A-I
DAZIZ ETHAMZ ACHILDAO, OD MIRC OZOL CHIS PIDIAI
dazis e-tham-zod a-chil-da-o,⁷ od mirc⁸ o-zol chis p-i-di-a-i

KOLaLAL. UL-KININ A SOBAM UKIM. BAGLE? I-AD BAL^TO# K^HI-RoLAN
COLLAL ULCININ ASOBAM UCIM. BAGLE? IAD BALTOH CHIRLAN
col-lal ulci-nin a-so-bam u-cim. Ba-gle? I-ad-bal-toh chir-lan⁹

PAR^! NI-ISO, OD IP OFA-FA-FE, BAGLE A KOKASiB I-KORoS-KA UNIG^
PAR! NIISO, OD IP EFAFAFE, BAGLE COCASB I CORS TA UNIG
par! Ni-i-so od ip o-fa-fa-fe, ba-gle a-co-casb i-cors-ca¹⁰ v-nig

BLI-OR^.
BLIOR.
bli-or.

1 "otia thus EFAFAFI"
2 "You must after E fa fa fe, put a P."
3 -"ka"
4 "si-i"
5 -"ka"
6 "kis"
7 -"kil"-
8 "mirk"
9 "kir"-
10 -"ka"

Tenth Call

KO-RAKSO K^HIS KO-RoMP OD BLANuS LUKAL^ AZI-A-ZOR^ PA-EB, SOBA
CORAXO CHIS CORMP OD BLANS LUCAL AZIAZIOR PÆB, SOBA
Co-rax-o¹ chis cormp od blans lu-cal a-zi-a-zor pa-eb, so-ba

LI-LONON K^HIS VIRo# OP E-OPiHAN OD RAKLIR^ MA-ASI BAGLE
LILONON CHIS VIRQ OP EOPHAN OD RACLIR MAASI BAGLE
li-lo-non chis op² vir-quu e-o-phan od ra-clir ma-a-si ba-gle

KA-OSiGI, DeS I-AL^PON DOSIG OD BASiGIM; OD OKSEKS^ DAZIS
CAOSGI, DS IALPON DOSIG OD BASGIM; OD OXEX DAZIZ
ca-os-gi, ds jalpon do-sig³ od bas-gim; od ox-ex daz-is

SI-AT^RIS OD SAL-BeROKS KINuKS-IR^ FABO-AN. UNAL^ K^HIS KON^SiT DeS
SIATRIS OD SALBROX CINXIR FABOAN. UNAL CHIS CONST DS
si-a-tris od sal-brox cynx-ir fa-bo-an. U-n-al-chis const⁴ ds

DA-OKS KOKASiG OL O-ANI-O I-O-R^ VOHIM OL GIZI-AKS OD
DAOX COCASB OL OANIO YOR EORS MICAOLI OL GIXYAX OD MATB
da-ox co-casg⁵ ol o-a-ni-o yor vo-him ol giz-y-ax od

E-ORoS KOKASiG PiLOSI MOLU-I DeS PA-GE-IP^ LARAG OM D^ROLaN
COCASB PLOSI MOLUI DS PAGEIP LARAG OM DROLN
e-ors co-casg plo-si mol-ni ds pa-ge-ip la-rag om droln

MATORoB KOKASiB EM-NA. eL^ PATRALaKS I-OL^KI MATaB, NO-MIG^
MATORB COCASB EMNA. L PATRALX YOLCI MATB, NOMIG
(ma-torb) co-casb em-na. L-pa-tralx yol-ci (matorb)⁶ nomig

MO-NONuS OLO-RA GaNA-I AN-GELARoD. OHI-O, OHI-O, OHI-O, OHI-O,
MONONS OLORA GNAY ANGELARD. OHIO, OHIO, OHIO, OHIO,
mo-nons o-lo-ra gnay an-ge-lard. O-hi-o, o-hi-o, o-hi-o, o-hi-o,

OHI-O, OHI-O, NO-IB OHI-O KA-OSiGON! BAGLE MAD^RID I ZI-ROP^
OHIO, OHIO, NOIB OHIO CAOSGON! BAGLE MADRID I ZIROP
o-hi-o, o-hi-o, no-ib o-hi-o ca-os-gon! Ba-gle ma-drid i zi-rop

K^HI-SO D^RI-LaPA. NI-ISO: KaRIP^ IP NIDALI.
CHISO DRILPA. NIISO: CRIP IP NIDALI.
chi-so⁷ dril-pa. Ni-i-so: crip ip ni-da-li.

1 or "coraaxo"
2 "Between Chis and Virq, you must put in Op, a word."
3 "as fig"
4 "k"
5 "as dg"
6 "This word must come next after Om droln." (-only, or both places?)
7 "k"(iso)

Eleventh Call

OKSI-A-I-AL HOL^DO OD ZIROM O KO-RAKSO DeS ZIL^DAR^ RA-ASI; OD
OXIAYAL HOLDO OD ZIROM O CORAXO DS ZILDAR RAASY; OD
Ox-i-ay-al hol-do od zir-om o co-rax-o ds zil-dar ra-a-sy; od

VABeZIR^ KAM^-LI-AKS OD BA-HAL^, NI-ISO: SAL^MAN TE-LO-Ka#
VABZIR CAMLIAX OD BAHAL, NIISO OD ALDON SALMAN TELOCH
vab-zir cam-li-ax od ba-hal, ni-i-so sal-man te-loch¹

KA-SARoMAN HOLa# OD TI TA eZ^ K^HIS, SOBA KOR^MuF I GA. NI-ISA
CASARMAN HOLQ OD T I TA ZCHIS, SOBA CORMF I GA. NIISO
ca-sar-man hol-q od ti ta zod-chis, so-ba cormf i-ga ni-i-sa

BAGLE AB^RAM^G^ NON^KaP. ZAKAR^ KA, OD ZAM^RAN, ODO KIKLE #A-A,
BAGLE ABRAMG NONCP. ZACAR CA, OD ZAMRAN, ODO CICLE QAA,
bagle ab-ramg² noncp.³ Zacar e ca, od zamran, odo cicle Qaa,

ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.
Zorge, lap zirdo noco mad, hoath Jaida.⁴

1 "hotch"
2 "g, not as dg"
3 "nonsp"
4 "They are the 14 last words, in the holy language thus: Zacar e ca, od zamran, odo ic. Qua, Zorge, lap zirdo Noco Mad, Hoath Jaida."

Twelfth Call

NON^KI DeSONuF BABAGE OD K^HIS OB, HUBA-I-O TIBIBeP, AL^LAR
NONCI DS SONF BABAGE OD CHIS OB, HUBARO TIBIBP, ALLAR
Non-ci¹ dsonf ba-ba-ge od chis ob hu-ba-i-o ti-bibp, allar

A-TaRA-A# OD EF^. D^RIKS^ FAFEN MI-AN AR ENA-I O-U-OF^, SOBA
ATRAAH OD EF. DRIX FAFEN MAIN AR ENAY OVOF, SOBA
a-tra-ah od ef. Drix fa-fen mi-an ar e-nay o-vof, so-ba

DO-O-A-IN A-A-I VON^Pi#. ZAKAR^ GOHUS OD ZAM^RAN, ODO KIKLE #A-A,
DOOAIN AAI I VONPH. ZACAR GOHUS, OD ZAMRAN, ODO CICLE QAA,
do-o-a-in a-a-i i-vonph. Zacar e ca, od zamran, odo cicle qaa,

ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.
zorge, lap zirdo noco mad, hoath Jaida.

1 "nonsi"

Thirteenth Call

NAPE-A-I BABAGEN^ DeS BeRIN UKS O-O-A-ONA LaRINuG VON^Pi#
NAPEAI BABAGEN DS BRIN VX OOAONA LRING VONPH
Na-pe-ai ba-ba-gen¹ ds brin ux o-o-a-na lring vonph

DO-ALIM, E-OLIS O-LaLOG O-RoSi-BA DeS K^HIS AF^FA. MIK^MA ISiRO MAD
DOALIM, EOLIS OLLOG ORSBA DS CHIS AFFA. MICMA ISRO MAD
do-a-lim, e-o-lis ol-log ors-ba ds chis af-fa. Mic-ma is-ro mad

OD LONuS-HI-TOKS DeS I-UMuD A-A-I GROSiB. ZAKAR OD ZAM^RAN, ODO OD
LONSHI TOX DS IUMD AAI GROSB. ZACAR OD ZAMRAN, ODO
od lon-shi-tox ds j-umbd. Zacar e ca, od zamran, odo

KIKLE #A-A, ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
CICLE QAA, ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.
cicle qua, zorge, lap zirdo noco mad, hoath Jaida.

1 -"jen"

Fourteenth Call

NO-RO-MI BAGI-E PASiBeS O-I-AD, DeS TaRINuT MIRoK OL^ T^HIL, DODeS
NOROMI BAGIE PASBS OIAD, DS TRINT MIRC OL THIL DODS
[No record of this call in Causabon.]

TOL^HAM KA-OSGiGO HOMIN, DeS BeRIN ORO-Ka# #U-AR; MIK^MA BI-AL
TOL HAMI CAOSGO HOMIN, DS BRIN OROCH QUAR; MICMA BIAL

O-I-AD, A-IS^RO TOKS DeS-I-UM A-A-I BAL^TIM. ZAKAR OD ZAM^RAN, ODO
OIAD, AISRO TOX DS IUMD AAI BALTIM. ZACAR OD ZAMRAN, ODO

KIKLE #A-A, ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
CICLE QAA, ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.

Fifteenth Call

ILaS TABA-AN LI-ALPiRoT KASARoMAN UPA-AHI K^HIS DARoG DeS-OKIDO
ILS TABAAM L IALPRT CASARMAN UPAAH CHIS DARG DS OADO
[No record of this call in Causabon.]

KA0OSiGI O-RoSiKO-R^; DeS OMAKS MONASiKI BA-E-O-U-IB OD EMET^GIS
CAOSGI ORSCOR; DS OMAX MONASCI BÆOVIB OD EMETGIS

I-A-I-ADIKS. ZAKAR OD ZAM^RAN, ODO KIKLE #A-A, ZOR^GE, LAP^ ZI-R^DO
IAIADIX. ZACAR OD ZAMRAN, ODO CICLE QAA, ZORGE, LAP ZIRDO

NOKO MAD, HO-ATa# I-A-IDA.
NOCO MAD, HOATH IAIDA.

Sixteenth Call

ILaS VI-U-I-ALPiRoT SAL^MAN BALaT, DeS AKRO-ODZI BU-SiD OD
ILS VIV IALPRT SALMAN BALT, DS BRIN ACROODZI BUSD OD
[Beginning of this call not recorded in Causabon.]

BLI-ORAKS BALIT; DeS-IN-SI KA-OSiG LUSiDAN EMOD DeS-OM OD T^LI-OB;
BLIORAX BALIT; DS INSI CAOSG LUSDAN EMOD DS OM OD TLIOB;
....lus-dan e-mod dsom od tli-ob;

D^RI-LaPA GE# ILaS MAD ZILO-DARoP. ZAKAR OD ZAM^RAN, HAMI
DRILPA GEH ILS MADZILODARP. ZACAR OD ZAMRAN,
dril-pa geh¹ yls² Mad-zi-lo-darp. Zacar e ca, od zamran,

ODO KIKLE #A-A, ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
ODO CICLE QAA, ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.
odo cicle qua, zorge, lap zirdo noco mad, hoath Jaida.

1 "jeh"
2 as "Yils"

Seventeenth Call

ILaS DI-ALPiRoT SOBA UPA-A# K^HIS NAN^BA ZIKSiLA-I DO-DeSI#
ILS D IALPRT SOBA UPAAH CHIS NANBA ZIXLAY DODSIH
Ils di-al pert soba v-pa-ah chis nanba zixlay dod-sih

OD BeRINT^ FAKSiS HUBARO TASiTAKS IL^SI, SOBA-I-AD I VON^PO-UN^Pi#,
OD BRIN FAXS HUBARO TUSTAX YLSI, SOBA IAD I VONPOVNPH,
od-brint taxs¹ Hu-ba-ro tas-tax yl-si, so-bai-ad i-von-po-unph,

AL^DON DAKS IL OD TO-ATAR^. ZAKAR OD ZAM^RAN, ODO KIKLE #A-A,
ALDON DAXIL OD TOATAR. ZACAR OD ZAMRAN, ODO CICLE QAA,
al-don dax-il od to-a-tar. Zacar e ca, od zamran, odo cicle qua,

ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.
zorge, lap zirdo noco mad, hoath Jaida.

1 "Faxs ... Faxes or Faxis to be sounded. I find in the Call Taxs. I finde also in some words T or F indifferently used."

Eighteenth Call

ILaS MIKA-OLaZ OL-PIRoT I-ALP^RoG BLI-ORoS DeS ODO BU-SiDI-R^
ILS MICAOLZ OLPIRT OD IALPRG BLIORS DS ODO BUSDIR
Ils mi-ca-ol-zod ol-pirt yal-purg b-liors ds odo bus-dir

O-I-AD O-U-O-ARoS KA-OSiGO, KA-SARM^G^ LA-I-AD ERAN BeRINTaS
OIAD OVOARS CAOSGO, CASARMG LAIAD ERAN BRINTS
o-i-ad o-vo-ars ca-os-go ca-sar-mg la-i-ad e-ran brints

KA-FA-FAM^, DeS I-UMuD A#iLO ADO-HI MOZ OD MA-OFiFAS;
CASASAM, DS IUMD ACLONDOH MOZ OD MAOFFAS
ca-fa-fam, ds i-umd a-quu-lo a-do-hi (qz) moz¹ od ma-of-fas

BOLaP KOMO-BLI-ORoT PAM^BeT. ZAKAR OD ZAM^RAN, ODO KIKLE #A-A,
BOLP COMO BLIORT PAMBT. ZACAR OD ZAMRAN, ODO CICLE QAA
bolp co-mo-bli-ort pambt. Zacar e ca, od zamran, odo cicle qua,

ZOR^GE, LAP^ ZI-R^DO NOKO MAD, HO-ATa# I-A-IDA.
ZORGE, LAP ZIRDO NOCO MAD, HOATH IAIDA.
zorge, lap zirdo noco mad, hoath Jaida.

1 "QZMOZ ... Moz"

The Call of the Thirty Aethyrs

MA-DRI-AKS DeS PiRAF [LIL^], K^HIS MIKA-OLaZ SA-ANIR^ KA-OSiGO, OD
MADRIAX DS PRAF [LIL], CHIS MICAOLZ SAANIR CAOSGO, OD
Madriax¹ ds-praf [LIL], chis² micaolz sa-anir ca-os-go, od

FI-SIS BAL-ZI-ZeRAS I-A-IDA! NON^KA GO-HU-LIM, MIK^MA ADO-I-AN
FISIS BALZIZRAS IAIDA! NONCA GOHULIM, MICMA ADOIAN
fisis bal-ziz-ras Ya-i-da! Nonca³ go-hu-lim, micma⁴ ado-i-an

MAD, I-A-OD BLI-ORoB, SOBA O-O-A-ONA K^HIS LUKIF-TI-AS
MAD, IAOD BLIORB, SOBA OOAONA CHIS LUCIFTIAS
mad, I-a-od bliorb, sa-ba-o-o-a-o-na⁵ chis⁶ lu-cif-ti-as

PERIPSOL, DeS ABRA-ASiSA NON^KaF NETA-A-IB KA-OSiGI OD TILaB
PERIPSOL, DS ABRAASSA NONCF NETAAIB CAOSGO OD TILB
peripsol, ds abraassa noncf⁷ ne-ta-a-ib ca-os-gi od tilb

AD^PiHA-HaT DAM-PiLOZ, TO-O-AT^ NON^KaF aG^-MIKAL^ZOMA L^RASiD
ADPHAHT DAMPLOZ, TOOAT NONCF GMICALZ OM LRASD
ad-phaht dam-ploz, to-o-at noncf⁸ gmi-cal-zo-ma l-rasd

TOF-G^LO MARoB I-AR^RI IDO-IGO OD TORoZULaP I-A-ODAF, GOHOL^;
TOFGLO MARB YARRY IDOIGO OD TORZULP IAODAF, GOHOL;
tof-glo marb yarry idoigo⁹ od tor-zulp ya-o-daf, go-hol;

KA-OSiGA TABA-ORoD SA-ANIR^ OD K^-HoRIS-TE-OS I-R^PO-IL TI-OBeL,
CAOSGI TABAORD SAANIR OD CHRISTEOS YRPOIL TIOBL,
ca-os-ga ta-ba-ord sa-a-nir od chris-te-os yr-po-il ti-o-bl,

BU-SiDI-R^ TILaB NO-AL-IR^ PA-ID O-RoSi-BA OD DO-DRoM-NI ZIL^NA.
BUSDIR TILB NOALN PAID ORSBA OD DODRMNI ZYLNA.
bus-dir tilb no-aln pa-id ors-ba od dodrumni zyl-na.

EL^ZAP TILaB PARoM GI PERIPSAKS OD TA #U-R^LaST^ BO-O-APIS. L^-NIBeM
ELZAP TILB PARMGI PERIPSAX OD TA QURLST BOOAPIS. L NIMB
El-zap-tilb parm-gi pe-rip-sax od ta kurlst bo-o-a-pis. L-nibm

O-UK^HO SIMuP, OD K^-HoRIS-TE-OS AG TOL^-TORoN MI-RoK i#^ TI-OBeL LEL;
OUCHO SYMP, OD CHRISTEOS AG TOLTORN MIRC Q TIOBL LEL;
o-v-cho symp, od chris-te-os a-g-tol-torn mirk q ti-o-bl lel;

TON^ PA-OMBeD DILaZ-MO AS PI-AN, OD K^-HoRIS-TE-OS
TOL PAOMBD DILZMO ASPIAN, OD CHRISTEOS
ton pa-ombd dil-zmo as-pi-an, od¹⁰ chris-te-os

AG aL^ TOR^-TORoN PARAKA# A SIMuP; KORoD-ZIZ DO-DePAL OD FI-FALaZ
AG L TORTORN PARACH ASYMP; CORDZIZ DODPAL OD FIFALZ
ag-l-ter-torn¹¹ parach a-symp; cordziz dod-pal od fi-falz

L^-SiMuNAD, OD FAR^GaT BAMuS OMA-O-AS; KO-NIS-BeRA OD A-VA-VOKS
L SMNAD, OD FARGT BAMS OMAOAS; CONISBRA OD AVAVOX
ls-mnad, od farg-t bams o-ma-o-as; co-nis-bra od a-ua-vox

TO-NUG^, O-RoSKA-T^BeL NO-ASMI TAB-GES LE-VIT^-H^MONuG. UN-K^-HI
TONUG, ORSCA TLB NOASMI TABGES LEVITHMONG. UNCHI
to-nug,¹² ors-cat-bl no-as-mi tab-ges levith-mong. Un-chi¹³

OMuP TILaB ORoS. BAGLE? MO-O-O-A# OL^ KORoD-ZIZ. aL^ KAPI-MA-O
OM TILB ORS. BAGLE? MOOOAH OL CORDZIZ. L CAPIMAO
omp-tilb ors. Bagle? Mo-o-o-ah ol-cord-ziz. l-ca-pi-ma-o

IKSO-MAKSIP OD KA-KOKASiB GOSA-A; BAGLEN^ PI-I TI-AN^TA A
IXOMAXIP OD CA CAPIMAO GOSAA; BAGLEN PI I TIANTA
ix-o-max-ip od ca-co-casb go-sa-a; baglen pi-i ti-an-ta

ABA-BA-LONuD, OD FA-OR^GaT TELOK^ VO VIM. MA-DRI-I-AKS TORoZU;
ABABALOND, OD FAORGT TELOCVOVIM. MADRIIAX TORZU;
a-ba-ba-lond, od-fa-ordgt te-loc-vo-v-im.¹⁴ Ma-dri-yax tor-zu;

O-A-DRI-AKS OROK^HA ABO-A-PiRI. TABA-ORI PRI-AZ AR-TABAS;
OADRIAX OROCHA ABAOAPRI. TABAORI PRIAZ AR TABAORI;
o-adriax orocha¹⁵ a-bo-a-pri. Taba-o-ri priaz ar-ta-bas;

ADeRoPAN KO-RoSTA DOBIKS. I-OL^KAM PRI-AZI ARKO-AZI-OR^, OD
ADRPAN CORS TA DOBIX. YOLCAM PRIAZI AR COAZIOR, OD
a-dr-pan¹⁶ cor-sta dobix. Yol-cam pri-a-zi ar-co-a-zior, od

#U-ASiB #^TINuG. RIPIR^ PA-A-OKSiT SAGA-KO-R^; UMuL OD PRoDZAR^
QUASB QTING. RIPIR PAAOXT SAGACOR; UML OD PRDZAR
quasb qting.¹⁷ Ri-pir pa-a-oxt sa-ga-cor;¹⁸ vm-l od prdzar¹⁹

KAKaRoG A-O-IVE-A-E KO-RoMPiT. TORoZU, ZAKAR, OD ZAM^RAN ASPiT^
CACRG AOIVEĆ CORMPT. TORZU, ZACAR, OD ZAMRAN ASPT
ca-crg²⁰ a-oi-ve-a-e cormpt. Tor-zu, zacar, od-zamran aspt

SIB^SI BU-T^MONA, DeS SUR^ZAS TI-A BALTAN. ODO KIKLE #A-A; OD
OZAZeMA SIBSI BUTMONA, DS SURZAS TIA BALTAN. ODO CICLE QAA; OD
OZAZMA sib-si but-mo-na, ds sur-zas tia baltan. Odo cicle qaa; od ozazma

PiLA-PiLI I-AD-NA-MAD^.
PLAPLI IADNAMAD.
pla-pli Iad-na-mad.

1 "MADRIIAX ... O you Heavens ... /\ I think this word wanteth as may appear by Madriax, about 44 words from the end."

2 "kis"
3 -"sa"
4 "mikma"
5 "o or a" (But which one?)
6 "kis"
7 "nonsf"
8 "nonsf"
9 "Id ui go"
10 "long or short"
11 or "ah"
12 "g dg"
13 -"ki"
14 "lotch, or loch."
15 -"ka"
16 -"dir"-
17 -"dg"
18 -"kor"
19 "pur"-
20 -"cúrg"

Part Two

As noted before, there is a lot of room for debate in those areas where Dee's notes are inconclusive or contradictory. This guide is my own interpretation (and occasionally, I admit, extrapolation) of Dee's pronunciation. Another, that of Donald Laycock, is in the Appendix to this paper. It is my opinion that often the differences between these variations are more of emphasis rather than any fundamental discord: between "ee" and "ih" for instance.

In the version of the Calls that follows, the first line is that of the Calls as printed in Causabon (except where noted), the second and third are my phonetic version with possible variations.

PRONUNCIATION KEY

A - as in "father", except "ag" rhymes with "nag"

C - as k before a, o, u (some exceptions)

- as s before i, e (some exceptions)

E - stressed: as in "obey"

- unstressed: as in "beg" (some exceptions)

G - as (hard) g before a, o, u

- usually as j before i, e, and word-final, occasionally in other places, some exceptions

H - usually as h, except in combinations (ch, ph, sh, th); either silent or slightly aspirated in certain locations (eg: Comselh). This last does not apply to the phonetic notation that follows: duh-loo-gah (dluga) does not end with an aspirated sound.

I - stressed: as in "machine"

- unstressed: as in "pill"

I,J - as y or jh ("ge" as in "garage") in initial position and before a vowel

O - stressed: as in "go"

- unstressed: as in "go" or as in "pot", especially in -och- (rhymes with "botch")

Q,QU - as "kuh", or "kwuh" (as in "quick")

U - usually as in "rule", but occasionally as in "mug"

- in initial position may be pronounced as "yew"

X - as in "fox"

Y - usually as under key for I and I,J

Z - as in "zoo"; in a very few words, as zod

CH - as k in most positions, but -"och" rhymes with "botch"

PH - as f

SH - as sh

TH - as th

Double vowels should be pronounced only partly separately, with an elided pause between them: QAA becomes Kuh-ah-ah, with only the barest hesitation.

The First Call

Ol sonf vorsg, goho iad balt, lansh calz vonpho: sobra zol ror I
Ol sonf vors-juh, goho yad balt, lonsh calz vonfo: sobra zol ror ee

ta nazpsad graa ta malprg: ds holq qaa
ta naz-puh-sad grah-ah ta malpurj: des hol-kwuh-uh kuh-ah-ah
(hol-kuh-uh, kwuh-ah-ah)

nothoa zimz, od commah ta nobloh zien: soba thil gnonp
no-tho-ah zeemz, od com-mah ta no-blo zee-en: soba theel guh-non-puh
(zimz, thil, guh-nomp)

prge aldi, ds urbs oboleh grsam. Casarm ohorela caba pir
purj aldee, des yoorbs o-bo-lay gursam. Kasarm oho-ray-la kaba peer

ds zonrensg cab erm iadnah. Pilah farzm znrza adna
des zon-rens-juh kab erm yad-nah. Puh-ee-lah far-zum znur-zah adna
(zon-rens-guh)

gono iadpil ds hom toh, soba ipam, lu ipamis, ds loholo
gono ee-ad-peel des hom toh, soba ee-pam, yool ee-pamis, des loholo
(ee-ad-pil)

vep zomdv poamal od bogpa aai ta piap piamo l od
vep zom po-ah-mal od bogpa ah-ah-ee ta pee-ap pee-ah-ma el od

vooan. Zacar(e) ca, od zamran; odo cicle qaa; zorge,
va-oh-an. Zakar(-ay) kuh-ah, od zamran; odo kee-klay kuh-ah-ah; zorj,

lap zirdo noco mad, hoath Iaida.
lap zeer-do noko mad, ho-ath Yah-ee-dah.
(Jhah-ee-dah.)

Second Call

Adgt vpaah zong om faaip sald, viiv L, sobam
Ad-get vuh-pah-ah zong om fah-ah-eep sald, vi-eev el, sobam
(A-jet, zonj)

ialpurg izazaz piadph; casarma abramg ta talho paracleda,
yal-poorj ee-za-zaz pee-adf; kasarma abram-guh ta talho paraklayda,

qta lorslq tvrbs ooge baltoh. Giui chis lusd
kuh-ta lor-sel-kwah toorbs oh-oh-gay baltoh. Gee-oo-ee kis loosd
(Jee-oo-ee, loos-duh)

orri, od micalp chis bia ozongon, lap noan trof cors tage
orree, od mee-kalp kees bee-ah oh-zong-on, lap noan trof kors tah-jeh
(oh-zonj-on, tah-gay)

oq manin iaidon. Torzu gohel: zacar ca cnoqod,
oh-kwah manin yah-ee-don. Tor-zoo go-hel: zakar kah kuh-no-kwod,
(ca = sah)

zamran micalzo od ozazm vrelp, lap zir ioiad.
zamran mee-kal-zo od oh-zaz-muh vrelp, lap zeer yo-ee-ad.
(mih-kal-zo, vuh-relp)

Third Call

Micma goho piad, zir comselh azien biab os londoh;
Mik-ma goho pee-ad, zeer kom-saylh a-zee-en bee-ab os lon-doh;
(Meek-ma)

norz chis othil gigipah; vndl chis tapvin qmospleh
norz kis oh-theel jih-jih-pah; vindl kis ta-poo-in kwuh-mos-play(h)
(oh-thil, gee-gee-pah)

teloch, qviin toltorg chis i chisge m ozien dst brgda od
telotch, kwee-in toltorj kis ee kisjeh em o-zee-en dest burjda od
(kwee-een, kisgay)

torzul Ili eol balzarg od aala thilnos netaab, dluga
torzool eelee ay-ol balzarj od ah-al-ah thil-nos ne-ta-ab, duh-loo-gah
(ill-lee)

vomsarg lonsa capmiali vors CLA homil cocasb; fafen
vomsarj lonsa kap-mee-ah-lee vors kla homeel ko-kas-buh; fafen
(homil)

izizop od miinoag de gnetaab vaun nanaeel,
ee-zee-zop od mee-ee-no-ag day guh-neh-tah-ab va-oon na-na-ay-el,
(iz-ee-zop)

panpir malpirgi caosg pild; noan unalah balt od vooan.
panpeer malpeergee kah-os-guh peeld; no-an oonalah balt od voh-oh-an.
(malpeerjee ka-os-juh)

Dooiap mad, goholor gohus amiran. Micma iehusoz
Doh-oh-ee-ap mad, goholor gohoos ah-mih-ran. Mik-ma yay-hoo-soz
(Meek-ma jhayhoo-soz)

cacacom od dooain noar micaolz aaiom.
kakakom od-do-oh-ah-een no-ar mee-kah-olz ah-ah-ee-om.
(od-do-oh-ah-in mi-kah-olz)

Casarmg gohia: zacar uniglag od imuamar, pugo
Ka-sarm-juh go-hee-ah: zod-a-kar oo-neeg-lag od eem-wah-mar, poogo
(oo-nig-lag, im-oo-ah-mar)

plapli ananael qaan.
plah-plee ah-nah-nah-el kah-an.
(kwuh-ah-an)

Fourth Call

Othil lasdi babage od dorpha, gohol, g chisge avavago
O-theel las-dee ba-ba-jeh od dor-fa, gohol, guh-kis-jeh avavago
(O-thil, ba-ba-gay, guh-kis-gay)

cormp PD dsonf vivdiv? Casarmi oali MAPM
kormp payday duh-sonf vee-vuh-dee-vuh? Kasarmee oh-ah-lee map-em
(duh-son-fuh)

sobam ag cormpo crpl, casarmg croodzi chis od vgeg,
sobam ag kormpo kur-pul, ka-sarm-juh kro-od-zee kis od vuh-gej,

dst capimali chis capimaon, od lonshin chis talo CLA.
dest ka-pee-ma-lee kis ka-pee-ma-on, od lon-shin kis talo kla.
(ka-pih-ma-lee, ka-pih-ma-on)

Torgv norquasahi od fgaosga; bagle zirenaiad
Torgoo nor-kwah-sah-hee od f-gah-os-gah; bah-glay zee-ray-nye-ad
(ef-gah-os-gah, zee-reh-nah-ee-ad)

dsi od apila. Dooaip qaal, zacar od zamran
des-ee od ah-pee-la. Do-oh-ah-eep kah-al, zakar od zamran
(ah-pih-la.)

obelisong restil aaf normolap.
oh-bel-ee-song rest-el ah-af normolap.
(oh-bel-ih-song)

Fifth Call

Sapah zimii duiv od noas taqanis adroch, dorphal
Sa-pah zee-mee-ee doo-eev od no-as tah-kwah-nis ad-rotch, dor-fal
(zih-mee-ee)

caosg od faonts piripsol tablior. Casarm amipzi
ka-os-juh od fa-onts pee-reep-sol ta-blee-or. Kasarm ah-meep-zee
(ka-os-guh, pir-eep-sol, ah-mip-zee)

nazarth af od dlugar zizop zlida caosgi toltorgi,
na-zarth af od duh-loo-gar zee-zop zod-lee-dah ka-os-jee tol-tor-jee
(ka-os-gee, tol-tor-gee)

od zizop zchis esiasch l tauiu od iaod thild ds
od zee-zop zod-kis ay-see-ak el ta-wee-oo od ee-ah-od theeld des
(eh-see-ak, yah-od)

hubar peoal soba cormfa chista la vls od qcocasb.
hoo-bar pay-oh-al soba kormfa kis-ta la yulz od kuh-ko-kas-buh.
(kwuh-ko-kas-buh )

Ca niis od darbs qaas; fetharzi od bliora; iaial
Sa nee-ees od darbz kah-as; feth-ar-zee od blee-oh-rah; ya-ee-al
(nih-ees, kuh-ah-as, ya-yal)

ednas cicles; ba-gle? Ge-jad il.
ednas kee-klayz; ba-glay? Gay-yad eel.
(kih-klayz, Gay-jhad)

Sixth Call

Gah sdiu chis em, micalzo pilzin; sobam el harg mir
Gah es-dee-oo kis em, mee-kal-zo pilzen; sobam el harj meer

babalon od obloc samvelg; dlugar malpurg arcaosgi od
babalon od ob-lok sam-velj; duh-loo-gar mal-poorj ar-ka-os-jee od
(sam-velg, ar-ka-os-gee)

acam canal sobolzar F bliard caosgi od chif anetab od
akam sanal sobolzar ef-blee-ard ka-os-jee od kif ah-nay-tab od

miam taviv odd. Darsar solpeth bien; brita od
mee-am ta-veev od-duh. Darsar sol-peth bee-en; bree-tah od

zacam gmicalzo; sobhaath trian luiahe odecrin
za-kam guh-mee-kal-zo; sob-ha-ath tree-an loo-ee-ah-hay oh-deh-kreen

mad qaaon.
mad kuh-ah-ah-on.

Seventh Call

Raas i salman paradiz oecri-mi aao ialpirgah
Rah-as ee salman pa-ra-dee-zod oh-ay-kree-mee ah-ah-oh yal-peer-gah
(yal-pir-gah)

quiin enay butmon; od inoas ni paradial casarmg
kwee-in en-ah-ee boot-mon; od in-oh-as nee pa-ra-dee-al ka-sarm-juh
(kwee-een, en-ai)

vgear chirlan od zonac luciftian corsta vaulzirn
vuh-gay-ar keerlan od zonak loo-kif-tee-an korsta vah-ool-zirn
(kir-lan, loo-sif-tee-an)

tolhami. Soba londoh od miam chistad odes vmadea od
tol-ha-mee. Soba lon-doh od mee-am kis-tad o-des vuh-ma-day-ah od

pibliar othilrit od miam cnoquol rit; zacar, zamran;
pib-lee-ar oh-thil-reet od mee-am kuh-no-kol reet; zakar, zamran;

oecrimi qadah od omicaolz aaiom. Bagle
oh-ay-kree-mee kuh-ah-dah od oh-mi-kah-ol-zod ah-ah-ee-om. Ba-glay

papnor idlugam lonshi od umplif vgegi bigliad.
papnor id-loo-gam lon-shee od oom-pleef vuh-gay-jee big-lee-ad.
(vuh-gah-gee, bee-glee-ad.)

Eighth Call

Bazmelo ita piripson oln nazavabh ox; casarmg
Baz-may-lo ee-ta pih-reep-son oln na-za-vabh oks; ka-sarm-juh

vran chis vgeg dsabramg baltoha gohoiad;
vuh-ran kis vuh-gej duh-sa-bram-guh bal-to-ha go-ho-ee-ad;

solamian trian talolcis abaiuonin od aziagier
so-la-mee-an tree-an ta-lol-sis a-ba-ee-wo-nin od a-zee-ah-jee-er
(a-zee-ah-gee-er)

rior. Irgilchisda dspaaox busd caosgo, ds chis
ree-or. Eer-gil-kees-da duh-spa-ah-oks boosd ka-os-go, des kis
(Ir-geel-kis-da)

odipuran teloah, cacrg oisalman loncho od vouina
o-dee-poo-ran tay-lo-ah, ka-koorj o-ee-sal-man lon-ko od vo-wee-na
(ka-koorg, vo-vee-na)

carbaf? Niiso, bagle auauago gohon; niiso bagle
kar-baf? Nee-ee-so, ba-glay ah-wah-wah-go go-hon; nee-ee-so ba-glay
(ah-va-va-go)

momao siaion od mabza iadoiasmomar, poilp. Niis
mo-ma-oh see-ah-ee-on od mab-za yad-oh-ee-as-mo-mar, po-eelp. Nih-ees
(po-ilp, Nih-is)

zamran ciaofi caosgo od bliors od corsi ta abramig.
zam-ran kee-ah-oh-fee ka-os-go od blee-ors od kor-see ta a-bra-mig.
(see-ah-oh-fee)

Ninth Call

Micaoli bransg purgel napta ialpor dsbrin
Mee-ka-oh-lee brans-guh poor-gel nap-ta yal-por des-breen
(Mih-ka-oh-lee, brans-juh, poor-jel, des-brin)

efafafe p vonpho olani od obza; sobca vpaah chis
ay-fah-fah-fay puh von-fo oh-la-nee od ob-za; sob-ka vuh-pah-ah kis
(pay)

tatan od tranan balye alar lusda soboln od chisholq
ta-tan od tra-nan ba-lee-ay a-lar loos-da so-boln od kis-hol-kwah

cnoquodi cial. Vnal aldon mom caosgo ta lasollor
kuh-no-kwo-dee see-al. Vuh-nal al-don mom ka-os-go ta las-ol-lor

gnay limlal; amma chiis sobca madrid zchis; ooanoan
guh-nay lil-lal; am-ma kee-ees sob-ka ma-drid zod-kis; oh-oh-ah-no-an
(guh-nah-ee, kih-ees)

chis aviny drilpi caosgin od butmoni parm zumvi
kis ah-vee-nee dril-pee ka-os-jin od boot-mo-nee parm zoom-vee
(ah-vih-nee, ka-os-gin)

cnila; dazis ethamz achildao, od mirk ozol chis
kuh-nee-la; daz-ees ay-tham-zod ah-kil-da-oh, od mirk oh-zol kis

pidiai collal ulci-nin asobam ucim. Bagle?
pee-dee-ah-ee kol-lal ool-see-nin a-so-bam oo-seem. Ba-glay?
ool-see-neen oo-kim

Iadbaltoh chirlan par! Niiso od ip ofafafe, bagle
Yad-bal-toh kir-lan par! Nee-ee-so od eep oh-fa-fa-fay, ba-glay

acocasb icorsca vnig blior.
ah-ko-kasb ee-kors-ka vuh-nig blee-or.

Tenth Call

Coraxo chis cormp od blans lucal aziazor paeb, soba
Ko-rak-so kis kormp od blanz loo-kal ah-zee-ah-zor pa-eb, so-ba

lilonon chis op virq eophan od raclir maasi bagle
lee-lo-non kis op veer-kwuh ay-oh-fan od ra-kleer ma-ah-see ba-glay
(vir-kwuh)

caosgi, ds ialpon dosig od basgim; od oxex dazis
ka-os-jee, des yal-pon do-sig od bas-geem; od oks-ayks dah-zees
(ka-os-gee, jhal-pon, bas-gim, okx-eks )

siatris od salbrox cynxir faboan. Unalchis const
see-ah-trees od sal-broks sinks-eer fa-bo-an. Yoon-al-kis konst
(seenks-eer)

ds daox cocasg ol oanio yor vohim ol gizyax od
des da-oks ko-kas-juh ol oh-ah-nee-oh yor vo-heem ol giz-ee-aks od
(vo-him, jiz-ee-aks)

eors cocasg plosi molni ds pageip larag om droln
ay-orz ko-kas-juh plo-see mol-nee des pa-gay-eep la-rag om drol-nuh
(pa-jay-eep)

matorb cocasb emna. L patralx yolci nomig
ma-torb ko-kas-buh em-na. El-pa-tralks yol-see no-mig
(yol-kee)

monons olora gnay angelard. Ohio, ohio, ohio,
mo-nons oh-lo-ra guh-nay an-gay-lard. O-hee-o, o-hee-o, o-hee-o,
(an-jeh-lard)

ohio, ohio, ohio, noib ohio caosgon! Bagle
O-hee-o, o-hee-o, o-hee-o, no-eeb, o-hee-o ka-os-gon! Ba-glay

madrid i zirop chiso drilpa. Niiso: crip ip nidali.
ma-drid ee zee-rop kee-so dril-pa. Nee-ee-so: kreep eep nee-da-lee.
(dreel-pa, krip, nih-da-lee)

Eleventh Call

Oxiayal holdo od zirom o coraxo ds zildar
Oks-ee-ah-al hol-do od zeer-om oh ko-raks-oh des zeel-dar

raasy; od vabzir camliax od bahal, niiso salman
ra-ah-see; od vab-zeer kam-lee-aks od ba-hal, nee-ee-so sal-man

teloch casarman holq od ti ta zchis, soba cormf iga
tay-lotch ka-sar-man hol-kwah od tee tah zod-kis, so-ba kormf ee-gah

niisa bagle abramg noncp. Zacar e ca, od zamran, odo
nee-ee-sa ba-glay ah-bram-guh nonsp. Zakar ay ka, od zamran, odo

cicle qaa, zorge, lap zirdo noco mad, hoath Iaida.
kee-klay kuh-ah-ah, zorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(Jha-ee-dah)

Twelfth Call

Nonci dsonf babage od chis ob hubaio tibibp,
Non-see duh-son-fuh ba-ba-jeh od kis ob hoo-ba-ee-oh tee-beeb-puh,
(ba-bajay)

allar atraah od ef. Drix fafen mian ar enay ovof, soba
al-lar a-tra-ah od ef. Driks fa-fen mee-an ar en-ay oh-vof, so-ba
(Dreeks, ay-nah-ee)

dooain aai ivonph. Zacar e ca, od zamran, odo cicle
do-oh-ah-een ah-ah-ee ee-vonf. Zakar ay ka, od zamran, odo kee-klay

qaa, zorge, lap zirdo noco mad, hoath Iaida.
kuh-ah-ah, zorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(Jha-ee-dah.)

Thirteenth Call

Napeai babagen ds brin ux ooana lring vonph
Na-pay-ah-ee ba-ba-jen des breen yooks oh-oh-ah-na el-ring vonf
(el-rinj)

doalim, eolis ollog orsba ds chis affa. Micma isro
do-ah-leem ay-oh-lees ol-log orz-ba des kis af-fa. Mik-ma ees-ro
(do-ah-lim, ay-oh-lis, Meek-ma)

mad od lonshitox ds jumbd. Zacar e ca, od zamran, odo
mad od lon-shee-toks des juh-oomd. Zakar ay ka, od zamran, odo
(yoom-duh)

cicle qaa, zorge, lap zirdo noco mad, hoath Iaida.
kee-klay kuh-ah-ah, zorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(Jha-ee-dah)

Fourteenth Call

[No record of this call in Causabon. This version based on the Aurum Solis text.]

Noromi bagie pasbs oiad, ds trint mirc ol
No-ro-mee ba-jee-ay pas-biz oh-ee-ad, des treen-tuh meer-kuh ol
(ba-gee-ay, mirk)

thil, dods tolham caosgo homin, ds brin oroch quar;
theel, dods tol-ham ka-os-go ho-meen, des breen orok koo-ar;
(thil, ho-min, brin, kwar)

micma bial oiad, aisro tox dsium aai
mik-ma bee-al oh-ee-ad, ah-ees-ro toks des-yoom ah-ah-ee
(meek-ma, des-ee-oom)

baltim. Zacar od zamran, odo cicle qaa, jorge, lap
bal-teem. Zakar od zamran, odo kee-klay kuh-ah-ah, zorj, lap
(bal-tim, kah-ah)

zirdo noco mad, hoath Iaida.
zeer-do noko mad, ho-ath Ya-ee-dah.
(Jha-ee-dah)

Fifteenth Call

[No record of this call in Causabon. This version based on the Aurum Solis text.]

Ils tabaan lialprt casarman upaahi chis darg ds
Yils ta-ba-an lee-al-purt kasarman oo-pa-ah-hee kis darjuh des
(darguh)

okido caosgi orscor; ds omax monasci baeouib od
oh-kee-do ka-os-jee ors-kor; des oh-maks mo-nas-kee bye-oh-oo-eeb od
(ka-os-gee, mo-nas-see, bah-ay-oh-eeb)

emetgis iaiadix. Zacar od zamran, odo cicle qaa
ay-met-jis yah-ee-ah-diks. Zakar od zamran, odo kee-klay kuh-ah-ah
(eh-met-gis)

zorge, lap zirdo noco mad, hoath Iaida.
zorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(Jha-ee-dah)

Sixteenth Call

[Beginning of this call not recorded in Causabon. Missing text based on the Aurum Solis text.]

Ils viuialprt salman balt, ds brin acroodzi busd od
Yils veev-yal-purt sal-man balt, des breen a-kroh-od-zee boosd od
(vee-oo-ee-al-purt)

bliorax balit; dsinsi caosg lusdan emod dsom od
blee-oh-raks baleet; des-in-see kaos-juh loos-dan ay-mod duh-som od
(bal-tuh, koas-guh)

tliob; drilpa geh yls Madzilodarp. Zacar e ca, od zamran,
tuh-lee-ob; dreel-pa jeh yils mad-zee-lo-darp. Zakar ay ka, od zamran,
(dril-pa)

odo cicle qaa, zorge, lap zirdo noco mad, hoath Iaida.
odo kee-klay kuh-ah-ah, zorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(kah-ah, Jha-ee-dah)

Seventeenth Call

Ils dial pert soba vpaah chis nanba zixlay dodsih
Yils dee-al pert so-ba vuh-pa-ah kis nan-ba zeeks-la-ee dod-seeh
(ziks-lay)

od brint taxs Hubaro tastax ylsi, sobaiad
od breent faksiz hoo-ba-ro tas-taks yil-see, so-ba-ee-ad
(brint, so-ba-yad)

ivonpounph, aldon daxil od toatar. Zacar e ca, od zamran,
ee-von-po-oonf, al-don daks-il od to-a-tar. Zakar ay ka, od zamran,

odo cicle qaa, zorge, lap zirdo noco mad, hoath Iaida.
odo kee-klay kuh-ah-ah, zorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(kah-ah, Jha-ee-dah)

Eighteenth Call

Ils micaolz olpirt yalpurg bliors ds odo busdir
Yils mee-ka-ol-zod ol-peert yal-poorj blee-ors des odo boos-deer
(mih-ka-ol-zod, buh-lee-rs)

oiad ovoars caosgo casarmg laiad eran brints
oh-ee-ad oh-vo-arz ka-os-go ka-sarm-juh la-ee-ad ay-ran breents
(eh-ran, brints)

cafafam, ds iumd aquulo adohi moz od maoffas bolp
ka-fa-fam, des yoomd ah-kwuh-oo-lo a-do-hee moz od ma-of-as bolp
(ee-oomd)

comobliort pambt. Zacar e ca, od zamran, odo cicle
ko-mo-blee-ort pam-but. Zakar ay ka, od zamran, odo kee-klay
(pamt)

qaa, zorge, lap zirdo noco mad, hoath Iaida.
kuh-ah-ah, jorj, lap zeer-do noko mad, ho-ath Ya-ee-dah.
(Jha-ee-dah)

The Call of the Thirty Aethyrs

Madriax dspraf [LIL], chis micaolz saanir caosgo,
Mad-ree-aks des praf [Leel], kis mee-ka-olz sa-ah-neer ka-os-go,

od fisis balzizras Iaida! Nonca gohulim, micma
od fi-sees bal-zeez-ras Ya-ee-dah! Nonsa go-hoo-lim, meek-ma
(fee-seez, Jha-ee-dah!, mik-ma)

adoian mad, Iaod bliorb, sabaooaona chis
a-do-ee-an mad, Ee-ah-od blee-orb, sa-ba-oh-oh-ah-oh-na kis
(Yah-od)

luciftias peripsol, ds abraassa noncf netaaib
loo-keef-tee-as pay-reep-sol, des a-bra-as-sa non-suf ne-tah-ah-eeb
(loo-seef-tee-as, peh-reep-sol)

caosgi od tilb adphaht damploz, tooat noncf
ka-os-jee od teelb ad-fa-tuh dam-ploz, to-oh-at non-suf
(ka-os-gee)

gmicalzoma l rasd tofglo marb yarry idoigo od
guh-mee-kal-zo-ma el-ras-duh tof-glo marb yar-ree eed-wee-go od
(ee-doo-ee-go)

torzulp iaodaf, gohol; caosga tabaord saanir
tor-zoolp ya-oh-daf, go-hol; ka-os-ga ta-ba-ord sa-ah-neer

od christeos yrpoil tiobl, busdir tilb noaln
od kris-tay-os eer-po-eel tee-oh-bul, boos-deer teel-buh no-al-nuh
(yur-po-eel, til-buh)

paid orsba od dodrmni zylna. Elzap tilb parmgi
pa-eed ors-ba od dod-rum-nee zilna. El-zap-teelb parm-gee
(zeel-na, El-zap-tilb, parm-jee)

peripsax od ta qurlst booapis. Lnibm ovcho symp,
pay-reep-saks od ta koorlst bo-oh-ah-pees. El-nib-um oh-vuh-ko simp,
(pay-rip-saks)

od christeos agtoltorn mirc q tiobl lel; ton paombd
od kris-tay-os ag-tol-torn meerk kwah tee-oh-bel lel; ton pa-om-duh
(mirk)

dilzmo aspian, od christeos agltertorn parach asymp;
deelz-mo as-pee-an, od kris-tay-os ag-ul-ter-torn pa-rach a-simp;

cordziz dodpal od fifalz lsmnad, od fargt bams
kord-zeez dod-pal od fee-falz ulz-muh-nad, od far-jet bamz
(far-gut)

omaoas; conisbra od auavox tonug, orscatbl noasmi
oh-ma-oh-as; ko-nees-bra od ah-wah-voks to-nuj, orz-cat-bul no-as-mee
(ko-nis-bra)

tabges levithmong. Unchi omptilb ors. Bagle? Moooah
tab-jess lay-veeth-mong. Oonki om-puh-teelb orz. Ba-glay? Mo-oh-oh-ah
(tab-gayz, lay-vithmong, om-puh-tilb)

ol cordziz. L capimao ixomaxip od ca cocasb
ol-cord-zeez. El-ka-pee-ma-oh eeks-oh-maks-eep od ka-ko-kas-buh

gosaa; baglen pii tianta ababalond, od faorgt
go-sa-ah; ba-glen pee-ee tee-an-ta a-ba-ba-lon-duh, od fa-or-jet

telocvovim. Madriiax torzu; oadriax orocha
tay-lotch-vo-veem. Ma-dree-yaks tor-zoo; oh-ah-dree-aks oh-ro-ka

aboapri. Tabaori priaz artabas; adrpan corsta
ah-bo-ah-pree. Ta-ba-oh-ree pree-az ar-ta-bas; ah-dir-pan kor-sta

dobix. Yolcam priazi arcoazior, od quasb qting.
do-biks. Yol-kam pree-ah-zee ar-ko-ah-zee-or, od kwas-buh kwah-tinj.
(kuh-tinj)

Ripir paaoxt sagacor; vml od prdzar cacrg
Ree-peer pa-ah-oks-tuh sa-ga-kor; vum-ul od purd-zar ka-kurj
(Ri-peer, oom-ul, ka-kurg)

aoiveae cormpt. Torzu, zacar, od zamran aspt sibsi
ah-oy-vay-ah-ay korm-put. Tor-zoo, zakar, od zamran as-put seeb-see
(ah-oh-ee-vay-ah-ay, korm-puh-tuh, sib-see)

butmona, ds surzas tia baltan. Odo cicle qaa; od
boot-mo-na, des soor-zas tee-ah bal-tan. Odo kee-klay kah-ah; od
(kuh-ah-ah)

ozazma plapli Iadnamad.
oh-zaz-ma pla-plee Yad-na-mad.
(Jhad-na-mad)

THE NAMES OF THE THIRTY AETHYRS

LIL Leel	ICH Eek	ASP Ahs-puh
ARN Arn	LOE Lo-ay	LIN Leen, Lin
ZOM Zom	ZIM Zeem, Zim	TOR Tor
PAZ Paz	UTA Oo-tah	NIA Nee-ah
LIT Leet, Lit	OXO Oh-kso	UTI Oo-tee
MAZ Maz	LEA Lay-ah	DES Dess
DEO Day-oh	TAN Tan	ZAA Zah-ah
ZID Zeed, Zid	ZEN Zen	BAG Bah-guh
ZIP Zeep, Zip	POP Poh-puh	RII Ree-ee
ZAX Zaks	CHR Khar	TEX Teks

APPENDIX

AURUM SOLIS PRONUNCIATION KEY

(from "Mysteria Magica" pg 416)

A as the first vowel sound in "father"

E as the vowel sound in "say"

I as the vowel sound in "meet"

O as the vowel sound in "hold"

U as the vowel sound in "food"

a as the vowel sound in "add"

e as the vowel sound in "yet"

i as the vowel sound in "sit"

o as the vowel sound in "hot"

u as the vowel sound in "foot"

^ represents the neutral vowel, as the first vowel sound in "parade," or the second vowel sound in "column."

