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The Practice of Enochian Evocation by John DeeThere are no descriptions in Dee's extant diaries of actualEnochian evocation rituals, a fact that has led some scholars toconclude that he never attempted the magic. The existence, however,of artifacts such as the wax sigils of Aemeth in the British museumindicate that Dee, at the very least, constructed some of therequisite furniture. In addition, Dee compiled Sloane MSS 3191 (theprimary source for this book) to be a working collection ofconjurations for use in magical ceremonies. Although it is possiblethat Dee never went through with the experiments, it is far morelikely that he recorded the events in a separate diary that has notsurvived. Dee was a rabid diarist, and kept at least threeconcurrent diaries during the period that he was working with Kelly,each diary covering a different aspect of his life. It would be wellin character for Dee to initiate a special diary for the practice ofthe "radical truths" that he had sought for so many years.There are many clues that assist in uncovering of the operativeportions of this arcane branch of magical lore. Sloane MSS 3191, forexample, delineates the portions of Enochian evocation that Deethought were most essential. Other clues are scattered throughoutthe surviving diaries. Dee describes many scyring sessions, and itis unlikely that the Enochian rituals differed very greatly fromthose he practiced with his scryers. In addition, many passages fromthe scrying sessions contain hints and instructions concerningEnochian evocation. Another valuable source of information is thebody of magical literature that was available to Dee and Kelly. Theeffect of Agrippa, for example, upon Dee's philosophical outlook isobvious, and many aspect of Enochian evocation are dependent upon theworldview of the renaissance Magi. Also, Kelly's involvement in blackmagic indicates influence from other magical texts. When all thesesources of information are gathered together, a coherent pictureemerges of the practice of Enochian evocation.

Enochian rituals were practiced by two people, a Magus and a Scryer.The Magus chanted the conjurations, compelling the Angels (by thepower of the names of God) to appear within the crystal stone. TheScyrer gazed into the crystal and related his visions. The Magusdoubled as scribe, recording the visions and the results of theceremony.Both Scryer and Magus were expected to lead holy lives (at leastwhile practicing the magic), to cultivate piety and humility, and toabstain from the practice of black magic. During the ceremonies,both were dressed in white linen robes, and the magus wore a magicalring with a gold seal (as shown in Book Two, Chapter Two). Otherrenaissance magical texts recommend that the Magus wear a crown andcarry a magical wand and/or sword, but none of these are mentioned inDee's work.Before practicing Enochian evocation, the Magus and Scryer locatedand/or constructed the following items:1. A crystal ball. This was handled only by the magus or thescryer. Dee's was rather small, about two inches in diameter.2. A circular wax tablet, 9 inches in diameter and 1.5 inchesthick, inscribed on the front with the Sigil of Aemeth and on theback with a cross. These designs are shown in Book Two. The centerof the front was hollowed out slightly, so that the crystal ballcould easily be placed on top of the Sigil.3. Four wax tablets, about 4 inches in diameter, similarlyinscribed.4. A red silk "rug", two yards square.5. A red silk tablecloth, about 1.5 yards square, with tassles ateach corner.6. A table constructed of "sweet wood" (cedar?) a yard (two cubits)square, with yard-long legs. Each leg terminated with a hollowcylinder, slightly more than 4 inches on the inside diameter andabout .5 inches thick. The basic structure of this table is shown inBook Two; because of its low profile, two wooden stools were probablyalso necessary. A set of elaborate sigils were to be painted inyellow oils on the top surface of the table. The arrangement of thesesigils is too complex to be reproduced in this volume, but can befound in The True Relation, between the Preface and the first book,on the page labeled "The Holy Table".7. Twelve banners or flags each embroidered with a name of God asas shown in Book Five, Chapter Three.This furniture was arranged into a temple where Enochian evocationcould be practiced. This may have been intended to be in the openair rather than within a building, as there are no descriptions ofcandles or torches. Furthermore, the magical circle specifies"Terra" (Earth), which may or may not have been intendedsymbolically.

The temple was constructed in the following manner:1. The place of working was enclosed by a circle as shown in BookFive, Chapter Three. The banners were propped at the circle's edge.2. The red silk rug was laid in the center of the circle.3. The four small wax tablets were arranged in a square pattern inthe center of the silk rug, 1 yard square.4. The table was balanced upon the wax tablets, so that the hollowcylinders at the end of the table legs overlapped them.5. The large wax tablet was placed on the center of the table.6. The silk tablecloth was draped over the table, covering thelarge wax tablet, so that the tassles dangled almost to the floor.7. The crystal was laid on top of the tablecloth, balanced on theindentation in the wax tablet.The Magus was required to have a book in which prayers andconjurations were recorded for use within the temple. For thecomplete practice of Enochian evocation, it probably would have hadthe following contents:PART ONE: PRAYERSThe Oration to God -- as shown in Book Two, Chapter Five.The Prayer of Enoch -- as shown in Book One, Chapter Two.The Fundemental Obesance -- as shown in Book Five, Chapter Four.PART TWO: CONJURATIONSThe Heptarchic Conjurations -- formed by inserting the specificattributes of the each King and Prince (as shown in Book Two, ChapterSeven) with the generalized conjuration (as shown in Book Two,Chapter Six).The Angelical Keys -- as shown in Book Three. These were to bewritten in both Angelical and English. Note that the last key was tobe repeated 30 times, with the third word altered to indicate theAire being worked. In Sloane MSS 3191, the various Aires are listedin the margin. The individual names of the Aires are given in BookFour, Column Four.The Invitations to the Angels of the Quarters -- as shown in BookFive, Chapters Five through Thirteen.The ordering of Dee's workbooks suggests that he intended a certaincross-semination of the earlier (Heptarchic) and later (Angelical)systems. In any case, the magical book is described in Dee's diaries

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John Dee, The Practice of Enochian Evocation

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