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ENOCHIAN

MAGIC
/• Beci,WEHS
The
Original
System
o f Angel
Magic

Donald Tyson
Open th e G ates of U nderstand ing
Begin will» a clear and com prehensive overview of the
entire system o f Enochian m agic— not just another
rehash o f previously published m aterial. Enochian
M agic for Beginners presents the authentic system of
angelic m agic taught to Dee and Kelley in its natural
order, and places these teachings in their historical co n ­
text. Drawing upon such obscure and hard-to-find
sources as D ee’s H eptorchia Mystica, L iber S d em ia e
A uxillii et V ictoriae and others. Donald Tyson has
painstakingly reconstructed the m ost accurate and
accessib le version of Enochian m agic published to date.
Here are all the essential parts of the original system
of Enochian m agic, as it w as delivered to Jo h n D ee—
completely restored and corrected. All of the sigils. seals,
and other magical sym bols have been carefully re drawn
based upon photographs of Dr. D ee's original drawings
and various plates in Causabon’s Thu* an d Faithful Rela­
tion. Everything you need to becom e a practitioner of
Enochian m agic— or to learn what it's all about— is pro­
vided in an easy to use format, in simple language.
About the Author
Donald Tyson resides in Halifax. Nova Scotia. Canada.
Early in life he was drawn to science by an intense fas­
cination with astronomy, building a telescope by hand
w hen he was twelve. He began university seeking a sci­
en ce degree, but becam e disillusioned with th e aridity
and futility o f a m echanistic view of the universe and
shifted his m ajor to English literature. After graduating
w ith honors he has pursued a waiting career.
Now h e devotes bis life to the attainm ent o f a com ­
plete gnosis of the art of m agic in theory and practice.
His purpose is to form ulate an accessible system of per­
sonal training com posed o f East and West, past and pre­
sent, that w ill help the individual discover the reason
for o n e's existence and a way to fulfill it.

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Enochian
Magic
for B eginners
T he Original System o f Angel Magic

Donald Tyson

L le w e lly n P u b lic a tio n s


W ood bu ry , M in n e s o ta
Enochian Magic for Beginners: The Original System o f Angel
Magic Copyright 199? by Donald Tyson. All rights reserved.
Printed in the United States o i America. No pail of this hook
may be used or reproduced in any manner whatsoever, includ­
ing Internet usage, without written permission from IJeweUyn
Publications, except in the case of brief quotations embodied in
critical articles or reviews.

FIRST EDITION
Fourth Printing, 2005

Cover design: Lisa Novak


Editing and layout: Ken Schubert
Illustrations and Enochian fonts: Donald Tyson

Library' of Congress Cataloging in-Puhlicafion Dnlj


Tyson. Donald, 1954
Fnochfcn magic tor hegnners: the original system of angri magjr
/ IXxiaki Tyson. - 1st ed.
p. un.
Includes hihliograpliical references.
ISBN 1 50718-747-1 (trade pap«)
1. Enochian M #c. 2. Dee. John, 1527 1608 3. Kelly, Edwunl.
1555-1598. 4. Enochian language. I. Title.
BK1623.FS5T97 1997 97-42043
1334'3 dc21 OP

l.leweUyn Worldwide does not participate in, endorse, or have any


authority or responsibility concerning private business transactions
between our authors and the public. All mail addressed to the
author is forwarded but the publisher cannot, unless specifically
instructed by the authoi. give out an address ot phone numhei.

Llewellyn Publications
A Division of Llewellyn Worldwide, Ltd.
2143 Wooddalc Drive. K747
Woodbury, Minnesota S512S-2989, U.5.A.
www.Uewcllyn.com
O ther T itles by Donald T yson
T he New M agus, 1988
Rune M agic, 1988
T he 7h tih A bout Ritual M agic. 1989
T he 7h u h A bout Runes, 1989
How to M ake an d Use a M agic Mirror, 1990, 1995
Ritual M agic. 1991
The M essenger, 1993 (fiction)
Tbtragram m aton. 1995
New M illennium M agic. 1996
S ay in g fo r Beginners. 1997
The Tonuous Serpent, 1997 (fiction)
Sexual Alchemy. 2000
The M agician's W orkbook. 2001

E d it o r and A n n ota tor

Three B ooks o f Occult Philosophy Written by Henry


Cornelius Aflrippa of N ettesheim . 1993

C ards a n d k it s

Rune M agic D eck. 1988


Power o f the Runes Kit, 1989
Rune Dice. 1997
Contents
I ntroduction
L egacy o f th e A ngels xi

C hapter O ne
E n o c h ia n M a g ic 1

CHAPTER TWO
Jo h n D ee a n d Edw ard K elley 13

C hapter T hree
In the T h r a ll o f th e A n g e ls 23

C hapter Four
E n o c h ia n M agic and th e A p o caly p se 35

C hapter F ive
T h e H isto ry o f E n o c h ia n M ag ic 49

C hapter S lx
T h e T o o ls o f E n o c h ia n M ag ic 61

C hapter S even
T h e E n o c h ia n L an g u ag e 91

C hapter E ight
T h e H e p ta rch ia M y stica 103

C hapter Nine
T h e H e p ta rch ica l A n g els 117
x • Content»

Chapter T en
T h e G reat T ab le o f th e W a tch to w ers 139

C hapter E leven
T h e V isio n o f th e W atch to w ers 1 55
C hapter T welve
T h e TY ansm ission o f th e G reat T ab le 169

C hapter T hirteen
T h e A n g els o f th e W atch to w ers 1 89
C hapter F ourteen
T h e E n o c h ia n Keys 219

C hapter F ifteen
T h e S p irits o f th e T h irty A eth ers 245

C hapter S ixteen
T h e E n o c h ia n In v o c a tio n s o f Jo h n G ee 263

C hapter S eventeen
E n o c h ia n M ag ic in th e G o ld en H aw n 283

A ppendix A
E n o c h ia n B o o k o f S p irits 309

A ppendix B
T h e V isio n o f th e R ou n d H o u se 353

N otes 365

1
I n t r o d u c t io n

Legacy of the Angels


T he O riginal Enochian M agic
This book contains the com plete and original system of
Enochian m agic. It was transmitted to the Elizabethan
sage Dr. Jo h n Dee through his seer the alchem ist Edward
Kelley by a group o f spiritual beings who presented
them selves as the sam e holy angels who had instructed
the patriarch Enoch. W hether they were really angels is
a moot point, since they ceased to speak with
hum ankind after Dee and Kelley separated in 1589, but
their legacy is without question the m ost rem arkable
artifact in the entire history of spirit com m unication.
It is both a system o f theurgy (a method for sum ­
m oning and com m anding angelic beings) and goety (a
m ethod for sum m oning and com m anding dem ons).
Although the angels gave Dee strict instructions that he
should never use the m agic tor evoking evil spirits, the
nam es o f evil spirits are provided in Enochian magic
n on etheless, along w ith tech niqu es for sum m oning
them . In the follow ing pages I put forth the premise
that Enochian m agic m ay have a deeper and darker
purpose that was never revealed by the angels to Dee.
It is my b elief that the angels intended it to serve as a
m agical trigger for the ch ao tic transition—generally
referred to as th e apocalypse— betw een the present
aeon and the next.