Consonants are given their normal values (G invariably represents the hard sound of that letter, as in "gold."

# represents the guttural, pronounced as the "ch" in German (Woche, suchen).

As a general rule, allowing for varied inflexions of the voice in the flow of magical utterance, all the syllables in an Enochian word should be given equal weight. It will be noted that hyphens are frequently inserted in words. These only emphasise the need to give full value to a vowel, or to a syllable, and do not call for a real break in the utterance.

DONALD LAYCOCK'S PRONUNCIATION KEY

(from "The Complete Enochian Dictionary" pps 46-47.)

A - long (stressed), as in "lah-di-dah"

- short (unstressed), as in French "patte"

B - usually as English b, but silent between m and another consonant, or after m finally

C - as k before a, o, u (with some exceptions)

- as s before i, e (with many exceptions), and in clusters of consonants (noncf = nonsf)

CH - as k in most positions, but as ch finally

D - as d in all positions

E - when stressed, as in French "fee"

- when unstressed, as in "bed"

F - as f in all positions

G - as (hard) g before a, o, u

- as j before i, e, in final position, after d, and in clusters of consonants

H - as h in most positions (except in combinations ch, ph, sh, th); silent after a vowel, but the vowel is lengthened

I - when stressed, as in (French) "machine"

- when unstressed, as in "bit"

- in combinations: ai as in "fly"; ei as in "eight"; oi as in "boil"

- as y in word-initial position before a vowel (Iad = Yad)

K - as k in all positions

L - as l in all positions

M - as m in all positions

N - as n in all positions

O - when stressed, as in French "mot"

- when unstressed, as in "not"

- in combinations: oi as in "boil"; ou as in "bout"; oo as in "fool"

P - as p except in combination ph

PH - as f

Q,QU - as kw (qu in "quick") -- but the word q is pronounced kwa

R - as r in "right" (but may be rolled)

S - usually as s in "sit"

- sometimes z, in places where this is more natural in English (lrasd = elrazd)

SH - as sh in "ship"

T - as t except in combination th

TH - as th in "thank"

U - as oo in "boot", or u in "put"

- in initial position as "yew"

- as v or w before another vowel, and in word-final position

X - as x in "fox"

Y - as y in word-initial position before a vowel

- as the letter I before a consonant, and in word-final position

Z - as z in "zoo"; in a very few words, as zod

BIBLIOGRAPHY

Causabon, Meric., D.D., A True and Faithful Relation of What Passed for Many Years Between Dr. John Dee and some Spirits, Magickal Childe, 1992, New York, NY.

Denning, Melita, and Phillips, Osborne, Mysteria Magica, Llewellyn Publications, 1992, St. Paul, MN.

James, Geoffrey, The Enochian Evocation of Dr. John Dee, Heptangle Books, 1989, Gillette, NJ.

Laycock, Donald C., The Complete Enochian Dictionary, Askin Publishers, 1978, London, England, UK.

Concourse of the Forces, Part 4

by Israel Regardie

From The Golden Dawn by Israel Regardie

(c) 1971 by Llewellyn Publications

Key entry by Fr. Nachash

Ur`us-Hadit Camp, O.T.O.

Completed 4-1-91 e.v.

Part Four

The Concourse of the Forces

Enochian or Rosicrucian Chess

This is one of the sub-divisions of the Angelic system of Tablets about which, sad to say, very little can be said. No one in the Order, or my Temple, seemed to know anything about it. Whether this same condition applies to other Temples is hard to say, though, from conversation with certain of the Adepti of those Temples, I gather the same conditions there prevailed. Nothing that was of practical value, as throwing any light on the nature and function of the game, was thrown on the subject by any of the Order members within the sphere of my acquaintance. It is probable that the knowledge of this system died with the early members. All that I ever heard were fulsome praises of its remarkable divinatory capacity, together with quite a few amusing comments by those who manifestly knew nothing about it, though no precise indication was conveyed as to its procedure. On two of three occasions I have asked Adepti of the rank of 7=4 to play a game with me using my chess pieces and boards, though each politely backed out of the invitation. Also the unmounted state of the Order chess-pieces was a clear indication that they had never and could never have been employed--like other aspects of the Order teaching. And the actual documents on the subject that were shown to me were vague and obviously incomplete, giving no indication as to the true nature of this matter. No doubt it was intended, by those who wrote the papers and devised the system, that the Adepti should apply his own ingenuity to the bare-bones provided of the game, and formulate from that skeleton outline, as from the Enochian Tablets themselves, a complete system of initiation, and a profound magical philosophy. It is not there-fore my intention to say very much about Rosicrucian chess, although it can be stated that the perspicacious student will divine ideas of great import and discover a depth of magical significance hidden under the cloak of an apparently trivial game.

However, the student who has mastered the foregoing sections of the Book of the Concourse of the Forces will no doubt be able to divine the relationship existing between the profundities of the Enochian Tablets and this chess-game. It will have been necessary as a preliminary step to have become perfectly familiar with the attributions of the Squares, so that any pyramid can be built up instantaneously in the imagination too. By this, I mean, that while playing a chess-game, the movement of a piece from one square to another should provide much material for thought, for the squares on the boards, as on the Tablets, may be formulated as Pyramids. Some experience, also in employing the Pyramids for skrying in the Spirit-Vision will be required before any real appreciation of Enochian chess can be acquired.

In this game, the pieces are Egyptian god-forms, and the boards are certain adaptations of the Enochian Tablets. The Tablet of Union, however, is not used. Tablets are reproduced as Chess-boards minus the Great Central Cross, the Sephirotic Cross, and the Kerubic Squares over the Calvary Cross in each Lesser Angle. This leaves only the Servient squares in each of the Four Lesser Angles--sixteen in number, which gives us sixty-four squares per board--the number of squares in the ordinary chess-board.

One of the papers written by Greatly Honoured Frater N.O.M., gives a short history of Chess as it was derived from the Indian Chaturanga, the Persian Shatranji, and the Arabic Chess. But since it contains very litle that is of any practical import, I have thought better not to include it.

A few words now as to the nature of the Boards. The Boards consist of the purely elemental part of each Tablet. There is nothing in the symbolic structure of the Board to suggest the operation of the Spirit in any of its aspects through the Elements. This operation of the Spirit and its potencies, however, is indicated not by the squares, but by the pieces and their movements over the board.

To be of any real magical value, the board should be a sort of Talisman or Flashing Tablet. That is, it should be fully painted, showing all the triangles of the Pyramids as brightly and as flashingly as possible. The little flat squares shown at the summit of the Pyramid, indicating the throne of the god-form, are not necessary on these boards. The triangles are completely formed, and the resulting pyramidal shape is not truncated. The four Angles of each Tablet will thus stand out quite brightly, since the elemental colour of the quarter will show its nature, even though the triangles of yellow, blue, black and red will jostle each other by cheek and jowl. When fully painted, the board is most impressive as a flashing Tablet. The student may know he has done his work properly when there appear white flashings at the angles of the squares. This is important, for the object of a flashing Tablet is to attract an appropriate type of force. And if these chess-boards are made as Flashing Tablets, they will automatically attract force and their utilisation will become the more significant. In brief, each square is, as it were, the name and symbolic address of a different Angelic force. The flashing squares will attract the commencement of the operation of that type of Angelic power, and the movement of the Chess God-forms over the squares may produce even bright-er flashes and indicate the operation of the divine forces therein. With these hints the student is left to work this out for himself.

There will be, in short, four different Boards. Each is representative of one of the Four Quadrangles or Watch-towers of the Elements, and the Angelic Names on the latter will be implied on the Boards even although no letters or Names are painted on them. The use of any of the four Boards will depend upon the particular purposes, and the attributions of Elements as in the diverse schemes of Divination will determine which of the four boards must be used at any given time. In Tarot, the Element of Air, the Sword suit, indicates Sickness and Sorrow and unhappiness generally. Hence, in Enochian chess, for divining for some such question as touches upon trouble or unhappiness the Air Board would be employed. The Fire Board will represent the Tarot suit of Wands, implying swiftness, energy, activity. The Water Board indicates the Tarot suit of Cups of pleasure, happiness, merry-making, and marriage. The Earth Board will refer to all material plane matters of money, work, employment, occupation, and so forth.

The Four Boards of the Rosicrucuian game, although different, nevertheless agree in certain particulars. In each board it is convenient to speak of the arrangement of the Lesser Angles as an Upper and Lower Rank--Air and Water forming the Upper Rank, and Earth and Fire the Lower.

It is evident that the columns of the one Rank are continuous with those of the other; and in this continuity a certain regular rule is observable. Every column of eight squares commencing in the Upper Rank is continued below by a column of the opposite Element.

Thus the Fiery columns below invariably stand on the Watery columns; the Watery on the Fiery; the Airy on the Earthy; and the Earthy on the Airy.

A different arrangement of the horizontal Files or Ranks of Squares is observable, and there is a difference in the Upper and Lower Tablets.

In the Upper Tablets the Kerubic Rank of squares is continuous with the Elemental Rank; and the Cardinal is continuous with the Common sign Rank, whereas in the lower Tablets of Earth and Fire the various Ranks--Kerubic, Cardinal, etc., are continuous right across the board.

The pieces employed are, as previously remarked, Egyptian God-forms. A full set of chess-pieces numbers twenty men and sixteen pawns. (Note the possible relationship of the thirty-six pieces to the thirty-six decante cards of the Tarot.) The game is played by four players, representing the Four Lesser Angles of the Board, thus giving each player one set of five pieces and four pawns. The five pieces represent the operation of the Spirit and Four Elemental Rulers--the Five points of the Pentagram, the five letters of YHShVH, and the Tarot Ace and Court Cards. The pawns are their servants or vice-gerents. Strictly to be in order, each of the twenty principle pieces represents a different God-form, thus:

FIRE SET			AIR SET
King	Kneph		King	Socharis
Knight	Ra		Knight	Seb
Queen	Sati-Ashtoreth		Queen	Knousou Pekht
Bishop	Toum		Bishop	Shu Zoan
Castle	Anouke		Castle	Tharpeshist
WATER SET			EARTH SET
King	Ptah		King	Osiris
Knight	Sebek		Knight	Horus
Queen	Thouerist		Queen	Isis
Bishop	Hapimon		Bishop	Aroueris
Castle	Shooeu-tha-ist		Castle	Nephthys

However, this tends to confusion, creating in practice far too complex a game. It will be found that four sets of the same five god-forms will suffice. There are only five major god-forms, the others being variations or different aspects of those types. These are:

Osiris, bearing crook, scourge, Phoenix wand. he is represented as sitting on a throne, silent unmoving. He is the King and represents Spirit, the operation of the Great Cross in the Tablets. He corresponds to the Ace in Tarot, the root-force of any element.

Horus, a God with Hawk's head, double mitre, and standing upright, as though to stride forward. He is the Knight of Enochian Chess and represents the operation of the ten-squared Sephirotic Cross in the Fire Angle of any Tablet or Board, and corresponds to the King in the Tarot, the figure astride a horse.

Isis, an enthroned Goddess with a Throne symbol mounted on the vulture head-dress. In Rosicrucian Chess, Isis is the Queen, and represents the operation of the Sephirotic Cross in the Water Angle of any Tablet. She corresponds to the Tarot Queen who is shown seated on a throne.

Aroueris, a human shaped God, with a double mitre. He is Bishop in Enochian chess, and his form is that of a standing figure, to indicate his swift action. He represents the operation of the Sephirotic Cross in the Airy Angle of any Tablet, and represents the Prince or Knight of the Tarot--the figure driving a chariot.

Nephthys, a Goddess with an Altar or Crescent symbol above the vulture head-dress. She is the Castle or Rook of the Chess game. This piece is always represented as somewhat larger than the others, and is enclosed within a rectangle frame, within which she is enthroned. Her office is the representation of the operation of the Sephirotic Cross in the Earth Angle of any Tablet, and represents the Princess or Knave of the Tarot--the Amazon figure who stands alone.

These are the five principle forms used for each of the four angles of the Board. Some differences should be made in the tone of the colouring of the front or face of the piece to indicate its angle on the board. Coloured bands may suffice for this purpose. Moreover the back of the piece--for it is customary to use flat pieces, not round as in ordinary chess--should be painted in the appropriate colour of the element it represents so as to avoid confusion in the recognition of its power. Thus the back of the King, as Osiris form, should be painted white to represent Spirit, and this rule applies to all four Kings in the four Angles. The Knight, Horus, should be coloured red. The Queen, Isis, should be be blue; the Bishop, Aroueris, yellow, and the Castle, Nephythys, should be black and set in a large frame. Each piece should be cut about three inches high.

For practical use, these pieces should be mounted on square wooden bases, and those bases painted in different colours. It will be by the bases that their place on the board may be recognised. For example, there are four sets of Chess pieces to be set out in the four corners of the board. Each piece is more or less like its corresponding piece in some on of the other corners. The pieces placed in the Air quarter of the board, there-fore, will be mounted on yellow bases. Those in the Water Angle will have blue bases. The pieces in the Earth Angle will have black bases, and those in the Fire quarter will have red bases. Thus, as in the Four Angelic Tablets, there results a minute sub-division of the sub-elements of the Tablet. There will be an Osiris piece, a King with a white back, on a yellow base, indicating that he is a King, belonging to the Air Angle. He represents the sub-element of Spirit of Air, the most spiritual and subtle phase of that element, the Tarot Ace of Swords. A King with a blue base indicating his place in the Watery Angle. A Queen, an Isis figure with a blue back, set on a red base, shows that she is the Queen of the Fire Angle, representing the Watery Aspect of the Fire sub-element of any Tablet, the Queen of Wands. A Bishop, yellow backed, mounted on a black base, shows that he belongs to the Earth Angle, as against a Bishop with a yellow base whose place is in the Air Angle and who, therefore, corresponds to the Prince of Swords in the Tarot pack. And so forth for the rest.

With but one or two slight exceptions, the pieces move exactly as do the corresponding pieces in Chess. The Queen here does not have the full liberty of the board as she does normally, nor is she the most powerful piece on the board. Here she can only move to every third square. This she can make in any direction, horizontally, vertically, or diagonally--but only three squares at a time. She can leap over intervening squares, and take pieces on the third square from whereever she stands. The other exception is that no Castling is permitted.

The Pawns in this Enochian chess represent the God-forms of the four sons of Horus, the Canopic Gods. Their attributions are:

Fire. Kabexnuv, mummy-shaped, awk-headed, the Knight's pawn.

Water. Tmoumathph, mummy-shaped, dog's head, Queen's pawn.

Air. Ahephi, mummy-shaped, ape-headed, the Bishop's pawn.

Earth. Ameshet, mummy-shaped, human-headed, the Castle's pawn.

The same rule for colouring the other pieces applies to the pawns. Their backs should be painted in the colour of the piece they serve. Thus the back of the Knight's pawn will be painted the colour of the Knight, red. The base will be coloured according to the Lesser Angle in which it is placed. So that in each of the Four Angles you will have four pawns on bases in the colour of its sub-element. The Airy Angle, for example, will have four pawns mounted on yellow bases. Those pawns will have four different coloured backs to indicate the piece, and therefore the element, which they represent and serve.

The pawn moves only one square at a time, and not two for the first move as in modern chess. The rule of en passant does not apply here, although the regular method of taking with pawn, via the diagonal, either to right or left, holds equally well.

It will be noted that the King has no pawns. Since he is Osiris, the other four pieces and their pawns are his personal servants and vice-gerents. His place on the board is always on the corner of the Lesser Angle, where the corresponding Letters of the Tetragrammaton would be placed on the Angelic Tablets. On the four corners of the board as a whole, therefore, will be found the Four Kings. Identical in every way, they yet differ in the colour of their bases, the colour of the Angle which they rule. Some variation might be made as to the posture of the God. For instance, the Fire King could be cut as a standing figure, the Water King sitting, and so forth. Let it be noted that on the corner squares, two pieces will always be found. The King and the piece corresponding to the Letter of the Angle will occupy the same square.

A piece or pawn threatening, that is giving check, to the corner square also checks the King as well as whatever other piece happens to be upon that square.

In setting up the pieces for play, the rule of Tetragrammaton on the Kerubic Square of the Tablets, has application. That is, the order in which the letters of the Name YHVH are placed on the uppermost squares of the Servient Squares of any Lesser Angle, as reflected from the Kerubic Squares above, also govern the placing of the pieces. The Bishop will be placed on the Vau Square, the Queen on the Heh Square, the Castle on the Heh final Square, etc. The student who has thoroughly assimilated the principles involved in the attributions of the Enochian Tablets will find all this perfectly straightforward, and experience no difficulty herein.

With regard to this injunction to set out the pieces on the board following the prime player's setting, whose chessmen are arranged according to the order of Kerubs, note that the remaining three sets of pieces are arranged, on any board, exactly in that order regardless of the order of Kerubs in their Angle. That is to say, if the prime player chooses an Earth of Water setting, his pieces will be set out: King and Castle on the corner square, then follow the Knight, Queen, and Bishop. The other three sets of Air, Water and Fire pieces on that board, are set out precisely in that order, either horizontally or vertically as the case may be.

It thus follows that there may result sixteen possible arrangements of pieces. That is, since there are four Kerubic ranks on each board, and there are four seperate boards, the chess-pieces may be arranged on the board in sixteen different settings. The reason for any particular setting--if divination is the motive for play--must depend on the prime player's synthetic grasp of the Order teaching. Let him remember that there are sixteen figures of Geomancy, each with a special and specific divinatory value. It should be remembered that these Geomantic figures are each under the influence of a Zodiacal genius and a planterary ruler. Not only so, but each is attributed to a Hebrew letter, therefore a corresponding Tarot Trump, with its allocation to a sign and a constellation in the heavens with all the hierarchical ideas that the latter implies. Thus the playing of this game resumes the whole philosophy of Magic.

The prime player must be guided in his selection of boards not only by choice of element as previously described, but by any one of these six-teen root significations of Geomancy. For each one of these sixteen figures may be applied to the sixteen Lesser Angles of the Enochian Tablets and chess-boards. So that each angle comes under the operation of a Geomantic ruler and genius, and under the dominion of that portion of the starry heavens corresponding to its Tarot trump. The method of attributing the figures to the Angles is identical with the process described for the squares of both columns and ranks in the Lesser Angles. Thus the Airy Lesser Angle of the Air Chess-board would be Mutable (Airy) Air, referred to the Zodiacal sign Gemini, and hence to the Geomantic figure of Albus, which is a mercurial figure under the presidency of Taphthar-tharath. The Watery Angle of the Air Tablet would be Kerubic or Fixed (Watery) Air, which is the Sign Aquarius, and the Geomantic figure of Tristitia, attributed to Saturn, and the ruler over it is Zazel. The Earthy Angles of the Air Tablet, is elemental Air, referred to the Geomantic figure of Fortuna Minor, also a solar or Leo figure, ruled by Sorath. The fiery Angle is Cardinal Air, the Zodiacal Sign of Libra, and Puella would be the Geomantic figure, with a Venusian nature, ruled by Kedemel.

The same principle is involved in allocating the Geomantic figures to the other Tablets and angles. The magical and divinatory value of the Geo-mantic figures must therefore decide the choice of Chess-boards and Lesser Angle settings.

The yellow and red men are so placed that they advance to the attack of the black and the blue respectively by the columns; while the latter advance by the ranks. That is, the Actives are shown as a vertical force, while the passives are shown operating horizontally, shewing the Cross of Life, corresponding to the forces of the Court Cards and the Zodiacal Trumps in the Tarot.

The central squares of the board contain the 16 signs that are allotted to each Lesser Angle. And it is only from these 16 squares that the pieces--except the Rook and the King--develop their full influence or defensive force.

The Watery and Airy Boards are counterparts of each other, so far as the arrangement of the signs, etc., of the squares are concerned. And the same is true as regards the Earth and Fire Boards. Every Board has its uppermost and lowermost ranks of the passive or female element; and its two central ranks are of the active or male element.

The most striking difference between the Air and Water, and the Earth and Fire Boards is in the fact that in the former the ranks are broken, whereas in the latter they are not only continuous across each board, but they are continuous right across both boards when in situ. To this is due the greater balance and eveness seen in the play of the pieces in the lower boards.

SETTING OF THE ENOCHIAN CHESS-MEN

FOLLOWING THE AIR ANGLE OF THE FIRE TABLET

(The arrows indicate direction of play)

AIR ANGLE WATER ANGLE

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EARTH ANGLE FIRE ANGLE

Enochian Magick Reference, version 0.8

Copyright ©1997, 1998 by Benjamin Rowe

Table of Contents

• The Dee Diaries

• Period One: The Heptarchia Mystica

• Ring, Lamen, and Holy Table

• The Sigil of Ameth

• The Ensigns of Creation

• The 49 Good Angels

• The Kings, Princes, and their ministers

• Missing Pieces

• Method of Use

• Period Two: Liber Loagaeth and the Angelic Alphabet

• Period Three: Enochiana

• The Tablet of God

• The 48 Angelic Calls

• The Great Table

• Liber Scientiae

• Method of Use

• History of Use

• Dee and Kelly

• Elias Ashmole

• The Golden Dawn

• Aleister Crowley

• Aurum Solis

• Order of the Cubic Stone

• The Church of Satan and the Temple of Set

• Benjamin Rowe

• Miscellaneous Issues

• Relation of Enochian to the Necronomicon

• Relation of Enochian to biblical Books of Enoch

• Enochian Magick and the Apocalypse

• Bibliography

• Dee Manuscripts

• Published versions of the Dee Diaries

• The Golden Dawn system of Enochian magick

• Other material related to Enochian and Heptarchic magick

• Hall of Shame

• Online resources

Note: Due to their large size, the illustrations for this document are on separate linked pages.

Thanks to Scott M. for the scans he provided. Thanks to Clay Holden and the John Dee Publication Project for cleaned-up scans from Dee's diaries. Thanks also to the many people who made suggestions, whether or not I used them, and to the people who had constructive criticisms of early versions.

The Dee Diaries

The systems of magick now known as Enochian magick derive from the work of the Elizabethan scholar Dr. John Dee and seer Edward Kelly. Dee had a passion for discovering lost knowledge and spiritual truths; in particular he wanted to recover the wisdom he believed to be in the lost books of earlier times. Among these was the then-fabled Book of Enoch, which he apparently conceived as being a book describing the magick system used by that patriarch. Having come to the conclusion that worldly efforts would not lead to the wisdom he desired, he decided to apply himself to contacting divine sources. During the years from 1581 to 1585, Dee performed a long series of magickal operations to that intent. Kelly joined him in March of 1582, and was his sole assistant during the remainder of the work.

The method employed for these works was fairly standard for the time. Dee would act as the orator, directing fervent prayers to God and the archangels for 15 minutes to an hour. Then a scrying stone would be placed on a prepared table, and the angels were called to manifest a visible appearance therein. Kelly would watch the stone and report everything he saw and heard; Dee would sit at another table nearby and record everything that occurred.

Dee made multiple copies of these records. A portion of them, concerning the Angelic Calls, Tablets and Liber Scientiae, were acquired with Dee's library by Robert Cotton. This part was published in Casaubon's A True and Faithful Relation. The earlier portions concerning the Heptarchy and Liber Loagaeth came to light by a more roundabout means.

In later years, Dee apparently decided to conceal his magickal records in a hidden compartment of a large cedar chest he possessed. After his death the chest was purchased from his estate and passed through several owners. The hidden documents were not discovered until around 1662, and found their way into the hands of Elias Ashmole in 1672. Mr. Ashmole's collection passed eventually to the British Library.

According to Ashmole, about half of the hidden records were mistakenly destroyed by the discoverer's maid before efforts were made to preserve the rest. Despite this, the records for the 1581-1585 operations appear almost entirely intact.

The record of these operations is very detailed; so much so that it takes careful study to separate the spiritual "wheat" from the chaff. Much of the communication was important within the context of the operations, but has no direct bearing on the systems of magick being presented. Of the rest, there are long periods of communications that, in retrospect, seem to have no purpose but to hold the magicians' attention on continuing the operations. During these periods the angels would present colorful visions, portentous prophesies, and angelic gossip, but very little in the way of solid information. Additionally, the reader must deal with side-excursions into apocalyptic religion, politics, Dee and Kelly's personal problems, and various irrelevant queries that Dee insisted on inserting into the work.

Chronologically, Dee and Kelly's work divides into three highly productive periods separated by months in which nothing of particular value was received. The material received in each period generally stands on its own, and is only loosely related to that in the other periods. In the strictest interpretation, only the material from the third period qualifies as "Enochian", but the term is often applied to all of the work.

Period one: The Heptarchia Mystica

The first system of magick given to Dee was the Heptarchia Mystica. This is a self-contained and moderately complex planetary magick, similar in style (but not in content) to various "Solomonic" grimoires of the day. The record of its presentation can be found in Dee's Mysteriorum Libri Quinti; a working grimoire, composed of Dee's extracts from that record, is known as De Heptarchia Mystica.

The presentation of this magick was remarkably sequential and orderly, compared to later parts of the work. The necessary physical equipment was described in detail, followed by an angelic hierarchy of 49 "Good Angels", and further information concerning the Kings and Princes of the hierarchy, and their ministers. The major part of the information was given during 1582; significant corrections to the design of the equipment were given in the spring of the following year, after an hiatus in the work and the presentation of Liber Loagaeth.

Equipment

Ring, Lamen, and Holy Table

The angels claimed that the ring they designed for Dee was the same one that Solomon used to control demons. It had a plain band, to which was attached a rectangular plate. The letters PELE (Latin for "he will work wonders") were inscribed in the four corners. In the center was a circle with a horizontal line through it, with the letter "V" above and the letter "L" below.

Two different lamens were given to Dee. The first of these bears a generic resemblance to various goetic sigils, being an assortment of free-form lines and oddly placed letters. The being giving it instructed that it was to be made in gold and worn in all times and places for purpose of protection.

The following year, Dee and Kelly were told that this was a false lamen given by an "illuding spirit". They were given a 12-by-7 table formed from the names of the Heptarchic Kings and Princes; the new lamen consisted entirely of letters taken from this table and arranged in rectilinear patterns. Unlike the first lamen, the purpose of the second was solely to "dignify" the magician, to show his worthiness to perform the Heptarchic magick.

The Holy Table or Table of Covenant was the centerpiece of the Heptarchic magick. Its purpose was to be an "instrument of conciliation"; that is, the means by which the powers it symbolizes are brought together with the magician. As with the lamen, the initial version of the table was later said to be incorrect, and a new design provided.

The table was to be two cubits square (roughly 34 to 44 inches) and two cubits high. The legs ended in or rested upon hollow containers, under which small copies of the Sigil of Ameth (see below) were placed. It had a one-inch border, in which certain letters were drawn, 21 to a side. Inside the border a Star of David was drawn, and in the center of the star a 6-inch square divided into a 3-by-4 grid, containing more letters. On top of the table were placed seven planetary talismans, called the "Ensigns of Creation" (see below). In the center, a large version of the Sigil of Ameth. When in use, the table, Sigil, and talismans were to be covered with a red silk cloth. The scrying-stone was then placed on top of the cloth, directly over the Sigil.

The letters around the edge of the table, and in the central grid, are taken from the same 12-by-7 table used to form the lamen. They are intended to "dignify" the table -- to consecrate it to the Heptarchic work -- in the same way the lamen dignifies the magician. There is no indication in the record that they were intended to be words conveying meaning, as Gerald Schueler has alleged.

Many magicians have assumed that the Holy Table is also necessary to operations involving the Calls and Tablets given to Dee and Kelly in 1584. It is true that they made use of the table for operations that obtained that material. However, the table is clearly designed specifically for use with the Heptarchic powers; it seems unlikely that it would be suitable for the quasi-elemental nature of the Tablet powers.

The Sigil of Ameth

The Sigil of Ameth or Sigillum Dei is a large wax disk, on which are inscribed various names of God and angels, within a design of heptagons and heptagrams. This sigil was to be placed in the center of the Holy Table, underneath the scrying-stone. Smaller versions were to be placed underneath the cup-like ends of the table's legs, apparently to insulate the table from earthly influences.

The Sigil is the only part of Dee's work that has a direct correspondence in earlier magickal systems; versions appear in Liber Juratis and in Eodipus Aegypticus, among other tomes. Dee was initially instructed to copy the sigil from a book in his library, but found conflicting versions and could not decide between them. When he questioned the angels, they proceeded to give him the design for a new, more detailed version.

While most of the names on the Sigil are not immediately recognizable, nearly all of them are derived from two sets of familiar angelic names. The first set are the angels Agrippa lists as the "seven which stand in the presence of God". The god-names outside the hexagram in the Sigil are formed by transposition of the letters of these names, following an elaborate but consistent method. The second set are the planetary Archangels, whose names are shown at the center of the Sigil. These are used to form the four groups of seven angelic names within the hexagram, called the "Sons of Light", "Daughters of Light", "Sons of the Sons", and "Daughters of the Daughters". It is interesting to note that the derived names were given first, and only afterwards was the means of derivation shown. (For additional details on the formation of the Sigil, follow the hyperlink above.)

The Ensigns of Creation

Immediately following the presentation of the Sigil of Ameth, the angels provided seven complex talismans called the "Ensigns of Creation". These were to be engraved on plates of purified tin, and arrayed on the surface of the holy table; either in a continuous ring around the Sigil of Ameth, or in a row directly in front of the magician. As an alternative to the plates, the angels allowed that they could be painted directly on the table. During the Spring, 1583 corrections, the angels specified that the letters on the ensigns were to be converted into the angelic alphabet, but this was apparently never done.

As with the table itself, the ensigns were intended as instruments of conciliation between the magician and the Heptarchic powers. Each ensign was associated with a specific Heptarchic King, and therefor with a specific planet and day of the week.

The 49 Good Angels

The 49 Good Angels are the first "worldly" angelic powers presented in this system. Those listed on the Sigil of Ameth are apparently in some way above the worlds in which men live, as are the Ensigns. Having presented the Ensigns, the archangel Michael introduces the 49 angels by saying: "Now you touch the world, and the doings upon the earth. Now we show you the lower world: The Governors that work and rule under God."

Dee and Kelly were presented with seven 7-by-7 tables. Each square of each table contained a letter and a number from 1 to 49. By gathering the letters with the same number in a certain sequence, the names of the angels were produced. The list of names, divided into groups of seven, were called the Tabula Collecta. Dee arranged these names into a circular table (called the Tabula Bonorum), dividing the angels into groups of seven, with a King and a Prince heading each group.

Each of the original seven tables was associated with power over a particular aspect of existence; it follows that each angel's name controls some part of each of those aspects. The powers ascribed to each table or letter are:

• Wit and wisdom

• The exaltation and government of Princes

• Prevailing in counsel, and over the nobility

• The gain and trade of merchandise. (Later changed to Water by Dee, for no clear reason.)

• The qualities of Earth, and of Water

• Knowledge of the Air and those that move in it

• The government of fire.

From this list of powers it would seem that, along at least one dimension, the Heptarchic magick is not entirely planetary in nature. The powers would fit more with the conception of a fourfold elemental world ruled by a threefold manifest spirit, as in the lowest seven sephiroth of the cabala.

Dee retroactively assigned a planetary attribute to each group of seven angels, based on the connections between the Kings and the days of the week. Later students have interpolated a system of dual attributes, based on the fact that the Prince of a given day is in a different group from the day's King.

Kings, Princes, and their ministers

Following the presentation of the 49 angels, there is a gap in the record of about six months; apparently no operations were performed in this period. Ashmole speculates that Dee and Kelly had a disagreement over continuing the work. This seems a reasonable assumption. The pre-hiatus record ends with Kelly expressing dislike and disbelief of the spirits for suggesting he take actions not in accord with his nature. The post-hiatus record begins with the note: "After reconciliation with Kelly".

The material in this section is more confused than in those previous. The speech of the angels is more elaborate and bombastic, the visual aspect characterized by a quality of kitsch. Perhaps Kelly's continuing hostility to the angels is responsible for the change.

The powers of the Princes are presented first, followed by their sigils. Next the Heptarchic Kings appear in succession. They describe their powers, and each presents their 42 ministers. The ministers in turn present their names, in two forms: a table of six rows and seven columns, each containing a letter; and a talisman with their names written about the circumference.

The powers ascribed to the Kings appear to be more in keeping with a planetary nature than those assigned to the individual letters of their names. However, there are some instances where the powers seem inappropriate to the assigned planet, and others where the power of the Prince does not accord with that of the King.

Planet	King	King's power	Prince	Prince's power
Sun	Bobogel	Wisdom, Science	Bornogo	metals, altering nature
Mars	Babalel	Waters, battle	Befafes	seas
Jupiter	Bynepor	life of all things	Butmono	earth
Mercury	Bnaspol	earth and its contents	Blisdon	life
Saturn	Bnapsen	casting out wicked spirits	Brorges	fire
Venus	Baligon	powers of Air	Bagenol	not shown
Moon	Blumaza	not mentioned	Bralges	Air, invisible spirits

The 42 ministers assigned to each King are divided into six groups whose seven members have names formed from the same letters. Each group rules a four-hour section of the day, beginning at midnight. The first group is typically represented as expressing a purer form of the King's power than the remaining five groups.

As was the case with the lamen and holy table, the names of the ministers are derived from the table of the 49 angels. For the ministers, a different method was used to extract the names for each King's set. Also as previously, the names were given to the magicians before the method of extraction was explained.

Missing pieces

Several places in the record reference is made to a "Great Globe", apparently a diagram of some sort, which is not among the papers that have been published to date. From context, it seems that it might be an additional variation on the Tabulum Bonorum, or the 7 tables from which the Bonorum was made. As Dee describes it: "…there are capital letters under the King's names and characters: and also there are other letters with numbers: … and moreover of these letters, some are aversed and some eversed."

This table was to be used in the creation of talismans for invocations of Heptarchic angels. An example of such a talisman shows the sigil of one of the Sons of Light in its center, with the Name of an Heptarchic King in a circle around it. An outer circle of reversed and normal letters from this missing diagram forms the circumference of the talisman.

Usage

In the spring, 1583 sessions, the angels indicated that a session was planned in which detailed instructions would be given for the use of the Heptarchic magick. If this session took place, it is not in the surviving records; but some idea of the general technique can be gathered from comments in other parts of the record.

The magician would be seated at the holy table, wearing the ring and lamen. The Ensign of the King being invoked is placed on the table before him. He would hold a talisman of the appropriate Heptarchic King in one hand, with a talisman of the King's ministers names placed under his feet. The magician would then call upon the King by petition and prayer, followed by petitions to his Prince, and invocations of the six major ministers. They would appear in the shewstone, whereupon the magician would charge them to perform the task he desired.

Period two: Liber Loagaeth and the Angelic Alphabet

Liber Loagaeth is the most mysterious part of Dee and Kelly's work. It is also known variously as the Book of Enoch and as Liber Mysteriorum Sextus et Sanctus. No one as yet has made serious attempts to use it, or to understand its nature beyond what is recorded in the diaries. According to the angels, "logaeth" means "speech from God"; this book is supposed to be, literally, the words by which God created all things. It is supposedly the language in which the "true names" of all things are known, giving power over them.

As described in Liber Mysteriorum Quintis, the book was to consist of 48 "leaves", each of which contains a 49-by-49 grid. The book as actually presented to Kelly is somewhat different. It contains 49 "Calls" in an unknown language, 95 tables of squares filled with letters and numbers, two similar tables unfilled, and four tables drawn twice as large as the others. Two "leaves" are recorded in Liber Mysteriorum Quintis; these are not included in the final book, and apparently serve as an introduction or prologue to the work.

On the surface, the "Calls" of Liber Loagaeth do not appear to be a language as humans understand the term. There are no translations by which this might be judged in detail, but the text lacks the repetitiveness and consistent word-placement that is characteristic of the 48 Enochian Calls given in the next year. There is no apparent grammar to the text. Donald Laycock remarks that the language is highly alliterative and repetitively rhyming, while Robert Turner calls it "glossolalic". The angels said that each element of each table could be understood in 49 different ways, so that there were that many "languages" in it, all of them being spoken at once.

The purpose of Loagaeth was said to be the ushering in of a new age on Earth, the last age before the end of all things. Instructions for using it to that effect were never given; the angels continually put it off, saying that only God could decide when the time was right.

During the presentation of the two leaves in Liber Mysteriorum Quintis, an angel in the scrying stone would point to the letters successively, and Kelly would read out the names of the angelic characters. Dee transcribed a version using the Roman alphabet, apparently with the intention of redrawing it in angelic characters at a later date.

The record indicates that at the start of each session a light would fly out of the scrying stone and into Kelly's head; this light was seen by both of them. Once the light entered Kelly, his consciousness was transformed so that he could comprehend the text as he read it. He was firmly ordered not to provide a translation, with the explanation that God would select the time for it to be revealed. He nevertheless provided translations of a few of the words, but insufficient to gather the meaning of the text as a whole.

When the light was withdrawn from Kelly's head, he would immediately cease to understand the text, and was no longer able to see it in the stone. On a few occasions, the light continued in him for a short time after the end of the session, and at these times Dee notes that Kelly said many marvelous (and unrecorded) things about the nature of the texts. But the instant the light withdrew, Kelly could no longer understand it, or recall what he had said even moments before. The record says that the 23^rd line of the first leaf was a preface to the creation and distinction of angels, and the 24^th line an invitation pleasant to good angels. Nothing else is recorded of the purpose of the book.

It soon became apparent that the method used was too slow. The angels were under some time constraint in presenting the book, and arranged that Kelly would be able to see the book at any time. He was to directly record what he saw rather than reading it to Dee. During this latter part of the work, Kelly apparently did not have the deep understanding of the book's meaning, but only a visual apperception of its letters.

The first leaf shown to Dee and Kelly contained the "angelic" alphabet displayed above the grid. The two were given the names and English equivalents of the letters, and told to memorize them before continuing. When Dee did not do so, and complained of the other demands on his time, the angels strongly rebuked him. The text of the leaves was drawn in the characters of this alphabet, and at the angels' instruction they were also applied to the lamen and holy table of the Heptarchic magick.

Several people have alleged that the angelic alphabet was copied from some earlier book. Laycock examined all of the possibilities, and while he recognized certain stylistic similarities with previous magickal alphabets, he concluded that none of them was sufficiently like it to count as an earlier version.

Period three: Enochiana

The third section of the work is the only portion that is properly called Enochian. This name was not actually used by Dee and Kelly; they called the system "angelic". The "Enochian" label derives from the origin-myth the angels supplied for this portion of the magick.

According to the myth, this magick was given to the patriarch Enoch by God, and was the means whereby Enoch worked his magick. The magick was preserved past the time of Enoch's ascension, but in later generations unworthy people began to make use of it. God caused the books to be lost, and sent wicked spirits to spread false magickal systems among the people. (Amusingly, these false systems are based on the use of sigils or "characters", like most of the other magickal systems of Dee's time, or like modern "Chaos" magick.) Dee's prolonged and fervent prayers finally caused God to relent, and reveal the magick again.

It is uncertain exactly when the label was first applied to the system. Common modern usage apparently stems from its use by the Golden Dawn.

The angels were under a time constraint in delivering the Angelic magick. The work was begun on April 10, 1584, and had to be completed before August of that year. Throughout the work, there was constant interference from "evil" spirits, seeking to convince Dee and Kelly (mostly Kelly) to abandon it. Kelly also fell back into his old habits of demon-magick, prompting tension between him and the angels until he foreswore it.

Unlike the Heptarchia and Liber Loagaeth, the pieces of the Enochian system were presented in a seemingly haphazard way. However, the sequence of presentation serves to confirm that the angels were working from knowledge not available to Dee and Kelly. In chronological order, the sections given were:

• The Tablet of God, sometimes called the Tablet of Nalvage.

• The first four Calls, delivered backwards a letter at a time, and their translations.

• The fifth through eighteenth Calls, delivered forwards, without translations.

• The names of the 91 Parts of the Earth in Liber Scientiae, with the number of their indwelling ministers and the number of the Zodiacal King ruling each.

• The relation of the Parts to regions of the Earth.

• The four Elemental Tablets or Tables of Enoch.

• The translations of the Calls previously given, and the specification of the correct ordering of the Calls.

• The Call of the Ayres or Aethyrs

• The names of the Aethyrs.

The translations of the fifth through eighteenth Calls were not given until six weeks after the angelic versions. The consistency of these translations -- that is, the same words given the same meaning in different Calls -- at least serves to establish that the meanings were not invented on the spot.

The names of the Parts are derived from the Elemental Tablets, and their sigils are to be found by connecting the letters of their names on the Tablets. The sigils were shown drawn on the Tablet's grid before the letters for the Tablet were given. The sequence in which the names, sigils, and Tablets were given reflects the confirmation method used for the Heptarchic magick.

The work was completed on July 13^th, 1584, with the delivery of the final portion of the Call of the Aethyrs, and the names of the Aethyrs. After that, it is as if a light went out in both Dee and Kelly; having reached some pinnacle of achievement, they fell back, exhausted, into a more prosaic realm. Indeed, it seems almost as if the events of the previous three years had never occurred. Other concerns occupy all of their attention; their visionary work is unconnected with what came before, and has a half-hearted quality. There is no indication that they ever did any more with the Angelic magick.

The angels who were central to the delivery of the magick are never seen again. The magick itself only figures into the records on three more occasions: when the records are destroyed, when they are miraculously restored, and when Kelly receives the "Tabula Recensa".

The Tablet of God

The first piece of the angelic magick presented was a small table. It was unnamed in the record, but on the basis of its content, it would be appropriate to call it the "Tablet of God". No specific use for this table is given, but its size and described nature suggests that it might be a lamen to be used with the magick that follows it.

The table consists of an 6-by-6 inner portion, surrounded by four names of four letters each. Each corner of the inner portion contains the letters "IAD", an angelic word for God. The inner portion is divided into four 3-by-3 tables, called "continents" by the angel Nalvage; each of these contains three angelic words, written diagonally, which describe the nature of that section. Reading the lines of the section horizontally gives the names of three groups of angels. Image of the Tablet of God

Continent	Name	Motto	Choirs of Angels
Upper left	Highest Life	"I am the joy of God."	1. Joy 2. Presence 3. Praising
Lower left	Life, or Second Life	The moving power of God, or God's power in motion.	1. Power 2. Motion 3. Ministering
Upper right	Life not now dignified, which will be dignified	The result of God's action	1. Action 2. Events 3. Establishing
Lower right	Life which is also Death	The discord and lamentation of God	1. Lamentation 2. Discord 3. Confusing

Zalewski switches the choirs for the lower left and upper right continents. The "mottoes" for these two continents suggest a connection with the original positions of the elemental Tablets within the Great Table (described below). The Tablet of Fire was at lower left, which fits with "power-in-motion". Earth was at upper right, and Earth is traditionally the realm where final results or events occur. The connection in the other two continents is somewhat more abstract; Air at upper left is the element closest to heaven in the structure of the world; Water at lower right is connected with death and sorrow through the watery signs of Scorpio and Pisces.

The four names surrounding this inner portion are connected with the Son aspect of divinity. These names have the same meanings as the third choirs of the continents, but the spellings are unrelated. With the four "I"s in the corners of the continents, they form a ring around the outside of the table.

Nalvage says of this Table:

"1. Its substance is attributed to God the Father.

"2. The first circular mover, the circumference, God the Son, the finger of the Father, and the mover of all things.

"3. The order and knitting together of the parts in their due and perfect proportion, God the Holy Ghost. Lo, in the beginning and end of all things.""

"Substance" is used here in the philosophical senses of "essence" and "something considered as a continuous whole". The unbroken continuity of God the Father is expressed in the duality of the Son (the outer ring of the Table) and the Holy Ghost (the inner continents). The arrangement of the continents reflects (or is reflected in) the positions of the elemental tablets in the Great Table, in the same way that Binah "contains" the lower sephiroth in the cabala. Thus this table may represent the unmanifest Supernal Triad from which the manifest elements of the angelic magick have emanated.

The 48 Calls

The Calls are a series of invocations in an unknown language, which is called "Angelic" in Dee's records. Angelic has the appearance of a true language, though the existing samples are insufficient to deduce a full grammar. The language is similar to English in its positioning of subjects, verbs, and objects. It is unlike English in its lack of separate articles, possessives, and prepositions. As a general rule, the words of the language do not appear related to those of any known language, although there are occasional striking (if superficial) resemblances. E.g., Angelic "christeos", meaning "let there be" versus Greek "christos", Angelic "babalon" meaning "wicked" or "harlot" versus "Babylon".

Nineteen Calls were given to Dee and Kelly. The final Call has thirty variations, making the total of 48 Calls. The purpose of the Calls is sufficiently described by Nalvage:

"This self-same art is it, which is delivered unto you as an infallible doctrine, containing in it the waters which run through many Gates: even above the Gate of Innocency, wherein you are taught to find out the dignity and corruption of nature: also made partakers in the Secret Judgements of the Almighty to be made manifest, and to be put into execution.

"I am therefore to instruct and inform you, according to your doctrine delivered, which is contained in 49 Tables. In 49 voices, or callings: which are the Natural Keys to open those, not 49 but 48 (for One is not to be opened) Gates of Understanding; whereby you shall have knowledge to move every Gate, and to call out as many as you please, or shall be thought necessary, which can very well, righteously, and wisely open unto you the secrets of their Cities, and make you understand perfectly [that] contained in the Tables."

Colin Low has suggested that the above-mentioned Gates are connected with the "Gates of Understanding" found in some Yetziratic texts, and with the fifty Gates mentioned in Thelema's Liber AL vel Legis.

It is certain that there is some sort of relationship between the Calls and the Elemental Tablets (described below), but the exact nature of the connection is a matter of speculation. The 19^th Call, titled the "Call of the Aethyrs", is explicitly associated with the 30 Aethyrs of Liber Scientiae; its wording clearly makes it an invocation for the 91 "Parts of the Earth" in that book.

Following the quote above, the remaining Calls are assumed to connect with the hierarchies of the elemental Tablets, but their wording is too poetic and ambiguous for specific associations to be made with certainty. While confirming the correct sequence of these Calls, the angel Ilemese states that each Call has its proper Table, but does not state what these tables are.

Experiments by several magicians seem to establish that the First and Second Calls in some way define the poles within which the remaining Calls work. The First Call usually produces a generic manifestation of Spirit, a general pull towards higher levels. The record implies in a vague way that it is to be used when invoking the Elemental Kings and their ministers, the Seniors; possibly in combination with other Calls. The Second Call is stranger. It does not appear to define a "material" pole as such; rather, it defines a framework or overall form into which the powers of the system can be poured and contained.

The usual assumption by later magicians (not universally accepted) has been that the remaining Calls refer to the "Lesser Angles" within the Tablets. The Golden Dawn's method of associating these Calls with the Tablets and Lesser Angles has become the accepted standard. Donald Tyson has recently come up with an alternative method that has received some attention.

An alternative view of the Calls states that they are parallel to, but separate from the Tablets. That is, they should be used by themselves, without the divine names from the Tablets. There is certainly evidence in the text of the Calls that they represent a continuing "story" of a creative process, beginning with God in the First Call, and ending with the establishment of God's power "in the center of the Earth" in the Eighteenth Call.

The Great Table

The Great Table is a large grid of letters, 25 squares wide and 27 high. Two major versions of the Table exist. The first was produced during the work in 1584. Three years later, Kelly (working alone) produced a revised Table now called the Tabula Recensa.

The Table is a magickal "map" of the world, including all levels of existence that are not part of the transcendental, divine realm. It is divided internally according to an orderly system to produce a hierarchy of divine and angelic names ruling various aspects of existence. A separate method of division, in which it is separated into 91 dissimilar regions, produces the sigils of the "Parts of the Earth" shown in Liber Scientiae.

The first division in the Great Table splits it into four Elemental Tablets, 12 squares wide and 13 squares high. These Tablets are separated by a cross with arms one square wide, called the Cross of Union, or Black Cross. The four tablets are associated with the four traditional elements, following the same positions as the continents in the Tablet of God. (The Tabula Recensa changes the positions of the Tablets within the Table.)

Each Tablet has an internal division into four "Lesser Angles", separated by a "Great Cross". The Great Cross has a vertical arm two units wide, and a horizontal arm one unit high. The horizontal is called the "Line of the Holy Ghost" and contains the three highest names of God within the Tablet, formed by dividing its twelve letters into groups of three, four, and five letters. The vertical arm considered as a whole is said to represent God the Father. When considered as two columns, it represents God as Father and Son.

The eight central letters of the Great Cross are taken in a clockwise inward spiral to form the two names of the Elemental King who rules the Tablet. Each of these names uses only one of the two most central letters. Dee was told that one of these names was for beneficent works, the other for works with harmful intent. When the letters of the Great Cross are read outwards from the center along each arm, they form the seven-letter names of six "Seniors".

The Great Cross is associated with levels of manifest divinity, the mathematical or planetary regions that lie above the Earth but inside the transcendental divine realm in medieval cosmology. Cabalistically they connect with the second triad of sephiroth in the Tree of Life, and with the human soul that originates there. The King and Seniors are generally considered to be planetary in nature; the power of the Seniors was said to be "knowledge of all human affairs".

The Lesser Angles are grids five columns wide and six rows high. The central column forms a god-name of six letters; the second row from the top forms a god-name of five letters. The four rows below (ignoring the central column) form four angelic names ruled by these god-names. Today they are usually referred to by the Golden Dawn label, as "Servient" angels.

The four squares of the top row (again ignoring the central column) form four angelic names which are not ruled by the god-names from the calvary cross. Instead, a different god-name is formed by adding a letter from the Cross of Union to the first angel's name. These four angels are specifically associated with the letters INRI, written above the cross of Jesus' crucifixion. The Golden Dawn labeled them "Kerubic" angels, after the four elemental Kerubs of the Tarot cards.

The angels of the Lesser Angles are assigned governance over specific areas of knowledge, e.g., medicine, precious stones, mechanical arts, etc. These powers can be easily associated with one of the four elements; the result is that the positioning of the elements in the Tablet of God is reflected downwards in the positions of the Tablets in the Great Table, and in the positions of the Lesser Angles within each Tablet.

Type of Angel	Lesser Angles	Power
Servient	Upper left (Air)	Medicine
"	Upper right (Earth)	Metals and Stones
"	Lower left (Fire)	Transformation
"	Lower right (Water)	Living creatures
Kerubic	Upper left	Mixing of natures
"	Upper right	Changing of place
"	Lower left	Mechanical arts
"	Lower right	Understanding secrets

These various powers must be considered to be representative rather than inclusive. According to the angels the Great Table is in some way connected to every type of event that takes place within the Earth; therefore these angels must have much wider areas of responsibility than is suggested by the listed powers.

Liber Scientiae

Liber Scientiae, Auxilii, et Victoriae Terrestris, the "Book of Knowledge, Help, and Earthly Victory", is the third major portion of the Enochian magick. The details were given during the 1584 work, and were compiled into a book by Dee in May of the following year. In introducing this part of the work, the angel Nalvage said:

"There are 30 Calls yet to come. Those 30 are the Calls of Ninety-one Princes and Spiritual Governors, unto whom the Earth is delivered as a portion. These bring in and dispose Kings and all the governments upon the Earth, and vary the natures of things with the variation of every moment; Unto whom the providence of Eternal Judgement is already opened. These are generally governed by the 12 angels of the 12 Tribes, which are also governed by the 7 who stand before the presence of God. …"

A following paragraph in Latin clarifies that it is the Angels of the Tribes who are the governors, and that the 91 are actually regions or territories of the magickal realm corresponding to various earthly territories. Each Angel rules a varying number of these regions.

In addition to its regular hierarchies, the Great Table contains the names and sigils of the 91 "Parts of the Earth as imposed by God" of Liber Scientiae. Where the angelic hierarchies described previously are derived from the Tablets by following uniform divisions, the names of the Parts are derived in such a way that each covers a uniquely-shaped area. The natures of the Parts are equally heterogeneous; none of them is like any other in scope, quality, or power. Image of the sigils on the Great Table

It could be said that the regular Tablet hierarchies and the 91 Parts represent complementary views of the world that they both cover. The regular Tablet names represent the ordering of the world according to the ideal plan of God; the way in which the world connects with divine archetypes and patterns. The Parts, on the other hand, represent the transformation of the divine plan into the endlessly changing, endlessly dissimilar events of manifest existence.

In sequence, the angels gave Dee and Kelly first the number of "ministers" dwelling in each Part, the number of the Aethyr in which it was contained, and the number of the Tribal Angel King ruling the Part. Next the names of the Parts were given, and their mundane equivalents, followed by their sigils on the Great Table. After the letters and regular hierarchies of the Table were filled in, the angels presented the Call of the Aethyrs and the names of the Aethyrs. The origin of the Angel King names is obscure; they are not shown in the published portion of the diaries, but are in place in the final book version of Liber Scientiae.

The sigils of the Parts are found by drawing lines between the squares of the Part's area in the Great Table, in the sequence of the letters in its name. In the presentation to Dee and Kelly, the sigils were presented before the Tablets were filled in with letters, so that when the letters were added they could check back against the names of the Parts as previously given. The correlation between the two sets was remarkably high; only a few of the names had different spellings in the Tablets. None of them were completely dissimilar.

It should be noted that there is one Part whose sigil is shown in the Great Table, but which is not listed in Liber Scientiae. If all the names in the book are valid, there are actually 92 Parts, not 91. Some magicians have speculated that this extra Part should replace the sixty-fifth Part, whose name is formed using the two leftover, non-contiguous squares in each Tablet.

Originally, the angels tried to give Dee and Kelly the mundane equivalents of the Parts by displaying their regions on a globe of the world. Dee cut this method off before it started, complaining that they ought to give him the regions in longitude and latitude, or by reference to the maps in his possession. There is no obvious reason why Dee became stubborn on this point; certainly he was aware that his maps didn't cover the entire world.

The angels rebuked Dee, saying that they didn't see the world in terms of arbitrary mathematical designations, nor in the conic projections of Dee's maps. But rather than return to their intended method, they chose to associate the Parts with the regions of the world listed by Ptolemy.

Robin Cousins has gone to great effort to identify the modern regions represented by the Ptolemaic names. His descriptions and maps can be found as appendices in Turner's Elizabethan Magick. It is apparent from Mr. Cousins' maps that there is a great deal of overlap in these regions. For example, the region of Parva Asia or Anatolia overlaps, in whole or part, no less than nine other regions. Several Parts connect with single cities rather than regions, and others are described simply as "in the north" or "in the far south".

One might suspect that the angels, balked in their intent, simply latched onto the first available method that would satisfy Dee, regardless of its correctness. After receiving the whole list, Dee began to see the difficulties in the scheme and questioned the angels. The response was less than satisfactory to him, in the end boiling down to a statement that when he called the Parts, they would show him the regions they rule. It is implied that thirty of the Parts relate to the New World. Mr. Cousins originally said he believed that these thirty were in addition to the existing 91 Parts, making 121 Parts in all. However, he now believes that the thirty meant that additional territories were covered by the existing 91 Parts, in the way that the angels added Poland and Moscow to the territory ruled by the same Part as Sarmatia. My own reading is also that these thirty are among the given Parts, since any additions would either overlap existing ones, or require slightly less than another full Tablet as a region they would map.

The thirty Aethyrs are barely mentioned in Dee's diaries; they are certainly not given the importance that they have acquired in the minds of some modern magicians. Their function seems to be merely that of containers to hold the 91 Parts. There is no indication that they have any function separate from the Parts.

Usage

While the Enochian materials given to Dee and Kelly form a solid core for a magickal system, they are lacking in the supporting infrastructure necessary to make them a complete and useable system. Only the barest indications are given as to the nature of the various angels, the relationship of the system's structure and powers to those of other systems such as the cabala, or the mythic underpinnings for using it as an initiatory system.

The instructions for using the Enochian magick are equally spare, a few sentences in length:

"Four days (after your book is made, that is to say, written) must you only call upon those names of God, [i.e., in the Tablets] or on the God of Hosts, in those names:

"And 14 days after you shall (in this, or in some convenient place) call the Angels [of the Tablets] by petition, and by the name of God unto which they are obedient.

"The 15th day you shall clothe yourselves, in vestures made of linen, white: and so have the apparition, use, and practice of the Creatures. For, it is not a labour of years, nor many days."

The "book" mentioned is a book of supplications or prayers to god and the angels, to be devised by the magician, written neatly, and bound together. The book is only to be used for this one operation, and then destroyed. The Calls are not mentioned at all.

Apparently the magician is intended to use a "bootstrap" method of learning the magick, similar to that used in the Abramelin magick. He invokes the angels, and the angels themselves show him the best way to use it. And as in the Abramelin work, the angels emphasize that it is the fervency of the magician's prayers that will produce effective contact, not the form of the prayers.

History of Use

Given the bare-bones nature of the original Enochian material, magicians have to improvise extensively to make it into an effective general-purpose magickal system. The history of the system's use is a history of innovation. Every magician or group that has used it extensively has added their own distinct character to it, taking it in a direction at least slightly different from anyone else. It has evolved as the viewpoints of its users have evolved, and seems perfectly capable of adapting to many viewpoints without stress.

The one point on which all these users agree is that the Calls and the Tablet names are tools of remarkable potency, possibly unmatched by any other magickal system now known. Even a completely inexperienced user, with a small effort, is virtually guaranteed to get some sort of response.

Beyond this, it is difficult to gather a coherent picture of the magick. While the angels have distinct natures, they present themselves to each magician in a manner that is consonant with his own nature and "true will", and which is -- to a lesser extent -- in accord with his expectations and conscious intent. The problem of their conformity to expectations can be overcome with practice. The former limitation seems to be absolute; they will not interfere with the true will of the magician. But within that limit they will do everything they can to take the magician as far and as high as he can go.

For a variety of reasons, only a few records of Enochian workings have been preserved. Most such records have been saved because the people who performed the work were interesting to scholars for other reasons; as an obscure branch of an obscure subject, it has not rated a great deal of attention from scholars and publishers. Given this lack of information, and the limitations mentioned above, the available records have to be considered to be spotlights illuminating areas within a vast field, most of which still remains dark and unknown.

Dee & Kelly

As far as is shown in the surviving records, neither Dee nor Kelly ever made significant use of the Angelic magick. During the three years following the receipt of the magick, they apparently ignored it entirely. If they did anything with it beyond that period, the record has been lost.

Elias Ashmole

Sloane Manuscripts 3624-3628 contain the record of extensive spirit actions with the Enochian magick, begun in the 1670's and continuing for over seventeen years. Three magicians and a scryer invoked practically every angel and entity connected with the Enochian system. Some scholars believe that Elias Ashmole and William Lilly are two of the magicians involved. However, Clay Holden believes that this is not the case, based on the handwriting; the record is in a crabbed and almost unreadable hand very unlike Ashmole's elegant script.

From Clay Holden:

Ashmole appears to have been largely content to make planetary talismans to banish rats from his house, as near as I can determine from his diaries. I would dearly love to find some solid evidence to the contrary, but fear that my assumption that Ashmole was one of the hands behind these Spirit Diaries was wishful thinking.

The diaries have not been examined closely at this time, but preliminary indications are that they do not contain any results of special significance.

Golden Dawn

The original Golden Dawn magickal society operated from the 1880's into the 1900's, when it split into various groups. Descendent organizations (of varying degrees of legitimacy) continue to operate up to the present, using much of the material developed by the founders. People using the Golden Dawn system probably constitute the largest group of Enochian magicians over this century; despite certain theoretical problems, it has proven in practice to be an effective means of accessing the angelic forces.

The Golden Dawn adepts made substantial additions to the original Enochian materials, basing them in part upon a late 18^th-century manuscript titled A Treatise on Angel Magic. Their system for relating the Calls to the Tablets has become the standard model. Most significant is their elaborate system of attributes for the squares of the Elemental Tablets, which seeks to unite Enochian magick with cabalistic and Rosicrucian lore to give a complete symbolic representation of the magickal universe.

In this system, each division in the Tablets is connected with specific types of magickal forces -- elemental, planetary, zodiacal, or sephirotic. For example, the 36 squares of the Great Cross are associated with the 36 decanates of the zodiac; the ten squares of the calvary crosses in the Lesser Angles are connected with the sephiroth of the Tree of Life.

The individual letters of the names in a given rank represent sub-forces or special manifestations of the represented type, distinguished by the addition of lesser attributes. A given square can have up to four attributes, depending on its type and its position in a given Tablet and Lesser Angle. Additionally, each letter of the angelic alphabet is given a separate attribute to one of the figures used in geomantic divination. Diagrams showing the complete listing of attributes for all the squares can be found in Aleister Crowley's Liber LXXXIX vel Chanokh.

Golden Dawn magicians explore the squares astrally, using a technique involving the visualization of a truncated pyramid. Each side of the visualized pyramid is colored and emblazoned with the symbols of the square's attributes. The magician recites the appropriate Calls and vibrates relevant divine and angelic names, and concentrates the invoked power in the pyramid. The power is then seen rising up the sides of the pyramid and shooting out into magickal space in the form of a beam of light. The magician enters this beam and rises with it through the planes until he comes to a landscape or space that expresses the invoked power. This technique has proven to be highly effective in practice.

At least one Golden Dawn offshoot has applied the pyramid method to the angels of the Heptarchia.

Aleister Crowley

Aleister Crowley's work with the Enochian magick generally follows the Golden Dawn system. He is known primarily for his explorations of the 30 Aethyrs, published in The Vision and the Voice. This work established the idea that the Aethyrs might represent a means of initiation, and set a standard for methodical exploration that few have equaled. It also fixed Crowley's peculiar perspective on the process of transcendence in the minds of many students of the occult.

Crowley envisioned the Aethyrs as being connected with the sephiroth of the Tree of Life in groups of three. He also mentions that each Aethyr "folds up" into the next higher Aethyr in some way, so that as one progresses through the Aethyrs from the last to the first, one is also withdrawing one's being from the lower, already-experienced levels. (This is parallel to the technique he describes in Liber Yod, in which the magician achieves union with the godhead by progressively banishing all other levels and powers.)

Under this conception, the Aethyr ZAX, whose Parts have names formed from the Cross of Union, is the highest of the three attributed to Chesed. It is thus the last Aethyr one encounters before moving into the Supernal Triad and achieving transcendence. Crowley envisioned this movement as the crossing of an "Abyss" or gap, during which the magician encounters an Enochian devil named Choronzon dwelling therein.

Crowley's other contribution to Enochian magick was the adaptation of the Golden Dawn pyramid system for use with O.T.O.-style sex magick. In this technique, physical representations of the pyramids are made for the name of an angel, but inverted to form square "cups". These serve as talismans, which are charged using the end-product of the sex magick operation.

Aurum Solis

The published documents of the Aurum Solis magickal order show a unique method of using Liber Scientiae. Their research has focused on discovering the nature and uses of the numbered-but-unnamed "ministers" residing in each of the 91 Parts.

They used the second Angelic Call along with the Call of the Aethyrs, in order to cause the invoked forces to manifest at the "material" pole of their range; this brings the ministers, who are the lowest members of a Part's hierarchy, into the greatest state of activity. For each group of ministers they have compiled a name, an image of their appearance, and a list of their powers and the aspects of existence on which they can act. Given the large number of Parts, they have a virtual encyclopedia of useful magickal effects. Since they have not published any magickal records using their methods, there is no way to determine how well their system works in practice.

In contrast, their use of the regular Tablet hierarchies appears to be fairly conventional, in line with the Golden Dawn methods, but not using the G.D.'s elaborate system of attributes.

The Church of Satan and the Temple of Set

Quoting Israel Regardie, from his introduction to Aleister Crowley's The Vision and the Voice:

One advisor … had suggested the discontinuation of the whole project. His motive was that a California group sensationally engaged in the practice of Satanism had appropriated and published the Enochian rituals or Calls in a so-called Satanic Bible. Because of this, it was felt that there were now undesirable contacts associated with the rituals that could only lead to chaos and confusion.

The author of this debased volume had made enough changes in the various Calls to rule out any likelihood of confusion with those presented here in their original form. Wherever the word God is used, the author had substituted the name of Satan or one of the equivalent terms in its stead. The same holds true for several other pieces of similar stupidity.

As a primarily religious organization, the CoS used the Calls as "tools for psychodramatic ritual"; i.e., as something mysterious to spiff up their services. There is no indication that the founder ever took the Calls seriously as a tool, or that they were ever used by the CoS for explicitly magickal purposes.

The Church of Satan's schismatic offshoot, the Temple of Set, has abandoned the CoS versions of the Calls. Rather than rewrite the angelic language of the Calls, Michael Aquino (founder of the Temple of Set) has substantially revised the translations of the Calls to conform to his own philosophy and myth-system. The Calls and Mr. Aquino's "translations" are presented as the "Word of Set" in the ToS manual The Crystal Tablet of Set.

In some instances, Aquino's version departs substantially from the original translations; in others, the differences are small enough that one might call them justifiable poetic license. But the overall sense conveyed is dramatically different from the original. Quoting Mr. Aquino:

An "Enochian purist" might question the translation provided by the Word of Set in that it is not the English version recorded by John Dee in his diaries. My answer is simply that I approached the Keys not as a historian seeking to reprint what Dee did, but as a magician seeking to operate the same "magical machinery" that Dee did -- and to operate it with greater care and precision than he did. Hence it is not a case of my "corrupting Dee", but rather of my uncorrupting something which predated Dee's own existence, and which was, after all, not of his [or Kelley's] authorship.

Mr. Aquino does not provide any explanation of how the "Word of Set" came to be delivered by angels espousing an emphatically Christian world-view.

Order of the Cubic Stone

From Robin Cousins:

The British graded occult group based in Wolverhampton, the Order of the Cubic Stone, (flourished 1965-91, now dormant) taught the Enochian system, strictly according to John Dee. The Golden Dawn system of Enochia was regarded as inaccurate and members were not encouraged to use its correspondences. Because membership was country-wide, most work was done individually or in small local groups (ie, if odd members lived near one another), but virtually no record of this work was held centrally. A few remaining members still practice today, but there is no overall coordination.

Benjamin Rowe

Benjamin Rowe is an active magician working exclusively with Enochian magick, known for methodical, thorough workings, and for developing unusual, non-traditional techniques and viewpoints. He has made an effort to expose his work to public scrutiny and criticism, believing that the state of the art can only be advanced through open communications. He is currently involved in a long-term project exploring all of the 91 Parts of Liber Scientiae in sequence.

The most noted of Rowe's technical innovations is a method by which an elemental Tablet can be transformed into a three-dimensional astral structure, an "Enochian Temple". Properly constructed, the temple acts to produce intense concentrations of the powers of the entire Tablet in a balanced form. The power creates a "gate" which can be used to explore symbols of any magickal system, to produce permanent changes in the consciousness of the magician, or to break through into extraterrestrial magickal realms. He believes other uses are possible, but has not yet explored them.

Examining the Golden Dawn system of correspondences for the Tablets, Rowe realized that their system was effectively upside down. That is, the highest ranks of the Tablets had attributes to magickal powers universally considered minor, while the major magickal powers were attributed to the lowest ranks of the Tablets. The whole seemed based on coincidences of number rather than experience. He spent several years determining the nature of the various ranks through experiment, and devised and experimentally tested a new system of correspondences that corrects the defects of the G.D. system and, he believes, accurately reflects the actual nature of the Enochian powers.

Miscellaneous Issues

Relation of Enochian to the Necronomicon

Since the Necronomicon is a literary device created by H.P. Lovecraft, any connection between the Enochian magick and the Necronomicon must also be fictional. In one of his stories, Lovecraft stated that John Dee was at one time in possession of a Latin translation of the book, which he translated into English. In their spoof Necronomicon, authors Langford, Turner, and Wilson suggested that Liber Loagaeth was actually a cipher version of the Evil Book, which they had managed to decode. Neither of these ideas is supported by the records.

Colin Low has perpetuated and embellished these fictional excursions in his "Necronomicon Anti-FAQ" and other writings. Some modern readers, lacking a sense of humor and irony, have taken his work seriously; as a consequence, the myth of Dee's connection with the book has taken on an air of Utter Authority among certain gullible portions of the magickal community.

Relation of Enochian to biblical Book of Enoch

The various pseudepigraphic "Books of Enoch" were unknown in Europe at the time the magick was revealed to Dee and Kelly. Dee's work was aimed at discovering what he believed to be the contents of these books; he had no direct knowledge of their nature. The Enochian magick and the angels' origin-myth for it bear no direct relation to the actual contents of the books now known by the name.

Enochian magick and the apocalypse

There are two major threads of thought in Christian millennialism. One thread, called postmillennialism, is largely Utopian in nature. It sees the millennium as the beginning of a period of gradual perfection of conditions on Earth; the basic principle is that the world must be brought to perfection and the City of God built on Earth before the Christ will return, and it is only after the Christ returns that the world will end. Two decades after Dee, this form of millennialism was the driving force behind the religious groups spearheading the English colonization of America. Dee's own thought contains many post-mil ideals; in seeking out the Enochian magick, one of his goals was to gain a means of bringing earthly governments and societies into line with the design of God, thereby bringing the return of Christ closer.

The other thread, called premillennialism, is the more catastrophic variety. In this version, the typical scenario is that the Christ returns, and then the current "evil" societies of mankind will be destroyed in worldwide disasters, while the elect are preserved from harm. After the world is destroyed, the Christ joins with the faithful in a City built by God to rule over the Earth for a thousand years.

While there is a strong millennialist flavor to the angels' pronouncements, they are almost uniformly of the postmillennialist variety. The angels divided the world into four ages. The first of these began with the creation and ended with the Flood; the second ended with the first appearance of the Christ. The revelation of Liber Loagaeth ended the third age and ushered in the final age, in which the world would be brought to perfection prior to the return of the Christ.

The Calls and Tablets were in turn intended to be one means by which this perfection could be brought about. One particular passage establishes this clearly.

On February 11, 1584, Dee & company had arrived at the Polish manor of Albert Laskie, and had time to settle for a few days and do some magickal work. This day was the first operation of a new series of works after the hiatus. And during the work, the spirit Nalvage appeared for the first time to introduce himself and state his purpose.

The session begins with a colloquy in Latin between an evil spirit that settles by Kelly's left shoulder, and a good spirit that settles by his right shoulder. After some discussion the dexter spirit banishes the sinister. He spends a couple of paragraphs praising the Doctrine to be revealed, then says:

Nalvage:

"These [are] latter days, and the end of harvest must have also Labourers: For no Age passeth away, but through the hands of God, who makest the end of his doings known to the World: To the end, [that] the World may consent unto him in Glory. So that this Doctrine, is the mysteries of the word of God, sealed from the beginning, now delivered unto man, for that Reformation which must be in one Unity established unto the end. [emphasized in original] The very part of that Circle, which comprehendeth the Mysteries of the Highest, in his Prophets, Apostles, and Ministers yet to come, which are alive and shall bear witness of eternal comfort.

"The fruit of our doctrine is, that God should be praised. For of ourselves we seek no glory: But we serve you to your comfort, teaching you the will of God, in the self same Christ, that was crucified; sold and died in the Patriarchs, and published to the World by his Disciples, and is now taught to you, in the remission of sins... greatest in the world, for the end of all things. The very key and entrance into the secret mysteries of God, (in respect to his determination on earth) bringing with it reward in the end of eternal glory, which is the greatest Treasure."

[paragraphs omitted]

Nalvage:

"These things are your parts, and portions sealed, as well by your own knowledge, as the fruit of your intercession, The Knowledge of Gods Creatures.

"Unto me are delivered five parts [i.e., months] of time: Wherein I will open, teach, and uncover the secrets of that speech, that holy mysterie. To the intent the CABALA of NATURE, in voyce, substance of bodie, and measure in all parts may be known. For there is nothing secret, but it shall be revealed, and the Son of GOD shall be known in POWER, and establish a Kingdom with righteousness in the earth, and then cometh the end.

"For the earth must come under subjection, and must be made pure. That death may be swallowed in his own Kingdom, and the enemy of righteousness find no habitation. The word of God endureth forever. His promises are just. His spirit is truth. His judgements inscrutable. Himself universal. He it is of whom you labour. The promises of God in this earthly noble man shall be fulfilled. Salomon used the places of honor, and was exalted."

While not so clear as later speech from this source, nonetheless some things are apparent. Nalvage is a postmillennialist. That is, he holds that the world must be brought to a state of perfection and holiness before the Christ can return; the City of God must be established by man, and then the end comes. The Calls and Tablets (which he begins to deliver two months later) are the tool by which this perfection of the Earth and mankind can be brought about.

Is Enochian a system of cryptography?

To be completed at a future date.

Is Enochian magick a fraud by Kelly?

To be completed at a future date.

Bibliography

Dee Manuscripts

Sloane ms. 3191. Dee's book of ceremonial magick, consisting of extracts and compilations from the angelic conversations. Contains three books: 49 Claves Angelicae Anno 1584 Cracoviae, Liber Scientiae Auxillii et Victoriae Terrestris, and De Heptarchia Mystica.

Sloane ms. 3188. Mysteriorum Libri Quinti. Contains the records of scrying sessions for the period from December 1581 to May, 1583, divided into five books. These diaries are the raw information given to Dee and Kelly concerning the Heptarchic magick, and the beginnings of Liber Loagaeth.

Sloane ms. 3189. Liber Mysteriorum Sextus et Sanctus. Contains the bulk of Liber Loagaeth, consisting of 49 double-sided tables of letters and numbers.

Cotton Appendix XLVI, Parts 1 & 2. Contains thirteen "books", covering the actions from May, 1583 to September 1585, plus additional material from later periods. These records are the raw information given on the Angelic Calls, the Great Table, and Liber Scientiae.

Other manuscripts sometimes cited are copies or extracts from the above manuscripts.

Published versions of the Dee Diaries

Casaubon, Meric., D.D., A True and Faithful Relation of What Passed for Many Years Between Dr. John Dee and some Spirits, Magickal Childe, 1992, New York, NY. A facsimile of the original 1659 edition, produced by Clay Holden. Contains most of the material from Cotton Appendix XLVI, with a long introduction by Casaubon that seeks to prove that Dee and Kelly contacted evil spirits. Early English typescript and speech conventions make this work difficult to read at times. Also contains a "lost" section of the diaries, found by Clay Holden.

Peterson, Joseph, ed., Mysteriorum Libri Quinti, Magnum Opus Hermetic Sourceworks number 20. 1985, Magnum Opus Hermetic Sourceworks, Felindenys, Wales. An edition of Sloane ms. 3188 in modern typescript, with annotations by Elias Ashmole and the editor.

James, Geoffrey, The Enochian Evocation of Dr. John Dee, Heptangle Books, 1989, Gillette, NJ. [Reprinted by Llewellyn, 1994 as The Enochian Magick of Dr. John Dee] Largely a version of Sloane ms. 3191 in modern typescript. James' translations of the Latin have come under criticism, as has his editing of some passages in English.

Turner, Robert (ed.): The Heptarchia Mystica of John Dee, Magnum Opus Hermetic Sourceworks 17: Edinburgh 1983, 81 p. Collation of two MS copies in: Sloane 3191 and Additional MS. 36,674.

Turner, Robert (ed.): The Heptarchia Mystica of John Dee, with a contributory article by Robin E. Cousins; Latin translations by Christopher Upton; illustrated by Charles H. Cattell; Wellingborough, Northamptonshire: Aquarian Press 1986, ISBN: 0-85030-470-9 (pbk). 2nd enlarged edition of: Magnum Opus Hermetic Sourceworks No. 17. The standard Heptarchic source in English, with essential commentary on the Sigillium dei Aemeth and the Holy Table.

Turner, Robert. Elizabethan Magic: The Art and the Magus, foreword by Colin Wilson; with contributory material by Patricia Shore Turner and Robin E.Cousins; illustrated by Charles H. Cattell and Jane O'Reilly; translations from the Latin by Christopher Upton, Shaftesbury: Element, 1989, ill., maps, bibliography. An excellent distillation of the essentials from Dee's original Enochian material and other magical documents of the same period. Robin Cousins' material on the geographic locations governed by the Parts of Liber Scientiae is a unique resource.

The Golden Dawn system of Enochian Magick

Regardie, Israel, The Golden Dawn, Llewellyn Publications, 1971, St. Paul, MN. Reprinted at regular intervals. Contains detailed descriptions of the Golden Dawn's elaborate system of Enochian Magick.

Zalewski, Pat. Golden Dawn Enochian Magic, Llewellyn Publications 1990, St. Paul, MN. Contains additional material concerning the Golden Dawn system, including the extension of the G.D. "pyramid" method to cover the angels of the Heptarchy.

Zalewski, Chris. Enochian Chess, Llewellyn, 1992, St. Paul, MN. The Golden Dawn method of divination derived from the Enochian material.

Hyatt, Christopher S., Ph.D. The Enochian World of Aleister Crowley (Enochian Sex Magic) Falcon Press, 1993 ISBN: 0-56184-029-7 Another description of the Golden Dawn system, with additions and extensions from the works of Aleister Crowley.

Other material related to Enochian and Heptarchic Magick

Crowley, Aleister. Liber LXXXIX vel Chanock, published in various compilations of his short works. Crowley's brief description of the Golden Dawn system of Enochian magick. He leaves out many essentials.

Crowley, Aleister. The Vision and the Voice, Sangreal Foundation, 1972, Dallas, TX. The magickal record of Crowley's explorations of the thirty Aethyrs of Liber Scientiae. With an introduction by Israel Regardie and extensive footnotes by Crowley.

Denning, Melita, and Phillips, Osborne. Mysteria Magica, Llewellyn Publications, 1992, St. Paul, MN. Volume V. Describes the Aurum Solis system for using the ministers of the 91 Parts of Liber Scientiae.

James, Geoffrey. Enochian Evocation: The True Calls, Gnostica Magazine, Sept. 1978, Llewellyn Publications, St. Paul, MN.

Laycock, Donald C., The Complete Enochian Dictionary, Askin Publishers, 1978, London, England, UK. [Reprinted by Weiser 1994] Recently reprinted in paperback.

MacLean, Adam. A Treatise on Angel Magick, Phanes 1990. The Golden Dawn relied almost exclusively on an eclectic mish-mash that was compiled almost two centuries after Dee's death called A Treatise on Angel Magick. It was this resource that cleared up Israel Regardie's confusion as to why Aleister Crowley (who used the keys as a means of pathworking) made certain numerological associations in his account of the experience. Transcript, in toto, of Harley 6482.

MacLean, Adam. Angelic Magic, part of his _Magnum Opus Hermetic Sourceworks Series_, a limited publication in England, contains a copy of Rudd's MSS. (8/95 rmcg): Same as "Treatise on ..." above. Magnum Opus Hermetic Sourceworks #15.

Rowe, Benjamin. Enochian Temples, Black Moon Publishing, Cincinnati, OH, 1988. A small chapbook describing Rowe's method for creating a three-dimensional astral temple from the Elemental Tablets. Related materials available in manuscript form, or via the Web.

Vinci, Leo. Gmicalzoma! An Enochian Dictionary, Regency Press, London & New York, 1976. Another exhaustive dictionary of Angelic words.

Hall of Shame

Schueler, Gerald. Enochian Magick, Advanced Guide to Enochian Magick, Enochian Yoga, Enochian Tarot, Enochian Physics, etc. All published by Llewellyn Publications, St. Paul, MN.

Schueler's first two "Enochian" works are hasty and unscholarly assemblages of material from the Golden Dawn (mostly via Aleister Crowley's inadequate presentation in Liber LXXXIX vel Chanock and from his The Vision and the Voice), coupled with the products of Schueler's prolific imagination. Robert Turner called the existence of these volumes "lamentable", and I agree without reservation. These two books consist almost entirely of errors, misconceptions, fabrications, and flummery; readers will be far better off going to Schueler's sources than trying to extract anything useful from them.

His later books are almost entirely the products of his own imagination, and so at least have the advantage of coming from a single source. Readers have had widely varying opinions as to their usefulness. His Enochian Tarot is worth purchasing for the artwork by Sallie Ann Glassman, regardless of one's opinion of its design. Enochian Physics is distinguished by having the lowest information content of any book its size published in this century. In the chapters that are not adaptations from Aleister Crowley, the information content approaches zero.

Tyson, Donald. Tetragrammaton: The Secret to Evoking the Angelic Powers and the Key to the Apocalypse. 1995, Llewellyn Publications, St. Paul, MN.

Tyson combines the Enochian material with Fundamentalist apocalyptics and Lovecraftian horror fiction, to paint a picture of the Angelic Calls as the means by which the apocalypse will be brought about. In the process, he twists facts to suit his thesis, selectively interprets the Calls, and blithely dismisses contrary portions of the record as "not what was intended". Much of his "analysis" of the Calls is in the style perfected by Kenneth Grant. That is, grab any association that seems to support your idea, taking it out of context as neccessary, and disregarding such minor things as anachronisms, logical non sequiturs, etc.

Online Resources

Enochian magick gets a passing mention in many Web pages. A recent search of Alta Vista produced over 500 site references, most of which turn out to be links to the sites below, or brief mentions in other contexts. The sites listed are all active as of May 17, 1997, and contain a significant amount of information about Enochian magick.

http://www.dnai.com/~cholden -- The John Dee Publication Project. Dee scholar Clay Holden is working to produce electronic versions of all Dee's major works, using Adobe Acrobat to preserve as much as possible of the original formatting. Currently the site contains files of the first three of Dee's Mysteriorum Libri Quinti, plus the Sigil of Ameth. Additional files will be posted as they are completed. Great work, Clay!

http://www.mindspring.com/~cfeldman/enochian.html -- Christeos Pir's "Introduction to Enochian Magick" Lecture. A quicker overview of the system for those too lazy to read this REF.

http://www.hollyfeld.org/Esoteric/ -- The Hollyfeld site keeps an archive of usenet magickal groups, and of the four occult email lists served from their site, including the enochian-l list. Lots of good Enochian information here, with a search engine to help tease it out.

http://www.sonic.net/~fenwick/enochian/ -- The Enochian magick page of Fenwick Rysen's Chaos Matrix magick site.

http://www.visi.com/~invoke/camp/enochian -- The Enochian resources page of the Leaping Laughter OTO Camp's online magickal library.

http://www.hermetic.com/browe/index.html -- A collection of original work on Enochian magick by Benjamin Rowe, including the complete "Enochian Temples" series of articles. This site is mirrored in Europe at: http://faust.irb.hr/~tust/Penta/Enochia/ben.html

http://w3.one.net/~browe/index.htm -- Ben Rowe's own web site, where the most current version of this Reference can be found. Also has Christeos Pir's excellent Essay on Enochian Pronunciation, Rowe's A Short Course in Scrying, and whatever other new stuff he finds or writes.

Essay on Enochiana

by Dean Hildebrandt

First posted at the enochian e-maillist - Sun, 7 Jan 2001 19:20:00 -0800

Introduction:

This essay is intended to provide an overview of my take on Enochian magic. It incorporates my earlier essay on the watchtower hierarchy and part of my essay on the calls. The interested reader is referred to my other essays for fuller information on the various parts of the system. My work builds on that of Benjamin Rowe in a number of repects, as will be noted as we go along. It also incorporates the I Ged material which Runar Karlsen has received, consisting of calls, tablets, and names for the various groups mentioned in the original calls, as well as observations various people on the enochian-l email list have made. I should also mention here that I tend to buy Patricia Shaffer's take on the letters and that I do not buy most of the Golden Dawn's take on the material. The GD seems to have been primarily interested in fitting the material with the rest of their system, rather than with exploring it in itself. As I'm not particularly interested in the GD system per se, I will only mention their system occasionally in passing.

The Original Material:

I will assume that the reader has access to the relevant tablets, names, calls, etc. Those who do not should start with Ben's Enochian Reference Document for the history of Dee's workings. Donald Tyson's Enochian Magic for Beginners offers a more detailed version, though Tyson's own ideas can charitably be described as goofy. The first thing Dee received was a quasi-planetary system of angels known as the heptarchic system, including instructions for various furniture and tools. I have described my take on this in another essay. Next he received Liber Logaeth, which consisted of a number of large tablets and was preceded by a number of untranslated calls. Runar has produced translations for a few of these calls, and my limited work with them has suggested that they are significantly more powerful in their scope than the rest of the material Dee received, which is saying a lot. Finally, Dee received the material generally known as the Enochian system, the subject of this essay. First came the Tablet of God, a small tablet for which Runar has received additional names, as discussed in another essay. Then came 48 calls, with an unspoken one giving a total of 49. Mixed with the reception of the calls were the names of the 91 parts of Earth and the Enochian tablets together with the ways of deriving the names of the watchtower hierarchy from them. The tablets were preceded by a vision of a number of beings coming out of four watchtowers, these beings partially fitting with the names drawn from the tablets. Some time later, Kelley had a vision of a round house with doors in the four directions opening to reveal the four elements. The record of these visions may be found in Tyson's book, and they will be discussed later in this essay.

Cosmology:

Based on my own work with the calls and drawing on Ben's Book of Seniors and other results, I have come to the following conclusions. There is a being variously known as God, the Tao, etc. from whom our inmost spirits were formed and of whom we, or most of us, are still a part. God is only a part of the Earth's creative scheme and is very much junior to the spirit enlivening the planet, to whom I will refer as the Worldspirit, and She is in turn junior to the spirit enlivening the Sun. Somehow, perhaps as described in the Book of Seniors, the Worldspirit has come to be encased in the core of the planet behind a double barrier, with only a few cracks to let Her influence out. The Babalon mentioned in the calls is the bodily intelligence which has remained in Her place. Also, there is a veil over the Earth, coincident with the aethers, which limits the influence coming from the Sun as well as the other planets of the solar system and extrasolar forces. This veil is rapidly burning away. As a result of human beings' physical incarnations, we have developed in ways fitting with our place in Babalon's realm. As contact increases with the Worldsoul, Sun, and extrastellar forces, people will develop in directions relating to these as well. The religions of the Age of Pisces have emphasied dissolving into God (or Tao or emptiness) and exhibited a disdain for the nature of the world, categorized as a realm of sorrows where one inevitably gets crucified and so on. The Age of Aquarius can be expected to bring a greater emphasis on choice as to spiritual direction. Curiously, Ben talks about large numbers of human spirits going off to other star systems or universes, yet he ducks the fact that God is not out there where they'll be going, and sticks with the Piscean notion as to the point of initiation. The Enochian material, in contrast to systems that have been known longer such as Kaballah, is not designed for the purpose of bringing people to the realization of God. The Enochian angels are primarily creative beings, not devotional/teaching ones, and they seem to be members of the broader Earth scheme who answer to God as well as others, as opposed to direct minions of God such as Kaballistic angels are. Between these, the I Ged spirits, the other beings mentioned in the calls, and the various forces that all of these can bring one in contact with, one has a great deal of choice as to the direction one will go. Of course, the flip side of choice is responsibility. One needs to be clear on the direction one is bringing to Enochian workings and to get to know the various beings before deciding which ones one wishes to become attuned to, if any. An important example of this point is the business of climbing the aethers. The aethers are the avenue through which influence from outside the planet are able to enter, and so climbing the aethers will tend to bring one into tune with the will coming from the Sun rather than that coming from God.

The Calls:

The original set of calls given to Dee and Kelley were described as opening 49 gates and connected tablets. These tablets would seem to be those given in Liber Loagaeth, though the details are not clear yet. The calls open gates through which energy is transmitted and invoke the things mentioned in the calls including the I Ged spirits. The beings invoked do not seem to be intrinsically connected with the gates, as the connected tablets are. Rather, they seem to represent one way of employing the energy. The calls have a 7-fold pattern that seems to derive from the gates. This does not fit neatly with the structures found through the calls, in particular that of the aethers. It can be described roughly as follows: 0: These calls (0,7,14,etc.) seem to have a sense of reaching a sense of unity to complete the preceeding calls and then returning to form to begin the next set. 1-3: These relate to some barrier to be reached through, with the first being outside projecting in, the second inside obeying the first, and the third giving a passage through connecting these two. 4: These have a quality of brightness and peace that make receptivity possible. They connect to the Worldsoul who lives at the center of the Earth. 5: These have an extraterrestrial connection admitted by means of the preceding. 6: These have a quality of earthly manifestation of higher plans. The calls involve a structure referred to in the 4th-6th calls as angles and in the 8th call as heavens. These would seem to connect like the points of an M and fit with the formula IHShVH as follows:

	Angle:	Aethers:	Plane:
I	4	1-10	causal
H	3	11-19	mental
Sh	2	20-22	mental
V		23-29	astral
H		30	astral.

The fifth point, which relates to the IALPIRGAH "flames of first glory" in call 7, is Haditian, the root of consciousness. The first point, corresponding to call 3, relates especially to the lower set of twelve seats mentioned there which are the zodiac. The zodiac seems to correspond to the turning from the astral to mental planes in the Enochian system and seems to be a major barrier. In contrast, the turning from the mental to the causal, where the Abyss is usually placed, seems to be incidental. There are two copies of the zodiac involved, one at the outside of the veil over the Earth and equivalently outside the aethers, the other between the aethers LIN and TOR. These seem to relate to the distinction between the tropical and sidereal zodiacs. Inside the inner zodiac, the sidereal zodiac which runs Aries-Pisces holds sway. Between the two zodiacs, the tropical zodiac which runs Pisces-Aries holds sway. Outside the outer zodiac, there is just the direct influence of the stars and planets. The aethers are apparently incidental and perhaps identical with the veil over the Earth. Their geography is apparently simple, with TEX nearest the Earth and the rest running outward in order. The first call invokes the authority of Iad Balt, who is coordinator of the watchtower angels amongst others, and is directed specifically at the watchtower angels. The second call is also well suited to working with the watchtower angels and tends to give a more material oriented feel. The next sixteen calls invoke the I Ged spirits amongst others. As some of the I Ged spirits employ the watchtower angels, this gives an indirect connection between the calls and the angels. Efforts by the GD an others to parcel out the angels between the calls seem very misguided to me. Consider the 7th call, which invokes the NI among others. As the NI are able to employ all of the subquarters between them, it does not make sense to suppose that the 7th call is limited to only one quarter or subquarter. Further details on the calls can be found in my essay on them.

The Tablets:

For convenience, the four tablets will be referred to by their three-letter banner names. Dee received two versions of the Great Tablet which featured the tablets in the orders (clockwise from top left) ORO-MOR-MPH-OIP and ORO-MPH-OIP-MOR. These are sometimes referred to as the original and reformed versions respectively. I have been told that any arrangement of the tablets in the Great Tablet is allowed provided that the ORO and MOR tablets are adjacent. In order for the four tablets to be bound together, it is necessary to rotate three of them so that corresponding subquarters are in the center of the Great Tablet. The arrangement of the names on the Black Cross is correct if the lower right subquarters are in the center; otherwise they need to be rotated one step for each counterclockwise rotation of the tablets. This gives the following names to be used with the various subquarters in forming kerubic god-names and cacodemon names:

Subtablets in the center of the Great Tablet

	LowerRight	LowerLeft	UpperLeft	UpperRight
Top half of UL and LR tables	EXARP	PRAXE	MOTIB	HCOMA
Lower half of UL and LR tables	HCOMA	MOTIB	ATNAN	NANTA
Top half of UR and LL tables	MOTIB	HCOMA	EXARP	PRAXE
Lower half of UR and LL tables	ATNAN	NANTA	HCOMA	MOTIB

The subtablets in the center have a root-like quality for each arrangement, whereas the rest are more manifesting. This gives a total of 32 possible arrangements, 2 places for ORO relative to the Black Cross * 2 places for MOR adjacent to ORO * 2 arrangements of MPH and OIP * 4 rotations. The tablets serve as an interface through which the angels and others may be contacted and may act. The subquarter angels seem to have a larger degree of direct involvement with the squares and crosses of their portions of the tablets than do the seniors and other names drawn from the great crosses.

The Squares:

The squares of the tablet come in a variety of types: the Black Cross squares, the spiritu sancti line squares, the rest of the squares of the great crosses, the kerubic squares, the subquarter cross squares, and the serviant squares. The squares of each type seem to be homogenous, so it is possible to assign whatever sort of attribution one likes to them, though something compatible with whatever attributions are assigned to the angels in probably desirable. The crosses seem to have a natural structure as crosses. This is discussed below for the subquarter crosses; I have not figured out much about the great or black crosses. There is a spirit associated with each of the serviant squares. I believe that these correspond to the final groups of 16 spirits seen in Kelley's vision of the watchtowers. The squares and crosses have a degree of solidity that makes them useful for building various types of structures. Ben's Enochian Temples is the best example of this. Enochian chess might be taken as a smaller scale example.

Directions and Elements:

The tablets are not primarily elemental, and there are a number of elemental and directional attributions in use. The best characterization of the tablets that I have been able to come up with is ORO-celestial yang, OIP-earthly yang, MPH-celestial yin, MOR-earthly yin. The tablets also seem to have a natural order ORO-OIP-MPH-MOR. It seems natural to assign earth to the MOR tablet and whichever of fire and air is deemed more spiritual or less dense to ORO. One may then assign water to MPH and the other of fire and air to OIP on the other yin with other yin and other yang with other yang theory. Some people instead assign ORO-fire, OIP-water, MPH-air, MOR-earth, which perhaps makes sense if one's understanding of the elements is heavily influenced by the IHVH formula. In any event, the directional assignments of the tablets depend on which version of the Great Tablet one uses as well as whether one takes the tablets as facing up or down, or in other words having the writing on the top or bottom. Dee was told, in conjunction with the original tablet, that the ORO tablet is in the East, so this gives two natural directional assignments in conjunction with the original tablet. If it is facing up, we get Dee's assignment, ORO-East, OIP-North, MPH-West, MOR-South. If it is facing down, we get the GD's assignment, ORO-East, OIP-South, MPH-West, and MOR-North. If one assigns ORO-fire, OIP-air, MPH-water, MOR-earth, then the reformed tablet facing down will fit with a zodiacal directional attribution, with the actual directions depending on where one places the signs of the zodiac and whether one uses the cardinal, fixed, or mutable signs as one's reference. If one assigns ORO-air, OIP-fire, MPH-water, MOR-earth, then the reformed tablet facing up fits with a zodiacal attribution. A few years after the main material was received, Kelley had a vision of a round-house that included fire in the East, air in the South, water in the West, and Earth in the North. The symbolism of this vision fits extremely well with the seals received in conjunction with the tablets, flames going with flames, smoke with smoke, and the earth attribution in each case going with a large number of angelic workers. This would support an attribution ORO-East-fire, OIP-South-air, MPH-West-water, MOR-North-earth. I tend to view this as a default assignment, though I also use the reformed tablet with either of the attributions given above or, often, do not bother with such attributions at all. As a general comment on attributions, I think it is important to distinguish those things which are intrinsic to or closely related to a given system and those which are being joined together for particular uses. Many people like to settle on particular attributions, such as an assignment of the elements to the watchtowers. This has the advantage of building up the connection over time and the disadvantage of a loss of flexibility. Personally, I prefer flexibility. In any event, it is worth thinking about such things in a flexible way, however dogmatic one may be in terms of practice.

The Banner-Names:

The banner names are useful for tuning in to the general space of the watchtowers and summoning energy in an amorphous form. They seem to fit quite well with the zodiac, though there are a variety of attributions floating around. All such attributions I am aware of place ORO opposite OIP and MPH opposite MOR, as in the reformed tablet, perhaps because the ORO and OIP tablets have a yang nature and the MPH and MOR ones a yin nature. The two attributions I use are ORO IBAH AOZPI MPH ... HCTGA paired with the signs running from Aries to Pisces and from Pisces to Aries. In the former case, the tablets take elemental and directional attributions from the cardinal signs, in the latter from the fixed signs.

The Seniors:

The seniors do not follow set formulas as the subquarter angels seem to but instead work as individuals or in groups as required in a given context. They are able to employ the energies of the planets, zodiac, etc., but are not properly identified with these. Each tablets' set of seniors has a structure: The ORO tablet seniors have a hierarchical structure, with HABIORO being chief, AAOZAIF and HTMORDA jointly second, AHAOZPI third, and HIPOTGA and AVTOTAR jointly fourth. The OIP tablet seniors are divided into two groups of three: AAETPIO, ALNDVOD, ARINNAQ and ADOEOET, AAPDOCE, ANODOIN, which seem to constitue opposite polarities. The MPH tablet seniors form a directed circle, running LSRAHPM, SAIINOV, LAOAXRP, SLGAIOL, LIGDISA, SONIZNT. The MOR tablet seniors form a set of axes given by rotating LZINOPO back and AHMLICV forward relative to their names' placements in the tablet. There are various structures that can be used in conjunction with the seniors. An astrological one that I have been given is as follows: The ORO tablet seniors are paired with the pairs of opposite signs. These joinings of opposite signs may be interpretted as follows:

1-Pisces/Virgo The beginning of the creative process.

2-Aquarius/Leo Interaction of the individual and the group.

3-Capricorn/Cancer Established structures and the need for creativity.

4-Sagittarius/Gemini Ordering processes.

5-Scorpio/Taurus Cycles of growth and decay, life and death.

6-Libra/Aries Completion of projects.

There are 24 ways these can be paired with the seniors, the listings running clockwise from HABIORO: 1-2/5-3-4/6,1-2/6-4-3/5,1-3/4-2-5/6,1-3/4-5-2/6,1-3/5-6-2/4,1-3/6-2-4/5 In each case pair 1 represents the beginning of things, one of 2 and 3 gives the character of the arrangement with 4, 5, or 6 as a supplement, and one of the remaining three directs the implementation through the other two. The OIP tablet seniors are paired with the planets, with Moon, Venus, and Jupiter going with one group of three and Mercury, Mars, and Saturn the other. The MPH tablet seniors are paired with the four intervals of the course of the planets through the sky and the visible and hidden poritions of the sky in the order: sunrise-noon, visible sky, noon-sunset, sunset-nadir, hidden sky, nadir-sunrise. Any of the six ways of pairing the circles is allowed. The MOR tablet seniors are paired with the cardinal directions in any of the twenty-four ways consitent with the axes they form. Another possibility is to assign the seniors to the sephiroth of the Tree of Life. Those of the ORO tablet may be assigned to Kether, the two groups from the OIP tablet to Chockmah and Binah, those of the MPH tablet to the Zar Apin taken in numerical order Chesed to Yesod, and those of the MOR tablet to Malkuth, perhaps with a directional attribution. This should be taken as the Tree in Yetzirah and involves viewing the Tree from top to bottom with a 1-2-6-1 structure, a view more common in rabinnic than hermetic Kaballah.

The Kings:

The king-names have a strong focusing effect. In terms of their place in the hierarchy, they can be below and directed by the seniors, above the seniors feeding energy to them from the banner names, or running from the banner names through the space of the seniors who shape the energy they carry and down to more manifest levels, the last being what I have usually seen. The banner names, seniors, and kings of a given direction can form a sphere, with the banner names at top and king at the bottom, out of which sparks of energy emerge. Alternatively, all of the banner names can be used to form a circle or square with the seniors forming a cup or pyramid shape and the kings combining to give the stem of the cup or pillar down from the point of the pyramid.

The Kerubic Angels:

Dee was told that the squares from which the Kerubic names are drawn correspond to the letters of the formula INRI, and the Kerubic angels fit quite well with this formula, the first in each subquarter corresponding to the initial I, the next to the N, etc. In Christian terms, INRI can be read life-death-rebirth-life anew. It fits with the sequence of alchemical processes blackening-whitening-yellowing-reddening. Blackening consists of putrefying the material, though the corresponding kerubic angels have more of a gathering than putrefying quality. Whitening is a purifying process. Yellowing consists in introducing a higher light. Redding consists in reengaging with the manifest. The kerubic angels of a subquarter can be called in sequence following this pattern. They can also be called as a group, in which case they are able to cause a pattern to be manifested in the world by planting the corresponding cross in a suitable location and sending energy down the 6-letter name, thus activating the spirits of the sixteen serviant squares to do the work. This has been described to me as the best way of achieving material results using the system.

The Subquarter Crosses:

The 6-letter names open the realm of the subquarter. It is possible to send energy down them. Benjamin Rowe gives a description of this as alternate squares sending down a seed to the next square and growing these seeds into elaborate networks of roots, with the three pairs of squares assigned to the divine, human, and elemental realms. I am unable to comment on this except to confirm that the squares do seem to be in pairs. The 5-letter names have an attractive quality, drawing things upward by means of the serviant angels.

The Serviant Angels:

Dee was told that the serviant angels of the lower right subquarter of each tablet relate to elemental creatures in the order (from top) air-water-earth-fire. The angels seem to fit quite well with the alchemical elements, with water in the above sequence corresponding to mercury, earth to salt, and fire to sulphur in its lower or hidden form. Air in this context corresponds to a mixture of mercury and pure sulphur, this being the means by which the higher influence enters (See Julius Evola's The Hermetic Tradition). The 5-letter name and the action of the kerubic angels seem to correspond to the pure sulphur. It is interesting to note that the elemental attribution Benjamin Rowe got for the bottom three angels also fits with the alchemical elements given that he is using the GD's attribution sulphur-fire, salt-water, mercury-air. The angels are called from bottom to top and have a redemptive quality. The bottom angel ignites the sulphur, infusing energy into the object of the working. The next divides the salt, breaking up the fixities which prevent needed change. The next liberates the mercury, the mutable substance of which things are made. The next admits the light from above. It is quite natural to use the serviant and kerubic angels in conjunction. The serviant angels followed by the first kerubic angel would seem to give the blackening process, followed by the other kerubic angels and alchemical processes as above. It is also possible for the sixteen serviant square spirits to activate the serviant angels in the planting of the crosses process described above. They then serve to admit the pattern or energy that the kerubic angels are sending. No doubt, any number of other variants on how the angels may be employed would also prove effective.

The Aethers:

In contrast to the seven heavens, whose description as being in layers above the Earth is now taken as metaphorical, the aethers seem to literally lie above the Earth. They provide an avenue through which energies from the Sun and other extraplanetary sources can come through the veil over the Earth and manifest here. They come in groups, as described above in the section on the calls.

Part II

Rituals and Ritual Elements

The Ritual of the Emerald Throne by Michael Sanborn

A Daily Opening by Michael Sanborn

Angelmas by Michael Sanborn

An Enochian Chant by David Jones

Personal Enochian Rituals by Tony Ianotti

An Enochian Pentragram Ritual by Frater ShARASh

An Enochian Setting of the Wards (Ogdoadic) by Al Billings

An Enochian Banishing Rite by Runar Karlsen

Evocation of ANODOIN by Gregory Peters

An Opening of the Portal of the Vault of the Adepts by Unknown

Invocation of the Bornless One - Enochian by IALPIRGAH

Opening by Watchtower from Israel Regardie's Ceremonial Magic

The Ritual of the Emerald Throne

by Michael Sanborn

I. The Tablet of Union

E. H. N. B.

Un. Na-Hath. Drun. Pe.

[Ed.Note: Graph. Na-Hath. Drun. Pe.]

The Sign of
(vir)	EXARP	Therion, Blessed Beast
(mulier)	HCOMA	Babalon, Scarlet Concubine
(puella)	NANTA	Nuit, Continuous one of Heaven
(puer)	BITOM	Hadit, The Magician & the Exorcist

II. The Twelve Banners ⁽¹⁾

Go in a circle, drawing each of the figures in the direction indicated. Repeat each the number of times equal to the number of letters in the name.

Four Kings ⁽²⁾

Face East in Osiris Slain

Raasi I Bataivah	in the east is …
Sobolm I Raggiosl	in the west is …
Lucal I Ikzhhkal	in the north is …
od Babage I Edlprenaa	and in the south is …
Micma unal Ialpar Oivaee	behold these flaming stars
Dst Biah Aspt Ta	which stand before your.

IV. 24 Seniors ⁽³⁾

Draw the hexagrams in the quarters indicated, vibrating the names while drawing.

V Paean ⁽⁴⁾

Glory unto him that is concealed and glory unto her that beareth the cup and glory unto the one that is the child and the father of their love. Glory unto the star and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Aeon unto the name of the Beast, foursquare, mystic, wonderful!

VI. Close

Close by the signs of LVX

General Observations

This ritual was originally intended to ceremonially recreate certain chambers that became available in the course of working within the 15th Aethyr. It has also developed into a concise method of opening the Enochian Watchtowers.