XI
xii • Enochian Magic for Beginners

O rigin of the S ystem


The practical efficacy and ultimate purpose of this system
depends in large m easure on its origin. For centuries it
was dismissed by scholars as either a conscious fabrica­
tion by Kelley to deceive Dee or a device Dec created to
conceal a technique of cryptography he used in his politi­
cal espionage. The evidence is persuasive that Dee was
indeed a secret agent working for th e English govern­
m ent. and he did possess an extensive knowledge of
ciphers. Kelley, for his part, was a rogue who had
engaged in numerous criminal activities including forgery,
counterfeiting, and black magic before entering Dee's
employ a s a seer. Yet there is no evidence that Enochian
magic was ever used to encode espionage ciphers, nor is
it likely that Kelley was intellectually capable o f creating
so complex and beautiful a system o f magic.
Anyone who makes a serious study of Dee’s magical
diaries is forced to conclude that Knochian magic is a gen
uine phenom enon of spiritualism. Whatever the true
nature of the angels— messengers of God or shadow per­
sonalities within the unconscious minds of the two m en—
they clearly intended the information they transmitted to
serve som e higher purpose: one which they never explic­
itly revealed to Dee. On several occasions they told Dee
and Kelley that the men had been brought together to act
as key agents in a divine plan, and that united they wore
greater than the sum of their parts. They informed Kelley
that his am azing talent as a psychic was a gift they had
bestowed upon the alchem ist, a gift that would be with­
drawn should Kelley ever leave Dee's service.
One thing is beyond q u e stio n - there exist levels of
mystery and power in Enochian magic that no scholar
and no ritualist lifts even begun to exploit. Much o f the
Legacy of the Angels* xiii

system , including the com plex set of magic squares that


m akes up D ee's B ook o f Enoch and the numbering that
appears in the hauntingly beautiful poetry o f the
Enochian Keys, persists as a com plete enigma to this day.
For centuries Enochian magicians have made use of pans
of th e system. Other parts rem ain beyond their reach,
just as they were beyond the understanding of Dee and
Kelley. The angels reserved to them selves many secrets.

T he Division of Fate
Enochian m agic falls into tw o parts. This structure was
not intentional, but an accident of fate. Originally the
angels transm itted the system in bits and pieces that
w ere not in any logical order, but w ere scram bled
together. T his m ay have been the result o f the angels'
difficulties in dealing with linear tim e, or it may have
b een a deliberate way o f concealing the magic from
casual eyes. Dee was able to sort out som e o f the confu­
sion in his m anuscripts, but after his death his Enochian
papers b ecam e split into two collections.
T h e papers that concern th e latter half o f Enochian
magic were published in 1659 by M eric Casaubon. This
is the m aterial that is generally known as Enochian
m agic. It contains the four W atchtow ers, the Enochian
Keys or Calls, and the vocabulary of the Enochian lan ­
guage. It w as this second half o f the system that found
its way into the m agic of the Victorian occult society
know n as th e Herm etic Order o f the Golden Dawn.
Through the teachings o f the Golden Dawn, Enochian
m agic h as spread widely in the English speaking occult
com m unity over the last century.
T h e papers that address the first h alf of the
Enochian system rem ained unpublished until m odern
xiv • Erux'hian Magic for Beginners

lim es. They were available to serious researchers in the


original m anuscripts by Dee and early handwritten
copies by others, but were virtually unknow n to the
average working ritualist. They deal with the invocation
o f planetary angels using a system o f sigils and magic
squares. T his early portion of Enochian m agic known as
the H eptarchia Mysricn is still widely regarded as a sep
arate system , more o r less unrelated to the magic o f the
W atchtowers and the Enochian language. This is incor­
rect, however. Enochian m agic is a single, com plex
entity that can only he understood as a whole.

T he R easons for T his Rook


I wrote tliis book for two reasons. T h e first purpose was
to present the entire spectrum of Enochian m agic as an
integrated system . Because of its early division into two
parts, and becau se o f the sheer com plexity o f the sub­
je c t, it h as been the tendency o f w riters to treat single
aspects (such as the W atchtowers) in great detail, but to
ignore other aspects. T liis can be disorienting to the
novice, w ho is unable to place the topic under exam ina­
tion into the context of Enochian m agic as a whole.
Too often, Enocliian m agic is presented as som e­
thing eternally existent. T h ere is no serious attem pt to
give a detailed history o f Dee and Kelley during their
partnership, or to show the technical elem ents revealed
by the angels in a wider context. Usually no m ore than
a few pages is devoted to the ritual m ethod by which
the com m unications w ere received, to w hat thé angels
actually said to Dee and Kelley on a personal level, or to
the significance o f their philosophical teachings. W hile I
have treated the ritual m echanics o f Enocliian magic
with great thoroughness, I have not neglected the larger
Legacy of the Angels» xv

picture. T h o se who wish to know what Enochian magic


is all about will find their questions answered here,
insofar a s such questions have an answer.
Hie second reason I w rote this book was to give,
perhaps for the first tim e, the original system of
Enochian m agic as revealed by the angels and recorded
by Jo h n Dee. Most works focus exclusively on the form
o f Enochian m agic that was taught in the order papers
o f the Golden D aw n, w hich is not the Enocliian magic
o f Dee and Kelley. Golden Daw n Enochian m agic deals
alm ost exclusively with a modified version of the Great
Table o f the W atchtowers and th e Enochian Keys—
important elem ents of the system , but only a sm all pan
ot the whole. To tliis essential nut o f Enochian material
the leaders o f the Golden Dawn grafted a com plex set of
m agical associations derived from the general Golden
Dawn system o f magic. Hiese occu lt correspondences
have nothing whatsoever to do w ith the original system
of Enochian m agic revealed by the angels.
W hen the Enochian m aterial in the papers of the
Golden Dawn represented all o f the system generally
available to the public, there was som e rationale for
favoring it. Hut sin ce m ost o f the surviving original
Enochian m anuscripts have now found their way into
print in one form o r another, it has becom e inexcusable
to treat the restricted, modified portion o f Enochian
m aterial used in the Golden Dawn as the w hole of
Enochian magic. T his work is dedicated to illum inating
the whole of the original system .

N ew Findings
Som e of w hat I present here will not be found outside
my works. It is the result of my intense personal studies
xvi • Enochian Magic for Beginners

o f the Enochian system. This includes the reformed


ordering o f the Watchtowers on the Great lable. the
assignm ent o f the Enochian Keys to the subquarters of
the Table, the com pletely rewritten Hook o f Spirits by
which the angels are to b e initially contacted, the final
version o f the Heptagon Stellar (th e great seal o f the
angelic heptarchy), the illustrations showing the flow of
elem ental currents in the Round House, and much more.
In the course o f writing this book I created two new
Enochian typefaces, o n e for Enochian print characters
and the other for script o r cursive characters. This was
necessary since the standard Enochian typeface co n ­
tains num erous serious and obvious errors. These new
Enochian fonts appear in my illustrations o f sigils and
tables, all of w hich have been redrawn and corrected
after com paring them with m ultiple sources. It is my
belief that my illustration o f the Sigillum Aeraeth is the
most accurate version currently available.