Traditionally, the entities called by this rite are first to be summoned by the recital of the first six Enochian calls. But so far I have found that, for daily use, an elemental banishing can be sufficient preparation. For more specific workings, e.g. specific interactions with these entities, the appropriate call do seem to be necessary.

Notes

1. Thanks to Frater Spartacus for his permission to use his 12 Banners in this slightly modified form. At least in the beginning, it may be helpful to vibrate and trace the three-lettered banners three times, the four-lettered banners four times, and the fire-letterd banners five times. I have also found it useful to visualize each banner as one ray in a twelve-rayed crown radiating from the center of the galaxy.

2. Credit goes here to Frater Achad Osher 583 for his Enochian Pentagram Ritual, of which this is a modified fragment. A possible visualization for the Kings: Bataivah --- a yellow humanoid, Raagiosl --- a blue bird of prey, Ikzhhkal --- a black bull or ox, Edlprnaa --- a red lion. Each King also possesses six wings and eyes all around his head.

3. Notice that the downward pointing triangle is traced deosil, the upward triangle widdershins.

4. Taken from "The Vision and the Voice," 9th Aethyr. Also, try reading "Liber Israfel" at this point.

A Daily Opening

In the tradition of Regardie's Opening by Watchtower.

by Michael Sanborn

Strike bell. Vibrate IAO thrice.

Sign of Enterer to the East. Vibrate EXARP. Sign of Silence. Sign of the Opening of the Veil.

"In the three mystical names that are bourne upon the banners of the East, ORO IBAH AOZPI, I call upon the spirits of Air that I may remember my whole self.

"I call upon the King of the spirits of Air in the name BATAIVAH that I may know."

Cense altar. "May I abide with my knowing as these perfumes abide with the air. May my knowing abide in faith with my not-knowing and not be dispersed by the winds of doubt and confusion."

Raise dagger. "O Raphael, thou archangel of wisdom, preserve my vision. Be thou the guardian of my liberty, that my soul might magnify the Word of Our Endless Creator."

Sign of the Closing of the Veil.

Sign of Enterer to the South. Vibrate BITOM. Sign of Silence.

Sign of the Opening of the Veil.

"In the three mystical names that are bourne upon the banners of the South, OIP TEAA PDOKE, I call upon the spirits of Fire in that I am my whole self.

"I call upon the King of the spirits of Fire in the name EDLPRNAA that I may dare."

Feel the fire. "May my essence blaze forth through space as this flame shines out in all directions. May I dispel all fear as this fire negates the darkness by the virtue of its nature."

Raise wand. "O Michael, thou archangel of glory, preserve my being. Be thou the guardian of my light, that my soul might strike the bell of Time for the rapture of Our Endless Creator."

Sign of the Closing of the Veil.

Sign of Enterer to the West. Vibrate HCOMA. Sign of Silence.

Sign of the Opening of the Veil.

"In the three mystical names that are bourne upon the banners of the West, MPH ARSL GAIOL, I call upon the spirits of Water that I may feel the whole of myself.

"I call upon the King of the spirits of Water in the name RAAGIOSL that I may keep silence."

"May my heart open to the cosmos as this droplet returns to the pool." (Done.) "May I embrace the shadow within, and make peace with the outcast. May I awaken to the presence of the Beloved in all manifestation."

Raise cup. "O Gabriel, thou archangel of beauty, preserve my purity. Be thou the guardian of my love, that all souls might merge into the ocean of Our Endless Creator."

Sign of the Closing of the Veil.

Sign of Enterer to the North. Vibrate NANTA. Sign of Silence.

Sign of the Opening of the Veil.

"In the three mystical names that are bourne upon the banners of the North, MOR DIAL HCTGA, I call upon the spirits of Earth that I may serve my whole self.

"I call upon the King of the spirits of Earth in the name IKZHHKL that I may will."

Sprinkle earth upon altar. "May I return to my center as this soil is always drawn to the center of the earth. May my power increase in strength and justice. May my work be constant and fruitful."

Raise disk. "O Uriel, thou archangel of might, preserve my quest. Be thou the guardian of my life, that my soul might be an engine for the establishment of the kingdom of Our Endless Creator."

Sign of the Closing of the Veil.

"Glory be unto thee, thou primal mystery.
Glory be unto thee, thou manifested flesh.
Glory be unto thee, thou reconciler,
Who dwellest in our blood
in thy name:"

(Make cross.) "I -- am -- here -- now."

Strike Bell.

Angelmas:

An Enochian Sacrament

by Michael Sanborn

I. THE LITURGY OF THE CALL

Congregational response is set in bold type.

Opening

In the name of the Father, + and of the Son, and of the Holy Ghost.

Amen.

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of thy Holy spirit, that we may perfectly love thee and worthily magnify thy holy Name; through Christ our Lord. Amen.

The Prayer of Enoch

Can the vessel of fear, fragility, or that which is of a determined proportion, lift up himself, heave up his hands, or 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: our sense 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 shalt light me, and I will become a Seer; I will see thy Creatures, and will magnify thee amongst them. Those that come into thee have the same gate, and through the same gate, descend those that thou sendest. Behold, I will offer my house, my labor, my heart and soul, If it will please thy Angels to dwell with me, and I with them; to rejoice with me, that I may rejoice with them; to minister unto me, that I may magnify thy name.

Then, lo, these Tables I offer unto thee, and unto 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 not 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, O Lord, if I shall call them in thy name, be it unto me in mercy, as unto the servant of the Highest. Let them also manifest unto me, Howsoever I shall call them, and at whatever time.

O Lord, Is there any who is mortal that can measure the heavens? How, therefore, can the heavens enter into man's imagination? Thy Creatures are the Glory of thy countenance and thereby thou glorifiest all things, but this Glory excelleth 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. Behold Lord, How shall I ascend into the heavens? The air will not carry me, but resisteth my folly, I fall down, for I am of the earth. Therefore, O thou very Light and true Comfort, that canst command the heavens; Behold I offer these Tables unto thee, Command them as it pleaseth thee: and O you Ministers, and true lights of understanding, who govern this earthly frame, and the 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.

Behold, Lord, thou hast appointed me 50 times; Thrice 50 times will I lift my hands unto thee. Be it unto me as it pleaseth thee, and thy holy Ministers. I require nothing but thee, and through thee, and for thy honor and glory: But I hope I shall be satisfied, and shall not die, (As thou hast promised) until thou gather the clouds together, and judge all things. And in that moment I shall be changed and dwell with thee forever.

Asperges

May the Lord purify me that I may worthily perform his service.

In the strength of the Lord do I repel all evil from this his holy altar and sanctuary, and from this house, wherein we worship him; and I pray to our heavenly Father that he will send his holy angels to build for us a spiritual temple through which his strength and blessing may be poured forth upon his people; through Christ our Lord

Amen.

The Oration to God

O Almighty, Aeternal, the True and Living God: O King of Glory: O Lord of Hosts: O Thou, the Creator of Heaven and Earth, and of all things visible and invisible: now (even now, at length) among others thy manifold mercies used and to be used, toward us, thy simple servants, we most humbly beseech thee, in this our present petition to have mercy upon us: to have pity upon us, to have compassion upon us: who, faithfully and sincerely, of long time, 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 creatures: by which knowledge, thy Divine Wisdom, Power and Goodness, (on thy creatures bestowed, and to them imparted) being to us made manifest, might abundantly instruct, furnish and allure us, (for the same), incessantly to pronounce thy praises, to render unto thee most hearty thanks, to advance thy true honor, and to win unto thy name some of thy due Majestical Glory, among all people, and for ever. And whereas it has pleased thee (O God) of thy infinite Goodness, by thy faithful and holy Spiritual Messengers, to deliver unto us long since an orderly form and manner of Exercise Heptarchical: how, to thy Honor and Glory, and the comfort of our own poor souls, and of others thy faithful servants, we 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, we never found so urgent opportunity, and extreme necessity, to apply ourselves unto). Therefore, we, thy poor and simple servants, do most humbly, heartily, and faithfully beseech thy Divine Majesty, most lovingly and fatherly to favor and thy Divine Beck to further this our present industry and endeavor to Exercise ourselves, according to the aforesaid orderly form and manner: and now (at length, but not too late) for thy dearly beloved Son IESVS CHRIST his sake (O Heavenly Father) to grant also unto us, this blessing and portion of thy Heavenly Graces: that thou wilt forthwith enable us, make us 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 Raphael and Blessed Uriel: and also, especially of all those, which do appertain unto the Heptarchical Mystery isagogically, (as yet) and very briefly unto us declared: under the method of Seven Mighty Kings; and their Seven faithful and Princely Ministers, with their subjects, and servants, to them belonging. And in thy great mercy, and grace, on us bestowed, and to us confirmed (O Almighty God) thou shalt, (to the great comfort of thy faithful servants) approve, to thy very enemies and ours, the truth and certainty of thy manifold most merciful promises, heretofore made unto us: and that thou art the True and Almighty God, Creator of Heaven and Earth, (upon whom we do call: and in whom we do put our trust). And thy Ministers, to be the true and faithful Angels of Light: which have hitherto principally and according to thy Divine Providence dealt with us: and also we, thy poor and simple servants, shall then in and by thee be better able to serve thee, according to thy wellpleasing to thy honor and glory. Yea, even in these most miserable and lamentable days. Grant, oh grant, O our Heavenly Father, grant this (we pray thee), for thy only begotten Son IESUS CHRIST, his sake:

Amen. Amen. Amen.

Invocations of the Heptarchy

The invocation for the Heptarchical King of the day is read, ending with:

COME, O right Noble King N. we say, COME. Amen.

Glory be to the Father, and to the Son, and to the Holy Spirit: as it was in the beginning, is now, and ever shall be, world without end. Amen.

The invocation for the Heptarchical Prince of the day is read, ending with:

COME, O Noble Prince N. we say, COME, Amen.

Our 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.

The Enochian Call

Join us for the recitation of the (Nth) Angelic Call.

The people recite the appropriate Call with the Cantor leading.

The Fundamental Prayer

From this point on, the Angelic names are intoned by the people with the Cantor leading.

O IEOVA ZEBAOTH, we invoke and implore most earnestly your Divine Power, Wisdom and Goodness, and most humbly and faithfully ask you to favor and assist us in all our works, words and cogitations, concerning, promoting orprocuring yourpraise, honor and Glory. And by these your twelve mystical names. ORO, IBAH, AOZPI, MOR, DIAL, HCTGA, OIP, TEAA, PDOCE, MPH, ARSL, GAIOL, most ardently do we entreat and implore your Divine and Omnipotent Majesty: that all your faithful Angelic Spirits whose mystical names are expressed in this book and whose offices are briefly noted, in whatever part of the world they be and, in whatever time of our lives they are summoned by us by means of their peculiar powers or authority of your Holy Names (likewise contained in this book), that most swiftly they come to us visible, affable, and appear to us peacefully and remain with us visibly according to our wishes, and that they disappear at our request from us and from our sight. And through you and that reverence and obedience which they owe you in those twelve mystical names above mentioned, that they give satisfaction amicably to us also, at each and every moment in our lives, and in each and every deed or request to all, some or one of them, and to do this quickly, well, completely and perfectly to discharge, perfect and complete all this according to their virtues and power both general and individual and through the injunctions given them by you (O God) and their charged offices and ministry. AMEN.

Through you, Jesus Christ, AMEN.

Musical Meditation

II. THE LITURGY OF THE TABLE

Admonition

Offertory

The Lord be with you.

And also with you.

Let us pray.

Blessed be God the Father, and the only begotten Son of God, as likewise the Holy Ghost; for He has shown mercy to us.

Accept, O holy Father Almighty and Eternal God, this unspotted Host, which I, Thy unworthy servant, offer unto Thee my living and true God, for my innumerable sins, offenses, and negligence, and for all here present: as also for all faithful Christians, both living and dead; that it may avail both me and them unto life everlasting. Amen.

O God + Who, in creating human nature, hast wonderfully dignified it, and still more wonderfully reformed it, grant that, by the Mystery of this water and wine, we may be made partakers of His divine nature, Who vouchsafe to become partaker of our human nature, namely, Jesus Christ our Lord, Thy Son, Who is with Thee, in the unity of the Holy Ghost. Amen.

We offer unto Thee O Lord, the chalice of salvation, beseeching Thy clemency, that it may ascend before Thy divine Majesty, as a sweet odor, for our salvation, and for that of the whole world. Amen.

Accept us, O Lord, in the spirit of humility and contrition of heart, and grant, that the sacrifice which we offer this day in Thy sight may be pleasing to Thee, O Lord God

Come O Almighty and Eternal God, the sanctifier, and bless + this sacrifice, prepared for the glory of Thy holy Name.

Censing

May the Lord, by the intercession of the blessed Michael the Archangel, who standeth at the right side of the altar of perfumes, and of all His Elect, vouchsafe to bless + this incense, and receive it as an odor of sweetness: through Christ our Lord. Amen.

May this incense which Thou hast blessed, O Lord, ascend to Thee, and may Thy mercy descend upon us.

Let my prayer, O Lord, be directed as incense in Thy sight: the lifting up of my hands as an evening sacrifice. Set a watch, O Lord, before my mouth, and a door round about my lips. May my heart not incline to evil words, to make excuses in sins.

May the Lord enkindle within us the fire of His love, and the flames of everlasting charity. Amen.

Lavabo

I will wash my hands among the innocent: and will compass Thy altar O Lord. That I may hear the voice of Thy praise: and tell of all Thy wondrous works. I have loved, O Lord, the beauty of Thy house and the place of Thy glory. Take not away my soul, O God, with the wicked: nor my life with Bloody men. In whose hands are iniquities: their right hand is filled with gifts.

But I have walked in my innocence: redeem me, and have mercy on me. My foot hath stood in the direct way. in the churches I will bless Thee, O Lord. Glory be to the Father, and to the Son, and to the Holy Spirit: as it was in the beginning, is now, and ever shall be, world without end. Amen.

The Canon

Lift up your hearts!

We lift them up unto the Lord!

Let us give thanks unto our Lord God!

It is meet and right so to do!

It is very meet, right and our bounden duty, that we should at all times, and in all places, give thanks to Thee, O Holy Lord, Father Almighty, eternal God. Through Christ our Lord: through Whom the Angels praise Thy Majesty, the dominations adore, the powers do hold in awe, the Heavens. And the Virtues of the heavens, and the blessed Seraphim do celebrate with united joy. In union with whom we beseech Thee that Thou wouldst command our voices also to be admitted with suppliant confession, saying:

Holy! Holy! Holy! Lord God of Hosts: Heaven and Earth are full of Thy glory! Glory be to Thee, O Lord most high!

Grant us therefore, gracious Lord, so to eat the Flesh of Thy dear Son Jesus + Christ, and to drink his Blood, that our sinful bodies may be made clean by His Body, and our souls washed through His most precious Blood, and that we may evermore dwell in Him, and He in us. Amen.

The Consecration

Almighty God, our Heavenly Father, which of Thy tender mercy didst give Thine only Son Jesus + Christ, to suffer death upon the Cross for our redemption; who made there, by His one oblation of Himself, once offered, a full, perfect, and sufficient Sacrifice, Oblation, and Satisfaction for the sins of the world:

And did institute, and in his Holy Gospel command us to continue, a perpetual memory of that His precious Death, until His coming again;

Hear us, O Merciful Father, we beseech Thee: and grant that we, receiving these Thy creatures of bread and wine, maybe partakers of His most blessed Body and Blood,

Who, in the night that He was betrayed, took bread, and when He had given , thanks, He brake it, and gave it to His disciples, saying: "Take, Eat, THIS IS MY BODY Which is given for you. Do this in remembrance of me."

Likewise, after supper, He took the Cup, and when He had given thanks, He gave it to them, saying: "Drink ye all of this, for THIS IS MY BLOOD of the New Testament, which is shed for you and for many, for the remission of sins. Do this, as oft as ye shall drink it, in remembrance of me."

The Kiss of Peace

Peace be with Thee.

And with thy spirit.

Whereupon the Kiss of Peace is exchanged.

Administration of the Sacrament

Behold the Lamb of God, behold Him Who taketh away the sins of the world.

Here the celebrant shall himself deliver the Holy Sacrament in both kinds to the generality of the People.

Let us pray:

Almighty and Everliving God, we most heartily thank Thee, for that Thou dost vouchsafe to feed us, which have duly received these Holy Mysteries, with the Spiritual Food of the most precious Body and Blood of Thy Son, our Savior, Jesus + Christ, and dost assure us thereby of Thy Favor and Goodness toward us, and that we may be very members incorporate in Thy mystical Body, which is the blessed company of all People, and be also heirs, through hope, of Thy everlasting Kingdom, by the merits of the most precious Death and Passion of Thy dear Son.

We now most humbly beseech Thee, O Heavenly Father, so to assist us with Thy Grace, that we may continue in that holy fellowship, and do all such good works as Thou hast prepared for us to walk in: through Jesus + Christ our Lord, to whom, with Thee and the Holy Ghost, be all honor and glory, world without end. Amen.

Here shall all stand, and joyfully say or sing:

The Gloria in Excelcis

Glory be to God on high!

And on earth, peace,

goodwill toward men!

We praise Thee! We bless Thee!

We worship Thee! We glorify Thee!

We give thanks to Thee for Thy great Glory, O Lord God,

Heavenly King, God the Father Almighty!

O Lord, the only begotten Son,

Jesus Christ:

O Lord God, Lamb of God,

Son of the Father,

That takest away the sins of the world,

Have mercy upon us!

Thou that takest away

the sins of the world,

Receive our prayer!

Thou that sittest at the right hand of God

the Father, Have mercy upon us!

For Thou only art Holy, Thou only art the Lord,

Thou only, O Christ, art most high in

the Glory of God the Father. Amen.

Benediction

The Peace of God, which passeth all understanding, keep your Hearts and Minds in the Knowledge and Love of God, and of His Son, Jesus Christ our Lord: And the Blessing of God almighty, The + Father, The + Son, and The + Holy Ghost, be amongst you, and remain with you always.

Amen!

An Enochian Chant

by David Jones

"The Godhead in his secret judgement keeping in his almighty bosom, the image and form of all things, universally, looked down upon the Earth; for he said, Let us go down among the sons of men. . . . "

from the Spirit Action of Thursday April 12, 1584. ⁽¹⁾

Caveat.

The following Call or Incantation was taken from the Spirit Action of April 10, 1584 ⁽²⁾, and adapted for use. The ordering and elaboration of the words in this Incantation are designed to avoid the termination, in the 4th quadrant, of the energies generated.

Cantus.

Iad Iad Iad Iad
Iad Mozod Zir
Iad Bab Zna
Iad Sor Gru
Iad Ser Osf
Luach Lang Sach Urch
Iad Mozod Zir Luach
Iad Bab Zna Lang
Iad Sor Gru Sach
Iad Ser Osf Urch
Luach Lang Sach
Luach Luach Luach Luach
Lang Lang Lang Lang
Sach Sach Sach Sach
Urch Urch Urch Urch
Luach Lang Sach Urch
Urch Sach Lang Luach
Urch Urch Urch Urch
Sach Sach Sach Sach
Lang Lang Lang Lang
Luach Luach Luach Luach
Urch Sach Lang Luach
Iad Ser Osf Urch
Iad Sor Gru Sach
Iad Bab Zna Lang
Iad Mozod Zir Luach
Luach Lang Sach Urch
Iad Ser Osf
Iad Sor Gru
Iad Bab Zna
Iad Mozod Zir
Iad Iad Iad Iad.

Translatio

Iad
Iad Mozod Zir
Iad Bab Zna
Iad Sor Gru
Iad Ser Osf ⁽³⁾
Luach
Lang
Sach
Urch

God
I am the Presence of the Joy of God.
The Motion of God's Power (alt. possibility).
The Fact of God's Action.
The Discord of God's Lamentation (mourning).
Praising Angels
Ministering Angels
Confirming Angels
Counfounding, Confusing, or Illuding Angels

Admonitio.

This call may be given on the Solstices and the Equinoxes to herald the 4 Horsemen of the Apocalypse ⁽⁴⁾.

These Horsemen represent celestial phenomena related to the transitions into the 4 seasons and are related to the Seals that stand at the corners and above the 4 Terrestrial Tables ⁽⁵⁾.

"The Seals and authorities of these Houses, are confirmed in the beginning of the World. Unto every one of them, be 4 characters, (Tokens of the presence of the son of God: by whom all things were made in Creation.) Ensignes, upon the Image whereof, is death: whereon the Redemption of mankind is established, and with the which he shall come to judge the Earth."

from the Spirit Action Monday June 20, 1584 ⁽⁶⁾.

Notae:

1. pp. 76-77 Meric Casaubon. A TRUE & FAITHFUL RELATION . . . .

2. Ibid pp. 73-76

3. Pat Zalewski pp. 153-5 et passim GOLDEN DAWN ENOCHIAN MAGIC concludes that the order of the words of these four lines should be read in reverse, ie "Zir Mozod Iad" etc. This makes some grammatical sense, if one accepts an English grammar correlation to the Angelic tongue. The word order is generally similar, though not identical in all places. This rendering might make better English of the Latin given; and would yield an equally accurate, but more literal: "The Motion of the Power of God" etc. It is not clear what Nalvage intends.

4. Revelations VI: 1-8.

5. Compare pp. 207-210 et passim of M. Denning & O. Phillips' MYSTERIA MAGICA (1992). This final correlation is there proposed, but the attribution therein poses a contradiction between the colors of the Clothes of Passage and the Horses.

6. Op cit. M. Casaubon pp. 170.

Personal Enochian Rituals

by Tony Ianotti

The Enochian Pentragram Banishing Ritual

1. Stand facing North. Use either the Fire Wand, Air Dagger or thumb wand of the right hand, to trace the lineal figure of the Pentagram.

2. Touch the forehead and intone NONCF KHYS (NOH-NOO-KEE-FEH KAH-HEES; You are)

3. Touch the phallus and intone ADOHY (AH-DOH-HEE; Kingdom)

4. Touch the right shoulder and intone LONSA (LOH-NOO-SAH; Power)

5. Touch the left shoulder and intone BUSDYR (BOOS-DEE-RAY; Glory)

6. Touch the breast and intone YOYAD (EE-OH-EE-OH-DAH; Him that liveth forever)

7. Facing North, extend right hand with weapon or thumb wand, and trace a banishing Pentagram, then do the Sign of the Enterer and intone:

YAYDON (EE-AH-EE-DOH-NOO, All-Powerful)

come back into the Sign of Silence, then assume the God-Sign for Puella, right hand open across the breast and the left hand open covering the phallus, looking downward.

Stab the Pentagram in the center and turn to the East.

8. Repeat, but intone:

GE-YAD (GAY EE-AH-DAH, Our Lord and Master)

come back into the Sign of Silence, then assume the God-Sign of Vir, hands closed with the thumbs pointed outward and placed on the temples with head tilted forward and down.

Stab the Pentagram in the center and face South.

9. Repeat, but intone:

ENAY (AY-NAH-EE, the Lord)

come back into the Sign of Silence, then assume the God-Sign of Puer, right hand bent upward at the elbow left hand closed with thumb extended over the phallus.

Stab the pentagram in the center and face West.

10. Repeat, but intone:

MONASKY (MOH-NAH-ESS-KEE, the Great Name)

come back into the Sign of Silence, then assume the God-Sign of Mulier, arms outstretched with palms open and head arched back looking upward.

Stab the Pentagram in the center and face North.

11. Facing North in the center of the circle, assume the God-Sign of Osiris

Slain, with arms outstretched, and intone:

LUKAL Y YKZHHKAL	(LOO-KAH-LAH EE EE-KEH-ZAH-HEH-KEH-AH-LAH)
BABAGE Y EDLPRNAA	(BAH-BAH-GAY EE EH-DAH-LAH-PAH-AHR-NAH-AH)
RA-AS Y BATAYVAH	(RAH AH-ESS EE BAH-AH-TAH-AH-EE-VAH-HEH)
OD SOBOLN Y RAAGYSOL	(OH-DAH SOH-BOH-LOH-NAH EE RAH-AH-GAH-EE-OH-ESS-LAH)
MYKMA VNAL YALPOR OYVEAE	(MEE-KAH-MAH VAH-NAH-LAH EE-AH-EL-POH-RAY OH-EE-VAY-AH-AY)
DS BYAH ASPS O NOKO	(DAH-ESS BEE-AH AH-ESS-PAY OH NOH-KOH)

12. Repeat 1 through 6.

The Enochian Hexagram Banishing Ritual

1. Stand facing North with feet together, left hand at your side and right arm extended and centered with Fire Wand, thumd wand or crystal* upright in front of you.

2. Face the East. Trace a banishing Air Hexagram (yellow), and intone:

BUSD DE YAD (BOOS-DEH DAY EE-AH-DAH; The Glory of God)

vibrating one syllable of this name with each angle of the Air Hexagram.

Then assume the God-Sign of Osiris Slain and intone:

MYKMAH A-YAL PRG DE VAOAN, AR QUASB TYBYBF, DOALYM OD TELOKH

(MEE-KAH-MAH AH-EE-AH-EL PAY-RAY-GEE-DAY VAY-OH-AH-NOO, AH-RAY KOO-AH-ESS-BAY, TEE-BEE-BAY-EFF OH-DAH TAY-LOH-KAH-HAY)

3. Face South. Trace a banishing Fire Hexagram (red), and repeat intonation, vibrating one syllable of the name for each angle of Fire Hexagram.

Then assume the God-Sign of Mulier and intone:

MIKMAH, VLS DE AGEOBOFAL Y DLUGA TOGLO PUGO A TALHO

(MEE-KAH-MAH, VAH-LAH-ESS DAY AH-GAY-OH-BAH-FAH-LAH EE DAH-LOO-GAH TOH-GEE-LOH POO-GOH AH TAH-LEH-HOH)

4. Face West.Trace a banishing Water Hexagram (blue), repeating intonation, vibrating one syllable of the name for each angle of Water Hexagram.

Then assume God-Sign of Osiris Risen.

5. Face the North. Trace the banishing Earth Hexagram (black), repeating the intonation. Then assume God-Sign of Vir.

6. Facing North in the center of the circle, assume the God-Sign of Osiris Slain, with arms outstretched, and intone:

LUKAL Y YKZHHKAL	(LOO-KAH-LAH EE EE-KEH-ZAH-HEH-KEH-AH-LAH)
BABAGE Y EDLPRNAA	(BAH-BAH-GAY EE EH-DAH-LAH-PAH-AHR-NAH-AH)
RA-AS Y BATAYVAH	(RAH AH-ESS EE BAH-AH-TAH-AH-EE-VAH-HEH)
OD SOBOLN Y RAAGYSOL	(OH-DAH SOH-BOH-LOH-NAH EE RAH-AH-GAH-EE-OH-ESS-LAH)
MYKMA VNAL YALPOR OYVEAE	(MEE-KAH-MAH VAH-NAH-LAH EE-AH-EL-POH-RAY OH-EE-VAY-AH-AY)
DS BYAH ASPS O NOKO	(DAH-ESS BEE-AH AH-ESS-PAY OH NOH-KOH)

The Enochian Ritual of Opening by the Watchtower

1. Stand at Altar, facing East, announce:

PROKUL, PROKUL, ESTE PROFANY

2. Perform the Enochian Pentagram Banishing Ritual, using either the Air Dagger or thumb wand.

3. Perform the Enochian Hexagram Banishing Ritual, using unicursal hexagram.

4. Go to South of Altar. Pick up Fire Wand. Wave it three times in front of Tablet or Sigil, hold above head, and move slowly around the perimeter of room, deosil (clockwise) intoning:

5. OD MYKMA, NONKF URAN MALPRYG PYRYPSAX ANANAEL. SOLPETH PRYAZ BYA PRGEL.

(OH-DAH MEE-KAH-MAH, NOH-NOO-KEEF OO-RAH-NOO MAH-LAH-PEE-AR-GEE PEE-REE-PAY-SAH-EX AH-NAH-NAH-EL. SOH-LAH-PAY-TAY-HAY PAY-REE-AH-ZOAD BEE-AH PAY-RAY-GAY-LAH)

6. On reaching South, shake fire symbol three times before the Tablet or Sigil, then make a large circle, tracing Invoking Pentagram of Fire within it, then sign of Leo as Fire Kerub in center, intoning:

7. OYP TEAA PEDOKE (OH-EE-PAY TAY-AH-AH PAY-DOH-KAY)

VY PRYAZ OMOAS DE HUBAR, E VYN NONK DS KHYS DE YALPOR KIKLE.

(VEE PAY-REE-AH-ZOAD OH-MOH-AH-ESS DAY HOO-BAH-RAY, AY VEE-NOO NOH-NOO-KEE DAH-ESS KAH-HEES DAY EE-AH-EL-POH-RAY KEE-KAH-LAY)

8. Replace fire symbol. Go to West, pick up Water Cup, sprinkle a few drops in front of Tablet or Sigil, and circumambulate clockwise saying:

9. AR DE I LO TABA AR DS VAUL PRGEL, Y VNYG ZYLDA DE AR DRYLPY ZUMBY.

(AH-RAY DAH-ESS LOH TAH-BAS AH-RAY DAH-ESS VAH-OO-LAH PAY-RAY-GAY-LAH, EE VAH-NEE-GEE ZOAD-LEE-DAH DAY AH-RAY DAH-REE-LAH-PAH ZOAD-OO-MEE-BEE)

10. On returning to the West, sprinkle Water three times before Tablet or Sigil, and with cup make circle, with the Invoking Pentagram of Water within it, then the sign of the Eagle as Water Kerub in center, intoning:

11. EMPEH ARSEL GAYOL (EM-PAY-HAY AR-SEL GAH-EE-OHL)

VY PRYAZ OMAOAS DE DRYLPY ZUMBY E VYN NONK DS KHYS MYR DE AR KIKLE.

(VEE PAY-REE-AH-ZOAD OO-MOH-AH-ESS DAY DAH-REE-LAH-PAH ZOAD-OO-MEE-BEE AY VEE-NOO NOH-NOO-KEE DAH-ESS KAH-ESS MEE-RAY DAY AH-RAY KEE-KAH-LAY)

12. Replace cup. Walk clockwise to East of Altar, take Air dagger and strike three times before Tablet, then circumambulate, intoning:

13. KARS PRGEL Y MOLVY DE MYAM TA GYGYPAH. NONYG PRGEL YPAM OD YPAMIS, TA AR AZYAZOR DE BYA. NONYG TA MALPRG DE OLPYRT, MATORB SO MYKAOLZ MYKALZO.

(KAH-REES PAY-RAY-GAY-LAH EE MOH-LAH-VEE DAY MEE-AH-MEE TAH GEE-GEE-PAH-HAY. NOH-NEE-GEE PAY-RAY-GAY-LAH EE-PAH-ME OH-DAY EE-PAH-MEE-SAH TAH AH-RAY AH-ZOAD-EE-AH-ZOAD-OH-RAY DAY BEE-AH. NOH-NEE-GEE TAH MAL-LAH-PEE-AR-GEE DAY OH-LAH-PEE-RAY-TAY, MAH-TAH-AR-BAY SOH MEE-KAH-EL-OH-ZOAD DAY MEE-KAH-EL-ZOAD-OH.

14. On returning to East, strike Air three times before Tablet with dagger, then make a circle with Invoking Pentagram of Air within it, then the sign of Aquarius for Air Kerubim in the center, intoning:

15. ORO YBAH AOZPY (EH-ROH EE-BAH-HAY AH-OH-ZOAD-PEE)

VY PRYAZ OMAOAS DE ZONGON E VYN NONK DS KHYS GYGYPAH DE AR KYKLE.

(VEE PAY-REE-AH-ZOAD OO-MAH-AH-ESS ZOAD-OH-NOO-GOH NOO AY VEE-NOO NOH-NOO-KEE DAH-ESS KAH-HEES GEE-GEE-PAH-HAY DAY AH-RAY KEE-KAH-LAY)

16. Replace dagger. Walk clockwise to North of Altar, take Pentacle, sprinkle salt three times before Earth Tablet, then circumambulate, intoning:

17. DOBYX YP ORS K KAOSG. SO AR ZYXLAY ADPHAHT AZYAZOR OD PAYD GOHOL AR YADNAH DE FABOAN.

(DOH-BEE-EX EE-PAY OH-RAY-ESS KAH KAH-OH-ESS-GEE. SOH AH-RAY ZOAD-EX-LAH-EE AH-DAH-PEH-HAH-TAY AH-ZOAD-EE-AH-ZOAD-OH-RAY OH-DAH PAH-EE-DAH GOH-HOH-EL AH-RAY EE-AH-DAH-NAH-HAY DAY FAH-BOH-AH-NOO)

18. On returning to North, shake instrument before Tablet three times. Then make Circle with Invoking Pentagram of Earth within it, then the sign of Taurus for the Earth Kerubim in the center, intoning:

19. EMOR DYAL HECTEGA (EE-MOR DEE-AH-LAH HEC-TAY-GAH)

VY PRYAZ OMOAS DE CAOSG Y VYN NONK DS KHYS BAYLE DE AR KYKLE.

(VEE PAY-REE-AH-ZOAD OO-MAH-AH-ESS DAY KAH-OH-ESS-GEE EE VEE-NOO NOH-NOO-KEE DAH-ESS KAH-HEES BAH-LEE-AY DAY AH-RAY KEE-KAH-LAY)

20. Replace pentacle. Walk around Altar to West and then face East. Use thumb wand to make a Circle with both the passive and active Invoking Pentagram of Spirit within it, and intone:

21. EXARP, BITOM, NANTA, HKOMA

(EX-AH-RAY-PAY, BAY-EE-TOH-MAH, NAH-AH-NAH-TAH, HAH-KOH-MAH-AH)

VY PRYAZ OMOAS DE AR EMETGYS DE PYR, E VYN NONK MYKALZO DE MONASKY.

(VEE PAY-REE-AH-ZOAD OO-MAH-ESS DAY AH-RAY AY-MAY-TAY-GEE-ESS DAY PEE-RAY, EE VEE-NOO NOH-NOO-KEE MEE-KAH-EL-ZOAD-OH DAY MOH-NAH-ESS KEY)

22. Make the Portal Sign of the Rending of the Veil. Stretch hands before you, then separate them sharply as if parting a curtain, then intone:

23. E VYN NONK, NOQUOY DE YAD YADON.

(EE VEE-NOO NOH-NOO-KEE, NOH-KOO-OH-LAH DAY EE-AH-DAH EE-OH-EE-DOH-NOO)

24. Go to Northeast and intone:

TA AOYVEAE KHYS AR LUKYFTYAS DE KAOSG. NOALN O SYSYON PA DE AR LUKYFTYAS DE PRYAZ AOYVEAE DE GAH.

(TAH AH-OH-EE-VAY-AH-AY KAH-HEES AH-RAY LOO-KOO-EE-FEH-TEE-AH-NOO DAY PAY-REE-AH-ZOAD AH-OH-EE-VAY-AH-AY DAY GAH-HAY)

25. Circumambulate three times deosil, beginning in the East. Making the Sign of the Enterer each time you pass East. Return to West of Altar and intone the Adoration, doing the Sign of the Enterer at end of third line, and the Sign of Silence after the fourth line:

MYKAOLZ KHYS YLS, GE-YAD.

MYKAOLZ KHYS YLS, ENAY.

MYKAOLZ KHYS YLS, YAYDON.

MYKAOLZ KHYS YLS, MONASKY.

ENAY DE VAOAN OD LANSO.

(MEE-KAH-OH-EL-ZOAD KAH-HEES EE-EL-SEE, GAY-EE-AH-DAH

MEE-KAH-OH-EL-ZOAD KAH-HEES EE-EL-SEE, AY-NAH-EE

MEE-KAH-OH-EL ZOAD KAH-HEES EE-EL-SEE, EE-AH-DOH-NOO

MEE-KAH-OH-EL-ZOAD KAH-HEES EE-EL-SEE, MAH-NAH-ESS-KEE

AY-NAH-EE DAY VAH-OH AH-NOO OH-DAH LOH-NOO-SAH)

26. State purpose for performing ceremony.

27. Declare temple opened:

E EMNA ODO OY SYSYON. (AY AY-MEE-NAH OH-DOH OH-EE SEE-SEE-OH-NOO.)

28. After completing spiritual exercise, close the temple by widdershins circumambulation, doing the Sign of the Enterer when passing the Air Tablet. Then perform the Enochian Banishing Ritual of the Air Quadrant.

29. Conclude with the following:

GOHUS TORZU OD ZAKAR NONK GAH DS KHYS KOMMAH OD ZYMYY AAYOM. ALDON AMYRAM OD O ZORENSG K NA FAORGT SA ETHARZY.

(GOH-HOOS TOR-ZOAD-OO OH-DAH ZOAD-AH-KAH-RAY NOH-NOO-KAH GAH-HAY DAH-ESS KAH-HEES KOHM-MAH OH-DAH AH-AH-EE-OHM AH-MEE-RAHM OH-DAH ZOAD-ON-RAYNOO-ESS-GEE KAH NAH FAH-OHR-GEE-TAY SAH AY-TAY-HAH-RAY-ZOAD-EE.)

E PYLAH EMETGYS OY SYSYON.

(AY PEE-LAH AY-MAY-TAY-GEES OH-EE SEE-SEE-OH-NOO.)

An Enochian Pentagram Ritual

by Frater ShARASh

Calvary Cross:

(1) Touch forehead and say: Geh (Thou art)
(2) Touch genitals and say: Londoh (Kingdom)
(3) Touch right shoulder and say: Micaolz (Power)
(4) Touch left shoulder and say: Busd (Glory)
(5) Cross arms on chest and say: Gohed (Everlasting)

Formulation of the Pentagrams:

(6) Facing EAST, trace banishing pentagram. Touch the center with your weapon and say: EXARP
(7) Turn SOUTH, trace pentagram as before but say: BITOM
(8) Turn WEST, as before but say: HCOMA
(9) Turn NORTH, as before but say: NANTA

Invocation of the Forces:

(10) In the center, facing East, stand with feet spread shoulder width and arms straight out at sides. Say:
(11) Raas i Raphael (In the East is Raphael)
(12) Sobol i Gabriel (In the West is Gabriel)
(13) Babage i Michael (In the South is Michael)
(14) Od Lucal i Uriel (And in the North is Uriel)
(15) Micma Unal Ialpor Oiveae Dst Biah Aspt Ta.
(Behold these flaming stars which stand before you.)

Calvary Cross:

(16) Repeat as before the Cross.

Notes on Pronunciation

a as in father e as head i as in grief o as in boat u as in suit

Geh	Ge-ha
EXARP	Ex-ar-pe
Londoh	Lo-nu-do-he
HCOMA	He-Ko-Ma
Micaolz	Mi-ca-ol-zod
NANTA	Na-en-ta
Busda	Bu-sa-da
BITOM	Bi-to-em
Gohed	Go-heda
Raas i Raphael	Ra-asa i Raph-a-el
Sobol i Gabriel	So-bo-el i Ga-bri-el
Babage i Michael	Ba-ba-ge i Mi-cha-el
Od Lucal i Uriel	Od Lu-ca-el i U-ri-el
Micma Unal Ialpor Oiveae Dst Biah Aspt Ta.	Mi-ca-ma Un-al I-al-po-re O-i-ve-ae Da-sa-ta Bi-a-he Asa-pete Ta

An Enochian Setting of the Wards

(In the Ogdoadic Tradition of Magic)

by Al Billings

(Stand in the center of the place of working, or as nearly the center as the arrangement of the chamber will allow.)

Calyx

i. Facing East, assume the Wand Posture. Vibrate "GEH" (Thou Art)

ii. Raise the arms at the sides, vibrate: "LONDOH" (The Kingdom)

iii. Touch right shoulder with left hand, vibrate "OD MICALZO" (And The Power)

iv. Touch left shoulder with right hand, vibrate "OD BUSD" (And The Glory)

v. Keeping arms crossed, bow head and vibrate "GOHED" (Everlasting)

Circulus

vi. Advance to the East. Beginning at that point and returning thereto, trace the circle against the Sun, encompassing the area of working.

Praesidia

vii. Return to center and face East. Make the Gesture Cervus: at the first point vibrate "EXARP" at the second point vibrate "ORO IBAH AOZPI."

viii. Turn to face North: make the Gesture, vibrating "NANTA" at the first point, "MOR DIAL HCTGA" at the second.

ix. Turn to face West: make the Gesture, vibrating "HCOMA" at the first point, "MPH ARSL GAIOL" at the second.

x. Turn to face South: make the Gesture, vibrating "BITOM" at the first point, and "OIP TEAA PDOCE" ¹ at the second.

Invocatio

xi. Raise the arms to form a Tau. Vibrate:

TO THE EAST BATAIVAH
TO THE SOUTH EDLPRNAA ¹
TO THE WEST RAAGIOSL
TO THE NORTH ICZHIHAL

Calyx

xii. Facing East, assume the Wand Posture. Vibrate "GEH" (Thou Art)

xiii. Raise the arms at the sides, vibrate: "LONDOH" (The Kingdom)

xiv. Touch right shoulder with left hand, vibrate "OD MICALZO" (And The Power)

xv. Touch left shoulder with right hand, vibrate "OD BUSD" (And The Glory)

xvi. Keeping arms crossed, bow head and vibrate "GOHED" (Everlasting)

Notes:

1. This does not 100% match Mysteria Magica. There seems to be an error in both editions of Mysteria Magica. On page 45, the Divine Name for Fire is "MPH ARSL GAIOL" and the Divine Name for Water is "OIP TEAA PDOCE." On page 175 in the Enochian Texts, the table there lists the Divine Name for Fire as "OIP TEAA PDOCE" and the Divine Name for Water (on page 173) as "MPH ARSL GAIOL." The second set, listed in the Enochian Texts, is consistant with the derivation of these names in the Golden Dawn and other groups. One must assume the list on page 45 has been accidentally reversed.

An Enochian Banishing Rite

by Runar Karlsen

Stand in the middle of your circle and raise your hands above head and let them form a circle around your head as well as you can.

Vibrate IAIDA - visualize an infinite circle around your head.

Vibrate MADA - let the circle go infinitely inside your head to a given point.

Vibrate EL - be yourself.

Pick up your wand and draw the unicursal hexagram of the Sun (see illustration above) to the East and vibrate the name of BATAIVAH, continue clockwise around the quarters with the same hexagram and vibrate the other Senior/King names: EDLPRNAA, RAAGIOSL and IKZHIKAL.

Center and front East again: Recite:

Zacar od zamran; Odo cicle qaa; zorge,

lap zirdo noco MAD (*1)

Hoath IAIDA (*2)

Vaumd EL (*3)

(*1) Draw cross (equalarmed - vertical and horizontal bar) over genitals.

(*2) Draw cross over head.

(*3) Draw cross over heart.

Translation of the enochian that is from the calls of Dee and Kelly:

" Move and Show yourselves; Open the mysteries of your creation; be friendly unto me, for I am the servant of the same God as you, the true worshipper of the highest, called One."

The addition of "vaumd EL" = called One is used here to promote the unity and centration of the whole person.

Evocation of ANODOIN

An evocation of ANODOIN, Mercury Senior
of the Great Southern Quadrangle of Fire

Written by Gregory Peters

Public Version.

[The ritual is to be performed during the course of the Tejas tattva; that is, 48 minutes after sunrise (or in 2 hour increments after that time). The day should be Mercurii, or alternatively dies Solis. Luna should be full, or waxing.

Let the magician be robed as for his grade. At the center of the Temple is the black cubical altar, with Liber AL vel Legis placed at the center, and the Triangle with the Cross surmounting it on top. Also on the altar are the Censor and Incense, some coals, and the Cup of Purification, properly prepared. Incense should be Olibanum, or some similar fiery odour. To the South of the Temple is the Enochian Watchtower of Fire hanging from a stand, with a red votive before it. At the beginning, the tablet is covered in a red burse. The magus is armed with the Wand.]

STATEMENT OF PURPOSE

[Stand West of the Altar, facing East in silent meditation. When ready, begin thus:]

* This Ritual is an Invocation of ANODOIN, the Mercury Senior of the Great Southern Quadrangle of Fire.

OPENING

[ When ready, begin by purifying the Temple by water. Take up the Cup, and walk to the East:]

"For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect."

[Purify E, S, W, N, walking about the temple as you do so. Complete circle in East, then return directly West of Altar, facing East.]

[Perform the Lesser Banishing Ritual of the Pentagram.]

[Take up the Censor, and walk to the East of the Temple:]

"I am uplifted in thine heart; and the kisses of the stars rain hard upon thy body."

[Consecrate E, S, W, N, walking about the temple as you do so. Complete circle in East, then return directly to West of Altar facing East.]

[Perform the Lesser Banishing Ritual of the Hexagram.]

[Returning to the Altar, direct your aspiration to the Highest, and perform the Supreme Invocation of the Holy Guardian Angel.]

[Trace Ä in the air above Altar, then assume the Sign of Set-Triumphant while invoking with the Ib en Suti]

[Assume the Sign of Baphomet, and allow the connection with the Lord to take seat.]

INVOKING THE FORCES OF FIRE

[Perform the Greater Invoking Pentagram Ritual of Fire.]

* * * Let us adore the Lord and King of Fire! [Face South.] YOD HEH VAV HEH TZABAOTH! Blessed be Thou! Leader of Armies is Thy Name, Amen. [Give Sign of Philosophus.]

[Quit the Throne and proceed to the South, before the Tablet of Fire. Unveil the Tablet (if all four are in the Temple, they should all be unveiled at this point). Make with Scepter, in the air before the Fire Tablet, the Invoking Circle; Invoking Active Spirit Pentagram; and Invoking Fire Pentagram.]

And the Elohim said: "Let us make Adam in our image, after our Likeness, and let them have Dominion." In the Name of ELOHIM, Mighty and Ruling, and in the Name of YOD HEH VAV HEH TZABAOTH, Spirits of Fire, adore your Creator!

[Taking the Censor from before the Tablet, and making therewith the Sign of Leo in the air before the Tablet:] In the Name of MIKHÆL, Great Archangel of Fire, and in the Sign of the Lion, Spirits of Fire, adore your Creator!

[Making + with the Censor:] In the Names and Letters of the Great Southern Quadrangle, Spirits of Fire, adore your Creator!

[Elevates Censor on high:] In the three great secret Divine Names that are borne upon the Banners of the South, OIP TEAA PDOCE, Spirits of Fire, adore your Creator!

[Trace the invoking whirl:] In the Name of EDLPRNAA, great King of the South, Spirits of Fire, adore your Creator!

[Replace Censor. Return to station at East of Altar.]

In the Name YOD HEH VAV HEH TZABAOTH, I declare that the Spirits of Fire have been duly invoked. * * * * * * *

[The 6^th Enochian Key:]

Gah s díu chis em micálzo pilzin sobam El harg mir babálon od obloc samvelg dlugar marprg arcaósgi od Acám canal sobólzar f-bliard caosgi od chis anétab od miam ta viv od d Darsar sol-peth bien Brita od zácam g-micálzo sob-há-ath trian Lu-iá-he odecrin MAD Q-a-a-on

INVOKING THE GREAT SENIOR

[Pause to confirm that the Tablet has been opened. Feel the invoked forces. Next, facing South, perform the Greater Invoking Hexagram Ritual of Mercury.]

[Again, pause to feel the invoked forces. Now begins the invocation proper of the Senior. Elaborate as felt necessary; however, they are without a doubt called simply by repeating their Name unde the regency of Our Lady:]

In the Name of BABALON, I call Thee forth:

ANODOIN [repeat as necessary.]

[Once invoked, announce who you are. Then, in the name of BABALON whom They love and adore, make your request of the Great Senior. State your request as clearly and as simply as possible.]

[When your communications are complete, thank him and bid him farewell. Next perform the formal Closing and License to Depart:]

CLOSING

The Prayer of the Salamanders or Fire Spirits.

Immortal, eternal, ineffable, and uncreated, Father of All Things, borne upon the eternally rolling Chariot of ever-revolving Worlds; Ruler of the Ethereal Vastnesses, where the Throne of Thy Power is upraised, from the summit of which thine awesome eyes disclose all, and thy beautiful and holy ears hearken to all: Hear Thou thy children, whom Thou hast loved since the birth of the Ages. For thy Majesty golden, vast, and eternal shineth, above the world and the Heaven of Stars. Above them art Thou exalted, O Thou Scintillating Fire! There dost Thou blaze and maintain Thyself by thine inherent Splendour, and from thine Essence flow forth inexhaustible Streams of Light which nourish thine Infinite Spirit. This Infinite Spirit nourisheth all things, and maketh that Inexhaustible Treasure of itself to the Forms with which Thou most Holy Kings who art about thy Throne, and who compose thy Court, O Universal Father! One and Alone! O Father of blesséd mortals and immortals.

Thou hast specially created Powers which are marvelously like unto thine eternal Thought and unto thy venerable Essence. Thou hast established them above the Angels, who proclaim they Will unto the World. Lastly, Thou hast created us third in rank within our Elemental Empire. There our continual practice is to praise Thee and to adore thy desires. There, we burn unceasingly, aspiring to possess Thee.

O Father! O Mother, the most tender of mothers! O wonderful Archetype of Maternity and of Pure Love!

O Sun, the flower of all Sons! O Form of all forms, Soul, Spirit, Harmony, and Number of all Things! Amen!

[Before Tablet, perform the Banishing Mercury Hexagram; Banishing Fire Pentagram; Banishing Active Spirit Pentagram; and Banishing Circle.]

Depart ye in peace unto your abodes and habitations. May the blessing of ELOHIM be upon you. Be there ever peace between us; and be ye ready to come when called. *

[Veil the Fire Tablet. If all Tablets are in Temple, they should all be veiled at this point.]

[Perform the Lesser Banishing Ritual of the Pentagram of Fire.]

In the Name of YOD HEH VAV HEH TZABAOTH, I declare this Temple closed in the element of Fire, and this rite concluded. *** * ***

The Opening of the Enochian System

An Opening of the Portal of the Vault of the Adepts

Edited for HTML by Al Billings, Author is Unknown.

KNOCK 1-4-4-4-4

H K R P PAROKETH, the Veil of the Sanctuary.

Give sign of Rending and Closing of Veil.

Make invoking Pentagrams of Spirit.

In the number 21, in the grand word HIHA;

In the name HVSHHI, in the pass word I.N.R.I..

O Spirits of the Tablet of Spirit

Ye, ye I invoke!

The sign of Osiris slain!

The sign of the mourning of Isis!

The sign of Apophis and Typhon!

The sign of Osiris Risen!

L.V.X., Lux. The Light of the Cross.

In the name of IHVH ALVH VDOTH, I declare that the Spirits have been duly invoked.

First key

Ol sonuf vaoresaji, gohu IAD Balata, elanusaha caelazod: sobrazod-ol

Roray i ta nazodapesad, Giraa ta maelpereji, das hoel-qo qaa notahoa

zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje

aladi, das vaurebes obolehe giresam. Casarem ohorela caba Pire: das

zodunurenusagi cab: erem Iadanahe. Pilahe farezodem zodenurezoda

adana gono Iadapiel das home-tohe: soba ipame lu ipamis: das sobolo

vepe zodomeda poamal, od bogira aai ta piape Piamoel od Vaoan! Zodacare,

eca, od zodameranu! odo cicale Qaa; zodoreje, lape zodiredo Noco

Mada, hoathahe IAIDA!

Second key

Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame

ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo

paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa

lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe

coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca

ca-no-quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir

IOIAD!

[Invokes: The Fire of Spirit in the Tablet of Spirit.

E -- Root of the Powers of Air.

H -- Root of the Powers of Water.

N -- Root of the Powers of Earth.

B -- Root of the Powers of Fire.]

Opening of the Temple in the Grade of 1 = 10

A. Ritual

Give sign of the GOD SET fighting.

Purify with Fire and Water, and announce "The Temple is cleansed".

[knock]

Let us adore the Lord and King of Earth!

Adonai ha Aretz, Adonai Melekh, unto thee be the Kingdom, the Sceptre, and the Splendour Malkuth, Geburah, Gedulah, The Rose of Sharon and the Lily of the Valley, Amen!

[sprinkle salt before the Earth tablet.] Let the Earth adore Adonai!

[make invoking Hexagram of saturn.]

[make invoking Pentagram of Spirit Passive, and say:

AHIH AGLA NANTA

[make invoking Pentagram of Earth and say;

ADNI MLK

And Elhohim said: Let us make Man in Our own image; and let them have dominion over the Fish of the Sea and over the Fowl of the Air; and over every creeping thing that creepeth upon the Earth. And the

Elohim created ATh-h-ADAM; in the image of the Elohim created They them; male and female created They them. In the Name of ADNI MLK, and the Bride and queen of the Kingdom; Spirits of Earth, adore your Creator!

[make sign of Taurus] In the Name AVRIAL, the great archangle of Earth, Spirits of Earth, adore your creator!

[make cross.] In the Names and Letters of the Great Northern Quadrangle, Spirits of Earth adore your creator!

[sprinkle water before Earth tablet.]. In the three great secret names of God, MOR, DIAL, HCTGA, that are borne upon the Banners of the North, Spirits of the Earth, adore your creator!

[cense the tablet.] In the name of IC-ZOD-HEM-CA great king of the North, Spirits of Earth, adore your creator!

In the Name of Adonai Ha-Aretz, I declare that the Spirits of Earth have been duly invoked.

[knock 4-4-4-4-3-3-3-2-2-1]

B. Fifth key

Sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal

caosagi od faonutas peripesol ta-be-liore. Casareme A-me-ipezodi

na-zodaretahe afa; od dalugare zodizodope zode-lida caosaji tol-toregi;

od zod-cahisa esiasacahe El ta-vi-vau; od iao-d tahilada das hubare

pe-o-al; soba coremefa cahisa ta Ela Vaulasa od Quo-Co-Casabe. Eca

niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa

cicalesa; bagile Ge-iad I-el!

[Invokes: Nanta; the whole tablet of Earth.]

Opening of the Temple in the Grade of 2 = 9

A. Ritual

Give the Sign of Shu.

[Knock.] Let us adore the Lord and King of Air!

Shaddai El Chai! Almighty and ever-living One, be Thy Name ever magnified in the Life of All.[Sign of Shu.] Amen!

[Make the Invoking pentagram of Spirit Active in these names:

AHIH AGLA EXARP

[Make the Invoking pentagram of Air in these names:

IHVH ShDI AL ChI

And Elohim said: Let us make Adam in our own image, after our likeness, and let them have dominion over the fowls of the air.

In the Names IHVH and of ShDI AL ChI, Spirits of Air, adore your Creator!

[With air-dagger (or other suitable weapon) make the sign of Aquarius.] In the name of RPAL and in the Sign of the Man, Spirits of Air, adore your Creator!

[Make the Cross.] In the Names and Letters of the Great Eastern Quadrangle, Spirits of Air, adore your Creator!

[Hold dagger aloft.] In the Three great Secret Names of God, ORO IBAH AOZPI that are borne upon the Banners of the East, Spirits of Air, adore your Creator!

[Again elevate dagger.] In the Name of BATAIVAH, great King of the East, Spirits of Air, adore your Creator!

In the Name of SHADDAI AL CHAI, I declare that the Spirits of Air have been duly invoked.

The Knock: 333-333-333.

Third Call

Micma goho Mad zir comselha zien biah os londoh norz chis othil gigipah

vnd-L chis ta pu-im Q mospleh teloch qui-i-n toltorg chis I chis-ge in

ozien ds T brgdo os torzul li E ol balzarg od aala thiln os netaab dluga

vonsarg lonsa cap-mi ali vors c l a homil cocasb fafen izizop od miinoag de

gnetaab vaun na-na-e-el panpir malpirg pild caosg noam vnalah balt od vaoan

do-o-i-a p mad goholor gohus amiran micma iehusoz ca-cacom od do-o-a-in

noar mica-olz a-ai-om casarmg gohia zacar vniglag od Im-va-mar pugo plapli

ananael qa-a-an

[Invokes: Exarp; the whole Tablet of Air.]

Opening of the Temple in the Grade of 3 = 8

A. Ritual

Give the Sign of Auramoth.

[Knock.] Let us adore the Lord and King of Water!

Elohim Tzabaoth! Elohim of Hosts!

Glory be to the Ruach Elohim which moved upon the Face of the Waters of Creation! AMEN!

[Make the Invoking pentagram of Spirit Passive and say these names:

AHIH AGLA HCOMA

[Make the Invoking pentagram of Water and say:

AL ALHIM TzBAVTh

And Elohim said: Let us make Adam in Our image; and let them have dominion over the Fish of the Sea! In the Name of AL, Strong and Powerful, and in the name of ALHIM TzBAVTh, Spirits of Water, adore your Creator!

[Make Sigil of Eagle with cup.] In the name of GBRIAL and in the sign of the Eagle, Spirits of Water, adore your Creator!

[Make cross with Cup.] In all the Names and Letters of the Great Quadrangle of the West, Spirits of Water, adore your Creator!

[Elevate Cup.] In the three great Secter Names of God MPH ARSL GAIOL that are borne upon the Banners of the West, Spirits of Water, adore your Creator!

[Elevate Cup.] In the Name of RAAGIOSEL, great King of the West, Spirits of Water, adore your Creator!

In the name of Elohim Tzabaoth, I declare that the Spirits of Water have been duly invoked.

The Knock: 1-333-1-333

Fourth Call

othil lusdi babage od dorpha gohol g-chis-ge avavago cormp p d ds sonf

vi-vi-lv casarmi oali mapm sobam ag cormpo crp L casarmg cro-od-zi chis od

vgeg ds t capimali chis capimaon os lonshin chis ta l-o cla torzu

nor-quasahi od f caosga bagle zire mad ds i od apila do-o-a-ip qaal zacar

od zamran obelisong rest-el aaf nor-molap!

[Invokes: Hcoma; the whole tablet of Water.]

Opening of the Temple in the Grade of 4 = 7

A. Ritual

Give the Sign of Thoum-aesh-neith.

[Knock.] Let us adore the Lord and King of Fire!

Tetragrammaton Tzabaoth! Blessed be Thou! The Leader of Armies is Thy Name! AMEN!

[Make Invoking pentagram of Spirit Active, and say these Names:

AHIA AGLA BITOM

[Make the Invoking pentagram of Fire, and pronounce:

ALHIM IHVH TzBAVTh

[Make the sign of Leo with censer (or other suitable weapon).] In the name of MIKAL, archangel of Fire, Spirits of Fire, adore your Creator!

[Make sign of cross.] In the Names and Letters of the Great Southern Quadrangle, Spirits of Fire, adore your Creator!

[Elevate censer.] In the three Secret Names of God, OIP TEAA PDOCE, that are borne upon the Banners of the South, Spirits of Fire, adore your Creator!

[Lower and lift censer.] In the Name of EDELPERNA, great King of the South, Spirits of Fire, adore your Creator!

In the name of IHVH TzBAVTH, I declare that the Spirits of Fire have been duly invoked.

The Knock: 333-1-333.

Sixth Call

gah s diu chis em micalzo pil zin sobam el harg mir babalon od obloc

samvelg dlugar malprg ar caosgi od acam canal sobol zar f bliard caosgi od

chisa netaab od miam ta viv od d darsar solpeth bi-en b-ri-ta od zacam

g-macalza sobol ath trian lu-la he od ecrin mad qaa on!

[Invokes: Bitom; the whole tablet of Fire.]

Invocation of the Bornless One - Enochian

By IALPIRGAH.

Words spoken are in Italics with Enochian in Bold Italics.

Note: Because Enochian is a very limited language, some words will not translate perfectly from English to Enochian. Any subtle changes (such as use of synonym) will not be marked. Any radical changing in wording will be shown by the use of parenthesis.

Thee I invoke the (Unbegotten) One

YLSI E VIN A IPGEDOT SAGA

Thee that did create the Earth and the Heavens

YLSI AR BRIN EOLIS CAOSG OD A PERIPSOL

Thee that did create the Night and the Day

YLSI AR BRIN EOLIS DOSIG OD A BASGIM

Thee that did create the Darkness and the Light

YLSI AR BRIN EOLIS ORS OD A OLPIRT

Thou art Ra-hoor-khuit : Whom no man hath seen at any time

GEH RA-HOOR-KHUIT SOBAM AG OLLOR BRIN DORPHA MIRC DROLN COCASB

Thou art Iabas

GEH IABAS

Thou art Iapos

GEH IAPOS

Thou has distinguished between the Just and the Unjust

ILS BRIN OLN YRPOIL AAI BALIT OD PRIAZ AR GCHISGE OIAD

Thou didst create the female and the male

ILS BRIN EOLIS TILB OD A TLB

Thou didst produce the (cup) and the (sword)

ILS BRIN EOLIS TALBO OD A NAZPS

Thou didst form men to (govern man, and to destoy man)

ILS BRIN EOLIS OLLOR TABA CORDZIZ OD QUASB CORDZIZ

I am _______ Thy (Minister/Servant) unto Thou didst commit the mysteries (of your Creation) Thou didst produce (water) and the dry and that which (gives fires of life and increase) unto all things. Here me now, for I am the Angel of Ra-hoor-khuit, this is Thy True Name handed down to the prophets of the Sun

ZIR _____ ILS NOCO C ILS BRIN DLUGAM CICLE. ILS BRIN EOLIS A ZLIDA OD A ORSCOR OD AR DS DLUGA MALPIRGI C TOGLO. SOLPETH C E, LAP ZIR A MURIFRI DE RA-HOOR-KHUIT, OI ILS MONASCI DLUGAM C A NOCO DE A ROR.

AIR

Hear me---------

SOLPETH C E---- AR ; THIAO; REIBET; ATHELEBERSETH; A; BLATHA; ABEU; EBEU; PHI; CHITASOEL IB; THIAO.

Hear Me, and make all Spirits (serve) unto Me; so that every Spirit of the Firmament and of the Ether; upon the Earth and under the Earth; on dry land and in the Water; of (living breath) and Rushing Fire; and (thoughts) and (actions ) of God may be obedient unto Me.

SOLBETH C E OD EOLIS TOL GAH ABOARPI PAMBT; AR GAH DE OD CALZ OD DE A ILMO; MIRC CAOSG OD OROCH A CAOSG; MIRC ORSCOR OD DE A ZLIDA; TOGLO DE GIGIPAH OD TOGLO PRGEL, OD ANGELARD OD SOR DE IAD CHISO ABOARPI PAMBT.

FIRE

I invoke Thee, the (Mighty God of secret wisdom) who dwellest in the Void Place of the Spirit----

E VIN YLSI, MICAOLZ IAD DE ANANAEL FAONTS AAF AFFA FAORGT DE GEH---

Abrogogorobrao; Sochou; Modorio; Phalarchao; Ooo; Ape; The Bornless One

Hear Me, and make all Spirits (serve) unto Me; so that every Spirit of the Firmament and of the Ether; upon the Earth and under the Earth; on dry land and in the Water; of (living breath) and Rushing Fire; and (thoughts) and (actions ) of God may be obedient unto Me.

SOLBETH C E OD EOLIS TOL GAH ABOARPI PAMBT; AR GAH DE OD CALZ OD DE A ILMO; MIRC CAOSG OD OROCH A CAOSG; MIRC ORSCOR OD DE A ZLIDA; TOGLO DE GIGIPAH OD TOGLO PRGEL, OD ANGELARD OD SOR DE IAD CHISO ABOARPI PAMBT.

WATER

Hear Me!

SOLPETH C E!

Roubriao; Mariodam; Balbanabaoth; Assalonai;; Aphniao; I; Tholeth; Abrasax; Aeoou; Ischure, MICAOLI Bornless One!

Hear Me, and make all Spirits (serve) unto Me; so that every Spirit of the Firmament and of the Ether; upon the Earth and under the Earth; on dry land and in the Water; of (living breath) and Rushing Fire; and (thoughts) and (actions ) of God may be obedient unto Me.

SOLBETH C E OD EOLIS TOL GAH ABOARPI PAMBT; AR GAH DE OD CALZ OD DE A ILMO; MIRC CAOSG OD OROCH A CAOSG; MIRC ORSCOR OD DE A ZLIDA; TOGLO DE GIGIPAH OD TOGLO PRGEL, OD ANGELARD OD SOR DE IAD CHISO ABOARPI PAMBT.

EARTH

I invoke Thee----

E VIR YLSI---

Ma; Barraio; Ioel; Kotha; Athorebalo; Abraoth;

Hear Me, and make all Spirits (serve) unto Me; so that every Spirit of the Firmament and of the Ether; upon the Earth and under the Earth; on dry land and in the Water; of (living breath) and Rushing Fire; and (thoughts) and (actions ) of God may be obedient unto Me.

SOLBETH C E OD EOLIS TOL GAH ABOARPI PAMBT; AR GAH DE OD CALZ OD DE A ILMO; MIRC CAOSG OD OROCH A CAOSG; MIRC ORSCOR OD DE A ZLIDA; TOGLO DE GIGIPAH OD TOGLO PRGEL, OD ANGELARD OD SOR DE IAD CHISO ABOARPI PAMBT.

SPIRIT

Hear me!

SOLPETH C E!

Aoth; Abaoth; Basum; Isak; Sabaoth; Iao:

This is (He that is, was, and shall be crowned)

This is the Lord of (the stars and all things)

This is He Whom the Winds fear.

This is He, Who having made Voice by His Commandment, is Lord of All Things; King, Ruler and Helper

OI IADOIASMOMAR

OI TI ENAY DE A AOIVEAE OD TOGLO

OI IADPIL CASARMG A OZONGON HOXMARCH

OI IADPIL, CASARMG OLN BIAL BABLE DE SIBSI, ENAY DE TOGLO; GEIAD

Hear me!

SOLBETH C E!

Ieou; Pur; Iou; Iaot; Iaeo; Ioou; Abrasax; Sabriam; Oo; Uu; EOU; Adonai; Ede; Edu; Angelos tou theou; Analala lai; Gaia; Apa; Diachanna; Chorun!

I am He! The (mighty) Spirit! (Strong in the feet- the Everlasting Flames!)

I am He! The Truth!

I am He! (In vexation because of the wrath in the world)

I am He, (whose voices do thunder!)

I am He, from whom is the Shower of the Life of Earth;

I am He, (who can bring forth all things unto the Light)

I am He; (in peace of the world)

ZIR IADPIL! A MICAOLZ GAH! VGEG DE LASDI, GOHED PRG

ZIR IADPIL! LAIAD!

ZIR IADPIL! SOBAM DO DODSEH BABLE DE VONPHO OD A CAOSG

ZIR IADPIL, CASARM BIA GNAY CONST

ZIR IADPIL, DE CASARM I ZLIDA DE IABES MIRC CAOSG

ZIR IADPIL, CASARM ADGT YOLCAM TOGLO MIRC OLPIRT

ZIR IADPIL, ETHARZI OD A CAOSG

Hear Me, and make all Spirits (serve) unto Me; so that every Spirit of the Firmament and of the Ether; upon the Earth and under the Earth; on dry land and in the Water; of (living breath) and Rushing Fire; and (thoughts) and (actions ) of God may be obedient unto Me.

SOLBETH C E OD EOLIS TOL GAH ABOARPI PAMBT; AR GAH DE OD CALZ OD DE A ILMO; MIRC CAOSG OD OROCH A CAOSG; MIRC ORSCOR OD DE A ZLIDA; TOGLO DE GIGIPAH OD TOGLO PRGEL, OD ANGELARD OD SOR DE IAD CHISO ABOARPI PAMBT.

IAO! SABAO!

Such are the Words!

An iv8 Sol 19° Scorpio, Luna 14° Taurus Dies Saturnii

Saturday, November 11, 2000 e.v. 7:03 AM

IALPIRGAH

Opening by Watchtower

(from Israel Regardie's Ceremonial Magic)

The Temple should be prepared as follows:

A central Altar, with Tablet of Union, a rose, and the Magician's Wand and Dagger.

A Fire altar in the South, with appropriate tablet and weapon.

A Water altar in the West, with appropriate tablet and weapon.

An Air altar in the East, with appropriate tablet and weapon.

An Earth altar in the North, with appropriate tablet and weapon.

Incense, appropriate to the working being done, may be burned, as well appropriate music should be played if so desired.

I. Stand at Altar, facing East, and announce:

HEKAS, HEKAS, ESTE BEBELOI!

(hay-kahs, hay-kahs, ess-tee bee-ba-loy!)

II. Perform the Banishing Ritual of the Pentagram.

III. Perform the Banishing Ritual of the Hexagram.

IV. Go to Fire altar. Pick up Fire Wand and shake it three times in front of Tablet.

V. Holding Fire Wand above head, walk slowly deosil around perimeter, saying:

And when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the Universe, hear thou the Voice of Fire.

VI. On returning to the Fire altar, shake the Fire Wand three times in front of Tablet.

VII. With Fire Wand, trace a large circle in front of the Tablet, then an invoking Pentagram of Fire within it, then the Fire Kerub (sign of Leo) in the center, saying:

OIP TEAA PEDOCE (oh-ee-pay tay-ah-ah pay-doh-kay). In the names and letters of the Great Southern Quadrangle, I invoke ye, ye Angels of the Watchtower of the South.

Replace Fire Wand.

VIII. Walk deosil to the Water altar. Pick up Water Cup and sprinkle a few drops three times in front of Tablet.

IX. Holding Water Cup above head, walk slowly deosil around perimeter, saying:

So therefore first, the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea.

X. On returning to the Water altar, sprinkle a few drops three times in front of Tablet.

XI. With Water Cup, trace a large circle in front of the Tablet, then an invoking Pentagram of Water within it, then the Water Kerub (eagle's head) in the center, saying:

EMPEH ARSEL GAIOL (em-pay-hay ar-sel gah-ee-ohl). In the names and letters of the Great Western Quadrangle, I invoke ye, ye angels of the Watchtower of the West.

Replace Water Cup.

XII. Walk deosil to the Air altar. Pick up Air Dagger and shake it three times in front of Tablet.

XIII. Holding Air Dagger above head, walk slowly deosil around perimeter, saying:

Such a fire existeth, extending through the rushing of Air. Or even a fire formless, whence cometh the image of a voice. Or even a flashing light, abounding, revolving, whirling forth, crying aloud.

XIV. On returning to the Air altar, shake the Air Dagger three times in front of Tablet.

XV. With Air Dagger, trace a large circle in front of the Tablet, then an invoking Pentagram of Air within it, then the Air Kerub (sign of Aquarius) in the center, saying:

ORO IBAH AOZPI (eh-roh ee-bah-hay ah-oh-zohd-pee). In the names and letters of the Great Eastern Quadrangle, I invoke ye, ye Angels of the Watchtower of the East.

Replace Air Dagger.

XVI. Walk deosil to the Earth altar. Pick up Earth Pentacle and shake it three times in front of Tablet.

XVII. Holding Earth Pentacle above head, walk slowly deosil around perimeter, saying:

Stoop not down into that darkly splendid world wherein continually lieth a faithless depth and Hades wrapped in gloom, delighting in unintelligible images, precipitous, winding; a black ever-rolling abyss, ever espousing a body unluminous, formless and void.

XVIII. On returning to the Earth altar, shake the Earth Pentacle three times in front of Tablet.

XIX. With Earth Pantacle, trace a large circle in front of the Tablet, then an invoking Pentagram of Earth within it, then the Earth Kerub (sign of Taurus) in the center, saying:

EMOR DIAL HECTEGA (ee-mor dee-ahl hec-tay-gah). In the names and letters of the Great Northern Quadrangle, I invoke ye, ye Angels of the Watchtower of the North.

Replace Earth Pentacle.

XX. Walk deosil around Altar to the West and then face East. Pick up rose and trace a large circle over Altar, then the invoking Pentagrams of Spirit (active and passive), saying:

EXARP (ex-ar-pay). BITOM (bay-ee-toh-em). NANTA (en-ah-en-tah). HCOMA (hay-coh-mah). In the names and letters of the mystical Tablet of Union, I invoke ye, ye divine forces of the Spirit of Life.

Replace rose.

XXI. Making the Portal Sign of the Rending of the Veil, say:

I invoke ye, ye Angels of the celestial spheres, whose dwelling is in the invisible. Ye are the guardians of the gates of the Universe, be ye also the guardians of this mystic sphere. Keep far removed the evil and the unbalanced. Strengthen and inspire me so that I may preserve unsullied this abode of the mysteries of the eternal Gods. Let my sphere be pure and holy so that I may enter in and become a partaker of the secrets of the Light Divine.

XXII. Go to the North-east, and say:

The visible Sun is the dispenser of Light to the Earth. Let me therefore form a vortex in this chamber that the Invisible Sun of the Spirit may shine therein from above.

XXIII. Circumambulate three times deosil beginning in the East. Make the Sign of the Enterer each time you pass the East.

XXIV. Return to the West of the Altar, face East, and say the following Adoration, making the Sign of the Enterer at the end of the first three lines, and the Sign of Silence after the fourth line:

Holy art thou, Lord of the Universe.

Holy art thou, whom Nature hath not formed.

Holy art thou, the Vast and the Mighty One.

Lord of the Light and the Darkness.

XXV. Stand in stillness, feeling the forces around you.

XXVI. Perform desired Working.

XXVII. When ready, close the Temple by reversing the circumambulations (widdershins), making the Sign of the Enterer each time you pass the East.

XXVIII. Perform the Banishing Ritual of the Pentagram.

XXIX. Perform the Banishing Ritual of the Hexagram.

XXX. Stand at Altar, facing East, and say:

I now release any spirits that may have been imprisoned by this ceremony. Depart in peace to your abodes and habitations, and go with the blessing of YEHESHUAH YEHOVASHAH (yuh-hesh-you-ah yuh-hoh-vah-shah).

XXXI. Pause, then say:

I now declare this Temple duly closed.

Part III

Scholastic Work

The following are selections from the Thelema Lodge Calendar from the late 1980s. Thelema Lodge, OTO had a group called "The Center for Enochian Studies" led by David Jones that worked on making Dee's original texts available to interested readers. Here are the various writings produced by this group as presented in the TLC:

The Center for Enochian Studies Volume I, Number 1

The Center for Enochian Studies Volume I, Number 2

The Center for Enochian Studies Volume I, Number 3

The Center for Enochian Studies Volume I, Number 4

The Center for Enochian Studies Volume I, Number 5

The Center for Enochian Studies Volume I, Number 6

The Center for Enochian Studies Volume I, Number 6b

The Center for Enochian Studies Volume I, Number 7

The Center for Enochian Studies Volume I, Number 8

The Center for Enochian Studies Volume I, Number 9

The Center for Enochian Studies Volume I, Number 10

The Center for Enochian Studies Appendix A

The Center for Enochian Studies Appendix I

The Center for Enochian Studies Appendix II

The Center for Enochian Studies Appendix IIa

The Center for Enochian Studies Appendix III

The Center for Enochian Studies Appendix IV

The Center for Enochian Studies Appendix V

The Center for Enochian Studies Special Supplement

Please Insert Vol 1, 1

The Center for Enochian Studies, Volume I, number 2.

Anno 1581: 1582.

Mysteriorum Liber Primus

Mortlaci

-1-

The Year 1581 through 1582

The First Book of the Mysteries

At Mortlake.^*

* see R. Turner, ed., The Heptarchia Mystica     (1986), pp. 111-115, for more regarding     Dee's Mortlake residence.

 

 

Etymologia

Gratiola

}Dei

Afflicta

Misericors.

Prevalescentia----

} Dei

sive Praepotentia-

sive fortitudo

}--

  praevalescens

		John Dee his Note.
Angelus, sive Intelligentia, toti Mundo praedominans. 4 Angeli praesidentis Cardinibus Caeli: et Agrippa notat^i. in scala Quaternary.		ANNAEL
		Michael	Gabriel^iii.	Raphael	Uriel
Etymologiae^ii.	Fortitudo Dei		Medicina    Dei	Lux Dei

 

et

Anna, et Annah,

obsecrantis, et confitentis particula est hac roe^iv., non absurde innuere videtur, Orantem et confitentem Deum.

 

i.			H. Agrippa, De Occulta Philosophia Libri III (1567), pp. 167-172.
ii.			Ibid., pp. 376-378.
iii.			"Virtus Dei," ibid., p. 377.
iv.			L. abbr. "rogo eum"

 

		A Note on Dee's use of Hebrew
				Dee uses Hebrew in the foregoing note to add
				emphasis, and for the elucidation of metaphysical
				and etymological meaning. In placing Aleph beneath
				the name of the archangel Michael, he is probably
				identifying this archangel's traditional primacy as
				chief of the angelic hoasts. He may also be drawing
				attention to the cabalistic significance of Michael's
1. cf. theorem xiii			triple solar, mercurial, and igneous nature^1
			permeating factor in the theory of Dee's Hieroglyphic
			Monad.
2. (1+50+1=52, 1+50+5=56)			Aleph Nun Aleph and Aleph Nun He^2 are both Hebrew
			roots similar in meaning to the Latin "obsecrantis
				et confitentis . . ." which follows. They mean
				entreaty and lamentation respectively. The first
				as in "I pray thee,: and the second the action of
				pleading or seeking, and tranferably to bow, or
				bowing.
				The instruction itself is proabably quite
				theologically straightforward, and somewhat akin to
				a common difficulty faced in determining the intent
		3. c.f. Ambix vol. xii,     nos. 2 & 3, pp. 196-7     n. 112, for a similar     problem.		of Dee's sparse inclusion of fragmentary Hebrew^3
				inscriptions.

 

 

Etymology:

The Grace

}of God

The Affliction

The Compassionate

		John Dee his Note.^1.
The Angel, or Intelligence, that now predominates the whole world. The Four Angelic governors of the Cardinal points of Heaven: as Agrippa notes in his scale of four.^2.		ANNAEL
		Michael	Gabriel	Raphael	Uriel
Etymologies^3.	The Strength of God	The Superior expert of God or the very powerful or most influential strength of God	The Healing Power of God^4.	The Light of God

and

ANA, and ANaH

It is our particular request that through our solemn appealing and confessing we may see a serious sign, of the speech and manifestation of God.

1.			This note in Elias Ashmole's hand.
2.			H. Agrippa, Three Books of Occult Philosophy (1651), trans. J. Freake, pp. 183-187. Freake translates this "Four Angels ruling over the corners of the world." This passage is also plagarized by F. Barrett, The Magus (1801), pp. 108-111.
3.			Op. cit., Agrippa, pp. 415-417, and Barrett, pp. 55-57.
4.			"The Medicine of God," ibid.

 

		EXPLICATIO.
				The preceeding angelic arrangement is a synthesis of
				Renaissance metaphysical principles; in particular combining
				the occult doctrines of H. Cronelius Agrippa with John Dee's
				own rather peculiar magical theorems. The four archangels
				central to this table are the angelic personalities whose
		1. More discussion of this       will be given in the       forthcoming issue.		proper names appear in the Cannon and Apocrypha of traditional
				Hebrew and Christian scripture.^1 It was the primary intention
			of Dee's religious magick, as will become clear in the exegesis
2. Note that these archangelic       beings form the foundation       of much of the ritual practice       of modern ceremonial magick.       See A. Crowley, Liber O vel       Manus et Sagittae (Book 6);       B. Heidrick, Magick and       Qabalah; and I. Regardie,       The Golden Dawn. etc.			of his spiritual diaries, to make contact with these angelic
				intelligences.^2
				It is the placement of Annael in the superior position of
				this hierarchy that is rather unorthodox. It is probable that
				Dee is identifying this particular angel with the Anima Mundi,
			or World Spirit, as predominating over the rulers of the four
3. Initiates of the VIII O.T.O.       will notice Crowley's direct       application of this formula       to Enochian Magick; see De       Nuptiis Secretia Deorum cum       Hominibus (Book 24), chs. xi       & xii; also Liber XXX AErum       vel Saeculi (Book 418). aethers       ix & ii. etc.			elements. This representation of the feminine aspect of
				nature, and the female spirit in particular, can be seen in
				the concluding plate of the first edition of Dee's Monas
				Heiroglyphica, where she is pictured grasping in her right
				hand a seven-pointed star^4. This heptangular symbol is
				cabalistically attributed to Netzach, whose ruling archangel
			is Haniel, an alternate form of the name Annael. Studious
4. Ambix vol. xii. nos. 2 & 3       (June & Oct. 1964), plate iii.			attention to the phonetic exposition of his concluding note,
				as well as to the etymological and hieratical implications of the
				upper right-hand notation, will support this proposition.
				The concluding note is itself both an attempt to translate
				and to latinize the given Hebrew idiom, and in so doing to set
				forth the formative method of Dee's Magical experiments in the
				science of theurgy.

 

Bibliography

The following bibliographic citations refer only to points raised in Dee's actual text. Our readers should note that this bibliography is cumulative over the course of the project, and that a comprehensive indexed listing is in the works.

Henrici Cor. Agrippae, De Occulta Philosophia Libri III: Quibus Accesserunt . . . (Paris: 1567). The classic overview of Renaissance magical thought, and the source-book for Dee's working method.

Henry Cornelius Agrippa, Three Books of Occult Philosophy, trans. J. F[reake] (London: 1651). English translantion of Libri III above.

Francis Barrett, F.R.C., The Magus, or, Celestial Intelligencer (London): Lackington, Allen & Co., 1801; modern facsimile reprint Ilkeley, Yorkshire: The Scholar Press). A gathering of the essential material from Agrippa's School of occult philosophy.

Bill Heidrick, Magick and Qabalah (Berkeley: Ordo Templi Orientis, 1980). An invaluably concise introduction to the cabalistic use of Hebrew etymology in the Western mgaical tradition.

C. H. Josten, "A Translation of John Dee's Monas Hieroglyphica (Antwerp: 1564), with an Introduction and Annotations," Ambix vol. xii, nos. 2 & 3 (June & Oct. 1964). The definitive translation of Dee's Heiroglyphic Monad. Indispensable to the comprehension of Dee's metaphysical theory, and useful to the student of Dee's Latin prose.

 

Afterword & Acknowledgements.

This month we extend particular appreciation to Brother Clifton Cheshire, Brother Craig Brown, and Sister Caitlin Aliciane for their labor and support in bringing this project to fruition. And our thanks as always to the fellows and associates of the Center for Enochian Studies at Thelema Lodge, for the preparation of the foregoing offering.

For a copy of the manuscripts from which this month's article has been edited, with pertinent supporting materials, please send $3.00 (make checks payable to CASH) and request "C.E.S. appendix vol. I, #2." {Note to web edition: This offer is no longer in effect. Don't send money for this purpose. Included here for historyonly.}

The Center for Enochian Studies, Volume I, number 3.

John Dee's Daily Oration for Wisdom

from The First Book of the Mysteries

Praeter alias meas extemporaneas preces,¹ et eiaculationes ad Deum vehementiores: Haec una, maxime usitata fuit. Oratio² mea Matutina, Vespertinaque:³ pro Sapientia.

In nomine Dei Patris, Dei Filij, Dei Spiritus Sancti Amen.⁴

Omnipotens, Sempiterne, Vere, et Vive Deus, in adiutorium meum intende:

Domine Dominantium, Rex Regum, Jeovah Zebaoth⁵ ad adiuvandum me festina:

Gloria Deo, Patri, Filio, et spiritui Sancto: Sicut erat in principio, et

nunc, et semper:⁶ et in saecula Saeculorum:⁷ Amen.

Recte sapere, et intelligere doceto⁸ me, (ô rerum omnium⁹ Creator,) Nam

Sapientia tua, totum est, quod volo: Da verbum tuum in ore meo, (ô

rerum omnium Creator,) et Sapientiam¹⁰ tuam in corde meo fige.

O Domine Jesu Christe (qui sapientia vera es, aeterni et, Omnipotentis

tui Patris) humilime tuam oro Divinam Maiestatem, expeditum mihi ut

mittere digneris, alicuius pij, Sapientis expertique Philosophi

auxilium, ad illa plenissime intelligenda perficiendaque, quae maximi

valoris erunt ad tuam laudem et gloriam amplificandam: Et si Mortalis

nullus iam in terris Vivat, qui ad hoc munus aptus sit: Vel qui ex

aeterna tua providentia, ad istud mihi praestandum beneficium

assignatus fuerit:¹¹ Tunc equidem humilime, ardentissime et

constantissime a tua Divina Maiestate requiro, Ut ad me de caelis

mittere digneris bonos tuos Spirituales Ministros, Angelosque,

Videlicet Michaëlem, Gabrielem, Raphaëlem ac Urielem: et (ex Divino

tuo favore) quotienscunque¹² alios, veros, fidelesque tuos Angelos, qui

me plene et prefecte informent et instruant, in cognitione,

intelligentiaque vera et exacta, Arcanorum et Magnalium tuorum

(Creaturas omnes tuas, illarumque naturas, proprietates, et optimos

usus, concernentium) et nobis Mortalibus scitu necessariorum; ad tui

nominis¹³ laudem, honorem, et gloriam; et ad solidam meam, aliorumque

(per me,) plurimorum tuorum fidelium consolationem: et ad Inimicorum

tuorum confusionem, et subversionem.

Amen.

Fiat Jeovah Zebaoth: Fiat Adonay¹⁴, fiat Elohim¹⁵. O beata, et

superbenedicta Omnipotens Trinitas, Concedas mihi (Joanni Dee)

petitionem hanc, modo tali, qui tibi maxime placebit.

Amen.

----------------------------------------------------------------------

Ab anno 1579. hoc fere modo:

Latine vel Anglice; (ast circa annum¹⁶ 1569 alio et peculiari,

particulari modo: interdum pro Raphaele: interdum pro Michaele) ad

Deum preces fundere: mihi gratissimum fuit:¹⁷ Mirabilem in me faciat

Deus Misericordiam suum. Amen.

Before my other extemporaneous prayers and more ardent ejaculations to God: This one was the most usual. My Morning and Evening Oration: for Wisdom.

In the Name of God the Father, of God the Son, and of God the Holy Spirit. Amen.

Almighty, Everlasting, True and Living God stretch forth, now, to my help:

Lord of Lords, King of Kings, Jehovah Lord of Hosts, hasten to my assistance.

Glory to God, Father, Son, and Holy Spirit: As it was in the beginning, and is now, and will be always, even unto the Age of Ages: Amen.

Teach me to properly sense, and to rightly discern, (O Father of all things,) For I desire your Wisdom, because it is all that is: Give your word to my established practice,(O Father of all things,) and fix your wisdom in my heart.

O Lard¹⁸ Jesus Christ (who art the true wisdom, of your eternal, and Omnipotent Father) Most humbly I entreat your Divine Majesty, that you might think myself worthy, in respect of my general piety, to promptly send forth your Wise and tested Philosophical assistance, to that fulfillment of understanding and perfection, that will be of the greatest value towards the enlarging of my praising and glorification to you. And when no one is subject to Death, and at last there is Life in the Earth, to which office is it that I will have been fitted: In particular to whom, according to your eternal foresight, will your beneficent eminence have assigned me: Moreover, truly and most humbly it is my most burning and most steadfast quest to your Divine Majesty, that you would think worthy to send forth from heaven to me, your good Spiritual Ministers and Angels, Namely Michael, Gabriel, Raphael, and even Uriel: and (in accordance with your Heavenly favor ) as often so ever as any other of your true and faithful Angels, who might completely and perfectly inform and furnish me, in the true and accurate, knowledge and understanding of your Secret Mysteries and Mighty Works (Concerning the properties of all of your Creatures and the best use of those natures) and of the unavoidable necessity for the Decree of our Deaths; to the praising, honoring, and glorification of your name; and to confirm to me, and of others (through me) of your many faithful encouragements: and to the disorder and ruin of your enemies. Amen.

Let the Will of Jehovah Zebaoth be done: Let the Will of Adonai be done, let the will of Elohim be done, O Blessed and Most Beneficent Almighty Trinity, yield to me (John Dee) this request, for such a method, whereby to most appease you. Amen.

------------------------------------------------------------------------
 

       Since the year 1579. in general by this mode;

It has been most pleasing to me to pour forth prayers to God; Either in the Latin language or in the English (moreover since around the year 1579 by a particularly strange and different method: sometimes for Raphael; occasionally for Michael)¹⁹ Let God, his own mercy, be glorious in me. Amen.

Notes:

  1. SL. 3677. eron. gives "praeces"

  2. SL. 3188. L. abbr. = "Or'o"

  3. Ibid. L. abbr. "-q" = -que

  4. from HEB.

  5. from HEB.

  6. SL. 3188. L. abbr. = "semp"

  7. Ibid. L. abbr. = "saeculora'"

  8. Dubious conj. for 'doceo,ere (docete pres. ind. imp.) poss. for indoctrinate

  9. SL. 3188. L. abbr. "o'im"

10. Ibid. L. abbr. -a'=am vide note 8.

11. SL. 3677. = "fuit"

12. SL. 3188. L. abbr. = "quöscunq"

13. Ibid. L. abbr. = "no'is"

14. from Heb.

15. from Heb.

16. SL. 3188. L. abbr. = "annu'"

17. Ibid. reads "et-- est--- mirabilem..." etc. which SL. 3677 retains.

18. vide Oxford English Dictionary, Vol. VI, pp. 442-445; arch. usage common

       to Elizabethan pronunc.; etym. equiv. to laird

       id est "The Laird of Boleskine" and phonet. related to common US So. Dial.

19. vide SL. 3677. "et est ... " etc. would read "And glorious it is that God might

       accomplish his own mercy within me."

--------------------------------------------------------------

 

APOLOGIA ET POSTSCRIPTUM

This month we have presented Dr. John Dee's introductory Latin prayer from Mysteriorum Liber Primus. It is notable that most medieval and Renaissance magical texts were prefaced with Christian supplications of this type, designed frequently to circumvent the enthusiasms of zealous inquisitors. Conjurers of every shade of gray veiled their evocative formulae under pages of righteous theological pretension. And more often than not it was the darkest demonologists who penned the purest prefatory prose.

It is quite possible, given the facts of John Dee's life amidst the contemporary religious and political institutions, that his motivation was in part to dissemble, with the introductory material here presented, the occult activities of his magical practice. It is also quite certain that these same phrases embody to a considerable extent Dee's sincere beliefs and intentions. Careful study of his introduction will reveal a great deal about the foundation and direction of the science of Enochian Magick.

In presenting this passage of Latin text, we have relied on Dee's own manuscript version (Sloane MSS. 3188), with aid of Ashmole's later transcript (Sloane MSS. 3677). Our translation of the text attempts to convey Dee's own sense and style, and it is our sincere desire to attract the attention of classical scholars more learned than ourselves for the correction of this version in future editions.

As always, a reproduction of the manuscripts and other materials used in the preparation of our text can be easily had from the CENTER FOR ENOCHIAN STUDIES for a supporting donation of $3.00 (please make checks payable to CASH, and request vol. I # 3).{Note to web edition: This offer is no longer in effect. Don't send money for this purpose. Included here for history only.}

The Center for Enochian Studies, Volume I, number 4.

John Dee's Introductory Prayer to His First Angelic Communication.

Ad Deum Omnipotentem Protestatio fidelis:

ad perpetuam rei memoriam Anno 1582.

A Testimony to the faithful Omnipotence of God:

as a continual memorial concerning the matters of the year 1582.

O God Almighty, thou knowest, and art my director, and witness herein, That I have from youth up, desired and prayed unto thee for pure and sound wisdom and understanding of some of thy truths natural and artificial: such as by which thy wisdom, and goodness, and power bestowed in the frame of the world might be brought, in some bountiful measure under the talent of my capacity, to thy honor and glory, the benefit of thy servants, my brethren and sistern in and by thy Christ¹ our Saviour.

And for as much as many as years, in many places, far and near, in many books,² and sundry languages, I have sought, and studied; and with sundry men conferred; and with my own reasonable discourse laboured, whereby to find or get some inkling, glimpse or beam of such foresaid radical truths.³ But, (to be brief) after all my foresaid endeavor, I could find no other way, to such true wisdom attaining, but by thy extraordinary gift; and by no vulgar School Doctrine, or Human Invention.

And seeing, I have read in thy books, and records, how Enoch⁴ enjoyed thy favor and conversation, with Moses⁵ thou wast familiar. And also that to Abraham,⁶ Isaac,⁷ and Jacob;⁸ Joshua⁹ Gideon,¹⁰ Esdras,¹¹ Daniel,¹² Tobias,¹³ and sundry others, thy good Angels were sent, by thy disposition to instruct them, inform them, help them, yea in worldly and domestic affairs, yea and sometimes to satisfy their desires, doubts and questions of thy Secrets.¹⁴

And furthermore considering the Shewstone,¹⁵ which the High Priests did use by thy own ordering wherein they had lights and judgments in their great doubts. And considering also that thou (O God) didst not refuse to instruct thy prophets (then, called seers¹⁶) to give true answers to common people of things economical, as Samuel, for Saul, seeking for his father's asses being gone astray:¹⁷ and of other things vulgar, true predictions, whereby to win credit unto thy weightier affairs. And thinking to myself, the lack of thy wisdom to me, to be of more importance, than the value of an ass or two, could be, to Saul's father.

And remembering what good counsel thy Apostle James gives, saying:

"Si quis autem vestrum indiget sapientiam, postulet a Deo, qui

dat omnibus affluenter et non inproperat: et dabitur ei."

Jacobi I:5

"If any of you lack wisdom, let him ask God, that giveth to all

men liberally, and upbraideth not; and it shall be given him."

James I:5

And that Solomon the wise, did so, even immediately by thy self, attain to this wonderful wisdom.¹⁸ Therefore, seeing I was sufficiently taught and confirmed, that this wisdom could not be come by at man's hand or by human power, but only from thee (O God) mediately or immediately. And having always a great regard and care to beware of the filthy abuse of such as willingly and wittingly, did invoke and consult (in diverse sorts) spiritual creatures of the damned sort: Angels of darkness, forgers and patrons of lies and untruths. I did fly unto thee by hearty prayer, full oft, and in sundry manners, sometimes crying unto thee:

"Mittas Lucem tuam et veritatem tuam, quies me ducant etc."

"Send forth thy Light and truth that I might draw myself unto thee etc.

sometimes:

"Recte sapere et intelligere doceto me, Nam sapientia tua totum est quod volo: etc."

"Teach me to properly sense and rightly discern, for I desire your wisdom, because

it is all that is." ¹⁹

sometimes:

"Da verbum tuum in ore meo, et Sapientiam, tuam in corde meo fige etc."

"Give your word to my established practice and fix your wisdom in my heart."²⁰

And having perceived by some slight experience, with two diverse persons, that thou hadst a special care to give me thy light, and truth, by thy, holy and true Ministers Angelic and Spiritual, and at length hearing of one (a Master of Art, and a preacher of thy word admitted²¹) accounted as a good Seer, and skryer of Spiritual apparitions in Crystalline²² receptacle²³, or in open aire, by his practice, procured; and trusting to frame him, by my earnest and faithful prayers unto thee (my God) to seem my help in my foresaid studies; till, thou (O heavenly father) wouldest by thy unsearchable providence, send me some apter way or means thereto. Thereupon trying him and using him I found great diversity between his private usual manner, and intents of practice, and my pure, devout, and faithful prayer unto thee only. And therefore often and fervently I exhorted him to the good, and reproved both him, and his ministers, with my no small danger, but that thou (in manner unheard of) didst pitch thy holy tent to be my defense, and comfort, in conflict most terrible; as thou best knowest, o God, and I willed him thereupon to preach thy mercies and the verity of the kingly prophet his testimony;

"Immittet Angelus Domini, in circuitu timentium eum."

"The Angel of the Lord encampeth round about them that fear him

Psalms XXXIV:7

And out of Roger Bacon his book written:

De mirabili potestate Artis et Naturae²⁴,

Concerning the wonderful power of Arts and of Nature

(where he writes against the Wicked Devil Callers) I noted unto him this sentence: "Facilius (sine comparatione a Deo * impetrandum foret, vel

a bonis spiritibus, quie quid homini utile reputare. etc.)"

"In order to free himself from difficulty (To reflect upon the

profit with which a man, may entreat the incomparable will

of God, as well as that of his good spirits etc.)"

which my counsel he promised me to follow, as thou art witness, O our true and almighty God.

And as thy good Spiritual Creatures neither had delight in the man, neither would so plainly and precisely give me their answers or informations by him, that he might be able to perceive the pith thereof. So was he at length very unwilling to hear himself rebuked for his naughtiness, and to be barred from the Mysteries of thy truths understanding; which were the only things that I desired, through thy grace; o our most merciful God.

Therefore, as well for a Memorial answerable to the premises, as for the better warrant of my such exercises to be made account of hereafter: (leaving all unto thy infinite mercies, and unsearchable providence,) I have thought it not impertinent, to note down, even in this place one of the last Actions, which I had with the foresaid preacher; when I made earnest and faithful petitions unto thee (o the true and Almighty God) for sending, unto my comfort and erudition, (if it were thy blessed will) thy holy, and mighty Angel Annael.'. of whom and of all the Hierarchies heavenly all praise honor and thanks, be rendered unto thy divine majesty: now and ever and world without end.

Amen. Amen. Amen.

*"Numquid non est Deus in Israel, ut eatis ad

consulendum Beelzebub, deum Accaron?"

Reg.4.cap:1.

"Is it not because there is not a God in Israel,

ye go enquire of Baal-zebub the god of Ekron

II Kings I:3

Notes

The notes which follow pertain to the Biblical references in Dee's above given prayer. They are generally concerned with specific points raised in the text itself, except in the case of note 1. which is an examples of the extremes to which scriptural referencing may be taken. The following texts were consulted in the course of our research, comparison, and translation:

The Hexaglot Bible edt. Rev. Edward Riches De Levante, Ph.D. (London: Dickinson and Higham, 1874) xv vols.

C.I. Scofield, D.D. edt. Holy Bible, The New Scofield Reference Edition of the Authorized King James Version (New York: Oxford Univ. Press, 1967)

The New English Bible with the Apocrypha (U.S.A.: Oxford Univ. Press, 1970)

R.H. Charles D.D. edt., The Apocrypha and Pseudepigripha of the Old Testament in English, 2 vols. (Oxford : Clarendon Press, 1916)

__________________________________________________________________

1. Mk.I:1; XIII:6; XIV:61; XV:32; Lk.II:11; XXII:67; XXIII:2,39; XXIV:26,47;

Jn.I:17,20,25,41: III:28; IV:25,29,42; VI:69; Act.I:31,41-2; IX:22; X:24;

XI:27; XVII:3; XXII:31,34; XI:17; XV:11,26; XVI18,32; XVII:3; XVIII:5;

XIX:4; XX:21; XXIV:24; XXVI:23; XXVIII:31 Rom.I:1,2,6,8,16; II:16;

III:24; V:1,6,8,11,15,17,21; VI:4,8,9,11,23; VIII:1,2,8-11,17,34-5,39;

IX:1,3,5;X:4,7; XII:5; XII:14; XIV:9-10,15,18; XV:3,5-8,16-20,29-30;

XVI:3,5,7,9-10,16,18, 20,24-5,27;I Cor. I:1-4,6-10,12-3,17,23-4,30; II:2,16;

III:1,11,23; IV:1,10,15,17; V:4,7; VI:15; VII:22; VIII:6,12; IX:1,12,18,21;

X:4,9,16; XI:1,3; XV:12-20,22-3,31,57; XVI:22-4; II Cor. I:1-3,5,19,21;

II:10,12,14-5,17; III:3-4,14; IV:4-6; V:10,14,16-20; VI:15; VIII:9,23; IX:13;

X:1,5,7,14; XI:2-3,10,13,23,31; XII:2,9-10 XIII:3,5,14; Gal.I:1,3,6-7,10,12,22;

II:4,16-7,20-1; III:1,14,16-7,22,24,26-9; IV:7,1,19; V:1,4,6,24; VI:12,14-5,18;

Eph.I:1-3,5,10, 12,17,20; II:5-7,10,12-3,20; III:1,4,6,8-9,11,14,17,19,21;

IV:7,13,15,20,32; V:2,5,14,20,23-5,32; VI:5-6,23-4; Phi.I:1-2,6,8,10-1,13,

15-6,18-20,23,26-7,29; II:1,5,11,16,21,30; III:3,8-9,12,14,18,20; IV:7,13,

19,21,23; Col.I:1-4, 7,24,27-8; II:1,5-6,8,11,20; III:1-3,11,16,24; IV:3,12;

I Thes.I:1,3; II:6,14,19; III:2,11,13; IV:16; V:9,19,23,28; II Thes.I:1,2,8,12;

II:1,14,16; III:5-6,12,18; I Tim.I:1-2,8,12; II:1,14,16; III:13; IV:6; V:11,21;

VI:3,13-4;II Tim.I:1-2,9,10,13; II:1,38,10; III:12,15; IV:1,22; Tit.I:1,4;

II:13; Phil.I:1-2,6,8-9,23,25; Heb.III:1,6,14; V:5; VI:1; IX:11,14,24,28;

X:10; XI:26; XIII:8,21; Jam.I:1; II:1;I Pet. I:1-3,7,11,13,19; II:5,21;

III:18,21; IV:1,11, 13-4; V:1,10,14; II Pet. I:1-2,8,11,14,16; II:20;I II:18;

I Joh.I:3,7; II:1,22; III:23; IV:2-3; V:1,6,20; II Joh:3, 7,9; Jude:1,4,17,21;

Rev.I:1,2,5; XII:10,17; XX:6; XXII:20.

2. James Orchard Halliwell, F.R.S., ed. The Private Diary Of Dr. John Dee And

The Catalogue Of His Library Of Manuscripts (London: Camden Society,

1842)pp. 65-89.

3. Peter J. French, John Dee, The World Of An Elizabethan Magus (London:

Routledge and Kegan Paul, 1972)

4. Gen.V:18-24; Sir.XLIV:16; XLIX:14; Wisd.IV:10-16 Jub.IV:16-24; VII:38-9;

X:17; XIX:25-6; XXXI:10, 1 En.I-X, XI-XXXV, XXXVII-LXIII, LXVII-CV;

2 En.I-LXVIII; T.Sim.V:4; T.Lev.X:5; XIV:1; T.Jud.XVIII:1; T.Dan V:6;

T.Nap.IV:1; T.Ben.IX:1 Lk.III:37; Heb.XI:5; Jude:14-5.

5. Ex.II:23-5; III:2-22; IV:1-17,19-28; V:22-3; VI-XIV, XV:25; XVI:4-35;

XVII:1-7,14-5; XIX:3-25; XX-XXI; XXXII:9-16, 31-35; XXXIII:1-5,8-23;

XXXIV; XXXVI:2; XL Lev.I-VIII; IX:22-5; X:1-2,8-11; XI-XXVII Num.I:1-15;

II; III:5-15,40-1,44-8; IV:1-40; V:1-3,5-31; VI; VII:11; VIII:1-19,22;

IX:1-3,9-23; X:1-10,34-6; XI:1-3,11-33; XII:2-14; XIII:1-2; XIV:10-5, 20-38;

XV; XVI:19-25,31-40; XVII:1-11; XIX; XX:6-13,23-8; XXI:2-3,6-9,16-7,34;

XXII:7-41; XXIII:16-9; XXV:1-5,10-3, 16-8,52-6; XXVII-XXIX; XXX-XXXI:

2,25-30; XXXII:10-12; XXXIII:51-6; XXXIV:1-12;; XXXV; XXXVI:5-11,13

DT.II:2-6,9,31; III:2,21-8; IV:1-40; V; IX:3-29; X:1-5,8-22; XI:18-32;

XII:11,13-4,20,26-32; XV:5-6; XVI:6-7; XVII:14-20; XVIII:5,10-22; XIX;

XXIII:14; XXVIII; XIX:10-29; XXXI:24-6; XXXII; XXXIV:4.

6. Gen.XII:1-3,7; XIII:14-7; XV:1-21; XVI:7-12; XVII:1-22; ;XVIII; XXX:3-7;

XXI:1,12-3; XXIII:1-18; XXIV:7.

7. Gen.XXII1-18; XXV:21,23; XXVI:2-5,24-5.

8. Gen.XXV:21-3; XXVIII:11-22; XXX:22; XXXI:3,11-3,24; XXXII:1,24-31;

XXXV:1-7,9-15; XLVI:1-4 Dt.XXXII:9-18.