S ecrets of the A ngels


Enochian magic is complex. Aspects of it remain obscure
to this day. Tliis situation is made worse by the loss of
som e o f Jo h n Dee's m anuscripts, and the damage lime
has done to those that survive. Even if we possessed all of
D ee's magical writings in pristine condition, we would
not fully understand Enochian magic because the angels
did not transmit all the details of its working. Dee did the
best he could to make sense out of the com m unications,
but was forced to rely on an incomplete model.
W ithout question, som e o f what appears in this
book is faulty. On key topics for w hich there is no com ­
plete explanation I have been forced to speculate. These
speculations are clearly labeled as my own interpretation
Legacy of the Angels* xvii

of tlu* m aterial, and you should treat all o f th ese per­


sonal interpretations as unproven. I have given them
becau se 1 believe them to be the best available under
standing of the m aterial. O ther writers would give you
nothing for fear that they m ight be discovered at som e
later date to have m ade m istakes, and indeed, I have
probably com m itted errors in my personal interpretation
o f obscure parts o f the Enochian system , hut I believe
the value of these speculations outweighs their liability.
For exam ple, in redrawing the ensigns of the hep
tarchical angels 1 relied mainly on the plate that appears
in M eric C asaubon's True an d Faithful Relation, which
shows the ensigns spread in a circle on top of the Table
of Practice. It is my conviction that the ensigns were
actually painted on the table (an alternative method of
presentation allowed by the angels). Since the artist who
made the plate for Casaubon worked from Dee's actual
table, which h as since vanished from the face o f the
Earth, 1 judge his illustration to be the most valuable,
even though it conflicts in many details with other ver­
sions of the ensigns published by Robert Turner in his
book T he H eptarchia M ysiica o f John Dee.
Dee may well have m ade deliberate modifications to
th e ensigns w hen he cam e to paint them onto the sur­
face of his Table of Practice, and th ese changes may not
have b een retroactively made in his m anuscript draw
ings. N onetheless, 1 closely referred to the ensigns in
Turner's w ork, and where it seem ed likely that the
engraver may have com m itted an error (i.e.. mistaking
D ee’s handw ritten “ 11" for " u ”) . I have included these
c h a n g e in my illustrations o f the ensigns.
This process o f com parison, judgment, and com pro­
m ise was followed throughout this book. I believe it has
resulted in a high degree of accuracy', but due to the very'
xviii • Enochian Magic for Bcginnen.

nature o f the Enochian m ateria), com plete accuracy is


im possible. In m any cases we simply do not know what
the angels intended— or even what Dee intended— with
absolute certainty. Bear this fact in mind when you
encounter details in the system that seem to contradict
what you have seen elsewhere.

A C omplete C ompendium of
Enochian M ag ic
I wrote this work to orient the novice to Enochian
m agic and to provide in a logical and accurate form all
the key aspects of the original system delivered to Kel­
ley by the angels. However, experienced Enochian magi­
cians will also find a great deal that is of interest,
because I have been able to treat fam iliar parts of the
system in fresh and insightful ways. Even though the
Great Table of the W atchtowers is the m ost frequent
subject of writers on Enochian m agic, its essential
nature h as never really been exam ined. W riters get lost
in the details of its construction and use, and forget to
ask w hat it actually is.
Enochian m agicians should not be misled by the
title of this work. It is written for beginners, but it is not
a superficial treatm ent o f Enochian m agic. It is a co m ­
prehensive exam ination of the full range of original
Enochian m agic set in the wider context o f all of the
Enochian com m unications. I have been able to en cap ­
sulate a great deal o f useful inform ation in the form of
im ages and tables. M y hope is that the w ork will serve
not only a s an overview for beginners, but also as a
source for working Enochian m agicians.
1 am deeply indebted to those writers who have
published accurate transcriptions o f portions o f Dee's
Legacy of the Angels» xix

m agical diaries. Noteworthy am ong them arc Robert


■Rimer, Geoffrey Ja m es, an d. most o f all, M eric
Casaubon. W ithout their work and the work o f others
like them this book would not have been possible. They
have my sincere thanks.
C h a pter O ne

Enochian Magic
T he W isdom of E noch
Enochian m agic is a system o f theurgy, or angel magic,
psychically conveyed to the Elizabethan alchem ist and
seer Edward Kelley by a group o f spirits that cam e to be
called the Enochian angels. Over the years 1 5 8 2 -1 5 8 7
the spirits dictated various parts of this magic to Kelley,
or presented it in th e form o f visions while Kelley scried
into a crystal ball.
Kelley repeated the words of the spirits and
described th e visions to his friend and employer, the
great m athem atician, geographer, and astrologer Dr.
Jo h n Dee. Dee sat beside Kelley during the scrying ses­
sions with a pen in bis hand and papers spread before
him. Everything that Kelley said, D ee recorded verba­
tim. Thanks to D ee's careful m ethod, the com m unica­
tions o f the spirits have b een preserver! with the
accuracy' of a court transcript.
The angels identified them selves to Kelley' as the
sam e angels who had instructed the patriarch Enoch in
the angelic language and the wisdom of God. Enoch was
the only patriarch of the Old Testament to be elevated
into heaven w hile still alive—at least, this was the inter­
pretation of the Jew ish rabbis and Kabbalists o f Genesis
5:24: "And Enoch walked with God: and he was not; for
God look h im ." All the other descendants o f Adam

1
2 • Enochian Magic for Beginners

down to Noah mentioned in the Bible are explicitly said


to have died, but not Enoch.
Over the centuries, a wisdom tradition grew up
around Enoch. Along with Adam, Noah. Solom on, and a
few others, he is said to have been o n e o f those respon­
sible for passing the primal teachings o f the angels on to
humanity'. The apocryphal B ook o f Enoch arose from this
tradition. T h e key event in this book is a description of
how the rebellious angels, lusting after the daughters of
m en, descended to Earth and taught hum ankind all the
arts and sciences of adornm ent, magic, and warfare that
sow strife throughout the world.

T heijrgy and G oety


According to the angel Ave, th ese evil angels were per­
mitted to descend upon the Earth and spread false and
destructive teachings b ecau se the kings of th e Earth
had grown arrogant through the u se o f the wisdom
bequeathed to them by Enoch. As a punishm ent, Cod
sent false and deceiving angels to teach what is
presently know n as b lack magic. In th is way. Cod
allow ed hum ankind to b e the in stru m ent o f its own
punishm ent. However, Ave tells Kelley, Cod has
decided to perm it the true wisdom o f Enoch, as pre­
served in his heavenly books, o n ce again to be known
upon th e Earth. Dee and Kelley are to be the instru­
m ents o f its dissem ination.
The lord appeared unto Enoch, and was merciful unto
him. opened bis eyes, that lie might see and judge the
earth, which was unknown unto his Parents, by reason of
tboir fall: for die Lord said, Let us shew unto Enoch, the
use of the earth: And In, Enoch was wise, and full of the
spirit of wisdom.
Enoch ¡.m Magic • 3

And he sayed unto the lord. Let there be remembrance of


thy mercy, and let those that love thee taste of this after me:
0 let not thy meicy be forgotten And the Lord was pleased.
And after 50 days Enoch had written: and this was the Title
of his books, let lliose that fear God, and are worthy read.
But behold, the people waxed wicked, and became
unrighteous, and the spirit of the Lonl was far off. and gone
away from them. So that those dial were unworthy began to
read. And the Kings of the earth said thus against the Lonl.
What is it thal we cannot do»’ Or who is he. that can resist
us? And the Lord was vexed, and he sent in amongst them
an hundred and fifty lions, and spirits of wickediiesse.
errour. and deceit: and they appeared unto them: Tor the
Lord had put them between those that are wicked, aud his
good Angels: And they began to counterfeit the doings o!
God and his power, for they had power given them so to do.
so that the memory of Enoch washed away: and the spirits
of ermur began to teach them Doctrines: which from lime
to time unto this age. and unto this day, hath spread abroad
into all parts of the world, and is the skill and cunning of
the wicked.
Hereby they speak with the Devils: not because they have
power over the Devils, hut because they are jnyned unto
them in the league and Discipline of their own Doctrine.
For behold, as the knowledge of the mystical figures, and
die use of their presence is the gift of God delivered to
Enoch, and by Enoch his request to the faithful!, that
thereby they might have the true use of Gods creatures, & of
the earth whereou they dwell: So hath llic Devil delivered
unto the wicked die signs, and tokens of his error aud
liatred towards God: whereby they hi using them, might
consent with then fall: and so become partakers with them
of their reward, which is eternal damnation.
These they call Characters, a lamentable thing. For by
these, many Souls have perished
Now hath it pleased God to deliver litis Doctrine again out
of darknesse. and lo fulfill his promise with thee, for the
books of Enoch- 'lb whom he sayeth as lie said unto Enoch.
4 • Enochian Magic for Beginners

I-et those that are worthy understand this, by thee, that


it may be one witnesse of mv promise toward thee.'