9. Num.XIV:30-8; XXVI:15-23; Dt.III:28; XXXIV:9 Jos.I:1-7; III-VIII, X:7-XI,

XIII:1-12; XV:13; XVIII:8-10; XIX:50-1; XX; XXI:43-5; XXIII-XXIV:28.

10. Jud.VI:11-40,VII,VIII:23-7.

11. 2 Esd.I-XVI.

12. Dan.I:8-II:49; IV-XII; Bel.

13. Tob.I-XIV.

14. The following is a chain reference dealing with the practices of Theurgy and Thaumaturgy in the "Holy Scriptures". It has been constructed with particular emphasis on the dealings of men with Angels, Gods, and spirits.

Citations throughout the earlier portions of the Old Testament are of some importance in the understanding of Dee's veiw of religious magick, but reference to the minor prophets (except Zechariah), which are cited in their totality, may be ignored without loss.

New Testament passages have varying degrees of value but it should be noted that the gospels, and the books of Hebrews, Jude and Revelations bear directly on issues of Angelic Magick as subsequently practiced by Dee and his followers.

Gen.III:24; VI:2-4; XVI:7-13; XVIII2,9,16,22; XIX; XXI:17-21;

XXII:10-18; XXXI:11-6; XXXII:24-32; XLVIII:16; Ex.III:2; XIV:19

XXIII:20-33; XXXII:34-5; XXXIII:1-2; Num.XXII:21-41; XXV;

Jud.II:1-7; V:19-31; VI:11-24; XIII-XVI; I Sam.IV-VI 2 Sam.V:10-3;

VI-VII; XXIV:11-25; I Kin.VIII-XI:8; XII:25-XIII; XIV; XV:21-6

XVI:28-XIX:18; XXII:52-3 II Kin.I:2-II:24; IV:1-V:14; VI:1-7,15-24;

IX:30-7; X:18-28; XVII:24-41; XVII:24-41; XVIII:4-6; XIX:20-37;

XXI:1-18; XXII:3-XXXIII:20; XXIV-XXV; I Chr.XXI-XXV,XXVIII-

XXIX:25; II Chr.I-X; XXI:12-7; XXIII:12-21; XXIX:3-36; XXX:13-

XXXI; XXXIII-XXXVI; Ezr.I; III-VII; VIII:21-X:19; Neh.I:4-IV:9;

VIII-IX; XII:27-XIII:31; Est.I:1-II:18; Job I:6-II:8; IV:12-V:27;

XXVI-XXXI; XXXIII-XLII; Ps.VI; VIII; XI; XVIII-XXIV; XXIX;

XXXIII-XXXV; XLVI-XLVIII; LI-LII; LXIV-LXVI; LXVIII-LXX;

LXXIV-LXXXVII; LXXXIX-C; CII-CX; CXIII-CXV; CXXXII;

CXXXV-CXXXVIII; CXL; CXLV; CXLVIII-CL; Isa.I-LXVI;

Jer.I:11-XXXVIII:18; XLII:7-22; XLIII:8-LII:34; Ezek.I-XLVIII;

(note part. I,IX-X,XXVIII,XLVIII) Dan.III; Hos.I-XIV; Joel I-III;

Amos I-IX; Obad. Mich.I-VII; Zeph.I-III; Hag.I-II; Zech.I-XIV;

Mal.I-IV; Mt.I-XXVIII; Mk.I-XVI; Lk.I-XXIV; Jn.I-XXIV; Act.I:2-11;

16-20; II:1-III:26; IV:24-VII:60; VIII:6-XXVIII:27; Rom.I:18-II:16;

VII-IX: XII:1-16: Heb.XI: Jude; Rev.I-XXII.

15. Ex.XXVIII:15-35; Lev.VIII:8; I Sam.XXIII:9-12; XXX:7-8.

16. I Sam.IX:9; XV:27.

17. I Sam.IX:3-20.

18. I Kin.III; IV:29-VII; Ps.LXXII; Prov.I-II; V-XVII; XXV-XXIX; Ecc.I-XII;

Cant.I-VIII; Wisd:I-XIX.

19. cf. Thelema Lodge O.T.O.(Berkley: Apr.1988 e.v.)

20. ibid.

21. Saul Barnabas, op cit. Halliwell pp.13-15.

22. Dee give Christalline for crystalline which may be an allusion to Christ

cf. note 1.

23. Frater Achad(Charles Stanfield Jones), Crystal vision Through Crystal

Gazing (Chicago: Yogi Publication Society, 1923) John Melville,

Crystal Gazing and Clairvoyance (New York:Samuel Weiser, 1970).

24. T. Zetzneri ed., Theatrum Chemicum Praecipros Selectorum Auctorum

Tractus...(1613) vol.v. pp.932-969. Tenney L. Davis Ph.D. trans., Roger

Bacon's Letter Concerning the Marvelous Power of Art and of Nature

and Concerning the Nullity of Magic (Easton Pa.: The Chemical

Publishing Co. 1923).

The Center for Enochian Studies, Volume I, number 5.

 

Mortlake

 

Anno 1581. Decembris 22. Mane. The Morning of December 22nd in the Year 1581.¹

 

			^2: After my fervent prayers made to God, for his
					merciful comfort and instructions, through the
						ministry of his holy and mighty Angel^3, named
						merciful comfort and instructions, through the
i   ANAEL^4						Anael^5, (if it were his divine pleasure) I willed,
						the Scryer (named Saul^6), to look into my great
							Crystalline Globe, if God had sent his holy Angel
							Anael^7, or no:
ii    .				And Saul looking into my aforesaid Stone (or Crystal
	Note: An illuding^10 intruder, even at the the first, putting himself as an Angel of light^13. Take heed always of undue securities.				Globe^8 for to espy Anael^9, he saw there one, which
								answered to that name. But being earnestly requested
								of me to tell the Truth if he were Anael^11, another
								did appear very beautiful: with apparel yellow,
								glittering, like gold and his head had beams like
								star beams, blazing, and spreading from it, his
								eyes fiery.^12
						He wrote in the stone very much in Hebrew letters,
							and the letters seethed, all transparent gold.
								Which Saul was not able; either presently to read
								that I might write after his voice, neither imitate
								the letters in short time.
						A bright star^14, did go up and down by him. There
iii   * .					appeared also a White* dog, with a long head.
	There appeared a great number of dead men's skulls likewise^16:					And many other visions appeared with this second,
						the first being voided quite away.
						Thereupon I said, as followeth:
				: In nomine Jesu Christi, quis tu es^15?
							In the name of Jesus Christ who art thou?
						He answered; to Saul's hearing.
						Annael: Potestas omnis, in me sita est.
							All power, is vested in me.
						: Quae?
							What powers?
						Annael: Bona, et mala.
							Good and bad.
						: Then appeared in the stone, these two letters:
							M.G.
						I then asking him some questions, de Thesauro
							abscondito^17 [about hidden Treasure]; he answered:
						Annael: Ne perturbes: nam hac perturbes sunt Nugae.
							Don't confuse thyself: for by these foolish
							questions, thou throwest thyself into disorder.
						And withal appeared many dead men's skulls, on his
							left hand. He said to me:
						Annael: Ubi est potestas tua?
							Where is your power?
						: Cur quaeris de potestate aliqua mea?
							Why do you seek for some object of my power?
						Annael: Cur? Signifi, non mihi placet.
							Why? As a Sign, not to please myself.
						: I, thereupon, set by him, the stone in the frame
							and said: An bonus aliquis Angelus, assignatus est
								huic speculo?
								Is another good Angel assigned to this mirror^18?
						Annael: Etiam.
							Yes, indeed.
						: Quis?
							Which?
						Annael: (Michael) MYKAL^19
							he answered, by the show of these letters in my
							stone.
						: Bonus ne ille Angelus, de quo in scripturis
							sit mentio?
							Is that not the Good Angel, of whom mention is made
						in the scriptures^20?
					Annael: Maxime'.^21
						Certainly!
					: Fieri ne potest, quod ego eundem videam, et
						cum illo agam?
						Might not it become possible, that I might see
						what he does see; and when might I be able to do
						that.
					Annael: Ita.
						Thus.
						and therewith appeared this character:
						A
					: Quid per hoc, significare velis?
						To what significance does this veil allude?
					Annael: Alterius Angeli character est.
						It is the mark of another Angel.
					: Cur hic; et nunc ostendis?
						And why do you now set this forth?
					Annael: Causam ob magnam.
						Because the cause is great.
					Make an end: It shall be declared, but not by me.
					: By Whom then?
					Annael: By him that is assigned to the stone: but not
						till after the feast^22. And then thou must prepare
iv   Prayers and				thyself, to prayer and fasting^23. In the Name of
	fastings^24.				God, be Secret: and in all thy doings: praying,
					till thou hast thy desire: Which shall not be far
					off. After New Year's tide: Deal, But not on the
					Sabbath^25 day. Pray continually^26. When it shall
					please god^27, to stir thee up; Then proceed. In the
					brightest day, When the Sun shineth: In the morning:
					fasting, begin to pray. In the Sun Set the stone.
					Deal both Kneeling, and Sitting. I have done for
					this time.
				My name is ANNAEL.
				I will speak once more to thee; and then fare well;
					for thou shalt not have me any more.
					Be not too hasty in wrath^28.
				: Is this; that, you meant to speak
				Annael: Ay: Do good to all men; God hath sufficient
					for thee, and for all men.
					Fare Well.
				: Gloria patri et filio et spiritui sancto:
					Sicut erat in principio, et nunc et semper:
					et in saecula saeculorum
					Amen.
					Glory to the father and the son and the holy ghost:
					As it was in the beginning and, is now
					and always shall be even unto the age of ages
					Amen.

: Remember, that diverse other particulars²⁹, might have been noted

of this day's Action: but these may suffice.'. And yet it is not

to be forgotten, that as he said his name was Annael (with a

double n³⁰.) So he also confessed himself to be the same Annael

which is prepositus orbis Veneris³¹ [set over the sphere of

Venus]; and also: Chief governor General: of this great period,

as I have noted in my book of;

                        Famous And Rich Discoveries³².

                                               -oOo-

Consider and Remember:

That this Note; of the Action (had with holy ANNAEL), is of

Prince Befafes³³, (otherwise called Obelison) accounted as the

Prologue of my first book of mystical exercises.

Anno 1582. Novembris 20. Vide post³⁴ [Seen later in this book].

                                               -oOo-

 

  1. Friday December 22nd MDLXXXI anno domini, vide notes: 2,5,6,8,10,11,12,28,30.

  2. Dee signifies his own name throughout this book with the character of the Greek capital letter Delta, in form; an upright equilateral triangle.

  3. Rev.I:20,II:7,III:1-6.

  4. Sufficient textual evidence throughout the corpus of Dee's writings demonstrates that he was practicing a manner of working in accordance with the Heptameron of Petri de Abano. We append the following passage taken out of this context as an illustration:

Considerations of Friday.

The Angel of Friday, his Sigil, his Planet, the Signs governing that Planet, and the name of the third heaven. The Angels of Friday re: Anael, Rachiel, Sachiel. The Angels of the Air reigning on Friday are: Sarabotes, King. Ministers. Amabiel, Aba, Abalidoth, Flaef The wind which said Angels of the Air are under: The West-wind. Angels of the third heaven, ruling on Friday, which are to be called from the four parts of the world. At the East: Setechiel, Chedusitaniel, Corat, Tamael, Teneciel. At the West: Turiel, Coniel, Babiel, Kadie, Maltiel, Huphaltiel. At the North: Peniel, Penael, Penat, Raphael, Raniel, Doremiel. At the South: Porna, Sachiel, Chermiel, Samael, Santanael, Famiel. The perfume of Friday is Pepperwort.

      The Conjuration of Friday.

      I Conjure and confirm upon you, ye strong and holy angels, by the names +ON+HEY+HEYA+JA+JE+SADAY+ADONAY+, and in the name +SADAY+, who created four-footed beasts, and creeping things, and man, in the sixth day, and gave to Adam power over all creatures; wherefore blessed be the name of the Creator in his place; and by the names of the angels serving in the third host, before Dagiel, a great angel, and a strong and powerful prince, and by the name of his star, which is Venus, and by his seal which is holy; and by all the names aforesaid, I conjure upon thee, Anael, who art chief ruler of this day, that thou labour for me, and fulfill all my petitions according to my will and desire in my cause and business.

      The spirits of the Air of Friday are subject to the West-wind; their nature is to give silver; to excite men, and incline them toward luxery; to make marriages; to allure men to love women; to cause, or take away infirmities; and to do all things which have motion.

      Cornelius Agrippa, His Fourth Book of Occult Philosophy. trans. R.Turner (London, 1655.) pp.101-102. English of Latin from: Francis Barrett, The Magus (repr. Secaucus,N.J.:Citadel, 1967.) p.125.

  5. cf. Thelema Lodge O.T.O. (Berkeley Ca. Mar.1988 e.v.) with etymological reference to Neh.III:1; Jer.XXXI:38; Zech.XIV:10; Tob.I-II,X-XI (Particularly I:21; We shall discuss the angelic mysteries revealed in the book of Tobit in a subsequent article); I Enoch.VI:8,LXIX:2; Luk.II:36-38.

  6. Appended here is Dee's private diary for the year 1581; as it refers in some detail to Saul Barnabas, and other circumstances surrounding this event:

      FEBRUARY 9: I agreed with Mr Gentle Godolphin for to release the cozener [i.e. sneak-thief] Vincent Murphin. Feb. 11: Harry Prise, of Lewsam, came to me at Mortlake, and told of his dreams often repeated, and upon my prayer to God this night, his dream was confirmed, and better instruction given. Feb. 12: Sir William Herbert came to Mortlake. Feb. 23: I made aquaintance with Joannes Bodinus, in the Chamber of Presence at Westminister, the ambassador being by from Monsieur. Feb. 26: A very fair calm warm day.

      MARCH 8: It was the eighth day, being Wednesday, hora noctis 10 - 11 [i.e. ten to eleven o'clock PM] the strange noise in my chamber of knocking; and the voice, ten times repeated, somewhat like the screech of an owl, but more long drawn, and more softly, as it were in my chamber. Mar. 12: All reckonings paid to Mr. Hudson, £11.17s. Mar. 13: Elizabeth Kyrton came to my service. Mar. 23: at Mortlake came to me Hugh Smith, who had returned from Magellan's Straights and Vaygatz; after that, rain, stormy wind, south-west. Mar. 25: Helen was hired at our Lady Day for the year, for four nobles, wages; she had her covenant penny, and also 6s., 8d. for her pains taken since she came.

      APRIL 3: I ride towards Sneedgreen, to John Brown, to hear and see the manner of the doings. Apr. 14: I came home from Sneedgreen.

      MAY 25: I had sight in Crystal [Gk. krystallw] offered me, and I saw.

      JUNE 7: hora 7 1/2 mane nata est [i.e. at 7:30 AM the birth occurred of] Katharina Dee. Jun. 10: baptisata a meridie hor. 5 1/2 Katharina [i.e. she was baptised at 5:30 AM]. Mr Packington of the court, my Lady Katherine Crofts, wife to Sir James Crofts, Mr Controller of the Queen's household, Ms Mary Skydmore of the Privy Chamber, and cousin to the Queen, by their deputies christened Katherine Dee. Jun. 17: Young Mr Hawkins, who had been with Sir Francis Drake, came to me to Mortlake. Jun. 30: Mr John Leonard Haller, of Hallerstein, by Worms in Germany, received his instructions manifold for his journey to Quinsay, which journey I moved him unto, and instructed him plentifully for the variation of the compass, observing in all places as he passed.

      JULY 6: My wife churched. Jul. 7: In the morning at 1 3/4 after midnight, Mr Hind's son born. Jul. 10: My right shoulder and elbow-joint were so extremely in pain that I was not able in fourteen days to lift my arm outward, not an inch; the pain was extreme. I used Mr Larder, Mr Alles, and Alice Davies, and about the twenty-fifth day I mended. Jul. 12: About ten of the clock 1/2 before noon [[Gk. roger 'is inkredible doggednes and ingratefulness agains me to mi fake, almost redi to lai violent ands on me, mager enrik kan parteli tel. = Roger's incredible doggedness and ungrantfulness against me to fake, almost ready to lay violent hands on me, Mr. Henrick can partly tell.] At the same day the Earl of Leister fell foully out with the Earl of Sussex, calling each other traitor, whereupon both were commanded to keep their chambers at Greenwich, where the court was. Jul. 19: Mr Henrick came to London to visit his wife and children. Jul. 26: Mr Henrick came, and goodman King with him. Jul. 28: Mr Collins did ride into Lincolnshire.

      AUGUST 3: All the night very strange knocking and rapping in my chamber, Aug. 4: and this night likewise. Katherine was sent home from Nurse Maspely, of Barnes, for fear of her maid's sickness, and goodwife Bennet gave her suck. Aug. 11: Katherine Dee was shifted to nurse Garret at Petersham on Friday, the next day after St Lawrence's Day, being the eleventh day of the month; my wife went on foot with her, and Ellen Cole, my maid, George and Benjamin, in very great showers of rain. Aug. 12: Recepi literas a D. Doctore Andrea Hess occultae philosophiae studioso, per Richardi Hesketh amici mei, Antwerpiae agentis, diligentiam in negociis meis, et recepi, una cum literis, Mercurii Mensitam seu Sigillam Planetarum [i.e. received a letter from Andrew Hess D.D., a man studied in occult philosophy, by means of my friend Richard Hesketh, my agent from Antwerp; diligent in his dealings for me, and has received, along with the letter, the Mensitam, or planetary seal, of Mercury.] Aug. 26: About 8 1/2 (at night) a strange meteor in the form of a white cloud crossing the galaxiam [L.=The Milky Way] when it lay north and south over our zeneth; and this cloud was at length from the south-east to the south-west sharp at both ends, and in the west end it was forked for awhile: it was about sixth degrees high, it lasted an hour, all the sky clear about, and fair star-shine.

      SEPTEMBER 5: Roger Cook, who had been with me from his fourteenth year of age till twenty-eight, of a melancholy nature, picking and devising occassions of just cause to depart on the sudden, about four of the clock in the afternoon requested of my license to depart, whereupon rose hot words between us; and he, imagining with himself that he had the 12th of July deserved my great displeasure and finding himself barred from view of my philosophical dealing with Mr Henrick, thought that he was utterly recessed from intended goodness toward him. Notwithstanding Roger Cook's unseemly dealing, I promised him, if he used himself toward me now in his absence, one hundred pounds as soon as of my own clean ability I might spare so much; and moreover, if he used himself well in life toward God and the world, I promised him some pretty alchemical experiments, whereupon he might honestly live. Sep. 7: Roger Cook went forth altogether from me. Sep. 29: Robert Gardner, of Shrewsbury, came to my service.

      OCTOBER 8: I had news of the chests of books found by Owndle in Northamptonshire; Mr Barnabas Saul told me of them, but I found no truth in it. Oct. 9: Barnabas Saul, lying in the . . . hall was strangely troubled by a spiritual creature about midnight. Oct. 13: I rode to South Mimes, Oct. 14: to St Needs, Oct. 16: at Mr Hickman's, Oct. 20: at Tosseter, Oct. 21: Oxford; Dr Cradock, Oct. 23: from Oxford to Wyckam. Oct. 24: I came home. Robert Hilton came to my service.

      NOVEMBER 16: the Queen removed to Whitehall, and Monsieur with her. Nov. 27: I rode to Greenside. Nov. 28: to goodman Wykham, two miles beyond Chayly by Lewys. Nov. 29: I made aquintance with Mr George Kylmer for Sir George's books. Nov. 30 I came home.

      DECEMBER 1: Katherine Dee's nurse was paid 6s., so nothing is owing to her. Dec. 5: Ellen my maid fell sick. Dec. 7: George my man had the great fall off the ladder, hora 10 fere mane [i.e. about 10:00 AM]. Dec. 8: I sent a letter to Mr Kylmer. Dec. 22: My Lord Chancellor's son, Mr Bromley, and Sir William Herbert came to me. Helen Cole was paid her wages and reckonings til this Christmas, and so discharged [from] my service, being newly recovered of her ague. Her desire was to go to her friends.

      Edited from The Private Diary Of Dr. John Dee..., ed. Jas.O.Halliwell (London: Camden Socy. 1842) pp. 10-13.

  7. cf. Frater Achad (Chas.S.Jones), Crystal Vision (Chicago IL: Yogi Publ. Socy. 1923 e.v.) pp.64-66.

  8. Gk. Xpustallw [
=2461] viz.May 25th, 1581 op.cit.The Private Diary...,p.11.

  9. Davidson equates Anael with Haniel, Hanael, Hamiel, Aniel and even Onoel (One of the 7 Gnostic archons). As one of the 7 angels of creation; a chief of principalities, virtues, angels and innocents and a prince of archangels, Anael is attributed to Friday, Venus and rules over the sexual functions among other

things.

      Gustav Davidson, A Dictionary Of Angels (London: Collier-Macmillan Ltd., 1967)pp.17,48,134,213.

10. illuding (rare) = mocking from L. illudere: to mock at, ridicule.

11. Aggripa assigns Haniel to the planet Venus and her sphere Nogah (nun-ayin-gimel- heh) under the rule of Jehovah Zebaoth (cf. Thelema, Apr.88) in Netzach (nun- tzaddi-heh) the third heaven . Also attributed to this angel are the month of December and sign of Capricorn, thus quite precisely fullfilling the magical criterion for just such an operation as is here given.

12. 'Familiar shapes of the Spirits of Venus:

      They do appear with a fair body, of middle stature, with an amiable and pleasant countenance, of colour white or green, the upper part golden. The motion of them is as if it were a most clear Star.', op.cit. Occult Philosophy p.45.

13. ' an Angel of Light ' id est Lucifer = L. lux + fer; lit. light bearing; proper name of the Morning Star, i.e. Venus; transf. the angel of light. cf. Isa. XIV:12, Rev.I:12-20, II:7, III:1-6, XXII:1-5.

14. Al.I:3 sub figura CCXX.

15. I John IV:1-3.

16. Gen.III:1-6, 22-24; Rev.II:7, III:1-2.

17. "Dee askes de Thesauro abscondito receives an evasive answer. "This note is from a fair copy of this text in an unknown hand at the end of Libri Quinti Appendix, SL. MSS.3188 fol. 123. And is interesting not only because this question is seemingly reasonable, given note 2. above, but also in light of the fact that both Dee's future relationship with Edward Talbot and much of the dealings covered in note 32 depended on the success of his ability to accertain such information

18. Possibly an obsidian mirror owned by Dee and still extant. Probably also related to the events of June 17, 1581. Note that by reckoning Dee's first address, and the speech immediately preceding this cited passage, the sum of Stones equals two.

19. MYKAL i.e. Michael Hebrew scriptural rendering, Dan.X:13,21. [mem-yod- kaph-aleph-lamed=101]

20. Dan.X:2-21, XII:1-3; Ad.& Ev.XIII:3-XV, XXI-XXII:2, XXV, XXVIII:3-XXIX, XLI-XLIII:2, XLIV:1, XLV:1, XLVI:2-XLVIII, LI; Ap. Mos.III:2,3, XIII:2-XIV:1, XXII, XXXVII, XL, XLIII; 1 En.IX, X:11-XI, XX:5,6, XXIV:6-XXV, XL:9, LIV:6, LX:4-10, LXVIII:5 LXXI:1-13; 2 En.XXII:6-11, XXXIII:10; III Bar.XI-XVII; Jud.8-9; Rev.XII:7-8.

21. We have given this as 'Certainly' but in context; Extensively, may be a more accurate rendering.

22. i.e. Christ Mass.

23. A common preparatory instruction of Medieval and Renaissance Grimiores given as a prerequisite for successfull angelic invocation. Founded in the theurgistic methods of the Bible: II Sam.XII:16; I Kin.XIX:8; Zech.VIII:19; Mt.IV:1-11 & Lk.IV:1-13 (vide Ex XXIV:18, XXXIV:28 & Dt.IX:9).

24. Acts XIV:23, I Cor.VII:5

25. Dee gives 'Sabaoth' for Sabbath.

26. I Thes.V:17.

27. sic. God.

28. Ja.I:19.

29. For more detailed information in regards to the specifics of Dee's practice of angelic magick the interested reader is referred to bibliographic references given here and in our preceding articles.

30. This confusion over spelling probably derives from the appearance of this name in the Book of Tobit [I:21]. It is rendered in the Septuagint as GK. Avanl [alpha-nu-alpha-eta-lambda=90] but was originally written in Hebrew as HNNAL [heh-nun-nun-aleph-lamed=136].

31. Notat de Agrippo scalarum nonus et decimus.

32. Extant only in MSS. [Cotton Ms. Vit. C. VII] and originally part of an uncompleted larger work referred to by Dee as the IMPERIUM BRITTANICUM which is now for the most part lost. An outline; some fragments of text, and commentaries upon it by other authors [cf. Purchas, Camden] do exist in various published and MSS. form. It was to contain besides this text; General And Rare Memorials, a work on the paradoxical compass and sundry speculations on matters historical, political, and geographical. Extant portions of this book purport to trace the lineage of the English Monarchy through the antediluvian mythos and compare the Ophirian Voyages of Solomon [Josephus Antiq: lib.viii cap.6] with the quasi- historical Arthurian quest for the graal to support British geopolitical claims and aspirations.

      Substantial scholarly evidence supports the premise that plans now lost with the logs used by Sir Francis Drake in his exploratory and privateering activities were based on these materials by Dee. As are the known works of other Elizabethan Navigators. Dee seemingly associated the reign of Elizabeth to a venusian current that posited an expansion of the British Dominion through the favor of the God of Hosts and the intercession of his holy angels.

      It is evident that certain keys to establishing a cabalum linguae anglicae de enochiana particulari per De Collectanarum Heptarchia Mystica et Liber Scientia Auxilii Et Victoria Terrestis lies in further research in the materials related to this book.

33. The Enochian Evocation..., ed. & trans. G.James (Gilette N.J.: Heptangle, 1985) p.21.

34. vide Liber Mysteriorum Quartus [SL.MS.3188 art.4].

 

 

The Center for Enochian Studies, Volume I, number 6.

The Action Of 11:15am Saturday March 10th MDLXXXII era vulgaris:

Being the First Spiritual Exercise with Edward Talbot (ne Kelly)

Mortlake

 

In nomine Jesv CHRISTI:

Amen.

In the name of Jesus CHRIST.

Amen.

Anno 1582. Marty die 10. hora 11 1/4 Ante Meridiem, Saterday.

    i.    One Mr. Edward Talbot came* to my house, and he being willing and desirous to see, or show, something in spiritual practice, would have had me to have done something therein. And I truly excused myself therein; as not, in the vulgarly accounted Magick¹, neither studied, or exercised. But confessed myself long time to have been desirous to have help in my philosophical studies through the company and information of the blessed Angels of God². And thereupon I brought I 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:

Aliqui Angeli boni:

Various good Angels.

And also that I was once willed by a skryer, to call for the good Angel Anchor, to appear in that stone to my own sight. And therefore I desired to call him and (if he would) Anachor and Anilos likewise, accounted good Angels, for I was not prepared thereunto³, etc. He then settled himself to the Action, and on his knees at my desk (setting the stone before him) fell to prayer and entreaty etc. In the mean space, I in my Oratory did pray and make motion to God and his good Creatures for the furthering of this Action⁴. And within one quarter of an hour (or less) he had sight of one in the Stone. But he still expected for two more: deeming this to be one of the three (namely Anchor, Anachor, Anilos). But I then came to him, to the stone, and required to know his name. And he spake plainly, (to the hearing of E.T.) that his name is Uriel⁵.

: Are you one of them (said I, John Dee) that are answerable, (upon due observations performed) to this stone?

URIEL: I am.

: Are there any more beside you?

Uriel: Michael and Raphael. But Michael est princeps in operibus nostris.

                                                  ...Michael is the foremost in our working.

: Is my book of Soyga⁶ of any excellency?

Uriel: Liber ille, erat Adae in Paradiso revelatus, per Angelos Dei bonos.

           It is that book, which was revealed to Adam in Paradise, by

the good Angels of God.

: Will you give me any instructions, how I may read those Tables of Soyga⁷.

Uriel: I can. But solus Michael illius libri est interpretatur.

                       ...only Michael is the interpreter of that book.

: I was told; that after I could read that book, I should live but two years and a half.

Uriel: Thou shalt live an hundred and odd years⁸.

: What may I, or must I do, to have the sight and presence of Michael, that blessed Angel?

Uriel: Praesentias nostris postulate et invocate, sinceritate et humilitate. Et Anchor, Anachor, et Anilos, non sunt in hanc lapidem invocandi.

          Sincerely and humbly; demand and invoke our presence. But Anchor, Anachor, Anilos are not to be invoked into this stone.

: Oh my great and long desire hath been to be able to read those tables of Soyga.

Uriel: Haec maxime' respicunt Michaelem. Michael est Angelas; qui illuminat gressus tuos. Et haec revelantur in virtute et veritate non Vi.

          This pertains especially to Michael; Michael is an Angel, who shines over us. And this revelation is in virtue and truth not Power.

: Is there any special time, or hour to be observed, to deal for the enjoyning of Michael?

Uriel: Omnis hora, est hora nobis.

Every hour that is our hour⁹.

  ii.    
: After there appeared in the stone a strange Seal or Characterismus* of the fashion ensuing:

 

: What is the intent, or use, of this?

iii.    Uriel*: Sigilum hoc in sculpendum, ad defensionem corporis omni, loco, tempore et occasione; et in pectus gestandum'.

          This Sigil is to be carved in gold, as a defense for the body, in all places, times, and circumstances, and is to be worn on the breast.

: So we ceased, with thanks to God, and I mused much upon this Action, and laid all up in mind, and writing.

 

Soli Deo Honoi omnis, et gloria.

Amen.

Only to God be all honor and glory.

Amen.

.oOo.

i.
. Note: he had two days before made the like demand and request unto me, but he went away unsatisfied. For his coming was to entrap me, if I had had any dealing with wicked spirits, as he confessed often times after, and that he was set on, etc¹⁰.

ii.
. An Illuding Spirit straightaway intruded himself and this character as may appear Libri Quinti appendice where the character is described exactly.¹¹

iii. This was not true Uriel, as may appear Anno 1583: May 5.¹²

 

___________________________________________________________________

 

  1. "The 'magick' which made use of the invocation of evil or doubtful spirits was of course always regarded as sinful; but natural magic, i.e. that which did not involve recourse to the agency of personal spirits, was in the Middle Ages usually recognized as a legitimate department of study and practice, so long as it was not applied to malificent ends. Of 'natural magic' as understood by mediaeval writers, astrological conditions, in order to injure or benefit the health of the person represented; and the application of a medicament to a weapon in order to heal the wound made by it. These things, if now practiced would still be called 'magic' though the qualification 'natural' would seem quite inappropriate. On the other hand the 'natural magick' of the Middle Ages included much that from the standpoint of modern science is 'natural' but not 'magical', the processes resorted to being really, according to the now known laws of physical causation, adapted to produce the intended effects." Taken from the Oxford English Dictionary entry of 'magic' to which the interested student is referred. A comprehensive study of the texts therein cited will give a invaluable understanding of the meaning and usage of this concept throughout the history of the English language.

  2. vide Thelema Lodge O.T.O. (April and May 1988 e.v.)

  3. It would seem that Dee is either testing E.T. or more likely stalling for time, as the use of these angels pertains to the preliminary preparation of the magician, that is literally getting dressed before the Action proper.

  4. Various points of internal evidence here indicate that Dee is following the instructions given by Peter of Abano in his Magical Elements (op cit. Agrippa, The Fourth Book, and Barrett, The Magus). This would include several preliminary conjurations in Latin, a number of ritual actions, a recitation of the Lord's Prayer or the Paternoster in conjunction with various traditional catholic supplications, and probably the particular invitation to the Angels attributed to Saturday.

  5. A fuller discussion of the nature and office of Uriel will be given in the appropriate place, but it is notable that he is one of the angels listed as answerable to the Conjurations of Saturday by Abano in the Heptameron.

  6. The question of what Dee is referring to with regards to his Book or Tables of Soyga has yet to be absolutely resolved by any scholarship in this area. A number of theories have been postulated and further research may yet come to some conclusive answer to this puzzling enigma.

  7. "Soyga = agyos", a note from the fair copy of this action in Libri Quinti Appendix equating 'soyga' with a transposition of the spelling of the Greek word meaning holy.

  8. Dee actually lived for 71 years.

  9. This point which obviously refers to the use of the Government Of Hours is notable as only Michael and Raphael are questionable as to the correct calculation of their appropriate times. The resolution of which depends on how they are attributed to the sephiroth.

10 . The private circumstances of Dr. Dee's life leading to the events herein discussed:

1582. JANUARY 11th Robert Gardener desired my leave to go dwell with Sir William Herbert, hora 12. Jan. 16th Mistress Herbert came to Essex. Jan. 17th Randal Hatton came home from Samuel's father at Stratton Audley. Jan. 22nd Arthur Dee and Mary Herbert, they being but 3 year old the eldest, did make as it were a show of childish marriage, of calling each other husband and wife. Jan. 22nd and 23rd The first day Mary Herbert came to her father's house at Mortlake, and the second day she came to her father's house at Estshene. Jan. 23rd My Wife went to nurse Garret and paid her for this month ending the 26th day. Jan. 27th Barnabas Saul's brother came.

          FEBUARY 12th About 9 of the clock Barnabas Saul and his brother Edward went homeward from Mortlake. Saul's indictment being by law found insufficient at Westminster Hall: Mr. Serjant Walmesley, Mr. Owen and Mr. Hyde, his lawyers at the bar for the matter. And Mr. Ive, the clerk of the crown Office favouring the other. Feb. 20th Mr. Bigs of Stentley by Huntingdon and John Littlechild came to me. I received a letter from Barnabas Saul. Feb. 21st Mr. Skullthorp rude toward Barnabas. Feb. 25th Mr. Skullthorp came home. Paid Nurse Garret for Katherine till Friday the 23rd day, viz. then something due to nurse for iij. lbs. of candle and 4 lbs. of soap.

          MARCH 1st Mr. Clerkson brought Magnus to me at Mortlake, and so went that day again. Mar. 6th Barnabas Saul came this day again about one o'clock and went to London the same afternoon. He confessed that he neither heard or saw any spiritual creature any more. Mar. 8th Mr. Clerkson and his friend came to my house. Barnabas went home again about 2 or 3 o'clock, he went I say, on Thursday with Mr. Clerkson. Mar. 8th Coelum ardere et instar sanguinis in diversis partibus rubere visum est circa horam nonam noctis, maxime versus sepentriolem et occidentalem partem: sed ultra capita nostra versus austrum frequenter miles quasi sanguines. Mar. 9th Friday at dinner time Mr. Clerkson and Mr. Talbot* declared a great deal of Barnabas naughty dealing toward me, as in telling Mr. Clerkson ill things of me, that I would so flatter his friend; the learned man, that I would borrow him of him. But his Friend told me that Barnabas had censured both Mr. Clerkson and myself. The injuries which this Barnabas had done me diverse ways were very great. * You that read this, the underwritten assure yourself that it is a shameful lie, for Talbot neither studied for any such thing nor showed himself dishonest in anything. Dee: This is Talbot or that 'learned man,' his own writing in my book, very unduly as he came by it. The above edited from the Private Diary Of Dr. John Dee, op.cit.

11. This sigil is clearly false. The correct arrangement relates to the Tabula Sancta or Holy Table and is dealt with in the next action. The passages cited here are from Dee's appendix and will be given in full, in their proper context accompanying the next article in this eries.

12. Ibid. but note also this passage from Abano's Considerations of Saturday: "Those are the figures that these spirits usually assume, which are generally terrible at the first coming on of the visions, but as they have only a limited power, beyond which they cannot pass, so the invocator need be under no apprehensions of danger, provided he is well fortified with those things we have directed to be used for his defense, and above all, to have a firm and constant faith in the mercy, wisdom, and goodness of God."

 

The Center for Enochian Studies, Volume I, number 6b:

 

		The same Saturday afternoon. Hora 5.^1
				: After that Mr. Edward Talbot^2 had called Uriel, and I was come
				to the Stone, and had used a short speech of thanks to God.^3 I then
				required some Instructions for the purposes of Soyga^4.
				Uriel: Peace, you must use Michael.
				: I know no means or order to use in the invocation of Michael.
				[Note: - In this time there appeared in the stone a rich
				Chair and after a little while it was out of sight.]
				Uriel: He is to be invoked by certain of the psalms of David and
				prayers. The which psalms, are nothing else, but a means unto the
				seat and Majesty of God. Whereby you gather with yourselves due
				power to apply your natures to the holy Angels. I mean the psalms
				commonly called the Seven Psalms^5. You must use pleasant savours,
				with hand and heart: whereby you shall allure him and win him
				(through God's favor) to attain unto the thing, you have long
				sought for.
				There must be a conjunction of minds in prayer betwixt you
				two, to God continually. It is the will of God, that you should
				jointly, have the knowledge of his Angels together.
				You had attained unto the sight of Michael, but for the
				imperfection of Saul^6. Be of good comfort.
				[ - The chair came into the Stone again and I asked what it
				meant.]
				Uriel: This is a seat of perfection: from which, all things shall
				be showed unto thee, which thou hast long desired.
				[ - Then was there was a square Table brought unto the Stone:
				and I demanded, what that Table betokened.]
				Uriel: A Mystery not yet to be known. These two, shall remain in
				the stone; to the sight of all undefiled creatures.
				You must use a four-square Table, two Cubits^7 square:
				whereupon must be set Sigillum Dei^8 , which is already * perfected
i.			in a book^9 of thine: Blessed be God in all his Mysteries, and Holy
			in all his works. This Seal must not be looked on without great
				Reverence and Devotion. This Seal is to be made of perfect wax
				which is clean purified: we have no respect of Colours^10.
				This Seal must be 9 inches in Diameter: The roundness must be
				27 inches and somewhat more. The thickness of it must be an inches
				and half a quarter, and the figure of a Cross, must be on the back
				of it thus^11;
				The Table is to be made of sweet wood^12 and to be of two
				Cubits high, with 4 feet: with 4 of the former seals under the 4
				feet.
				[ : The fashion of the 4 feet, standing upon the foresaid
				round Seals was shewed, so as the uttermost circle containing the
ii.			letters, did seem to be clean * without the compass the feet,
			equally round about the same feet. And these Seals were shewed much
				lesser than the principal Seal.
				Under the Table did seem to be laid red silk, two yards
				square. And over the Seal: did seem likewise red silk to lie four-
				square: somewhat broader than the Table, hanging down with 4 knops
				or tassels at the 4 corners thereof.
				Upon this uppermost red silk, did seem to be set the stone
				with the frame: right over, and upon the principal Seal: saving
				that the said silk was between the one and the other.
iii.			The Table was shewed to have on the 4 sides of it * Characters
			and Names, these, that are herein a schedule annexed, in diverse
				rows^13.
				Uriel: The Characters and words on the sides of this Square Table,
				are to be written with yellow, made of perfect oil, used in the
				church^14.
				: What oil is that?
				Uriel: Of That oil shall be opened unto you. The oil is perfect
			prayers: of other oil I have no respect.
			We sanctify, because we are holy: and you sanctify because of
			your holiness.
			Uriel: There is a spirit named Lundrumgutta using you. Who seeketh
			your destruction, in the hatred of men, in the hurt of thy goods.
			Discharge him tomorrow with Brimstone^16. He haunteth thy house,
			and seeketh the destruction of thy daughter. His pretense was to have
			maimed thee in thy shoulder the last night and long ago. If thou do
			not discharge him tomorrow, he will hurt both thy wife and thy
			daughter.
iv.		He is here * now.
		Give him discharge from your and house. He will seek Saul's
			Death who is accursed.
			: I know no means or art too do this by. For I did burn in flame
			of Brimstone, Maherion his name and Character, when I found Saul
			privily dealing with him, (which manner of wicked dealing I had
			forbidden him) and yet he came after, and would have carried Saul
v.		away quick; as Robert Hilton, George; and other of my house can
		testify.
			Uriel: The Cursed will come to the Cursed.
			: I beseech you to discharge him and bind him some where far
			off, as Raphael did (for Tobias sake) with the wicked Spirit
			Asmodeus^17.
			Uriel: But Tobias did his part. Art is vain, in respect of God his
			power. Brimstone is a means.
			: When shall I do this?
			Uriel: Tomorrow at the time of prayers.
			: Gloria patri et filio et spiritui sancto, sicut etc. Amen.

 

.oOo.

 

i. Erratice, contra ignorantia mea: vide post.

    An error; in opposition to my ignorance, observe what follows.

ii. Note this point.

iii. Cave: quia Angelus tenebrarum se intrusit hic, ut Libri Quinti Appendice apparabit.

      Be careful; those angels which are of the darkness intrude inthis, as will appear in the appendix to these five books.

iv. So it is evident who went about to hinder the truth before inthe character, and in the border of the Table falsely counterfeitedetc.: as it also in the next action may appear.

v. Saul in danger of being carried away quick.

 

___________________________________________________________________

 

1. 5pm Saturday March 10, 1582 anno domini.

2. Dee gives E.T.

3. Most probably the Latin version of a prayer given by Abano in the Heptameron vide pg.74. C. Agrippa, The Fourth Book... (Heptangle, 1984). 4. For a rather forced though interesting solution to the enigma of Soyga see Appendix D pg. 117-123. R. Turner, The Heptarchia Mystica... (Aquarian 1986).

5. Psalms: IV, XI, XVI, XXIII, XXVII, LXII, CXXXI.

6. cf Thelema Lodge O.T.O. (Jun. & Jul. 1988 ev)

7. In biblical measurement a cubit is generally considered to be roughly equal to 18 inches, but as the unit is actually measured from the point of the elbow to the tips of the extended fingers, a cubit's actual length has varied greatly throughout history.

8. i.e. the sign or signature of God, it is notable that Dee originally had here Sigillum Divintas that is the Divine Sign or Holy Signature.

9. Dee makes a rather obscure notation in Latin with regard to this Angelic statement, but the curious should examine pg. 11. of The Sworn Book Of Honorius, ed. & trans. Daniel J. Driscoll (Gillette, NJ: Heptangle Books, 1983)

10. This Seal is one of the few relics of Dee still extant, and is on display in the British Museum Collection. It is made from a very pure almost clear form of sealing wax that has suffered only minimally from its great age. Originally in the collection of John Cotton with the Holy Table and much of Dee's ceremonial paraphernalia., it was miraculously saved from the Great Fire of London in which the table and much else perished. For more detail see R. Turner op. cit. pg.78-80. and The Proceedings of the Society of Antiquaries of London XXI (1906-7)

11. AGLA (
) is notariqon for Ateh Gebor Le-Olahm Adonai (
) Thou Art Mighty Forever, O Lard!

12. Probably cedar wood.

13. The construction of the table of practice and of the holy lamen is an involved and interrelated problem. It is, as is noted here and elsewhere, discussed at great length and depth in Libri Quinti Appendice, but even in that context the material poses many complex and difficult problems. It is of some comfort that Dee and Kelly were themselves quite confounded on the same points which presently cause scholars difficulty, and it is unfortunate that these particular objects of ceremonial furniture have all been lost through the course of time, but sufficient instruction and evidence does exist to draw fairly concrete albeit still disputable conclusions with regards to the important specifics of construction.

       The October edition of this series will contain a special supplement discussing in detail the furniture required preliminary, for the practice of Dee's system of Angelic Magick. In it we shall reproduce all pertinent passages from Dee's own MSS, provide and substantiate our own conclusions in these matters and provide some practical guidelines to actual reproduction. Interested persons should examine the various published studies of these matters: M. Casaubon, A True & Faithful Relation... (London:1659). The twenty-fifth through twenty-seventh, and the thirty-eighth through fifty-third pages of Dr. Casaubon's preface as well as the plate immediately following the table of contents. Aleister Crowley, Liber XXX Aervm vel saecvli sub figura CCCCXVIII. In particular the 15th and 18th aires.

                                  Liber LXXXIV vel Chanock. Part One section I.

G. James, The Enochian Evocation... (Heptangle, Gilette NJ: 1984). pg. 28-38, 178-182.

G. Schueler, Enochian Magic, A Practical Manual (Llewelyn, St.Paul Mn: 1984). pg. 23-4.

R. Turner op. cit. pg.40-49, 76-97. 

14. The Angel would seem to be referring to an oil based gilt used for Altar detail work.

 

15. In Fronte: Though this root begets the English 'In front,' in medieval and renaissance               Latin usage this term almost universally means 'before the altar'.

       A Sinistris: On the Left hand.

       A Dextris: On the Right hand.

       Juxta Pectus: At the Breast.

 

16. Native Sulfur.

17. Tobit III: 1-17 (note 8,17), VIII: 1-9 (note 2-4), XII: 1-22 (note 15-22). Asmodeus (
) in some references rendered without the second aleph. Gk. Asmodeos, -daus, or -daios. Lit. 'The Great Name of the Daemon'. One of the most prevalent devils in western metaphysical literature; since being ascribed, in The Testament Of Solomon, with the forced construction of the Temple, Asmodeus has made major appearances in nearly every grimoire of the occult sciences.

The Center for Enochian Studies, Volume I, number 7:

 

		1582 Marty 11
				Sonday. a Meridie hora .a. circiter^1.
				3
				-- Uriel being called by Edward Talbot there appeared one;
				clothed with a long robe of purple all spangled with gold, and on
				his head a garland, or wreath of gold, his eyes sparkling. Of whom
				I asked whether the characters noted for the Table were perfect:
				He answered,
i.			*Lundrumguffa: They are perfect. There is no question^2.
			: Are you Uriel?
				Then presently came in one, and threw the brave spirit down by the
				shoulders, and beat him mightily with a whip; and took all his
				robes, and apparel off him.: And then he remained all hairy and
				ugly; and still the spirit was beaten of him, who came in after
				him. And that spirit, which so beat him, said to the hearing of my
				Skryer:
				Uriel: Lo, thus are the wicked scourged.
				: Are you Uriel, who speaketh that?
				Uriel: I am he. Write down, and mark this; for it is worthy of
				the Noting:
ii.			*This was thy persecutor Lundrumguffa. I brought him hither to
			let thee see, how God hath punished thy enemy.
				Lo, thus hath God dealt for thee: Lo, thus have I dealt for thee:
				Thank God.
				: Blessed be his holy name, and extolled, World Without end.
				Edward Talbot-- He drew the wicked spirit away by the legs; and
				threw him into a great pit, and washed his hands, as it were, with
				the sweat of his own head: for he seemed to be all in a sweat.
				-- Hereupon, my skryer saw Uriel go away, and he remained out of
				sight a little while. Then he came in again; and another with him,
				and jointly these two said together:
				Glorify God forever.
				And then Uriel did stand behind; and the other did sit down in
				the chair with a sword in his right hand, all his head glittering
				like the sun. The hair of his head was long, he had wings, and all
				his lower parts seemed to be with feathers. He had a robe over his
				body, and a great light in his left hand.
				He said:
				Michael: We are blessed from the beginning, and blessed be the
				name of God forever.
				-- My Skryer saw an innumerable Company of Angels about him. And
				Uriel did lean on the Square Table by.
				He that sat in the chair (whom we take to be Michael) said then:
				Michael: Go forward. God hath blessed thee.
				I will be thy Guide.
				Thou shalt attain unto thy seeking.
				The world begins with thy doings.
				Praise God.
				The Angels under my power, shall be at thy commandment.
				Lo, I will do thus much for thee.
				Lo, God will do thus much for thee.
				Thou shalt see me, and I will be seen of thee.
				And I will direct thy liking and conversation.
iii.			*Those that sought thy life, are vanished away.
			Put up thy pen.
				-- So he departed.
				Gloria, laus, honor, Virtus et Imperium.
				Deo immortali, invisibili, et Omnipotenti, in saecula saeculorum.
				Glory, praise, honor, to the Power and Authority.
				Unto God immortal, invisible, and Omnipotent, world without end.
				Amen.

      .oOo.

 

----------------------------------------

notes (
signifies "Dee")

i. Hereby may appear that this wicked spirit foisted in the shew of the false character and names before.

ii. Note: Lundrumguffa scourged spiritually.

iii. Lundrumguffa.

1. Sunday March 11, 1582. About the third hour before noon, i.e. 9am.

2. See plate {below Dee's picture}.

 

 

 

 

The Center for Enochian Studies, Volume I, number 8:

 

		Marty. 14. Wensday. mane circa hora: 9^1.
				- Being desirous to proceed in this manner by consent, we bent
				ourselves to the Action. And after that Edward Talbot had called
				Uriel and saw him, I came to the desk from my Oratory.
				There did continually appear the Chair and the Table^2.
				I then being afraid that any other should come in to the Stone
				instead of Uriel^3, did earnestly require the spiritual creature
				appearing, to shew who he was, and what was his name. At length he
				answered, and said to the hearing of Edward Talbot:
i.			Uriel is my name, with difference called *Nariel^4.
			Stay.
				- Then he went away for a while; and came again, and said thus:
				Uriel: The strength of God is always with thee. Dost thou know
				what thou writest?
				- In two senses, I may understand it; either that the good Angel
ii.			Gabriel is always with me, though invisibly: or else that the
			strength, and mighty hand of God, always is my defence.
				Uriel: Fortitudo Dei, tecum^5 semper est.
				'The strength of God is always with you.'
				- He went away again, and came again, following or waiting upon
				another, and before that other, was a man having his head all
				covered with black. Then he that came so in the middle, did sit
				down in the chair, and spoke this word following:
				Michaël: Note.
				- This was Michaël, with his sword in his right hand. Then came
				Uriel to the man (having his head all hid, as it were in a black
				hood) and took off that black hood; and then lifted up the Table
				cloth. He looked under it, and put it down again; and lifted it up
				again. The Man stood still before Michaël. Then Michaël rose;
				and took off all the man's clothes, and left him as it were, only
				in his shirt.
				Then Uriel took a little round Tablet, as it were, of the
				bigness of a six pence, having two letters in it thus:
				And gave it to Michaël. Uriel lifted up the Table cloth; and
				from thence, seemed to take apparel, and put it on the man, it
				seemed to be silk: and very full of wrinkles or pleats. And the
				man kneeled, and held up his hand. Uriel took like a Laurel bush^6
				and set upon the man's head. And then the man kneeled before
				Michaël. Michaël took the round thing with the Letters; and
				gave it to the man to eat, and he did eat it.
				Uriel: Lo are things covered.
				- Then he covered the Table and plucked the cloth over it, down
				to the ground, on every side. The man rose up: and Michaël
				dubbed him on the head with his sword. Then the man stood up.
				Then the man turned his face towards [Edward Talbot] the Skryer,
				and the man did resemble me (John Dee) in countenance. And then he
				turned to Michaël again.
				Michaël wrote upon the Man's back thus:
				ANGELVS TVAE^7 PROFESSIONES
				THE ANGEL OF YOUR PROFESSION
iii.			- Then Edward Talbot asked me, if there were such Angels of a
			Man's Profession: and I answered yea; as in Agrippa, and others is
				declared.
				Michaël: Leave your folly. Hold thy peace.
				Have you not read, that they that cleave unto God; are like
				unto him.
				- Yes forsooth.
				Michaël: Thou camest hither to learn, and not to dispute.
				Laudate Dominum in operibus suis^8.
				The Lard is praised in his workings
				- The man kneeled down, and so went out of sight.
				Michaël: He has eaten strength against trouble.
				He has eaten nothing, and in eating, he has eaten all things.
iv.		The + name NA^9 be praised in trouble.
		- Now Michaël thrust out his right arm; With the Sword, and
			bade the Skryer to look. Then his Sword did cleave in two, and a
			great fire flamed out of it vehemently. Then he took a Ring out of
			the flame of his sword, and gave it to Uriel, and said thus:
			Michaël: The strength of God is unspeakable. Praised be God
			forever and ever.
			- Then Uriel did make curtsy unto him.
			Michaël: After this sort must thy Ring be. Note it.
			- Then he rose and disappeared out of the Chair. And by and by
			came again, and said as follows:
			Michaël: I will reveal 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 is it; This is it where with all Miracles and divine
			works and wonders were wrought by Solomon^10:
			This is it, which I have revealed unto thee: This is it, which
			philosophy dreamth of. This is it which the Angels scarce know.
			This is it, and blessed be his Name. Yea his name be blessed
			forever.
			- Then he laid the Ring down upon the Table and said:
			Note.
			- It shewed to be a Ring of gold: with a seal engraved in it, and
			had a round thing in the middle of the Seal, and a thing like a V
			through the top of the circle, and an L in the bottom, and a bar
			clean through it.
v.		And had 4 Letters in it, P.E.L.E.^11
		After that,he threw the Ring on the board or Table^12; and it
vi.		seemed to fall through the Table, and he said thus:
		Michaël: So shall it do, at thy commandment.
			Without this thou shalt do nothing.
			Blessed be his name that compasseth^13 all things.
			Wonders are in him, and his Name is WONDERFUL:
			His name worketh wonders from generation, to generation.
			- Then he went away, and came in again by and by.
			Michaël: Note.
			- Then he brought in the Seal, which he had shewed the other day:
			and opened his Sword, and bade the Skryer: read: and he read:
vii.		EMETH^14
		Then the Sword closed up again, and he said:
			Michaël: This I do open unto thee, because thou marveled at
			SIGILLVM DEI^15. This is the Name of the Seal^16, which be blessed
			forever. This is the Seal self^17. This is Holy. This is pure. This
			is forever. Amen.
			- Then the Seal vanished away. And I said to my friend (the
			Skryer): Indeed, this other day, I considered diverse fashions of
			this Seal; and I found them much differing, one from another; and
			therefore I had need to know which of them I shall imitate, or how
			to make one perfect of them all.
			Michaël: Doubt not the making of it, for God has perfected all
			things. Ask not for the cause of my absence, nor of my apparel: for
			that Mystery is known to God. I have no clothing, as thou thyself
			shalt see. I am a spirit of Truth and Virtue. Yea you shall see
			me in Power, and I will visit you in HOPE.
			Bless you the Lord, and follow his ways forever.
			- Then he went away, and Uriel followed him. And then I said to
			my Skryer: it were good, We had ever some watch-word when we should
			not look for anymore matter at their hands, every time of their
			visiting us.
			Whereupon, (unlooked for of us) he spake again.
			Michaël: We lead time, Time leadeth not us.
			Put up thy pen.
			The Name of God, be blessed forever.
			- Then they lifted up their hands heavenward (which heaven
			appeared also in the stone) and turned towards us and said:
			Valete
			Fare Well
			- So they departed; and at their going, the chair, and the Table
			in the Stone, did seem to shake.
			-------------------------- Soli Deo omnis honor
			Laus et Gloria
			Amen.
			All Honor Praise and Glory
			to the One God.
			Amen.
			.oOo.

 

-------------------------------------------------------------
  
's Notes

i. Agrippa has so; Cap. 24 Lib. 3. of The Occult Philosophy¹⁸.

ii. Potius erat dicendium Michaël Nam Gabriel est Praevalescentia Dei: et ita fortitudo quidem, sed altioris gradus.

For by Michaël is the power shown; Gabriel is the Great Power of God, and thus certainly the strength, but of the second rank.

iii. vide Agrippam de Triplice homonis Custode. Lib.3. Cap.22.

See Agrippa on the Threefold Keeper of man. Book 3. Chap.22¹⁹.

iv²⁰. vide Reuchlinium de Verbo Mirifico de noie NA²¹.

See Reuchlin in The Mirific Word for the name NA.

v. vide Reuchlinium de verbo Mirifico de noie PELE²².

See Reuchlin in The Mirific Word for the name PELE.

vi. The use of the Ring.

vii. De Sigilo Emeth vide Reuchlinium Arte Cabalisticvm.

Lib.3²³. et Agrippa Lib.3. Cap. II²⁴.

'For the Sigil of Truth see Reuchlin's Art Of Cabla,

Book 3, and Agrippa Book 3 Chapter 11.

 

-------------------------------------------------------------

Notes:

  1. Wednesday March 14th MDLXXXII anno domini. Around 9 o'clock in the morning.

2. The Seat Of Perfection and the Holy Table or Tabula Sancta: vide SL.MS.3188

3/10/1582 5am and Thelema Lodge 8/88 ev.

  

3. Ibid. SL.MS.3188 3/11/1582 and Thelema Lodge 9/88 ev.

 

4. Angel of the southern and noonday winds a.k.a. Ariel.

  

5. tecvm = te cvm; This would seem to be an odd contraction, possibly this is a Med./Ren. L. brevity tec'um = tectum, or an irregular conjug. from tego, tegere, texi, tectvm (cf. 'doceto': Thelema Lodge 4/88 ev.) probably = 'The Strength of God is to always be concealed.'

  

6. Genvs Oreodaphne; a sweet-wood of the Bay family.

  

7. Strangely this personal pronoun is decl. as if it were a fem. noun.

  

8. Irregular decl.

  

9. see Proto Indo. Eur. NE = not > Indo Aryan Ne- > Indo Germ. Na- > O.E./M.E. ne > Eng. no, nay, nix, not, naught, neither, naughty, and null: nay > Eng. colloq. = nah. Also Lat. prefix ne- < Etruscan/Faliscan ni > nihil, nullus (ni + ullus), etc. > Eng. nill, null, neuter. Indo Germ: n-, un; Gk. ne- > Eng. nepenthe and Gk. a-, an- > Eng. annihilate (an + nihil); Sanskrit a-, an- > Hind. am- > Eng. Amrita. Etruscan ni > Italo/Falisan ni-, nek > L. prefix neg- > Eng. negate, negative etc.

 

10. The archangel Michael appeared to him, and gave him a small ring having a seal consisting of an engraved stone, and he said to him: "Take, O Solomon, king, son of David, the gift which the Lord God, the highest Zebaot, hath sent unto thee. With it thou shalt lock up all the demons of the earth; male and female, and with their help thou shalt build up Jerusalem. But thou must wear this seal of God; and this engraving of the seal of the ring is Pentalpha." Armed with it Solomon called up all the demons before him, and he asked of each in turn his or her name, as well as the name of the star or constellation or zodiacal sign and of the particular angel to the influence of which each is subject. One after another the spirits were vanquished, and compelled by Solomon to aid in the construction of the Temple.

L. Ginsburg, Legends Of The Jews (Philadelphia, Pa: Jewish Publ. Soc. of Amer., 5728/1968) vol. iv. pp.150-1, see also 153, 166, 171-2

11. By reading the Ring in manner given opposite: Ve-Rho-E-E-El is phonetically equal to VRIEL.

 

12. vide Thelema Lodge (Berkeley, CA. 7/88 ev.)

 

13. See Ashmole MS. 242 art. 43; for Dee's curious paradoxical compass, therein should be studied the 'Name of God which compasseth the Earth' and its relationship to the circumference of the Sigilivm Dei AEmeth.

 

14. Heb. Aleph Mem Taw = truth. [1+40+400]

 

15. Lat. The Seal of God: sigillvm = seal, sign, mark, or sigil.

 

16. SIGILLVM DEI EMETH = The Seal of God his Truth.

 

17. Probably intended to be '... the Seal it self'

 

18. 'There are also four Princes of Angels, which are set over the four winds, and over the four parts of the world, whereof Michael is set over the Eastern wind; Raphael over the Western; Gabriel over the Northern; Nariel, who by some is called Uriel, is over the Southern.' H.C. Agrippa, Three Books Of Occult Philosophy; trans. J.F. (London:1651) p.416.

 

19. 'Now the Demon of profession is given by the Stars, to which such a profession, or sect, which any man hath professed, is subjected, which the soul, when it began to make choyce in this body, and to take upon it self dispositions, doth secretly desire. This Demon is changed, the profession being changed; then according to the dignity of the profession, we have Demons of our profession more excellent and sublime, which successively take care of man, which procures a keeper of profession, as he proceeds from vertue to vertue. When therefore a profession agrees with our nature there is present with us a Demon of our profession like unto us, and suitable to our Genius, and our life is made more peaceable, happy, and prosperous: but when we undertake a profession unlike, or contrary to our Genius, our life is made laborius, and troubled disagreeing patrons.' ibid. Agrippa p.411.

 

20. Dee gives this mark:      
to cite this reference to Reuchlin; note the similarity between this and the mark on the Arms of Reuchlin given on the title page to De Arte Cabalistica (shown here {above} these notes.

 

21. 'Vt est item uocabulum Na: quo in anima molestia tubationibusque.' 'That likewise it is the name Na, which is to be made use of in troubles of the soul and in confusions.' Johannes Reuchlin, De Verbo Mirifico. 1494/ De Arte Cabalistica. 1517 (facs. Stuttgart:1964) p.72.

 

22. I have been unable to locate this particular reference in the cited text of Reuchlin but

it may be a reference to a passage on p.76 ? edt.

 

23. 'Sicut nobilis ille dictatur ait Eliezar Haklir
.i. Emeth est sigillum eius.' 'As that famous orator Eleazar ha-Kallir saith of that seal, that it is the Truth.' ibid. Reuchlin p.235. Heb. Aleph-Mem-Taw Cheth-Vau-Taw-Mem-Nun = Emet Chotemin = The Seal of Truth from Signet or Seal Ring. Eleazar ha-Kallir 6th cent. Gnostic Jewish poet.

 

24. '...,and the name of God Na
is to be invovaced(sic.) in perturbations and troubles. There is also Iah
... & the name Emeth
which is interpreted Truth, and is the seal of God;...' op. cit. Agrippa p.371.

The Center for Enochian Studies, Volume I, number 9:

 

		Marty 15 Thursday. Hora 1 1/4 a meridie^1
				- After Edward Talbot his calling into the stone; appeared a
				tall man, with a sceptre (Very great) of gold glittering. His body
				all red: and out of his head, did shoot out beams of light, like
				the sun beams^2.
				- I being desirous, to know who he was, and his name; I
				requested him earnestly thereto, but he answered as followeth:
				---: Invocate nomen Domini agnoscetis eum.
				'Call in the name of the Lard, You will recognize him.'
				- Then I prayed the Psalm:^3
				Deus misereatur nostri, et benedicat nobis: illuminet vultum,
				suum super nos, et misereatur nostri.
				Vulg. Ps:LXVI:1.
				'May God be gracious and bless us, may he show us a benign
				countenance.'
				Douay:LXVI:1.
				'God be merciful unto us; and cause his face to shine upon us:
				Selah^4.
				A.V:LXVII:1.
				After that, he said:
				---: I am mighty.
				- Because he delayed to declare his name, Edward Talbot the
				skryer did require him: in the name of God the father, Jesus Christ
				his son^5, and of the holy ghost, to express his name. And he
				answered in speech:
				---: So I will by and by.
				- Then he seemed to take from his head little bright
				sparks,like little candles' ends; and to stick them about the
				chair^6, and he went round about the chair, and then he spake, as
				followeth:
i.			---: I am mighty and working wonders; I am SOLOMON^7. I rule in
			the heavens, and bear sway upon earth; in his name, who be blessed
				forever. Thou doest doubt at me. I am the servant of God, in his
				light; I serve him. I say, I serve him; with fear and reverence.
				My name is SOLOMON^8: Mighty in the Sun^9, Worker of Worldly actions;
				as well internal, as external. Known unto God; whose name I know,
				and bless forever.
				- Then appeared a big flame of fire by him in the air.
				Solomon: Thou knowest not, or thou wilt not know, that
				Mammon^10, with his servants, are present about thee. Whose presence
				doth hinder the presence of the virtues^11 Adonai overcoming.
				Blessed be God, in the highest. Amen.
				- He took the forsaid flame of fire, and flung it unto the
				heavenward.
ii.			Solomon: Mammon^12 is a king whom God hateth: whose sect
			continually tempt, provoke, and stir up wickedness against the
				Lord, and against his annointed. But he dies, blessed be God
				forever. Drive him away.
				: It is incomparably more easy for you to do. And as for my
				part I feel neither in body, nor soul; any token of his presence or
				working.
				Thereupon he caused the whole chamber (Which we were in) to
				appear very plainly in the stone^13: and so there shewed a great
				company of Wicked Spirits^14 to be in the chamber; and among them,
				One, most horrible and grisly, threatening, and approaching to our
				heads, and scorning and gnashing at us.
				Solomon: God determines his mysteries, by Art and Virtue.
				- Then he Willed Very eagerly to drive them away. And I
				prayed fervently. And there seemed one to come into the stone,
				which had very long arms; and he drove them away courageously. And
				so they were driven away.
				After that presently, came one into the stone, all white.
				Solomon reached this white one a Cup. The white man held up the
				cup; and said, as followeth:
iii.		---: Lo this is my name.
		God shall bless you. Fear not. Your faithfullness provoketh me
			to tell my name, and this it is: (putting forth the Cup again) for
			I am called
			Medicina Dei^15.
			God his Healing.
			I will shew thee, and I will show you, the Angel of your Direction,
iv.		Which is called OCH^16
		- This name he spake, he showed it also on the Table^17
			(before him) written.
			Raphael: He is mighty in the Sun^18 beams, he shall profit
			thee^19 hereafter.
			- Then came in another, and sat down in the chair; and he
			said as followeth:
			---: The strength of God Liveth, and reigneth forever.
			I am
			Fortitudo Dei^20.
			God his Strength.
			: Why then, you are Gabriel; and I took you but hereto to be
			Michael. Michael; how shall I then amend my book, in respect of
			your name always before written Michael?
			Fortitudo Dei: What thou hast Written, That hast thou
			Written; and it is true.
			Write down this name POLIPOS.
			Doth thou understand it?
			: No, God knoweth.
			Fortitudo Dei: When that day cometh, I will speak with thee,
v.		if thou observe that which I have commanded thee.
		As truly as I was with SOLOMON^21, so truly will I be with
			thee.
			- Then came in another; Whom we take to be Uriel, for he
			went also, as he was want, and leaned at the Table.
			Fortitudo Dei: Search for Wisdom and Learning, and the Lord
			Will deliver it unto you.
			: I would to god. I knew your name truly, or What peculiar
			Letter I might set for you, to Note your Words and Actions by.
			Fortitudo Dei:Name I have none, but by my Office.
			SOLOMON came not hither, but by me.
			He is a mighty Prince, governing the heavens, under my power.
			This is sufficient for thy Instruction.
			I was with Solomon, in all his Works and Wonders^22; and so was
			this, Whome God had appointed Unto him.
			The Divines know his name, and he is not hidden from the face
			of the earth. His name is written in the book which Lieth in the
			Window.
vi.		: Do you mean Agrippa his book? And it is there expressed by
		the name SOLOMON?^23
			Fortitudo Dei:I have said.
			: What order will you appoint unto us two, in respect of our
			two beings together My friend here may have other intents and
			purposes of his affairs, than will serve me for his aid having in
			these Actions.
			Fortitudo Dei: Join in prayers. For God hath blessed you.
			Doubt not. Consider these Mysteries.
			: Then they in the stone used talk together, but not well to
			be discerned by the ear of Edward Talbot.
			At length Fortitudo Dei talked very much, and speedily to
			Edward Talbot and disclosed unto him (Which he expressed not to me,
			at the stone, but disclosed afterward) all the manner of the
			practice, and circumstance about the Action intended, With the Gold
			Lamen, the ring, the seals etc^24. And after I had spoken somewhat;
			in requesting him to shew me the manner, How I should artificially
			prepare everything spoken of he said:
			Fortitudo Dei:^25 ... ... ... ... ... ... ... ... ... ... ...
			Dee's Marginalia:
			i. SOLOMON: Of Solomon you may read in the call,
			Diei Dominica in Elementis Magicis Petri de Abano,
			Of the lord's Day in the Elements of Magick of Peter of Abano
			their called Salamia^26.
			ii. Mammon^27
			iii. Raphaël
			iv. De OCH^28, vide in libello Arbatel in
			For OCH, look in the little book, the Arbatel, on the Sun.
			v. Perchance he meaneth the council of Annael: before specified^29.
			vi. It is in Elementis Magicis Petri de Abano printed with Clavis
			Agrippae, which was in my Oratory always under my Window^30.

 

-------------------------------------------------------------------------------------- 

Footnotes:

 

  1. The time being one quarter past the hour of one ante meridiem on the Ides of March.

  2. 'Shapes familiar to the spirits of the Sun.

    The Spirits of the Sun do for the most part appear in a large, full & great body sanguine and gross, in a gold colour, with the tincture of blood. Their motion is as the lightening of Heaven; their sign is to move the person to sweat that calls them. But their particular forms are: A King having a Scepter riding on a Lion. A King crowned. A Queen with a Scepter. A Bird. A Lion. A Cock. A Yellow or golden Garment. A Scepter. Caudaius.

    C. Agrippa (pseud.), The Occult Philosophy Fourth Book (Gillete NJ:1985)

  

3. This reference, compares only the first verse of a psalm, that Dee almost certainly read here in its totality. Our interested readers should refer to the cited works for the complete passages.

  

4. selah = Heb. (
60+30+5 = 95) A technical musical term indicating a pause in recitation.

  

5. '... his son' which Dee gives as '... his sonne' vide note # 9 & 18.

  

6. 'The Seat of Righteousness' cf. Thelema Lodge O.T.O. (Berk.CA: 8/88ev) / SL.MS.3188 3/10/1582

  

7. SOLOMON. op.cit. Thelema Lodge (OTO:5/88ev)

  

8. SOLOMON = Sol Om On vide A. Pike, Morals and Dogma etc. in ' The Prince Adept

of the Sun ' for a somewhat abstruse discourse on this mystery. It is partially revealed to initiates of the Minerval Degree O.T.O. and further elucidated in the VIIth degree.

  

9. '... the Sun,' (possibly '... the Son,' by Dee's orthography '... the Sonne,' vide note # 5 & 18.

 

10. Mammon = Gk.
. (40+1+40+800+50 = 931)

 

11. This may be an arch. sp. for 'virtuous'.

 

12. Mammon:

    'No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.' Mt.VI:24     'And the Lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

    And I say unto you. Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

   He that is faithful in that which is least is faithful also in much. and he that is unjust in the least is unjust also in much.

    If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?

    No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.' Lk.XVI:8-13.

    Vide illus. p.93 F. King, Witchcraft and Demonology (Exeter Books:NY), 1987 for a medieval representation of Mamon as daemon king.

 

13. Vide illus. op.cit. King. p. 103.

 

14. For some curious examples of similar phenomena see King op.cit. p. 63, where Papus is shown in a like situation. Also an almost identical parallel in H.P. Lovecraft's 'From Beyond' in: The Doom That Came To Sarnath (Del Rey/ Ballantine:N.Y.NY,1983) pp.86-94.

 

15. Op.cit. Thelema (OTO:3/88ev)

 

16. The character of OCH:    
  

 

17. 'The Table Of Practice' or 'Tabvla Sancta' (The Holy Table) op.cit. Thelema (OTO: 8/88ev)

 

18. '... in the Sun' given by Dee as '... in the Sonne' note the progression of meaning son = Sonne = Sun, wherein though the orthography is identical the first and last meanings would not normally be considered cognate, and the second citation though certainly ambiguous, it is also quite leading. No puns intended.

 

19. "Thus Och, the prime of solar things, presides over the preparation of gold naturally in the veins of the Earth - that is to say, he is the Mineralogist in Chief of Nature; he presides also over the quicker preparation of the same metal by means of the chemical art - that is, he is the Prince of Alchemists; and, finally, he makes gold in a moment by Magick"

    ...,also bestows gold and a purse quaintly described by the English translator of the "Arbatel" as "springing with gold." He causes the possessor of this character to be worshipped as a god by the kings of the whole world."

    A.E. Waite, The Book Of Black Magick...(L.W. de Laurence:Chicago IL,1940) pp.28,32.

 

20. Op.cit. Thelema (OTO:3/88ev)

 

21. It is interesting to note any survey of medieval grimiores will demonstrate the degree to which this form of magikal literature is dependent on the authority and legends of Solomon. Of which Mathers' translations of the Greater and Lesser Keys are probably the most familiar.

 

22. SOLOMON. The historical and mythological aspects of Solomon are far too immense to cover in this limited space, but the interested will find a considerable begining, if they examine those sources cited in our previous articles with attention to all Solomonic references.

 

23. Dee renders this name throughout as both SALAMAIN and SALOMON.

 

24. This information was eventually compiled by Dee into: Libri Quinti Appendice or included in his Heptarchia Mystica. A complete exegesis of the equipment and primary methods of practice set forth, in this Dee's First Book of Mystical Exercises; will begin following the conclusion of that book, in next month's article. 

25. The remaining portion of Liber Primus is fragmentary as noted in Ashmole's introduction. The footer of this page indicates by the abbr. '[F.D.]' that Fortitudo Dei is the next speaker, and as the material directly following this page is wanting its header it is only by surmise that we can draw any conclusions as to what is actually missing. As noted above the remaining fragments and Ashmole's post script will bring the body of Doctor John Dee's Liber Mysteriorum Primus to a conclusion in next months Thelema Lodge Calender.

 

26, R. Turner(trans.) ...Fourth Book Of Occult Philosophy...(Askin, London:1978) p..89.

 

27. Dee has 'Mamon'.

 

28. "Och governeth solar things; he giveth 600 yeares, with perfect health; he bestoweth great wisdom, giveth the most excellent Spirits, teacheth perfect Medicines: he converteth all things into most pure gold and precious stones: he giveth gold, and a purse springing with gold. He that is dignified with his Charachter, he maketh him to be worshipped as a Diety, by the Kings of the Whole World."

    Op.cit. R. Turner, p.190.

 

29. "Prayer and Fasting" op.cit. Thelema (OTO:6/88ev)

 

30. Op.cit. R. Turner.

The Center for Enochian Studies, Volume I, number 10:

 

		Conclusion of Liber Mysteriorum Primus --- first part lost in MS?
				... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ...^1
i.			...         Blessed be God, Who revealest all Mysteries + etc.
			...         I am strength,^2 in need.^3
				...         And Lo, here is Medicine^4 for the sore.^5
				...         We bless the Lord. We govern the earth,^6 by the society of
				Gabriel:^7
				... Whose power is with us, but not here.^8
				...                                        Use Patience.
				...     Uriel:^9 I lived with Esdras:^10 I lived in him; in the Lord,^11
				who liveth forever.
				Raphael: I lived with Tobias,^12 Tobias the younger.
				- This was the white creature that spake this.^13
				Fortitudo Dei:^14 We Live in the Lord, who be praised forever.
				- I stood silent a good while.
				Fortitudo Dei: What wilt thou?
				: I did attend, what you would say.
				Fortitudo Dei: I have said.
				: I have been long at this time, in my dealing with you.^15 I
				trust, I do not offend you therewith. But, for my part, I could
				find in my heart to continue whole days and nights in this manner
				of doing; even till my body should be ready to sink down for
				weariness, before I would give over. But I fear, I have caused
				weariness to my friend here.
				Fortitudo Dei: In virtue is no weariness.
				- Now he stood up out of his chair; and he, and they all
				jointly blessed us, stretching their hands toward us, Crossingly.
				And so they went away. The Table and the chair remained, and the
				glittering sparkles, or drops of streaming little lights were off
				the chair immediately.
				- Glory,thanks, and honor
				be to the Almighty Trinity
				Amen.
				.oOo.
				----------------------------------------------------------------
				John Dee's marginalia
				i. +
				...venged upon Saul; for he hath abused his names in his
				Creatures
				...nd against kind his punishment is great; and so I end.^16
				----------------------------------------------------------------
				The Postscript Of Elias Ashmole
				Mysteriorum Liber Primus, book ending here (as I conceive)
ii.			after which follows Mysteriorum +Liber Secundus, but the beginning
			thereof is utterly perished.^17
				ii. +
				So it appears to be by diverse Quotations in the following
				Books.^18

  1. This fragment of text is probably the continuation of Dee's Action dated March 15

MDLXXXII anno domini; being the conclusion to his Liber Mysteriorvm Primvs, internal evidence indicates the close relationship between this leaf and the previously given action.     Approximately 30% of the top of this page was lost to damage (cf. Thelema Lodge O.T.O. (Berkeley CA: Feb.1988 e.v.); the placement of 'Sequential periods i.e. ...' indicates where damage either abuts or intrudes into written text.

  

2. Fortitudo Dei aut Michaelem? op.cit. Mar. 1988 ev.   

3. Est id 'Misericors' ? ibid.

  

4. Medicina Dei sive Raphaelem: ibid.

  

5. Afflicta: ibid.

  

6. Angeli illis estis toti Mundo praedominantes: ibid.

  

7. Angeli cvm Gabrieli sunt: Prevalescentia sive praepotentia, sive fortitudo et praevalescens Dei. Ibid.

  

8. In Caeli. Ibid.

  

9. 3d Ezra: L. Vulg. Vriel. Citations in antiq. of the non extant Gk. version give [
: 400 + 200 + 10 + 30 = 640], reconstruction from Aramaic fragments and various Gk. transliterated Gk. commentaries would give the Heb. as [
: 70 + 5 + 200 + 10 + 1 + 30 = 316] 

10. Serious study should be given II Esdras: III - XIV, if possible in the arch. versions, of this most strange scripture (cf. infra 3d Ezra).

    Special note and meditation should be devoted, by those with wit to understand, to those passages which provide practical instruction in the sciences of Thaumaturgy, and Theurgy:

    Compare also III: 1-14. with references given to Uriel and Adam in the conclusion of Abramelin's Sacred Magick. 

11. The Apocryphal book of II Esdras is a strange compound book from a number of original texts with similar origins, but somewhat varying chronology, and make up the different books of Ezra (& pts of Neh.), Esdras (I & II), 3d Ezra, as well as Visions, Testaments, and Apocalypses of Ezra/Esdras etc.

    The original core was apparently Hebrew; and contained primary material now completely lost; preceding what is in modern ref. 3d Ezra or trad. II Esdras cap. iii.

    The book was then translated into Greek, but both the Gk. and Heb. versions are now lost; though Quotations from both, in original tongues, do exist from antiquity.

    Some time in the Early Christian Era a new beginning and end in Gk. were added for theological reasons of the Ante-Nicene church.

    The text then translated into Latin; was included by Jerome in the Vulgate. This is the source for most modern translations, though many exist in strange tongues that were obviously drawn directly from the earlier Gk. or Heb.

 

12. Raphael gives a strange Magical formula: whereby a fish is used to manufacture what in hermetic terms would be referred as the svmmvm bonvm. A startlingly similar formula is given in libers: CDXV, Opvs Lvtetianvm, and C, Agape Azoth.

 

13. Undetermined personage? cf. II Esdras ii:39-40; I Enoch lxxi:1; Rev. iii:5, vii:13.

 

14. Vide # 2; L. Fortitudo Dei = Eng. The Strength of God. Est hic Michael?

 

15. This note supports the probability that this fragment is the continuation of the March 15th Action vide op.cit. Thelema Lodge, Nov.1988ev. & # 1. above.

 

16. This marginal notation, which apparently refers to the difficulties of Saul Barnabas (ibid: Jun-Aug/88ev.), is peculiarly arranged in vertical columns reading from the top of the page; and suffered therefore from significant fragmentation. Reference notation: i.e. +; indicate that this marginalia may refer obliquely to the heading line of surviving text.

 

17. Mysteriorvm Liber Secvndvs deals with the construction, arrangement, and operation of the Sigilvm Dei AEmeth.

    The beginning pages; of which, follow this text in SL.MS. 3188. Several are severely damaged and an unknown number of leaves may have been lost irrevocably; yet technical examination shows that nothing essential to the Seal itself is missing.

    The next dated entry is March 20, 1582 a.d., but it is preceded by a long Action to which the date has been lost.

    That book will appear in this place beginning in March of next year.

 

18. This concludes the main text of: Liber Mysteriorvm Primvs

                                            or:               Dr. John Dee

                                                                His First Book

                                                                           Of

                                                              Mystical Exercises.

Next month we will present the first of three parts devoted to appending the materials covered in Liber Primvs Mysteriorvm.

Center for Enochian Studies, Volume I, Appendix A.

Analytical Contents

This month the Center for Enochian Studies presents a analysis of the contents of Doctor John Dee's Mysteriorum Liber Primus. The Table of Contents is adapted and expanded from a partial listing, in an unknown hand, made toward the end of Libri Quinti Appendix, and is in substance what appears under the title 'Index Lib. Primus' on folio 113 of Sloane MS.3188. This has been elaborated, and is followed by the assignment of pagenation, to the articles which have appeared in our serialization. Concluding this article is an index to the texts of Ashmole and Dee as they appear in the given text of SL. MS. 3188.

Table Of Contents

Preface

Elias Ashmole's preface in which he explains the strange story of how many of Dr. Dee's manuscripts remained hidden for a number of years, escaped several fires, and ultimately came into his possesion.

[February 1988ev. Page #'s 1-4]

Mysteriorum Liber Primus: Mortlaci

Dr. Dee's title page to the book containing his Actions from the years 1581 & 1582.

[March 1988ev. pg. 5]

John Dee his note

A table giving the principal Archangels, with some analysis of their relationships, and etymologies.

[cont. 3/88. pp. 6-8]

A Preliminary Prayer

A supplication written by Dee, in Latin for Angelic presence and wisdom.

[April 1988ev. pp. 9-11]

A Testimony and Memorial

In which Dr. Dee sets forth the premises and expectations of his Actions with spirits.

[May 1988ev. pp. 12-15]

1581. December 22.

[here begins the 'Index Lib. Primus']

'Saul skryed, & heard. Annael appeared. Great Crystalline Globe. Stone in the frame (given him of a friend)

inquires de Thesauro abscondito, and if he might see Michael.

quotes his book of Famous & Rich Discoveries.'

[June 1988ev pp. 16-21]

1582. Saturday March 10. 11:15am.

'Edward Talbot (i.e. Kelly) enters into Action with him.

A skryer formerly willed
to call for Anchor into his stone in the frame, which he now used. Uriel appeared.

A strange Seal or Characterismus of an illuding spirit, as
was given to understand.'

[July 1988ev. pp. 22-25]

The Same Saturday Afternoon. 5pm.

'A rich chair, and square Table appeared; which were to remain in the stone, to the sight of all undefiled creatures.

Sigillum Dei to be made, and four lesser seals to be set under the tables feet.

Lundrumguffa, a wicked spirit, an enemy to
to be discharged (driven away) with Brimstone.

Maherion, a spirit Saul dealt with, who would have carried him away quick.'

[August 1988ev. pp. 26-29]

Sunday March 11. 3am.

'(Lundrumguffa) seemed to be beaten by the other Spirit for
's sake.' [this concludes the table given in Libri Quinti Appendice]

[September 1988ev. pp. 30-33]

Wednesday March 14. 9am.

An Action had by Dee & Talbot with the angels Uriel & Michael, in which Dee meets the Angel of his proffesion. Later they are shown the ring of Solomon, and are given further details concerning the Sigillum Dei AEmeth.

[October 1988ev. pp. 34-39]

Thursday March 15. 1:15am.

Wherein Dee and Talbot meet mighty king Solomon through the introduction of Raphael; and some confusion occurs over the identity of Michael & Gabriel. Also Edward Talbot is privily disclosed details concerning various items of requisite paraphanalia.

[November 1988ev. pp. 40-43]

Concluding Fragment

Uriel, Raphael, & Fortitudo Dei set forth some history of their existance, as told in the Apocrypha. And Elias Ashmole concludes this book with a postscript.

[December 1988ev. pp,44-45]

Index

A 17

Abraham 12

Actions with Spirits 3, 14, 18, 22, 24, 28, 34, 41

Adam 22

Adle Street (London) 3

Adonai 9, 40

AGLA 26

Agrippa, Cornelius 6, 35, 37, 41, 42

aire 13, 40

aleph (Heb) 6

Anchor/Anachor/Anilos 22, 23

Anna/Annah () 6

Annael (Anael) 6, 14, 16, 17, 18, 42

Arbatel 42

Ashmole, Elias 1, 2, 3, 44

Asmodeus 28

asses 12

Baalzebub 14

Bacon, Roger 13

Befafes 18

black 2, 34

Black Cross 2

black hood 34

breast 24

brimstone 28

Broadstreet (London) 2

Casaubon, Dr. Meric 2

cedarwood 3

chair 26, 30, 34, 35, 37, 40, 41, 44

chaplet 3

charachters see 'sigils'

Charles II 3

Christ, Jesus 8, 12, 16, 22, 40

circle 27

colours 26

compass 27, 36

cross 2, 3, 26

crystalline globe 13, 16

cup 41

Daniel 12

David 26

De Arte Cabalistica 37

De Heptarchia Mystica 2

De Miribili Potestate Artis et Naturae 13

De Verbo Mirifico 37

Devil 13

dog 16

ear 42

earth 9, 40, 41, 44

Ekron 14

English 9

Elementis Magicis 42

Elohim 9

Esdras 12, 44

etymology 6

eyes 30

face 35

Famous & Rich Discoveries 18

fasting 18

feathers 30

feet 27

fire 3, 16, 35, 40

Fire of London 3

Fortitudo Dei 6, 41, 42, 44

48 Claves Angelicae 2

Gabriel 6, 9, 34, 37, 41, 44

George 28

Gideon 12

gilt 2

gold 16, 23, 30, 36, 40, 42

globe 16

hands 16, 26, 30, 34, 36, 37, 44

head 30, 34, 35, 40

heart 26

heaven 6, 9, 37, 40

Hebrew 16

Hersham (Surrey) 2

High Priests 12

Hilton, Robert 28

The Institution Lawes & Ceremonies of the most Noble Order of the Garter 2

iron 3

invisible 31, 34

Isaac 12

Israel 14

Jacob 12

St. James 12

Jehovah Zebaoth 9

Jesus Christ see Christ

Jones, Mr. & Mrs. 2

Joshua 12

II Kings 14

lamen 42

lanuage 9, 12

Latin 9

laurel 34

left hand 30

legs 30

Liber Scientia Terrestris-Auxilij et Victoria 2

Libri Quinti Appendice 24, 28

Lilly, William 2

London (England) 2, 3

Lumbardstreet (London) 2

Lundrumguffa 22, 23, 24, 28, 30, 31

Magick 22

Maherion 28

Mammon 40, 42

Michael 6, 9, 17, 22, 23, 26, 30, 34, 35, 36, 37, 41

Mortlack (Surrey) 3

Moorefields (London) 3

Mysteriorum Liber Primus 2, 3, 5, 18, 44

Mysteriorum Liber Secundus 44

NA 34, 35, 37

Nariel 34

Obelison see Befafes

Och 41, 42

oil 27

olive 3

oratory 22, 42

Paradise 22

PELE 36, 37

pen 31, 36

Petri de Abano 42

POLIPOS 41

philosophy 9, 22, 36, 37

Psalms 13, 26, 40

purple 30

Raphael 6, 9, 22, 28, 42, 44

red 27, 40

red silk 27

Reuchlin, Joannis 37

right arm 35

right hand 30, 34

ring 35, 36, 37, 42

robe 30

round 26, 27, 34, 36

Sabbath 18

Samuel 12

Saul 12

Saul (Barnabas) 13, 16, 26, 28, 44

sceptre 40

scourge 30, 31

secrets 9, 12, 18

seals 23, 26, 27, 36, 42

seers 12, 13

shewstone 12, 16, 17, 22, 23, 26, 27, 37, 40, 41, 42

shoulder 28, 30

Sigillum Dei AEmeth 26, 27, 36, 37

sigils 23, 26, 27, 28, 30

silk 27, 34

six pence 34

skryer 16, 22, 30, 35, 36, 40

skulls 16

Solomon 12, 35, 40, 41, 42

Soyga 22, 23, 26

square 2, 26, 27, 30

star 16

the stone see 'shewstone'

Story, Samuel 2

sun 18, 30, 40, 41, 42

Surrey (England) 2

sweetwood 3, 26

sword 30, 34, 35, 36

table 23, 26, 27, 28, 30, 34, 35, 36, 37, 41, 42, 44

Tables of Soyga see 'Soyga'

Talbot, Edward 22, 26, 30, 34, 35, 40, 42

Tobias 12, 28, 44

Tower of London 2

treasure 16

A True & Faithful Relation of what passed for many years between

Dr. Dee & Some Spirits 2

Uriel 6, 9, 22, 23, 24, 26, 27, 28, 30, 34, 35, 36, 41, 44

Venus 18

Wale, Thomas 2, 3

wax 26

whip 30

white 16, 41, 44

wings 30

Woodall, John & Thomas 3

yellow 16, 27

Center for Enochian Studies, Volume I, Appendix I.

Preface

This month the Center For Enochian Studies begins a series of extracts from Doctor John Dee's Libri Qvinti Appendice. These articles cover matters discussed and cited in Liber Mysteriorvm Primvs; particularly those that bear directly on the construction and use of the magikal paraphernalia described therein.

======================================================

1583. Aprilis 28. Sunday after Dinner about 4 of the Clock¹.

- As I and Edward Kelly² had diverse talks and discourses of

Transposition of Letters³; and I had declared him my rule for to

know certainly how many ways, any number of Letters (propounded)

might be transposed or altered in place or order. Behold suddenly

appeared the spiritual Creature IL⁴, and said:

Il: Here is a goodly disputation of transposition of Letters.

Choose whether you will dispute with me of Transposition or I

shall learn you.

: I had rather learn than dispute. And first I think that

those letters of our Adamical Alphabet have a due peculiar

unchangeable proportion of their forms and likewise that their

order is also Mystical⁵.

Il: These letters represent the Creation of Man⁶: and therefore

i.        they must be in proportion. They represent the workmanship

wherewithal the Soul of man was made like unto his Creator⁷.

But I understand you shall have a painter shortly.

: I pray you. What painter might best serve for the purpose?

Can Master Lyne serve the turn well?

Il: Dost thou think that God can be glorified in Hell, or can

Devils dishonor him? Can Wickedness of a painter deface the

Mysteries of God?

The truth is I am come to advertise you, lest with a small

Error, you be led far aside.

ii.                Let me see the form of your Table.

- I shewed him the Characters and Words which were to be

painted round about in the border of the Table.

Il: How do you like those Letters?

: I know not well what I may say. For perhaps that which I

should like were not to be liked, and contrarywise, what I should

think well of, might be nothing worth.

Il: Thou sayest well.

Behold, great is the favor and mercy of God towards those,

whom he favoreth. All things are perfect but only that. Neither

was that shewed or delivered by any good and perfect Messenger from

iii.     God. A wicked power did intrude himself, not only into your

Society, but also into the Workmanship of God's mysteries⁸.

Satan⁹ dare presume to speak of the Almighty. These

characters are devilish: and a secret bond of the Devil.

But, this saith the Lord, I will raise them up, whom he hath

overthrown: and blot out his footsteps, where they resist my

glory. Neither will I suffer the faithful to be led utterly awry:

nor finally permit darkness to enhem them forever. He saith,

iv.      I AM, and they* are most Untrue. But behold, I have brought thee

the truth; that the Prince of reason, God of understanding, may be

apparent in every part of his Celestial monstration¹⁰.

Therefore as thou saidst unto me once,

So say I now to thee; Serve god.

v.                          Make a square*, of 6 inches every way.

The border thereof let it be (here) but half an Inch: but on

vi.      the Table itself, let it be an Inch broad.

Vide post foliam, et etiam in tabula Cordis carnis et cutis nam in

lineo defiendentibus ibidem habet hanc Tabulam hic incipiendo sed

in primo omittendo L et acccipiendo O¹¹.

See page following, and likewise in the tablet of the Heart, flesh

and skin, for in the defended line itself that table has as its

beginning the omission of L in the first place and acceptance of

O¹².

In Fronte Tabulae¹³ Before the Table

A Sinistris On the Left hand

Juxta Pectus At the Breast

A Dextris On the Right hand

Every one of those sides must have 21 Characters¹⁴. But, First, at every Corner make a great B¹⁵. Prayer is the key all good things:

- After our prayers made, Edward Kelly had sight (in the Stone)¹⁶ of innumerable Letters: and after a little while, they were brought into a lesser square fewer Letters.

First appeared in the border opposite to our standing places; (which I used to call (in Fronte Tabulae) these Letters¹⁷ following, beginning at the right hand, and proceeding toward the left.

Il: What have you in the middle of your Table?

: Nothing.

iix.     Il: Sigillvm AEmeth is to be set there¹⁹: The rest after

Supper.

. Soli Deo Omnipotenti sit laus perennis.

                         Amen.

To God, Who is Alone Almighty, is praise made forever.

                         Amen.

                         .oOo.

-----------------------------------------------------------

John Dee his marginal notation.

i.    The Mystical Alphabet²⁰.

ii.   The Table of Practice²¹.

iii.  Illuding Spirits thrusting in themselves²².

iv.   * I understand that the Characters are most untrue.

v.   
* The Inner square of 6 inches.

vi.  
Make thy perfect square, of 12 places.

vii.  - with a prick²³

iix.  Sigillum AEmeth²⁴.

-----------------------------------------------------------

                

                  

-----------------------------------------------------------

1.       MDLXXXIII anno domini Sunday April 28th 4 o'clock (notat. o'clock is a contraction for the arch. 'of the clock').

   This action occurs in the year following the concluding article of Liber Mysteriorvm Primvs, some material therefore makes reference to intermediate events; as the specifics of these matters will be taken up in the due course of our chronological presentation, some issues will not be dealt with in complete detail. We have inspite of this shortcoming attempted to give fairly full citation, both to printed works and related MS. entries, where questions of major difficulty arise.

 

2.       Referred to previously as Edward Talbot: Kelly was an Alchemist of some note; the interested reader is referred to The Alchemical Writings of Edward Kelly, edt. A. E. Waite facs. (NY: Samuel Weiser, 1970)

 

3.       It is over this argument even now that disputes of some importance exist. And it is to resolving these questions that this exposition of these appendices is directed. It is perversely reassuring that, contemporary to the primary source material, these disputes were far from clear.

 

4.  Company of The Filivs Filiorvm Lvcis (The Sons of the Sons of Light) whose name is drawn from the lower left hand corner of the 2nd 49 fold table there given as '21/8.', this table also referred to as containing 'The Seven Names of God That not even the Angels Know' is used in the composition of the Sigillvm Dei AEmeth, wherein the name is also drawn out, being located on the upper and innermost heptagon as a ligatured EL. According to Laycock 'il' means thee, or thou (2nd person singular of the personal pronoun) in the Angelic tongue. The Complete Enochian Dictionary, Donald C. Laycock (London: Askin, 1978)

 

5.       Reading from right to left, this order is as given following the text above(cf. note 20.)

 

6.       Genesis II:7 

7.       Gen. I:26,27

 

8.       Vide Thelema Lodge (Berkeley CA: O.T.O., July, Aug. & Sept. 1988e.v.) for the perpetration of the object of Il's complaint.

 

9.       Dee gives 'Sathan'.

 

10.     'Coelestial monstration' (from Latin coeli/ monstro, -are) lit. heavenly showing; comprehending the conceptualizations of Astronomy, Astrology, Cosmology, Theology etc. Dee's own complex views on the topics may be see in his Propaedeumata Aphoristica (London: 1558) available in translation by W. Schumaker Ph.D. (Berkeley CA: Univ. of Calif. Press)

 

11.     This reference is to the proper plan for the Lamen, soon to be discussed of the angels, wherein are the letters the same but the arrangement different from those given here for the Holy Table.

 

12.     The illustration given here for the correct arrangement of the characters on the Tabvla Sancta is the crux of modern disputes, concerning the proper execution of this particular piece of furniture. The argument first put forward by R. Turner in his edition of The Heparchia Mystica is, that the arrangement of the given by Dr. Casaubon in his True & Faithful Relation is apparently in incorrect, as it seems to erroneously reverse the arrangement given here. The interested reader is advised to compare both these sources in this rather complex controversy; having extensively examined the question, including what I believe is all of the pertinent MS., I am of the opinion that the original correctness of Meric Casaubon's can be proven to reasonable level of precision and accuracy. The demonstration of this proof requires the completion of this series of appended texts to syllogize its evidence, therefore will this resolution be given in due course of time.

 

13.     Cognate with English 'In Front of', generally used Eccl. Lat. to indicate 'before the altar'.

    cf. Thelema Lodge op.cit. Aug.88 note 15.

 

14.     The same as the number of characters in the 'Adamical Alphabet' referred to herein.

 

15.     This B is the key to the tables use in deriving the rulership for the Mystical Heptarchy, and The Forty-nine Good Angels.

   Cf. G.James and R.Turner.

 

16.     A good photograph can be seen on pg.103 F. King, Witchcraft And Demonology (NY: Exeter Books, 1987)

 

17.     In the tabulation following this note we have added, the appropriate characters from the variously called Angelic Alphabet. The studious will note that these do not agree completely with those traditionally assigned by the Golden Dawn, and related systems.

 

18.     This was originally given as tal and a marginal correction given as 'med' forte. We have adopted Ashmoles inclusion of the correction from SL.MS.3788 within the text, for purposes of clarity.

 

19.     Op.cit. Thelema Lodge (Aug. 1988)

 

20.     a =
  b =
  c,k =
  d =
  e =
  f =
  g =
  h =
  i,j,y =
  l =
m =
  n =
  o =
  p =
  q =
  r =
  s =
  t =
  u,v =
  x =
  z =

21.     Op.cit. note 13.

 

22.     Op.cit. notes 8.

 

23.     Apparently taken as a final, and thus rendered by Dee as a 'y'.

 

24.     The Sigillum Dei AEmeth is a complex planetary talisman, encompassing a wide spectrum of magikal formulae. It has touched on with limited depth and varied accuracy in the majority of books related to Dee and Kelly's magikal systems. The details of its operation are given in Dee's Liber Mysteriorvm Secvndvs (SL.MSS. 3188, 3677) which will be given at the conclusion of this series of appendices to The First Book Of Mystical Exercises.

    An excellent photograph of the Sigillum may be seen, op.cit F.King, Witchcraft & Demonology, pg.102.

Center for Enochian Studies, Volume I, Appendix II.

	After supper^1, returning to our business; I first doubted of the heads of the Letters in the border, to be written, which way they ought to be turned, to the Centerward of the Table^2, or from the Centerward.
i	IL^3: The heads of the letters must be next or toward the center of the Square Table or Figure. Divide that within, by 12 and 7.^4 - I divided it. IL^5: Grace, mercy and peace be unto the Lively branches of his flourishing kingdom. And strong art thou in thy glory, which dost unknit the secret parts of thy Lively Workmanship; and that, before the weak understanding of man. Herein is thy power and Magnificence opened unto man. And why? Because thy divinity and secret power is here shut up in
ii	Numero Ternario et Quaternario: adquiro^6 principium et           fundamentum omne huius est tui sanctissimi operis.         I count the Third and Fourth; from which I obtain this,         the first and fundamental of all your most holy works.^7   For, if thou (O God) be wonderful and incomprehensible in thine own substance, it must needs follow, that thy works are likewise incomprehensible^8. But Lo, they shall now believe, because they see, which heretofore could scarcely believe. Strong is the Influence of thy Super celestial power,^9 and mighty is the force of that army,^10 which overcometh all things. Let all power therefore rest in thee:
	Amen.^11
	^12 - The Spiritual Creature seemed to eat fire, like balls of fire; having his face towards me, and his back towards Edward Kelly.^13
iii	IL:^14 Leave out the Bees^15 of the 7 names of the Seven Kings, and 7 Princes: and place them in a table divided by 12 and 7 : the 7 Spaces being Uppermost: and therein Write, in the Upper Line, the Letters of the King, with the Letters of his Prince following next after his name: and so of the six other, and their Princes: And read them on the right hand from the Upper Part to the Lowest, and thou shalt find; then, the Composition of this Table.^16
iv	Therein they are all Comprehended, Saving Certain Letters, Which are not to be put in^17 here:^18 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 member.^19 Round about the sides [of this Square] is every Letter of the 14 names, of the seven Kings and Princes.
v	Hereafter shall you perceive that the Glory of this Table surmounteth the glory of the Sun. All things else appertaining unto it, are already prescribed by your former instruction.^20
vi vii	I have no more to say, but God transpose your minds,^21 according to his Own Will^22 and pleasure. You talked of Transposition. Tomorrow I will be with you again. But Call not for me, Least you incur the danger of the former Curse.^23

 

Plate I.

 

l

o

n

e

g

a

n

o

g

i

l

a

o

g

o

n

r

o

l

e

g

o

b

o

s

e

f

a

f

e

l

e

l

a

b

a

o

n

o

m

t

u

r

o

p

e

n

y

n

o

d

s

i

l

l

o

p

s

a

n

forte'    'firm sp'

s

e

g

r

o

r

n

e

p

y

a

n

SP        transl.

s

p

s

e

g

l

a

r

a

z

a

m

u

l

oO0Ooo.ooO0Oo
o0o
O
;

-------------------------------------------------
The Marginalia of Doctor John Dee:
 

i.	Note of the square within.
ii.	Ternarius et Quaternarius. 'of the Trinity and the Quadripartite.' transl.
iii.	(12 & 7)
iv.	Note of these Kings and Princes.^24
v.	The dignity of the Table of Practice.
vi.	He alludeth to our Talk had of Transposition of Letters.^25
vii.	Note danger of violating precepts of Doctrine.

=================================================================

 

Plate II.

 

firm for

 

		Baligon	Bagenol
		Bobogel	Bornogo
		Babalel	Befafes
		Bynepor	Butmono
		Bnapsol	Blisdon
		Blumaza	Bralges

 

===================================================================

1.     Sunday April 28th 1583. 'CES I.i.,' Thelema Lodge (Berkeley CA: Feb. 1989)

2.     Ibidem, Aug.88. Feb.89. This article is the second in a series extracted from

SL.3188 libri Qvinti Appendice explaining the details of the Tabvla Sancta.

 

3.     Dee's notation to IL as given in the Mystical Heptarchy (vide notat. 5. infra): i. IL the first of the 7 Sons of Sons of light. ii. IL, the living and semper ('always' transl.) adherent to King Baligon,     and his name is expressed in his character: vide Nov. 21 Anno 1582. iii. IL or E-L (a ligated E+L).

 

4.     This statement can only be clearly comprehended by understanding the relationship between the mysteries of both the Magikal Square here concluding and the central arrangement of the Tabula Sancta (ibid. notat. 3). These kabbalistic formulae are expressed in the 1st place whereby the four primary elements are by a units increase formed of, the prima materia of the alchemists, the fundamental trinity (1+3=4). Therewith by the additive operation of arithmetic (3+4) is derived the sum 7, which is the key to the arrangements of the planets as known to the ancients. Further, from the multiplicative property of mathematics (3x4) cometh the sum 12, by which the constellations of the Zodiac are noted. This is elucidated, and should be studied in Dr. John Dee's Monas Heiroglyphica (op.cit. Thelema Lodge, Mar.89.) in particular aphorisms VIII & XVIII.

 

5.     Here begins a passage extracted by Dee for inclusion in his De Heptarchia Mystica: Collectanarum Lib. primvs, the Grimoire he himself composed from the bulk of Angelic Conferences recorded in Mysteriorvm Libri Qvinti.

         The interested student is strongly recommended to read this document, as it concerns specifics of this Holy Table, the Lamen, and the peculiarities of the various Angelic personages variously discussed; without which understanding comprehension of the seemingly, at times, contradictory aspects of this system will prove impossible.

         Vide: G. James, The Enochian Evocation Of Dr John Dee (Heptangle, Gillete NJ:1984) pp.33-34, and R. Turner, The Heptarchia Mystica of John Dee (Aquarian Wellingborough, Northamptonshire Eng.:1986) pp.44-45.

 

6.     SL.MS.3188 gives L.abbr.: " '  o "

                                               a. q

SL.MS.3677 i.e. Ashmole renders this 'ac quo'.

 

7.     This passage poses difficult ambiguities of Latin and has been variously translated:

         Turner (transl. "...the number three and four, from which is beginning and all the foundation of this, your most holy work."         James "...the third and fourth number; from the first and fundamental is of all your holy works."

 

8.     Almost but not quite. The editors.

 

9.     'super celestial' L.cognate svpercoelestial, lit.: above, or beyond the heavens, or skies. Vide Dee, Propaedeumata Aphoristica (op.cit. Thelema Lodge Feb.89. notat 10.), of which the modern interpretation would be astrophysical cosmogenesis.