Cod directly pledges to Jo h n Dee, through his m es­


senger the angel Ave and through D ee's scryer Edward
Kelley, that the system o f m agic heing revealed to Dee
is the genuine w isdom o f Enoch by w hich may be had
"th e use of the ea rth ." T h e one hundred and fifty lions,
"sp irits o f w ickednesse, errour, and d eceit" are the
sam e fallen angels w ho. in the Ikx>k o f Enoch, sin with
m ortal women and teach corrupting scien ces to
hum ankind. According to Ave. litis false teaching co n ­
sisted m ainly o f dem onic m agic, o r goety.
It is com m on for the proponents of a system of reli­
gion. philosophy, or magic to claim that theirs is the only
legitimate practice, and that all methods that differ from
it are corrupting and false. By slandering other forms of
magic the angels hope to elevate their own teachings and
give them a greater im portance in D ee’s eyes.
Kelley, who liefore his association with Dee had con­
siderable firsthand knowledge o f necrom ancy and other
forms of black magic, tells Ave that the wisdom o f Enoch
seems very like com m on magic to him , but Ave assures
Kelley. “ Nay. they all played at th is,"3 m eaning that all
form s of magic other than F.nochian m agic are mere
playthings— that Enochian magic is the only true theurgy
approved by God and accepted by the angels of heaven.

T he G ates and the K eys


It is important to understand that Enochian magic is solely
concerned with the ritual summoning and command of
angels and lesser spirits. W hen speaking about the formal
Enochian evocations known as the Calls o r Keys, the angel
Mapsama tells Dee:
Enochian Magic • 5

These Calls touch all the parts ol the World. The World
may be dealt wilhall. with hex parts: Therefore you may
do anything. These Calls are the keyes into the Cates and
Cities of wisdom. Which Cates arc not able to be opened,
but with visible apparition.'
The gates to the cities o f wisdom arc forty-nine in
number. However, one of the gates is too holy to be
opened, so the actual Keys num ber forty-eight. The cities
of wisdom are spiritual realm s inhabited by different
hierarchies of angels with distinct functions on the
earth. T h ese heavenly cities are represented by forty-
nine extrem ely com plex number/letter squares that co n ­
tain forty-nine rows and forty-nine colum ns. Taken
together, the angels refer to these squares as the Book o f
Enoch. One o f the squares is represented in a plate at the
beginning of M eric Casaubon’s A True and Faithful Kela-
tion. Concerning these magic squares. Nalvage tells Dec:
You have 49 Tables: In those Tables .lie contained the
mystical and holy voices of the Angels: dignified: and in
state dlsglorified and dreut in confusion: which pierceth
Heaven, and looketh into the Center of the liatth: the very
language and speech of Children and Innocents, such as
magnifie the name of Cod, and are pure.'
T h e forty-nine tables do not play a direct part in
Enochian m agic. They serve as the chaotic ground from
which the words ot the Keys were drawn letter by tortu­
ous letter during the scrying sessions. Kelley would
w atch in the crystal as an angel pointed to one cell or
another o f th e relevent table, then call out the position
of the cell to Dee, who would then look up the cell in
his copy o f the table and write down the letter he found
there. The Keys were delivered in this way. backwards
and o n e letter at a tim e.
6 • Enochian Magic for Beginner*

T h e occult energies o f th ese tab les are em bodied


collectively in a single letter table with four quadrants
called the Great Table. It is a m agical sch em atic d ia­
gram o f the Enochian universe. Each quadrant on the
Great Table is know n as a W atchtower. T h e Keys open
the gates to the cities o f th e angels w h o se nam es are
written in the W atchtow ers and call them forth, along
with th eir num erous servants. Taken together, the
forty eight Keys and the Creat Table o f th e four Watch-
tow ers form the heart of Enochian magic.

T he B ook of S ilvered L eaves


There is an oth er book spoken about by the angels that
is undoubtedly con nected with the book of magic
squares. D ee is directed to con stru ct it with blank
leaves in preparation to receive th e writing o f the
angels. They will in scribe th e book directly during the
initial ritual working that w ill establish contact with
the Enochian hierarchies:
Mapsama: Bind up together, 45 leaves; whose skin shall
hear Silver Whose Perimeter shall be JO inches: in length,
8: in breadth 7.
/tec; do you require it to be parchment, or paper?
Mapsama: 1 have said.
Dee What shall 1, then, do, after I have caused 45
leaves to be bound?«,
Mapsuma: The fourteenth day of your rest, even this
T3ble-Cloath. and none other shall be spread foi a Banket.
Whereuuto. you shall invite the Angels of the Lord: In the
middest ol the Table lay down the book and go forth: make
also the doors after you. That the heavens may justifie
your faith, and you may be comforted. For, man is not
worthy to write that shall be written: neither shall there he
found many worthy to open that book.’
Enochian Magic • 7

T h e Book o f Spirits is a com m on feature of


medieval angel m agic.4 It con tains the nam es, sigils,
and occasion ally im ages o f th e spirits w ho are bound
in service to the m agician — usually after an involved
and intense ritual working that achieves the initial evo­
cation o f the spirits.
T h e spirits write the book them selves, sign it with
Iheir m arks and signatures, or at the least swear obedi­
en ce to it. O f course, spirits arc not actually capable of
writing in the book. This is accom plished by possessing
the magician without his or her aw areness and using the
body of the magician to write or sign the Book o f Spirits.
In D ee’s case, the angels o f the forty-eight spiritual
cities that may b e opened by the Keys are to be repre
sented by occult sym bols that probably contained letter
and num ber com binations. However, we wall never
know what the Book of Silvered Leaves was intended to
contain since D ee's copy, if he ever made it. was not
inscribed by the angels and has not survived. These
m ysterious signs w ere to be inscribed on silvered parch­
m ent by th e potent M other of m any of the Enochian
angels, a being so exalted she identifies herself only
w ith the title I AM, w hich is equivalent to th e Hebrew
nam e o f Cod. Eheich. She appears to be the sam e angel
as the Queen o f Heaven o f R evelation 12:1.

T he Enochian W orking
The inscription o f D ee’s Book o f Silvered Leaves was lo
occur after an eighteen-day period of ritual working
during which an original evocation com posed by Dee
and Kelley was to be spoken on each day. For the first
four days of the working, Dee was instructed by Ave to
address his evocation only to the nam es of Cod; for the
8 • Enochian Magic tor Beginners

following founeen days Dec should evoke the hierarchies


of angels by the specific names of God that rule each:
Four dayes ... must you onely call upon those names of
God, or ou (lie God of Hosts, in those names:
And 14 dayes after you shall (in this, or some conve­
nient place] Cali the Angels by Petition, and by the name
Of God, unto die which they arc obedient.
The 15 day you shall Cloath your selves, in vestures
made of linuen. white: and so have the apparition, use.
and practice of the Creatures. For. it is not a labour of
years, nor many dayes.’

T h e Creatures that Ave refers to would seem to be


the angels o f th e Thirty Aethers or Airs, who are repre­
sented by the last thirty Keys. These keys are really a
single call or sum m ons to thirty different angelic zones
or spheres called Aethers. Only the nam es o f the
Aethers change in the last thirty Keys— they are other­
wise identical. For this reason, the nineteenth Key is
known a s the Key o f the Thirty Aethers. T h e Princes of
the Aethers rule over the lesser spirits o f the regions or
kingdoms o f the world. It was these geographical spirits
that D ee most wanted to control.
About the robes and the book used during this work­
ing. Ave says: “You must never use the Garment after,
but that once only, neither the book.” Kelley quite rea­
sonably ob jects: “To what end is the book m ade then, if
it be not to be used after.” Dee somewhat testily reproves
Kelley: "It is made for to be used that day onely."“
There is som e am biguity here about which book is
being discussed. Kelley m eans the book of nam es and
invocations that he and Dee are ordered to create them ­
selves. About this w orkbook, w hich I will call D ee’s
Book o f Spirits, Ave tells Dee: “T h e Book consisteth f ll
o f Invocation of the nam es o f God. and [2] of the
Enochian Magic • 9

Angels, by the nam es of Cod: T h eir offices are m ani­


fe s t.'"'T h is would seem to have a function throughout
the eighteen days of the working, and perhaps there­
after. Dee actually created the model for this Book of
Spirits invoking the nam es o f Cod and the angels. It
form s D ee’s m anuscript L iber S cien liae Auxihi et Victo-
rioe Terrestris, w hich still exists and is kept in the
British Library.
The angel Ave probably m eans the book o f blank,
silvered leaves that is to be supernaturally inscribed by
his Mother. This Book of Silver would be used only on
the single day the angels pledged obedience to Dee. The
silvering o f the leaves suggests that the M other of the
angels is a lunar goddess, and that Enochian m agic is
lunar in nature. Monday (the day of the Moon) appears
to b e the Enochian sabbath .n

Enochian M a g ic Forbidden to Dee


and K elley
T h e re is no ev id en ce that D ee and K elley ev er c o n ­
ducted th is w orkin g to in itia te the power o f th e
E n och ian an g els. They w ere w aiting tor p erm ission
to do so from th e an gels, but that p erm ission was
never granted.
Mapsama: You called for wisdom, Cod hath opened
unto you. his Judgement: He hath delivered unto you the
keyes, that you may enter; But be humhle. Enter nnt of
presumption, but of permission. Co not in rashly: But be
brought in willingly: For, many have ascended, hut few
have entered. By Sunday you shall have all things that are
necessary to be taught; then (as occasion serveth) you may
practice at all times. But you being called by Cod. and to a
good purpose.
10 • Enochian Magic for B a n n e rs

Der. How shall we undeistand this Calling by Cud?


Mapsama: Cod stoppeih mv mouth, I will answer thee
no more."

Il is evident to m e from a close study of the bnochian


transcripts that the angels intended Deo to have the sys­
tem o f Enochian magic, but never intended to permit him
to actually use it. Dee and Kelley served as human instru­
ments through which the angels were able to transmit
Enochian magic to the human race. Gabriel tells Dee and
Kelley, "Rut in you two is figured the tim e to co m e."”
The angels assure Dee and Kelley that they* will continue
to prosper and be secure for as long as they rem ain
together, because they are two parts of a single whole.
“T h e Seer let him see, and look after the doing of him
that he seetli; For you are but one body in this work."'*
Kelley has been granted the gift o f second sight solely
so that he can assist Dee in receiving Enochian magic.
Shall a dark seller brag or boast uf her beauty? because
she received) light and deemesse, by a Candle brought
into, or shinning into her.
No mote canst thou, (E.K.J for the ripennessc of thy wit
and understanding is through the presence of us. and our
illumination.
But if we depart, thou shalt become a dark seller, and
shall think too well of thy self in vain.”

Elsew here the angel Uriel, speaking in the voice of


God. tells Kelley: “I will m ake thee a great Seer: Such an
one, as shall judge the Circle of things in nature. But
heavenly understanding, and spiritual knowledge shall
be sealed up from thee in this world.”1'’ Kelley is regarded
by the angels as little more than a psychic telephone
tlirough which they may reach the conscious mind of
Jo h n Dee. T h e angels barely tolerate his suspicions and
Enochian Magic • 11

verbal abuse. They know that Kelley detests them and


considers them to be deceivers.
T h e angels respect Dee for h is great piety and wis­
dom . but even h e will not he permitted to attain th e full
understanding o f F.nochian m agic. T h e angel Gabriel
tells Dee this, and m akes further reference to the n eces­
sity of D ec and Kelley rem aining together as one
organic unit (even to the extent of sharing their wives in
com m on, a future event foreshadowed here):
"Thou shall never know the mysteries of all tilings that
have been spoken. 11 you love together, aud dwell together,
and in one God; Then the self-same God will be merciful
unto you: Which bless you. comfort you, and strengthen
you unto the end."“
Doc and Kelley were tw o halves of a hum an
m achine for receiving and recording the m ysteries o f
the angelic com m unications. Kelley had the ability' to
perceive the angels and their teachings. D ec had the
intelligence to understand and transcribe them a ccu ­
rately. and to correct any errors thnt occurred during
their transm ission. Neither man could have generated
the system of Enochian m agic alone. Each acted as a
catalyst to the other.
C h a pter T wo

ohn Dee and


idward Kelley
A n U nlikely Partnership
To understand the origin ot Enochian magic, it is n eces­
sary to know som ething about the strange partnership
from which it germinated. Th ere has never been a more
u nlikely pairing o f p erso n alities than D ee and Kelley.
They were as different as day and night. Yet they shared
an irresistib le fascin atio n for th e forbidden wisdom of
the angels.
D ee sought the teach in g as an instrum ent through
w hich h e could serve h is n atio n and rev o lu tio n ize
hum an knowledge. Kelley single mindedly pursued the
secret of alchem ical transform ation that would give him
personal wealth and power. Each man needed the other
to m ake his dream a reality. A lthough th ey o ften d is­
agreed, they rem ained throughout their years together,
and for many years after, genuine friends.

“M y U biquitous E yes”
Jo h n D ee (1 5 2 7 -1 6 0 8 ) was the elder o f the two m en by
twenty-eight years. His father, Rowland Dec. a minor and
relatively poor noblem an of Welsh descent, worked as a
Gentlem an Server in the household o f King Henry VIII.