 

10.     SL.3188 'arme' arch. Eng. for army (vide OED); here probab. as in 'the armies of the Lord' an aspect of Jehovah Zebaoth. Erroneously rendered though cognate with arm'(cf.OED).

 

11.     This ends the first passage herein cited in the Heptarchia Mystica.

 

12.     This paragraph of description is lacking in Dee's Heptarchia.

 

13.     'E.K.' SL.3188.

 

14.     Here begins the second passage cited in The Heptarchia.

 

15.     Preferred rendering given in the OED for the pl. of the letter B.

 

16.     Vide Plate II. where these names are set out in comparison directionally, and in the Adamical Alphabet.

 

17.     'put in' herein underlined in archaic hyphenation style, for which see prepositional usage OED.

 

18.     I.e. the 'Bees'

 

19.     Dee corrects 'member' to 'number' in his Heptarchia Mystica.

 

20.     Op.cit. Thelema Lodge Feb.89.

 

21.     For an interesting literary exposition of this rather occult conception see H.P.Lovecraft's The Thing on the Doorstep, 'The Best of H.P.Lovecraft', (Del Rey N.Y. NY:1982). This entirety of this story covers this subject in some depth, but Chapter IV. paragraph 21. bears, in an arcanely peculiar manner, on note vide post.

 

22.     Vide Pater Noster Matt. VI:9-13 = Gk.

 

23.     Probably in reference to 'Lundrumguffa' (op.cit. Thelema Lodge Aug. & Sept. 89.)

 

24.     Reading from right to left and top to bottom cf. Plates I. & II.

 

25.     It is interesting to note here that by the use of the stone attributed to King Baligon (op.cit. notat 3.), optically applied to the Magick Squares herein referred to, this perplexing issue of transposition becomes somewhat more crystal clear.

Center for Enochian Studies, Volume I, Appendix IIa.

Prefatio

This month The Center For Enochian Studies presents a compilation of the various tables of magical squares that bear directly upon the construction of the Holy Table and its relationship to the Sacred Lamen. It is our hope that by placing these varied diagrams in comparison to each other, that the reader will find the explanations; both those that have preceded, and those several remaining to follow, more lucid. The Student may thereby find fewer difficulties in unraveling the variety of complexities and controversies involved. These tables are presented, as far as is known, for the first time anywhere as the angels instructed, id est in both the Angelic alphabet and in Roman characters.

 

Plate i.

 

l

o

n

e

g

a

n

o

g

i

l

a

o

g

o

n

r

o

l

e

g

o

b

o

s

e

f

a

f

e

l

e

l

a

b

a

o

n

o

m

t

u

r

o

p

e

n

y

n

o

d

i

s

l

l

o

p

s

a

n

s

e

g

r

o

r

n

e

s

p

a

n

s

e

g

l

a

r

a

z

a

m

u

l

 

April 28 1583

 

Plate ii.

 

o

g

o

n

r

o

l

o

g

o

b

o

s

e

f

a

f

e

l

e

l

a

b

a

o

n

o

m

t

u

r

o

p

e

n

y

n

o

d

s

i

l

l

o

p

s

a

n

s

e

g

r

o

r

n

e

s

p

a

n

s

e

g

l

a

r

a

z

a

m

u

l

l

o

n

e

g

a

n

o

g

i

l

a

 

April 29 1583

Plate iii.

 

o

r

i

a

n

l

e

a

e

h

a

o

r

i

a

n

s

l

e

a

s

a

o

r

i

a

n

s

l

e

a

h

a

a

r

h

i

a

n

s

l

e

a

h

a

r

n

a

p

o

d

a

p

a

o

p

a

l

a

g

a

n

s

a

h

o

n

a

p

a

p

h

a

r

l

o

 

April 29 1583

 

Plate iv.

 

o

o

e

o

i

t

l

r

l

u

l

r

r

l

u

l

r

l

o

i

t

e

o

o

Plate v.

 

a

l

i

g

o

n

o

r

n

o

g

o

o

b

o

g

e

l

e

f

a

f

e

s

a

b

a

l

e

l

u

t

m

o

n

o

y

n

e

p

o

r

l

i

s

d

o

n

n

a

s

p

o

l

r

o

r

g

e

s

n

a

p

s

e

n

r

a

l

g

e

s

l

u

m

a

z

a

a

g

e

n

o

l

 

May 5 1583

 

Plate vi.

 

L

H

I

M

E

A

F

D

G

K

B

T

S

V

Z

R

O

X

N

Q

P

 

May 6 1583

-
-

Center for Enochian Studies, Volume I, Appendix III.

"Aprilis 29." Monday; "a meridie".¹

- As Edward Kelly² and I were talking of my book Soyga;³ or
i         Aldaraia: and I at length said that, (as far as I did remember)
ii        Zadzaczadlin, was Adam by the Alphabet thereof, suddenly appeared

the spiritual creature, which said yesterday that he would come

again, this day, uncalled: and at his first coming he said: Then,

a' primo.
Firstly.

 

:                                  Qui primus est et novissimus,

                                  Alpha et Omega, misereatur nostri.

                                         Who is the first and the last,

                            The Alpha and the Omega, Our commiserator.

Il: Amen. Glory be to thee, Which art one, and comprehending all.

Marvelous is thy wisdom, in those, of whom, thou wilt be

comprehended.

        A short prayer, but appliable to my purpose.

        Every praise with us is a prayer.

iii      
- He taketh off his pied coat,⁴ and threw it upon the corner

of my desk, and then he seemed clothed in an ancient doctorly

apparel: and on his head he had a wreath of white silk of three

braids.

Il: Well, I will give you my Lesson, and so bid you farewell.

        First, I am to persuade you to put away wavering minds.

        Secondly, for your instruction in those necessary occasions,

thus it is:
iv               The Outside or Skin must be the Center.

        There is one foundation.

        The Flesh must be the Outside.

        The Center itself must be dissevered into 4 equal parts.

      There is your Lesson.

: We understand not this dark Lesson.

Il: The heart must be the fourth part of the body; and yet the

body perfect and sound. The Skin must occupy the place of the

heart and yet without deformity.

        God is the beginning of all things: The farthest part of all

things, is in the hands of God.
v                The like shall be found amongst the number of his One most

holy name.

        The Earth is a foundation to every thing: and differeth but

only in form. In the form of his own application whereunto it is

applied.

        God is the beginning of all things, but not after one sort,

nor to everyone alike.

        But it is three manner of Works, with his name.
vi                 The One in respect of his Dignification:

          The Second in respect of Conciliation:

          The Third, in respect of an end and determined Operation.

        Now Sir, to what end, would you wear your Character?

: At our two first dealings together,⁵ it was answered, by a

Spiritual Creature (Whom we took to be Uriel.)

 

vii		Plate I.
			Sigillum hoc in auro sculpendum, ad defensionem corporis omni loco, tempore et occasione, et in pectus gestandum. This Seal is to be carved in gold. as a defense for the body in all places, times & circumstances, and is to be worn on the breast.

Il: But how do I teach?

        The Character is an Instrument, applicable only to

Dignification.
viii             But there is no Dignification (here) but that which doth

proceed, and hath his perfect Composition, Centrally in the square

Number of 3 and 4.

        The Center Whereof shall be equal to the greatest.

: We understand not.

Il: Hereby you may gather, not only, to what end, the blessed
ix       Character (wherewith thou shalt be dignified) is prepared, but also

the nature of all other Characters. To the second ----

: Conciliation you mean.
x         Il: The Table is an Instrument of Conciliation.

        And so are the other 7 Characters: which you call by the name

of Tables, squared out into the form of Armies: which are
xi       proper to every King and Prince according to their order:

        Now to the last:

: As concerning the end and determined Operation.

Il: It only consisteth in the mercy of God, and the Character of
xii      these books.

        For Behold, As there is nothing that cometh or springeth from

God, but it is as God, and hath Secret Majestical; and inexplicable
xiii    Operation in it: So every Letter here bringeth forth the Names of

God: But (indeed), they are but One Name: But according to the

Local and former being, to (do) comprehend the universal
xiv     generation, corruptible and incorruptible of every thing.⁶ It

followeth then, it must needs comprehend the end of all things.
xv              This much hitherto. The Character is false and devilish. He

that dwelleth in thee, hath told thee so, Long ago. The former

Devil, did not only insinuate himself, but these things.

: I do marvel, that we had no warning hereof, ere now; and

that I was often times called on, to prepare those things

(Characters and Tables) and yet they were false.

xvi     Il: If it should have been gone about to be made, it should not

have been suffered to pass under the form of Wickedness.

        The Truth is to be gathered upon the first Demonstration.
xvii            (my Demonstration and^* yours are not all one: you will not be

offended with me; Sir.)

        I gave thee a certain principle, Which in itself is a

sufficient demonstration: I told thee the placing of the Centre,

the form of it, with a lineal placing and ordering of that
xviii   which thou lookest^* for.

: But truly I understand not.

Il: I teach.

Take clean Paper. It must be made 4 Inches square:

Pray.

- We prayed.

Il: These Letters, which I shall speak now, thou shalt afterword,
xix      put them in their proper Characters.

        Write: Never since the beginning of the World, was this

Secret delivered; nor this holy mystery set open, before the

Weaklings of this World.

        Write in the uppermost prick O, and b on the right hand, and g

on the left, etc.

        The two extreme pricks; one on the right hand, a and the other

on the left o etc.

        There is the whole.

- We prayed (unbidden) in respect of the mystery revealed.

Edward Kelly was scarce able to abide or endure the Voice of the

Spiritual Creature, when he spake of these things now: the sound

was so forcible to his head; that it made it ache vehemently.

                             Plate II.

 

                             Plate II. bis

 

 

Il: Set down the Kings, and their Princes, in a Table (as thou Knowest them; with their Letters backward: excepting their Bees, from the right hand to the left. Let Bobogel be first, Bornogo is his Prince.

 

Plate III.

 

o	g	o	n	r	o	l	e	g	o	b	o
s	e	f	a	f	e	l	e	l	a	b	a
o	n	o	m	t	u	r	o	p	e	n	y
n	o	d	s	i	l	l	o	p	s	a	n
s	e	g	r	o	r	n	e	s	p	a	n
s	e	g	l	a	r	a	z	a	m	u	l
l	o	n	e	g	a	n	o	g	i	l	a

- Note here the 3 diverse manners how the Letters are composed.

        The middle is called the

1. Heart or Center; those also enclosing the heart, are

2. called the flesh. And two outside pillars (of two in a row) is counted

3. the Skin.

 

Plate III. bis

 

Il: Here is the Skin turned into the Centre; and the Centre turned

into 4 parts of the Body.

: I see now also, how the flesh, is become the outside:

        o g e l o r n o

Il: I have done till Son.

: Deo nostro Omnipotenti perennis laus sit et immensa gloria.

Amen

 

      To our Almighty God be the everlasting praise and immense glory.

Amen

oOXOOOOxOOOXOOOOooo..x..oooOOOOXOOOxOOOOXOo
oOOooo...oooOOo
O
o
;
 

___________________________________________________________________

The Marginalia of Dee
with the Angelic language transliterated into the Adamical alphabet

 

i.
ii.		ADAM =
iii.		Apparel changed.
iv.		An Enigmatical Lesson.^7
v.		Note.
vi.		Three manner of works with God his Name.
vii.		vide Inscriptiones suo loco anno 1592. Marty die 10. See the writing joined to this place for the day of March 10, 1582.
viii.		Note here of the 7 Tables of Creation, how they appertain to the 7 Kings and Princes.^8
ix.		The Nature of all Characters.
x.		Instrument of Conciliation.
xi.		NOTE order.
xii.		This Book of 48 Tables.^9
xiii.		Note of the Names of God.
xiv.		Generation -|	Corruptible Incorruptible
xv.		The Character also was a false tradition.
xvi.		Note.
xvii.		* "Lepide', Mathematicas meas demonstrationes denotat." Agreement! As my Mathematical demonstration notes.
xviii.		*he meaneth my proper Character truly made.
xiv.		Note, These to Be put in proper Characters.

1.     Monday morning April 29th 1583.

2.     Dee abbreviates "E.K."

3.     Book Soyga or Aldaraia: For a more detailed discussion of this Mysterious text see our notes vide 'Thelema Lodge', July 1988ev footnotes 6 & 7 and the text.

4.     "Pied Coat" of mixed colours, sometimes patches as in the 'Pied Piper'.

 

5.     op.cit. Thelema Lodge 7/89ev.

 

6.     "But according to the Local and former being" would seem to be a direct reference to pre-christian Pagan god forms "to comprehend the Universal Generation, corruptible and incorruptible of everything" would support the essentially sexual and generative nature of nearly all pre-christian theology; compare Aleister Crowley De Natvra Deorvm (Book 28) caps. I.-IV. where this mystery is set forth in a rather straightforward manner.

 

7.     The enigma of this lesson is related to two similar tables and their interrelation to one another; these being the Holy Table (vide 'Thelema Lodge' Aug. & Sept. 1988ev) and the Lamen (discussed herein).

    By placing a crystal ball as instructed on the previously mentioned Table of Practice the exact conditions described here in are met; i.e. "The outside or skin" is "the Center", and "the center itself" is "dissevered in to 4 equal parts". Only visual experiment on the part of the reader can possibly demonstrate this fully, and those interested are recommended to use Casaubons A True and Faithful Relation, as it affords a size suitable for such tests.

    As there are a number of further mysteries herein given that this simple optical demonstration will resolve; including the erroneously set forth dilemmas of R. Turner, and details regarding the construction of the Lamen, both herein and still to be set forth in subsequent 'Actions', we shall now conclude this rather lengthy note.

8.     "The Seven Tables of Creation" are discussed in Dee's Liber Mysteriorum Tertius and may be seen in previously mentioned representation of the Holy Table in Casaubon.

    "The Seven Kings & Princes" are taken from 'Liber Mysteriorum Tertius' and discussed at depth in our previously cited De Heptarchia Mystica. 

9.     The Book of 49 Tables is commonly referred to as Liber Logaeth; it is a singularly peculiar book, and directly follows these Five Books of Mystery in sequence and preceding those texts presented in 'A True and Faithful Relation'.

The Center for Enochian Studies, Vol. 1, Appendix IV.

	o	r	i	a	n	l	e	a	e	s	a
	o	r	i	a	n	s	l	s	a	s	a
	o	r	i	a	n	s	l	e	a	l	a
	a	r	h	i	a	n	s	l	e	a	h
	a	r	n	a	p	o	d		a	p	o
	p	a	l	g	a	n	s		a	h	o
	n	a	p	a	p	h	a		r		o

 

 

Belmagel his counterfeiting of our instruction received from God, and to Edward Kelly his hands as likely as could be.

Herein I have followed the Character exactly; by which it appears, that the Book of Enoch². in Sir John Cotton's Library+, was written by Edward Kelly's hand. The Characters in that, being made after the fashion of these. ³

+ Now MS. Sloane 3189. F.M. ⁴

NOTE ⁵

After that these things were finished, Edward Kelly rose up from the Table, and went to the west windows to read a Letter which was even then brought him, from his wife: which being done, he took a little Prayer* Book (in english meter made by one William Hunnis which Mr. Adrian Gilbert⁶ had left⁷ here, and it lay on the Table by us all the while of this first action) and with this Book he went into his bed chamber intending to pray on it a certain Prayer which he liked; and as he opened the Book his eye espied Strange Writing in the spare white paper at the book's end. And beholding it, judged it verily to be his own Letters, and the thing of his own doing; but being assured that he never saw the like of this Character [for Conciliation] and that other, notified by the Heart or Center Skin and Flesh⁸ before this present hour, he became astonished, and in great wrath; and behold suddenly One appeared to him and said:

"Lo this is as good as the other;" meaning that which we had received, and is here before set down on the former page.⁹

With this news came Edward Kelly to me, and I was writing down fair this last Action, and said:

"I have strange matter to impart unto you."

Then said I; "What is that?", and at the first (being yet tossed in his mind, with this great injury of this subtle supplanter of man, ambitiously intruding himself to rob God of his glory) he said: "you shall know," and at length shewed me this little paper here by, being the one of the white leaves in the end of the foresaid little prayer book.

And I, viewing it, found it to be meant to be the Counterfeit of ours; but with all imperfect diverse ways, after the order of our method; yea though the words, out of which it had sprung, had been good and sufficient: and there at laughed at, and derided the Wicked enemy for his envy, his ass-headed foolish ambition, and indeed mere blindness to do anything well.

To Conclude, we found that with an incredible speed this Devilish figure was written down by some Wicked Spirit, to bring our perfect doings in doubt with us; to utter undue speeches of god's good Creatures, or to wavering minds of the worthiness and goodness of the same things received, and so either to leave off, or with faint hearted wavering to proceed.

But I by God's grace, (contrary to such inconveniency) was armed with constancy, and confident good hope, that God would not suffer me (putting my trust in his goodness and mercy, to receive wisdom from him) to be so Unjustly dealt withal, or Unkindly or Unfatherly used at his hands etc., and intended after supper to make my earnest complaint to the divine Majesty against this Wicked intrusion and temptation of Illuding Devil, and so we went to Supper.

* The title of the Book was: Seven Sobs of an sorrowful Soul for sin.

 

 

 

1.     Similarity between the forms of various different letters make these 'false' tables exceedingly difficult to set down with absolute accuracy.

2.     Liber Mysteriorum Sextus et Sanctus (i.e. The Holy and Sixth Book of the Mysteries), or The Book of Enoch revealed to John Dee by the Angels.

3.     This note is in Elias Ashmole's hand.

4.     This note circa 1854, from the hand of the archivist who prefaced this volume (SL. MS. 3188.). His scholia appears on folio 2. recto.

5.     Notat post scriptvm Monday Aprilis xxix Anno MDLXXXIII domine.

6.     1583 Feb. 18th, the Lady Walsingham cam suddenly into my howse very freely, and shortly after that she was gone. Cam Syr Francys+ himself and Mr. Dyer Feb. 24th, Jane churched. Feb. 26th, I delivered my boke to the Lord Threasorer for the correction of the Calender.* March 6th, I, and Mr. Adrian Gilbert. and John Davis, did mete with Mr. Alderman Barnes, Mr. Townson and Mr. Yong and Mr. Hudson, abowt the N.W. voyage.

         + Sir Francis Drake. * British Museum Additional MS. 19065.

7.     Dee has "left" struck out.

8.     cf. Thelema Lodge O.T.O. (Berkeley CA: June 1989ev)

9.     Ibid. et May 1989ev.

The Center for Enochian Studies, Vol. 1, Appendix V.

		1583. Aprilis 29. Monday, after supper: hora 8a.^1
i.		- I went into my Oratory^2, and made a fervent prayer
	against the Spiritual enemy: specially meaning the wicked one who had so suddenly, so subtilty, and so lively counterfeited the hand and letters of Edward Kelly^3 as is here before declared^4; and by the thing itself may appear here. Likewise Edward Kelly on his
ii.	knees (at the green chair standing before the chimney) did pray: after which prayers ended; ^5 yea, rather, before they were ended, on my behalf, Edward Kelly espied a spiritual creature; come to my Table: Whom he took to be IL^6., and so, aloud, said. "He is here." and thereupon I came to my desk, to Write as occasion should serve:^7 And before I began to do anything I rehearsed part of my intent, uttered to god by prayer, and half turned my speech to God himself, as the cause did seem to require. Thereupon that Spiritual Creature. Who as yet had said nothing, suddenly used these words: _____ "I give place to my better."
i.		Edward Kelly: There seemeth to me Uriel^8 to be come, and IL to
	be gone away.

			-
			Then began that new come Creature to say thus:
			Uriel:
			Most abundant and plentiful are the great mercies of God
			unto them which truly and unfeignedly fear, honor and be-
			lieve him. The Lord hath heard thy prayers and, I am
iii.			URIEL, and I have brought the peace of God,
			Which shall from henceforth visit you.

		If I had not made this action perfect (saith the Lord) and
	wrought some perfection in you, to the end you might perform; yea, if I had not had mercies (saith the Lord) over the infinite number
iv.	and multitude of Souls, which are yet to put on the vileness and corruption of the flesh. Or if it were not time to look down, and behold the sorrow of my Temple. Yet would I, for my promise sake, and the establishing of my kingdom, Verify my mercies upon the sons
v.	of men. Whereunto I have Chosen three of you, as the mouths and Instruments of my determined purpose^9. Therefore (sayeth the
vi.	Lord), Be of stout and courageous mind in me, for me, and for my truth sake. And Fear not the assaults of temptation, For I have said: "I am with you." But as mercy is necessary for those that
vii.	repent, and faithfully forget their offenses. So is Temptation requisite and must ordinarily follow those, whom it pleaseth him to illuminate with the beams of triumphant Sanctification. If Temptations were not, how should the Sons of men (sayeth the Lord) know me to be merciful? But I am honored in hell, and worshipped with the blasphemers:   Pugna erit, vobis autem victoria
		Even the victory was thine, of the Battle which was. Yet, albeit, (thus sayeth my message) I will defend you from
	the cruelty of these days to come and will make you perfect:
viii.	that perfectly you may begin in the works of my perfection: But What? and dost thou (Satan)^10 think to triumph? Behold (sayeth the God of Justice) I will banish thy servants from this place and region, and will set stumbling blocks before the feet of thy ministers. Therefore, be it unto thee, as thou hast deserved. And be it to this people, and holy place, (as it is, the Will of God;
ix.	Which I do pronounce) light without darkness. Truth without falsehood, righteousness without the works of wickedness. I have pronounced it, and it is done.
x.		But thou, o youngling^* (but old sinner), Why dost thou suffer
	thy blindness thus to increase; or why dost thou not yield thy Limbs^11 to the service and fulfilling of an eternal verity? Pluck up thy heart. Let it not be hardened. Follow the way that leadeth to the knowledge of the end; the open sight of god his word Verified, for his kingdoms sake.
		You began in Tables^12, and that of small account. But be
	faithful; for you shall be written within Tables of perfect and everlasting remembrance. Considering the truth; Which is the message of him Which is the fountain and Life of the true, perfect, and most glorious life to come: Follow, Love, and diligently Contemplate the mysteries therein.
		He that hath done this evil, hath not only sinned against
	thee, but against God, and against his truth. Judgment is not of me, and therefore I can not pronounce it: But What his Judgment is, he knoweth in himself. His name is
xi.	BELMAGEL^13
xii.	and he is the firebrand^14, which hath followed thy soul from the beginning: yea seeking his destruction, who can better counterfeit, than he, that in thy wickedness is chief Lord and Master^15 of thy Spirits; or who hath been acquainted with the secrets of man's fingers, so much as he that hath been a director?
xiii.	My sayings are no accusation, neither is it my property to be defiled with such profession^16. But I counsel you generally; and advertise you through the grace, and by the spirit of unspeakable mercy.
xiv.		This night, if your prayers had not been; yea if they had not
	pierced into the seat of him which sitteth above: Thou, yea (I say) thou hadst been carried, and taken away, this night, into a wilderness, so far distant hence Northward^17, that thy destruction had followed.
		Therefore Lay away thy Works of youth; and fly from fleshly
	Vanities, if not upon Joy and pleasure of this presence, yet for the glory of him that hath chosen you.

			I say, be strong. Be Humble with Obedience:
xv.			For All the things, that have been spoken of,
			shall come to pass. And there shall not a
			letter of the book of this prophesy perish.

		Finally, God hath blessed you: and will keep you from
xvi. xvii.	temptation, and will be merciful unto you, and perfect you; for the dignity of your profession^* sake.
		Which, World Without end, forever and ever; With us and all
xviii.	creatures, and in the light of his own countenance, be honored.   Amen Amen Amen.   - Hereupon I made most humble prayer with hearty thanks to our God, for his help, comfort, and judgment against our enemy, in this case (so greatly concerning his glory). And at my standing up, I understood that Uriel was out of sight to Edward Kelly Yet I held on my purpose to thank him, and to praise god for Uriel that his so faithful. ministry unto his divine Majesty, executed to our needful comfort in so vehement a temptation.  Deo nostro Omnipotenti, sit omnis Laus, honor, et gratiarum actio, nunc et in perpetuum. Our God, All Powerful, to whom I render all praise, honor, and thanksgiving, now and forever more. Amen. o8o oOOoO0OoOOo oOo8oOo O ;

___________________________________________________________________

Dee's Marginalia:

 

I. II.		- prayed Edward Kelly prayed
III.		Vriel
IV.		Note Souls created before the bodies are begotten.
V.		Three elected.
VI.		Fortitudo in deo es propter Deum. Strength in god is because of God.
VII.		Temptation necessary.
VIII.		Perfect beginning.
IX.		Sententia contra istudum Malignum Sapientum qui nobis inpenere vobuit. It is this sentence against Evil Wisdom which is the means wherewith our burden is to be uplifted.
X.		He spake to Edward Kelly.
XI.		Angelus malus proprius pius. The proper piety of evil angels.
XII.		Edward Kelly:
XIII.		Devils are accusers properly.
XIV.		Edward had been carried in the wrath of God, if fervent prayers had not been; as may appear in the beginning of this Mighty Action.
XV.		The book of this Prophecy shall continue.
XVI.		[ ] a malo temptiones. Dee - Aleph: an evil temptation.
XVII.		^* Proffesio mea est Philosophia vera.    I Profess that mine is true Philosophy.
XVIII.		Vide Libro Primo See Book One (wherein these professions are located [de declinatas locativium]).

___________________________________________________________________

 

U

R

I

E

L

R

I

L

U

E

I

L

I

L

I

E

U

L

I

R

L

E

I

R

U

1.     8 o'clock in the morning, on Monday the 29th day of April, in the year of the Lord MDLXXXIII. This Action takes place three days after Dee delivered the manuscript of his book AN ADVISE & DISCOURSE ABOUT THE REFORMATION OF THE VULGAR IULIAN YEERE - written by her Majesties commandment and the Lords of the Privy Cousaile - anno - 1582. [prob. ref. to textual composition date?] Op. Cit. Center for Enochian Studies, THELEMA Lodge O.T.O. (Berkeley CA:July 1989ev.) fn.#6. & Iohn Dee, A LETTER Containing A MOST BRIEF DISCOURSE APOLOGETICALL, With A Plane DEMONSTRATION, And A Fervent PROTESTATION, for the Lawfull, Sincere, Very Faithfull And CHRISTIAN Course, Of The PHILOSOPHICAL Studies And Exercises, Of A Certain Studious GENTLEMAN: AN Ancient SERVAUNT To Her Most Excellent MAJESTY ROYALL. (Peter Short: London 1599.) item #46.

2.     Compare this to Dee and Kelly's first Action together for some startling similarities regarding both conditions and procedures.

3.     Dee abbr. this "E.K." throughout.

4.     Cf. op.cit. THELEMA Lodge O.T.O.

5.     Lacuna: poss. stricken 'O', or prob. '[illegible vowel]. .s'.

6.     IL a spirit identified with the 49th square [file VII. rank 7] location (lower left corner): 21

on the "The Table Of The Seven Names Of God That Not Even The Angels Know";       8

                                                                                                                                         .

This is synonymous with the ligature E + L vide "+++EL++++" located within the primary (topmost) side of the innermost heptagon on the Sigillvm Dei AEmeth: "A Son of a Son Of Light."

7.     Lacuna : ". . : or require" stricken by Dee.

8.     Note the tablet preceding these footnotes, vide THE SACRED MAGIC OF ABRAMELIN THE MAGE, transl. S.L.M. Mathers, facs. De Laurence (Chicago IL: 1948) pp.268 & 123-159. The wise may by their ingenium discover in these pages the most sublime mystery that, A. Crowley puts forth in his Confessions, is herein concealed. Once unveiled the mage is able to locate and exploit the control vector connecting the so called `evil' daemonic with the 'good' angelic systems; and resolve the paradoxical mystery concerning why legend has it that the Demons built Solomon's Temple, and that the Angelic Hosts have from Sodom to the Apocalypse been associated with one continuous chain of the most gruesomely destructive acts of violence that the mind of man has ever conceived.

        Enochian scholars will note the marked similarity to the formulas Set forth in the Key Of The AEthyrs, and the central twelvefold tablet on the Tabula Sancta.

9.     Including Albert Laski?

10.   Dee has the more accurate SATHAN: from
= 750 / 1400

11.   arch. Eng. 'Lymmes'.

12.   Tables of 'Magikal Squares' form the principle topographical models wherewith Dr. Dee's Angelic System is able to attach the multidimensional coordinates to Metaphysical paradigms.

13.   Belmagel: BEL + MAGe + eL = The Angel of the Magick of the God of Heaven & Earth. Literally in the modern American dialect of The English Language cf. THE AMERICAN HERITAGE DICTIONARY OF THE ENGLISH LANGUAGE.

14.   The actual grammar; including the syllogisms derived from the use of its theorems are, in fact, upon close critical analysis, somewhat less than ambiguous and will yield, even through limited Socratic dialectic to the complicity of the spirits involved. Either Belmagel (and prob. Lundrumguffa* before him) are agents of Uriel (Chaldee > Heb. Angel of Light) masquerading as daemons to act as god's accuser and enforcer, Or Lucifer (IndoAryan > Latin: The Agency of Lumination) and his fallen Angels are posing as Angels to instigate their coming insurrection against the forces of Yahweh.

* L uN DRUM GUFFA = The poundings of the laughter of the one God?

15.   'Lord and Master' are synonymous with BEL and MAGE both respectively and collectively, likewise EL with 'director'.

16.   Manipulation: possibly a token of the Masons(deriv. P.I.E. Magh- > Mage, magick, magnitude etc.) who built the Temple of Sol Om On (cf. Pike & M.P. Hall et al) these grips and signals used by secret orders of Alchemists etc. were used for recognition and admission to their self tyled Synagogues of Satan. "Pugnam Super Pugnam."

17.   Northward, i.e. the direction attributed to Earth in both its elemental and primary

planetary aspect. Earth rules both URIEL & BEL.

The Center for Enochian Studies, special supplement

Preface

This month The Center for Enochian Studies in cooperation with the crew at Thelema Lodge begins it third annual Anniversary Reading of Aleister Crowley's Liber CDXVIII, known generally as The Vision and The Voice. As a supplement to what in the past has been one of our most Magikally successful celebrations, we have provided our readership with an extract from the introduction to the difficult to obtain Barstow edition. This intro, originally written by the late Israel Regardie, was heavily edited for the Sangraal edition. We have restored the parts deleted (probably for reasons of 'Magikal Safety'), and transliterated the Angelic passages into the Enochian script. Our method for transcription is in accordance with the method used by Crowley in his own copy of the Angelic Keys, i.e. from left to right; this differs from Dee's method of right to left which we generally employ, though Dee himself is not consistent in this matter. {Note to web edition -- although this direction is used in the table below, the version of the Call given in Enochian characters has here been rendered right to left}

 

--------------- .oOo. -------------

 

The titles of the Thirty AEthyrs whose dominion extendeth in ever widening circles without and beyond the Watch Towers of the Universe

(The first is Outermost)

1

LIL

I

16

LEA

XVI

2

ARN

II

17

TAN

XVII

3

ZOM

III

18

ZEN

XVIII

4

PAZ

IV

19

POP

XIX

5

LIT

V

20

KHR

XX

6

MAZ

VI

21

ASP

XXI

7

DEO

VII

22

LIN

XXII

8

ZID

VIII

23

TOR

XXIII

9

ZIP

IX

24

NIA

XXIV

10

ZAX

X

25

VTI

XXV

11

ICH

XI

26

DES

XXVI

12

LOE

XII

27

ZAA

XXVII

13

ZIM

XIII

28

BAG

XXVIII

14

UTA

XIV

29

RII

XXIX

15

OXO

XV

30

TEX

XXX

 

THE CALL OR KEY OF THE THIRTY AETHYRS

MADARIATZA das perifa LIL¹ cahisa micaolazoda saanire caosago od fifisa balzodizodarasa Iaida. Nonusa gohulime: Micama adoianu MADA faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonusafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonusafe jimicalazodoma larasada tofejilo marebe yareryo IDOIGO²; od torezodulape yaodafe gohola, Caosaga, tabaoreda saanir od caharisateosa yorepoila tiobela busadire, tilabe noalanu paida oresaba, od dodaremeni zodayolana. Elazodape tilaba paremeji peripesatza, od ta qurelesata booapisa. Ianibame oucaho sayomepe, od caharisateosa ajitoltorenu, mireca qo tiobela lela. Tonu paomebeda dizodalamo asa pianu, od caharisateosa aji-la-tore-torenu paracahe a sayomepe. Coredazodizoda dodapala od fifalazoda, lasa manada, od faregita bamesa omaoasa. Conisabera od auauotza tonuji oresa; catabela noasami tabejesa leuitahemonuji. Vanucahi omepetilabe oresa! Bagile? Moooabe OL coredazodizoda. El capimao itzomatzipe, od cacocasabe gosaa. Bajilenu pii tianuta a babalanuda, od faoregita teloca uo uime.

Madariiatza, torezodu!!! Oadariatza orocaha aboaperi! Tabaori periazoda aretabasa! Adarepanu coresata dobitza! Yolacame periazodi arecoazodiore, od quasabe qotinuji!

Ripire paaotzata sagacore! Umela od peredazodare cacareji Aoiveae coremepeta! Torezodu! Zodacare od Zodameranu, asapeta sibesi butamona surezodasa Tia balatanu. Odo cicale Qaa, od Ozodazodama pelapeli IADANAMADA!

 

-----------------------------------

THE CALL OR KEY OF THE THIRTY AETHYRS

O Ye Heavens which dwell in the first Aire³, ye are mighty in the parts of the Earth, and execute therein the Judgment of the Highest! Unto you it is said: Behold the Face of your God, the beginning of Comfort, whose eyes ate the brightness of the Heavens, which provided you for the Government of the Earth, and her unspeakable variety, furnishing you with the power of understanding to dispose of all things according to the Foresight of Him that Sitteth on the Holy Throne⁴, and rose up in the Beginning, saying: The Earth, let her be governed by her parts, and let there be Division in her, that the glory of her may be always ecstasy and imitation of orgasm. Her course, let it run with the Heavens; and as an handmaid let her serve them. One season, let it confound another, and let there be no creature upon or within her the same. All her members, let them differ in their qualities, and let there be no one Creature equal with another. The reasonable Creatures of the Earth, and Men, let them vex and weed out one another; and their dwelling-places, let them forget their Names. The work of man and his pomp, let them be defaced. His building, let it be a Cave for the Beast of the Field! Confound her understanding with darkness! For why? It repenteth me concerning the Virgin and the Man. One while let her be known, and another while a stranger: because she is the bed of an Harlot, and the dwelling-place of him that is fallen.

O ye Heavens arise! The lower heavens beneath you, let them serve you! Govern those that govern! Cast down such as fall. Bring forth with those that increase, and destroy the rotten. No place let it remain in one number. Add an diminish until the stars be numbered. Arise! Move! and appear before the Covenant of His mouth, which He hath sworn unto us in His Justice. Open the Mysteries of your Creation, and make us partakers of THE UNDEFILED KNOWLEDGE.

--------------------------------

A BRIEF SYNOPSIS OF THE CONTENTS OF THE CALLS OF THE

THIRTY AIRES OR AETHYRS

Aethyr
30.		"Exordium of the Equinox of the Gods."
29.		"The Disruption of the Aeon of Osiris."
28.		"The Vision of the Dawn of the Aeon of Horus (Atu XVII)"
27.		"The Vision of the Initiation of Hecate (Atu XIV) The Redemption of the Woman of Witchcraft by Love."
26.		"The Slave-Gods superseded (The Vision of Atu XX, the Stele) The Vision of the Stele of Revealing, Abolishing the Aeon of the Slave-Gods."
25.		"The Path of Teth (Atu XI. The Fire-Kerub in the Initiation). The Vision of the Fruit of the Great Work of the Beast - 666. The Lion."
24.		"The Rose. (The Woman of Atu XIV. Minister of Babalon; The Water-Kerub in the Initiation.) The First Kiss of the Lady of Initiation."
23.		"The Kerubim of Earth and Air (Minor officers in the Initiation to 8° = 3 ) The Vision of the Interplay and Identity of Earth and Air."
22.		"The 49-fold Table (First appearance of the Crowned and Conquering Child to the Exempt Adept as in the Pastos) The Vision of the Rose, the Heart of BABALON and of The Birth of the Universe."
21.		"Kether. (The Hierophant prepares the Candidate) The Vision of the Ineluctable Destiny."
20.		"The Path of Kaph (Atu X). The Hiereus prepares the Candidate). The Vision of the Wheel of Fortune. The Three Energies of the Universe."
19.		"The Path of Gimel (The Hegemone between the Pillars. Preliminary: The Vision of the Unguided Universe.)"
18.		"Tiphereth. (The King's Chamber. The Vision of the Holy Guardian Angel.) The Instruction concerning the Obtaining of the Vision and the Voice of the Thirty Aethyrs. The Preparation of the Candidate."
17.		"The Path of Lamed. (The combination Gimel, Lamed, Samech.) The Vision of the Justice or Balance of the Universe."
16.		"Kether. (Path of Pe) The Overthrow of the Slave-Gods by The Beast 666."
15.		"The Vision of the Rose of 49 Petals, and of the Holy 12-fold Table. Examination of the Candidate for M.T."
14.		"The Vision of the City of the Pyramids. The Reception of the Master of the Temple."
13.		"The Garden of Nemo. The Work of the Magister Templi."
12.		"The Path of Cheth. The Bearer of the Sangraal. The Black Brothers."
11.		"Yesod. The Frontier of the Abyss."
10.		"The Abyss. , his Nature."
9.		"Malkuth. (The Pure Virgin.) The reward of the Magister Templi."
8.		"The Holy Guardian Angel. His instruction."
7.		"The Path of Daleth. The Black Brothers."
6.		"The Vision of the Urn. The Magus 9° = 2 . The Three Schools of Magick."
5.		"The Vision of the Middle Pillar. (Arrow) The Mystery Of Atheism."
4.		"The Marriage of Yod and He. (The common Tibetan Symbol ) The Seer identifies himself with it."
3.		"The Magus of the Tarot. (Atu I). Mayan, the Maker of Illusion. The Seer in Illusion (Lilith)."
2.		"The Marriage of the Seer with . (Atu VI)."
1.		"The Vision of The Crowned and Conquering Child. The Lord Of the Aeon."

 

--------------- .oOo. -------------

Postscript

As an epilogue to this first of two installments, our readers should know that the CES itself was heavily disrupted in the, by now infamous, Thelema Lodge raid. The library facility which serves as our base was ransacked by police in a futile attempt to discover nonexistent evidence of felonious activities. Valuable books, files, and manuscript copy was thrown in a great heap on the floor and even as I write this morass has yet to be fully sorted out.

Several members of our research staff were among those arrested and held on completely bogus charges. I am reminded of the treatment received by both Dee and Kelly at various times in their lives, and the destruction and looting of a great portion of Dee's library at Mortlake for frighteningly similar reasons.

These and other circumstances have led to the temporary suspension of our manuscript transcription. The center itself is moving to a larger room which we hope will facilitate better research in the future, but will incur some temporary inconveniences and increased cost. To help in this and other efforts at Thelema Lodge we are offering a limited issue facsimile (156 stamped and numbered copies) of the Barstow edition Vision and Voice. These will sell for $30.00 each and be spiral bound as was the original. Checks made out to CASH should be sent with your requests c/o Thelema Lodge at the Berkeley P.O. box number found elsewhere in this publication. {Note to Web edition: This offer is no longer available} We thank all our supporters and hope to resume normal transmissions by the beginning of the new vulgar year.

1.     Or other Aire as may be willed.

2.     This name may be appropriately varied with the Aire.

3.     Or other Aire as may be willed.

4.     This name may be appropriately varied with the Aire.

Special Supplement:

Serialized Standard Edition of the Magical Manuscripts of John Dee, by Brother David

Forward

In this issue of the Thelema Lodge Calendar we begin a transcription of John Dee's spiritual diaries. Our serialization begins with Elias Ashmole's preface to Doctor Dee's Five Books of Mystery (Doctoris Dee Mysteriorum Libri Quinti), comparing the texts of Slane Manuscripts 3188 and 3677. Though this particular passage is already avaiable in several modern editions, we include it here as a general introduction, and in order to preserve the continuity of our project.

In preparing this text we have expanded most abbreviations, noting the first instance of each. Spelling, capitalization, and punctuation have been left intact. References to manuscripts in the Sloane collection are designated "SL," with all textual variations noted. Ashmole's annotation is given in the left hand column, with our commentary upon his notes following. Our own editorial annotation is placed opposite, on the right hand, and standard abbreviation has been used. Textual variations are noted all together, following the text.

It is our intention over the course of time to provide a completely standardized edition of the magical manuscripts of John De, that serious practitioners and interested students of Enochian Magick may have a reliable guide in their work.

	1.		Be it remembered, That the 20th: of August
	2.		1672. I received by the hands of my Servant
	3.		Samuell Story, a parcell of Doctor Dee's
	4.		Manuscripts, all written with his owne hand;
	5.		vizt:^1 his Conference with Angells, which first		1. 2.		L. abbr. 'videlicet' namely L. = in the year
	6.		began the 22d: of December anno^2 1581. And
	7.		continued to the end of May anno 1583, where the
	8.		printed Booke of the remaining Conferences			3. 4.			Meric Casaubon, ed., A True & Faithful Relation (London: 1659) the volume now catalogued as Sl. 3188
	9.		(published by Doctor Cawsabon^3) begins, and are
	10.		bound up in this Volume.^4
	11.		Beside these, the Booke intituled, the 48
	12.		Claves Angelicae^5, also Liber Scientia			5. 6.			L. = The Forty-Eight Angelic Keys L. = The Book of Earthly Science: Aid and Victory
	13.		Terrestris -- Auxilij et Victoria^6 (These two
	14.		being those very individuall Bookes, which the
i. 10 April^a 1586 ii. 30. April 1586	15.		Angells commanded to be^i burnt, and were after^ii
		16.		restored by them as appeares by the printed
	a. 'April abbr. 'Apr:' Sl.3188; abbr. 'Ap:' Sl. 3677.	17.		Relation of Doctor Dee's Actions with Spirits^7		7.		Casaubon. op. cit.
		18.		pages 418. & 419.) The Booke intituled De
	19.		Heptarchia Mystica -- Collectaneorum Liber		8. 9. 10. 11.		L. = A Collection concerning the Mystic Seven-fold Doctrine: First Book: cf Turner, ed., The Heptarchia Mystica (1986) cf. James, ed., The Enochian Evocation (1984) the volume now catalogued as Sl. 3191 i.e. days
	20.		primus,^8 and a Booke of Invocations or Calls,
	21.		beginning with the Squares filled with Letters,
iii. of both which there are Transcripte^b made with my owne hand E.A.^c	22.		about the Black Cross. These foure Bookes^9 I
		23.		have bound up in another^iii volume.^10
		24.		All which, were a few daies^11 before
		25.		delivered to my said Servant, for my perusall (I
	b. catalogued as Sl. 3678. c. this note given in Sl. 3677 only.	26.		being then at Mr: William Lillies house at
		27.		Hersham in Surrey) by my good friend Mr: Thomas
		28.		Wale, one of him Majesties Warders in the Tower
	29.		of London.
	30.		The 5th: of September following Mr: Wale
	31.		(having heard of my retourne to Towne) came to my
	32.		Office in the Excise Office in Broadstreete, and
	33.		told me he was content to exchange all the
	34.		aforesaid Books, for one of myne, vizt: The
	35.		Institution Lawes & Ceremonies of the most Noble
	36.		Order of the Garter,^12 to this I agreed, and		12.		published London: 1672
	37.		provided one, which I sent him fairely bound, and
	38.		gilt on the Back.
iv. As a further testimony of the sense of Mr: Wales kindnes; shortly after his death, I sent for his Son, and bestowed on him one of my deputies places in the Excise, with^dan allowance of 80: L per^e Annum.^f	39.		On the 10th: of the said September Mr: Wale^iv
		40.		came thither to me againe, and brought his wife
		41.		with him, from her I received the following
		42.		account of the preservation of these Bookes, even
		43.		till they came to my hands, vzit: That her former
		44.		Husband was one Mr: Jones a Confectioner, who
		45.		formerly Dwelt at the Plow in Lumbardstreet
		46.		London, and who, shortly after they were married,
	d. 'with'] abbr. 'wth' both MSS. e. 'per'] abbr. ;p' both MSS. f. L. = each year.	47.		tooke her with him into Adle Streete among the
		48.		Joyners,^13 to buy soem Houshold stuff, where		13.		i.e. furniture craftsmen: lit. joiners of wood
		49.		(at the Corner house) they saw a Chest of Cedar
		50.		wood about a yard and an halfe long, whose Lock
	51.		and Hinges, being of extraordinary neate worke,
	52.		invited them to buy it. The Master of the shop
	53.		told them it had been parcell of the Goods of one
	54.		Mr: John Woodall Chirurgeon^14 (father to Mr:		14.		i.e. surgeon
	55.		Thomas Woodall late Serjant Chirurgeon to his now
	56.		Majestie King Charles the Second (my intimate
	57.		friend) and tis very probable he bought it after
	58.		Doctor Dee's death, when his goods were exposed
	59.		to Sales.
	60.		Twenty yeares after this (and about 4 yeares
	61.		before the fatall Fire of London) she and her
	62.		good husband occasionally removing this Chest out
	63.		of its usuall place, thought they heard some
	64.		loose thing ratle in it, toward the right hand
	65.		end, under the Box or Till thereof, and by
	66.		shaking it, were fully satisfied it was so:
	67.		Hereupon her Husband thrust a peece of Iron into
	68.		a small Crevice at the bottome of the Chest, and
	69.		thereupon appeared a private drawer, which being
	70.		drawne out, therein were found divers Bookes in
	71.		Manuscrpt, and Papers, together with a litle
	72.		Box, and therein a Chaplet of Olive Beades, and a
	73.		Cross of the same wood, hanging at the end of
	74.		them.
	75.		They made no great matter of these Bookes,
	76.		etc. because they understood them not; which
	77.		occasioned their Servant Maide to wast about one
	78.		halfe of them under Pyes, and other like uses,
	79.		which when discovered, they kept the rest more
	80.		safe.
	81.		About two yeares after the discovery of these
	82.		Bookes, Mr. Jones died; and when the fire of
	83.		London hapned, thought the Chest perished in the
	84.		Flames, because not easily to be removed, yet the
	85.		Bookes were taken out and carried with the rest
	86.		of Mrs: Jones her goods into Moorefields, and
	87.		being brought safely back, she took care to
	88.		preserve them; and after marrying with the
	89.		aforesaid Mr: Wale, he came to the knowledge of
	90.		them, and there upon, with her concent, sent them
	91.		to me, as I have before set downe.
			E.Ashmole/

Textual Variants The following notes record all variations of any significance between our text and the two manuscripts from which it has been edited (Sloane 3188 and Sloane 3677). Notes are keyed to line numbers in the text where the contested readings occur, with the adopted reading given first, and the variations listed afterward.

2.		'by' Sl. 3188 ] var. 'from' Sl. 3677.		31.		'5th: ] abbr. '5t:' Sl. 3188: 'fift' Sl. 3677.
3.		'Doctor' ] abbr. 'Dr.:' both MSS.		31.		'September' ] abbr. 'Sept:' both MSS.
5.		'which' ] abbr. 'w^ch' both MSS.		39.		'said' Sl. 3677 ] abbr. 's:d' Sl. 3188.
6.		'22d:' Sl. 3677 ] var. '22th' Sl. 3188.		45.		'Lumbardstreet' Sl. 3188 ]
6.		'December' ] abbr. 'Dec:' Sl. 3188;				var. 'Lumbardstreete' Sl. 3677.
		abbr. 'Decemb:' Sl. 3677		47.		'Adle Streete' SL. 3188 ]
6.		'anno' ] abbr. 'ano:' both MSS.				Adel=Streete' SL. 3677.
6.		'and' ] abbr. &' both MSS.		50.		'Yard and a halfe' Sl. 3677 ]
11.		'intituled' Sl. 3188 ]				var. 'yard and halfe' Sl. 3188.
		cap. var. 'Intituled' Sl. 3677;		51.		'Hinges' Sl. 31888 ]
		an interesting var. considering				var. "hindges' Sl. 3188.
		E.A.'s interest in "Titles,"		55.		'Thomas' Sl. 3677 ] abbr. 'Tho:' Sl. 3188.
		cf. his Noble Order of the Garter (1672)		56.		'Second' Sl. 3677 ] abbr. '2d:' Sl. 3188.
13.		'et' ] abbr. '&' both MSS.		59.		'Sales' Sl. 3188 ] var. 'sales' Sl. 3677.
18.		'pages'] abbr. 'pag:' both MSS.		61.		'She and her good husband' ] abbr. 'she &
19.		'Liber' ] abbr. Lib: both MSS.				her gd husband' Sl. 3188; var. 'her
22.		'filled' Sl. 3188 ] var. 'filed' Sl. 3677.				husband & she' Sl. 3677.
23.		'foure' Sl. 3677 ] abbr. '4' Sl. 3188.		67.		'peece' Sl. 3188 ] var. 'piece' Sl. 3677.
28.		'Surrey' Sl. 3188 ] var. 'Surry' Sl. 3677.		76.		'etc.' ] abbr. '&c:' both MSS.
29.		'Majesties' ] abbr. 'Ma:ties' both MSS.		83.		'aforesaid' Sl. 3677 ] abbr. 'foes d' Sl. 3188.

Afterword

Further biographical information regarding Elias Ashmole, the various persons and events mentioned above, and the circumstances of his interest in John Dee, may be found in C. H. Josten's five volume work noted below. These bibliographic references are by no means exhaustive, and are concerned only with the specific content of the previous document.

Manuscripts:

Sloane MS. 3188. Dr. Dee's Mysteriorum Libri V; five books and an appendix containing his earliest extant experiments in what was to become the system of Enochian Magick.

Sloane MS. 3191. The four books refered to in paragraph two of Ashmole's preface, being Dee's grimoire and instruction manual for the practice of Enochian Magick.

Sloane MS. 3677. Ashmole's transcription of the material designated above as Sl. 3188.

Sloane MS 3678. Ashmole's transcripton of Sl. 3191.

(Note that all manuscripts in the Sloane collection are held in the British Library.)

Published Works:

Elias Ashmole. The Institution Laws & Ceremonies of the most Noble Order of the Garter (London: 1672; fascimile reprinted Baltimore: Genealogical Publ. 1971).

Meric Casaubon, D. D., A True & Faithful Relation of What Passed for many Yeers Between Dr. John Dee ... and some spirits (London: 1659; facsimile reprinted Glasgow: Antonine Publ., 1974).

Geoffrey James, ed. & trans., The Enochian Evocation of Dr. John Dee (Gillette, NJ: Heptangle Books, 1984). Contains a translation of Sl. 3191, as well as extracts from Ashmole's preface, pp. 192-3.

C. H. Josten, ed., Elias Ashmole (1617-1692): His Autobiographical and Historical Notes, His Correspondence, and Other Contemporary Sources Relating to his Life and Work, 5 vols. (Oxford: Clarendon Press, 1966). A wealth of interesting and useful information; pp. 1265-7 contain a version of Ashmole's preface.

Robert Turner, ed., The Heptarchia Mystica of John Dee (Wellingborough, Northamptonshire: Aquarian Press, 1986). Contains the text and translation of the book refered to in note 8, as well as extracts from Sl. 3188 and a version of Ashmole's preface (pp. 18-19).

Acknowledgements:

We would like to thank the following individuals in particular for making this project possible. First, Ms. Christina Daves, for her support and for her time and effort in researching the life and works of Elias Ashmole. Also, Brother Bill Heidrick, for the use of his microfilm copies of the manuscript materials for transcription. And Brothers Equus and Vandemere, for inspiration and encouragement in the work. Lastly, the fellows of the Center for Enochian Studies at Thelema Lodge: Brothers Leoviridis, Adam Weishaupt, and Nick Guliaeff, for the work involved in preparing the text.

Interested persons may obtain an unbound photocopy reproduction of the manuscript versions of this text, and pertinent ancillary materials from the CENTER FOR ENOCHIAN STUDIES at Thelema Lodge, for the sum of $3. (Please make checks payable to "cash.")

{Note to web edition: this offer is no longer in effect. Here for historical reasons only.}

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