13
14 • Enochian Magic for Beginner»

This office consisted of supervising the royal kitchens and


carving tin* meat at the King's table. 1'he young Dee was
brought up to be proud o f his rem ote blood connection
with the ancient Welsh kings.
Early in life D ee show ed a p recociou s talen t for
m athem atics. At age fifteen he becam e a student at St.
Jo h n 's C ollege at th e U niversity o f C am bridge. He e x ­
celled at scholarship and pursued it with a fanatical zeal,
writing: “in the yearcs 1543. 1544 and 1545 I was so ve^
hem entlie bent to sludie that for those yeares 1 did invi­
olably keep this order: only to sleep four houres every
night; to allow to m eate and drink land som e reiioshing
alter) tw o houres every day; and of th e o th er eighteen
houres all (except the tim e of going to and being at di­
vine service) was spent in my studies and learning.” '
In 1546 he graduated B ach elo r o f Arts from St.
Jo h n 's College, and later in the sam e year becam e one of
the original Kellows o f Trinity College, newly founded by
Henry VIII. Although he earned his M aster o f Arts degree
from Trinity, and subsequently won great acclaim for his
studies and lectures at the universities o f Louvaine and
Paris, th ere is no evid ence that lie w as ever awarded a
doctorate from any university in Europe. T h e “ D octor"
attached to his name may have been an honorary title.
It w as during h is graduate years at Trinity that he
first acquired the label of "so rcerer" that was to follow
him th rou ghout h is life. For a stu d en t produ ction of
A ristophanes’ play Peace h e contrived a m echanical fly­
ing beetle that carried one o f the actors up into the air.
T h e stage m echanism w as so well designed that many
in the a u d ien ce thou ght D ec had ach iev ed the effect
through supernatural m eans.
W h en Elizabeth cam e to the throne in 1559. it was
Dee who astrologically chose the date for her coronation.
John Dec and Edward Kelley «15

Dee was later sum m oned to investigate a w axen witch


doll in the im age o f th e Queen found in Lin coln 's Inn
Fields with a great pin thrust through its heart. Through­
out her life, Elizabeth maintained the highest respect and
affection for D ec— although this seldom translated into
desirable political appointments or lavish gifts.
In part, the Q u een's favor w as repaym ent for Dee s
loyalty to h er d u ring her house arrest under Bloody
Mary Tudor. Dee o n ce showed Elizabeth a horoscope he
had cast for Queen Mary and com pared it unfavorably
w ith E liz a b eth 's ow n h oroscope. T h is im prudent act
cau sed him to b e denounced as a sorcerer by o n e of
M ary's spies and arrested. He was tried for treason, but
was acquitted due to lack of evidence. This shared per­
secution by Mary bonded him m ore closely to Elizabeth.
But there was no condescension in Elizabeth's atti­
tude toward Dee. w ho at the tim e w as widely regarded
as th e forem ost bright young m an in England. He was
skilled in Latin. Greek, and Hebrew, know ledgeable in
medicine, a gifted m athem atician, a philosopher, a prac
tical astronomer as well as an astrologer, a historian, and
a respected author. He had studied cartography and nav­
igation under Gerhardus M ercator and was responsible
for introducing som e of the latest scientific instrum ents
into England. During h is trips to th e Continent w hile a
u niversity stud ent he had garnered great acclaim as a
public lecturer.
Precisely what Elizabeth's true relationship with Dee
may have entailed is not known for certain, but there is
evidence that h e acted as an espionage agent for the
Queen during his Continental travels. Elizabeth referred to
Dee as “ My N oble Intelligen cer" and “m y Ubiquitous
Eyes.“1 It is only coincidence, but a very curious one. that
Dee signed bis letters to the Queen with the symbols 007.’
16 » Enocluan Magic for Beginners

Dee also instructed the Queen in arcan e matters. Be­


sides teaching her astrology and astronomy, h e gave her
p rivate le sso n s in th e m ysteries o f h is 1 5 6 4 w ork The
H ieroglyphic M onad at her ow n request. After revealing
the secret keys o f th e M onad to Elizabeth, D ee records
in his diary her reaction: “W hereupon her M ajestie had
a little p em sion o f the sam e with m e, and then in most
heroical! and princely w ise did com fort and encourage
m e in my studies philosophical! and m athem atical!."4
Dee acted as her astrological co u n selo r in personal
and state affairs, and probably erected protective barriers
for her against o ccu lt attack s. E lizabeth thought so
highly o f Dee she defended h is reputation against those
in her court who criticized him during his absence from
England. Sh e privately assured D ee that h e should feel
free to continue with any magical experim ents he chose,
regardless o f their nature— that there would be no dan­
ger of prosecution during her reign.
Dee w as am ong the greatest social and political v i­
sionaries o f the Elizabethan Age. He encouraged the quest
for a Northwest Passage and supplied geographical and
navigational resources to such English explorers as Drake
and Frobisher. He promoted the concepts of a strong En­
glish navy to counter the dominance of Spain and foresaw
a globe spanning British Empire. He delved deeply into
the genealogical history o f the Thdors to prove that Eliza­
beth had legal claims to lands in the New World. He pro­
moted the reform of the English calendar. When Elizabeth
made no effort to carry forward the proposal he had made
to Mary for founding a national library, Dee proceeded to
am ass h is ow n library. At o n e stage, th is becam e the
largest collection of scientific and philosophical books and
m anuscripts in England. The biographer Jo h n Aubrey-
called Dee “one of the ornam ents o f his age.”
John Dee and Edward Kelley * 1 7

T he Q uest for the R ed Powder


Edward Kelley (1 5 5 5 -1 5 9 7 ) was born at W orcester the
sam e year that Jo h n D ec faced charges o f treason in the
court o f the Star Cham ber. We know this becau se Dee
cast Kelley's h oro sco p e. T h e even ts of K elley's life are
uncertain. He is said to have served as an apothecary's
apprentice.5 perhaps under bis ow n father. His true fam ­
ily n am e may have b een Talbot, and h e m ay h av e a t­
tended Oxford University lor a short period around the
age of seventeen hefore leaving “under a cloud.“’
T h e rumors surrounding his early life are unsavory.
He is reported to have been pilloried at Lancaster, either
for forging land title deeds or coining (counterfeiting). He
is also supposed to have bad his ears cropped (that is, cut
off) a s punishm ent for one or the other o f these crim es,
although there is no real evidence to support this story.
Perhaps two separate incidents were involved.
However, he is m ost notorious for having, in the
company of his friend Paul Waring, dug up die corpse of
a pauper buried in the graveyard o f Walton le D ale
church in die county of U n cash ire and invoked the spirit
of the dead man to inquire into the future prospects of a
young noblem an. There is reason to believe this necro­
mancy actually took place, particularly since Kelley later
admitted to Dee a knowledge of goetic magic.
It may have b een the u n fav orable n otoriety su r­
rounding this desecration that forced Kelley to abandon
his profession a s legal scribe and set out on an extended
visit to W'ales. W h ile w alking through W ales, as the
story goes/ Kelley bought from an innkeeper two c a s ­
kets containing the w hite and red powders o f alchem y
and an alch em ical m anu scrip t titled th e B ook o f St.
D unstan. T h e innkeeper is supposed to have obtained
18 • Enochian Magic for Beginners

ihese powders from tom b robbens w ho stole them from


the crypt of a Catholic bishop. W hen properly used, the
w hite powder turned base m etal into silver and the red
powder turned base m etal into gold.
T h ere is a n o th e r version o f the story that asserts
that Kelley and Dee w ent together to Glastonbury, and
that this was the site where Kelley discovered the pow ­
ders and the book.* T his fanciful tale derives from Elias
Ash m ole, w ho wrote:
T is generally reported that Doctor Dee, and Sir Edward
Kelly were so strangely fortunate, as to finde a very large
quantity of the Elixir in some part of the Rutnes ol Gtasten-
buiy Abbey, which was so incredibly Rich in vertue (heing
one upon 272330.) that they lost much in making Projec­
tion, by way of TYiaiJ: before they found out the true height
of llic Medicine.”

T h e elixir o f life is here confused w ith the red pow­


der of projection. T h e m eaning o f A shm ole is that one
part o f th e powder could convert 2 7 2 ,3 3 0 parts of base
m etal into pure gold. About th is rom antic excursion of
D ee and Kelley to G lastonbu ry. C h arlotte Fell Sm ith
co m m en ts: “A nother version o f this discover)' is that
Dee and Kelley together found the pow der at G laston­
bury. This we may d ism iss.”"
I am inclined to dism iss both versions of the story. >
T h e o n ly certain ty is that w hen Kelley arrived at th e
house o f Jo h n Dee at Mortlake. he had in his possession
both an alchem ical m anuscript that he referred to as the
B ook o f Uunstan and a sm all qu an tity o f w hat he s in ­
cerely believed was th e red powder o f projection.
Alchem y was Kelley’s lifelong passion. He probably
b ecam e interested in the su bject as a young child while
w atching his father mix m edicinal rem edies with mortar
and p estle. T h ere is a natural co n n ectio n betw een the
John Dec and Edward Kelley • 19

desire to m anufacture alchem ical gold and the crim e of


co in in g, w hich involved co u n terfeitin g silver o r gold
co in s w ith ad u lterated m etals. Kelley w as draw n to
Jo h n Dee for o n e purpose only— to learn how to d eci­
pher the m eaning o f his B ook o f Dunstan and m anufac­
ture more o f the m iraculous red powder.

T hp. C oming op the A ngels


As can be seen from th ese n arratio n s, Dee and Kelley
had alm ost nothing in com m on. Dee was a noblem an, a
scholar, a n a tio n alist, a v isio n ary, an agent o f the
Queen, and a m an noted for his extraordinary goodness
and piety. Kelley w as a com m on er, a forger, a co in er
and a necrom ancer. His world w as the murky realm of
under-the-table dealings and trickery'. He acknowledged
loyalty to no one but himself.
Yet Kelley- was not, at root, evil. He was merely a ro­
m antic dream er w ho longed to unearth arcan e secrets
for h is own betterm ent. He was draw n like a m an e n ­
tranced by th e siren spell o f m agic. This lust to unlock
the hidden se crets o f th e spirit world he shared with
Dee. Kelley sou gh t them for h is ow n p ersonal gain,
while D ec sought them for the benefit o f his Queen and
h is n a tio n — but bo th hunted th e sam e prize. N either
could know at that first m eeting that their destinies had
already been shaped by the Enochian angels, and were
inextricably entw ined.
Kelley arrived at M ortlake on M arch 8 . 1582. Ho
was introduced to Dee by a m utual friend nam ed Clerk-
son. Kelley called him self Edward Talbot, and this may
well have b een h is real nam e. D ee's fam e, and that of
h is personal library-, had by this tim e spread throughout
Europe. Sch olars frequently traveled to M ortlake from
20 • Enochian Magic for Reginners

far places to consult with him or study his books. Their


relationship m ight have ended after only a few days or
w eeks, but Kelley p o ssessed a talen t that Dee sorely
needed— the Rift o f second sight.
One Mr. Edward Talhot cam to my howse. and he being
willing diid desirous to see or shew some thing In spiritual!
practise, wold have had me to have done some thing
therein. And I truely excused my self therein, as not in
that, vulgarly accounted Magic, neyther studied, nr exer­
cised. but confessed my self long lyme to have byn desy-
rous to have help in my philosoptucall studies through the
Company and information of the blessed Angels of Cod.'

Dee was greatly preoccupied w ith th e spirit world.


P recisely o n e year before K elley’s arrival h e had been
troubled by a strange k n o ck in g in h is bedroom . T h is
visitation m ade so strong an im pression, he recorded it
in his personal diary:
March 8th, (ISKI] it was the8 day. being Wensday, bora
uoctis 10. 11. the strange noyse in my chamber of knock­
ing; and the voyce, ten tymes repeted. somewhat like die
sluich of an owle. but more longly drawn, and more softly,
as it were in my chamber."

T h is w as not an isolated incident. Elsew here in the


sam e y ear Dee reco rd s: "Aug. 3rd , all th e night very-
strange knocking and rapping in my cham ber. Aug. 4th . %
and this night likewise.
Dee becam e convinced that these spirit noises were
an attem pt to com m unicate w ith him. He began to scry
into a crystal globe, and had som e lim ited success. On
May 2 5 ,1 5 8 1 , he wrote, ”1 had sight in chrystallo offered
m e, and I s a w ."“ He was a cau tiou s m an, even in th e
hounds o f his own house and in the pages o f his private
diary— “ch ry stallo" is w ritten in Greek. Unfortunately,
John De« and Edward Kelley «21

Dee was a terrib le seer. He acknow ledged this him self


on a num ber of occasions.

“ H im T h at Is A ssigned ti ie S tonf ”
Almost im m ediately after th ese spirit tappings started,
he began to employ a man of dubious reputation named
Barnabas Saul as bis private scryer. Said is said to have
been a “licensed preacher"'* who protessed abilities as a
spirit m edium. On October 8, 1581, Dee records: "1 had
new es o f th e ch e sts o f bo k es fownd by O w ndle in
Northamptonshyre; Mr. Barnabas Sawle told m e of them ,
but 1 fownd no truth in it," and directly after, "O ct. 9th ,
Barnabas Saul, lying in the ... hall was strangely trebled
by a spiritual! creature abowt m idnight."“
W h at C h arlo tte Fell Sm ith calls th e “ first real
sean ce " betw een D ee and Saul occurred D ecem ber 21,
1581. Its co n ten t is alm ost ch illin g tor the way it fo re­
shadows the com ing union between Dee and Kelley:
The skiver was bidden to look into the "great crystalline
globe." and a message was transmitted by the angel
Annael through ihe precipient to the effect that many
things should be declared to Dee. nui by the present
worker, “but by him that is assigned to the stone

In February o f 1582. an attem pt was m ade to indict


Saul on som e unknow n charge at W estm inster Hall in
London. It seem s probable this charge was o n e of sor­
cery, sin ce on M arch 6 Saul tells D ec that he "n ey th er
hard o r saw any spiritual! creature any m o re."1’ If Saul
w as under the watchful eye of the Church, it is unlikely
h e would continue with his scrying. On the other hand,
the task o f scrying for Dee was ju st about to pass from
Saul to Kelley, and it m ay b e that the Enochian angels
22 • Enochian Vlagic for Beginners

withdrew th eir support o f Saul and shifted it to Kelley


as their preferred instrum ent.
Kelley im m ediately set abo u t p oisoning th e w aters
for Saul. W hether this was a con sciou s attem pt to gain
em ploym ent as D ee's seer or an hon est accou n t of his
psychic visions can n ot be know n, but the day after his
arrival at M o n lak e Kelley began to give evil reports
about S au l's motives.
March 9th, Fryday at dynner tyme Mr. Clerkson and Mr.
Talbot declared a great dealc of Barnabas nowghty dealing
towaid me. as in telling Mr. Clerkson ill tilings of me that l
should mak his freud. as dial he was wery of me. that I
wold so flatter his hende Uie lerued man IKelleyl that I
wold borow lum of liim. But his irend told me, before my
wife and Mr Clerkson. that a spiritual) creature told him
that Barnabas had censured both Mr. Clerkson and me.
The injuries which lliis Barnabas had done me diverse
wayes were very great.”

T h e results obtained by Kelley scrying in the crystal


w ere so sp ectacu lar that D ee im m ediately gave up all
interest in having any other seer. T h e m en continued to
work together in the closest association both in England
and on th e C ontinent until 1587, w hen they at last
began to drift apart, separating com pletely in 1589. Dee
heeded the com m and o f Queen Elizabeth and returned
to Knglattd. leaving Kelley to co n tin u e trying to m anu­
facture gold for Em peror Rudolph 11 in Bohem ia.
T h is rupture w as K elley's doing, n ot th e w ork of
D ec. Kelley died in a fall attem pting to esca p e his im ­
prisonment in one o f Rudolph’s castles. Until the day he
learned o f K elley's d eath . D ee alw ays hoped to bo re­
united w ith h is se e r and con tinu ed to re fe r to him as
“my good friend.“
C h a p t e r T h r ee

In the Thrall of
the Angels
T he C arrot and the S tick
During the years Dee and Kelley spent together, the
rinochian angels exerted a profound effect on the lives of
the two men and on the lives of their families. Indeed,
from the night Dee first heard the rapping of the spirits in
his bedroom, h e becam e their unknowing instrument.
Kelley was drawn into their hidden purposes the day he
met Det' at Mortlake. It is frequently speculated that Kel­
ley manipulated Dee for his private reasons, feeding him
false visions that aided Kelly's pursuit of the secret of the
red powder. T his is not supported by Kelley s attitude
toward the angels, one o f mistrust and loathing.
In the fall of 1583, Dee and Kelley left England in the
com pany o f a Polish nobleman named Count Albert
Laski. Palatine of Saradia. Laski had first visited Mortlake
on March 18 that sam e year seeking arcane wisdom, and
was soon pulled into the Enochian com m unications. The
angels predicted great political advancem ent for Laski.
who quite naturally was flattered and excited by the
prospect of gaining the Polish crown. However, on July 2
the speech of the angels took a m enacing turn:
Stadimi: The l/ird treasurer and he [Walsmghaml are
joyncd together, and they hale thcc. I heard them when

23
24 • Enochian Magic for Beginners

they both said, thou wouldsi go mad shortly: Whatsoever


they can do against thee, assure thy self of. They will
shortly lay a hail tor thee; hut eshew them.
Dee: Lord have mercy upon me: what bail, (I beseech
youj and hv whom?
Madimi. They have determined to search tliy house: Rut
they stay untill the Duke [Laski] be gone.
Dee: What would they search it for?
MadimL They hate the Duke, (both) unto (lie death....
Dee: Lord, wliat is thy counsel to prevent all?
Madimi: The speech is general. The wicked shall ikx prevail.
Dee: But will they enter to search my house, or no?
Madimi. Immediately after the Duke his going they will.
Dee: To what intent? What do they hope to finde?
Madimi They suspect the Duke is inwardly a Traytor.
Dee: They cau by no means charge me, no not for so
much as of a IVayterous thought.
Madimi: Though thy thoughts be good, they cannot
comprehend the doings of the wicked. In sumrne. they
hate thee. Thist than not...
Dee: I pray you make more plain your counsel.
MadimL My counsel is plain enough.
Dee: When, I prey you. is the Duke likely to go away?
Madimi: In the middle of August.
Dee: If in the midst of August he will go, and then our
practises be yet in hand, what shall be done with such our
[ritual) furniture is prepared, mid standing in the Chamber
of practise?
Madimi: Thou hast no faith. His going standeth upon
the determinated purpose of Cod. He is your friend greatly,
and intendeth to do much for you. He is prepared to do
thee good, and thou art prepared to do him service.1

N either Dee nor Kelley had any w ish lo leave Eng­


land. bm the>' were m anipulated into doing so by the
carrot and stick of the angels. They' thought they would
be serving Cod am i would gain worldly benefit if they
accom panied I,aski. but (hat D ee would be arrested for
In the Thrall of the Angels • 25

treason if he rem ained at Mortlako. T h e threat to Dee


was com pletely false, hut lie believed it. Throughout his
life h e suffered from a persecution m ania. He was
always ready to believe that m en in high places plotted
against him . Kelley s fortunes were bound up with Dee.
his employer. He hoped to use D ee to help him , through
the revelations o f th e angels, to discover the m aking of
the red powder. Since Dee was determined to leave Eng­
land, Kelley felt com pelled go with him.
T h e angels have little to say about how D ee is to
find the m oney to clo se up his house and move his
wife, children and servants to Poland, although he asks
them with a tone that borders on desperation:
Dee: Because it hath been said, that in the beginning of
our Country troubles we should be packing hence into his
ILaski s] Country; What token shall we have of that time
approaching, or at hand?
Madimi: Your watchword is told you before: When it is
said unto you, Veuile, &.
Dee: But (I beseech you) to be ready against that watch­
word, hearing what is to be done, as concerning our wives
and children into his Country.
Madimi: Miraculous is thy care (0 Cod) upon those lliat
are thy chosen, and wonderful are the wayes that thou
hast prepared for them.'

Kelley B etakes I Iimself to the W orld


Kelley ltatl already experienced th e manipulations of the
angels in his private life. W hen he first met Dee, h e was
a bachelor. On April 2 9 . 1582, the angel M ichael co m ­
manded him to b etake him self "to the w orld." Explain­
ing this curious com m andm ent to Dee. Kelley says: "ll
is that 1 shall marry, which thing to do I have no natural
inclination, neither with a safe co n scien ce may I do it
2 6 • tn och ian Magic for Beginners

contrary to my vow and profession.” Presum ably, he


referred to the vow o f celibacy and the profession of
alchem y. On May 4 D ee records of the angels, “they
willed him [Kelley] to m any'."
The angels had their way. Kelley married a nineteen-
year-old nam ed Joanna (or Jo a n ) Cooper, a girl from
Chipping N o rton --a town near Oxford that Richard Dea­
con calls “one of the most notorious haunts of witchcraft
in Kngland in Tudor tim es."4 Kelley must have known
this girl previous to the command of the angels that he
wed, and il may he conjectured that she shared som e of
his occult interests, although there is no evidence that
this was their com m on bond. Francesco Pucci, writing
to Dec in 1586. described Joaim a Kelley as “a rare exam ­
ple o f youthful holiness, chastity and all the virtues."5
Since Kelley had never wanted the marriage, it quickly
becam e unbearable to him. On July 4 . 1583. Kelley admit­
ted in a rage to Dee: “1 cannot abide my wife, I love her
not. nay 1 abhor her, and them in the house I am misliked,
because 1 favour her no better."1 After Kelley stormed out
of Dee’s house. Dee remarked to his own wife. "Jane, this
man is marvallously out o f quiet against his Wife, for her
friends their bitter reports against him behind his back,
and her silence thereat, & “■'This row was smoothed over,
but the unwanted marriage was never really happy.

In the T ongue of A ngels


Besides compelling Dee and Kelley to move all over cen ­
tral F.uropc for the next several years, the angels cast Dee
into the unwilling role of prophet. He was to travel about
and meet with the great leaders o f Poland and Bohemia
and declare the teachings o f the angels. It mattered little
to the angels that those teachings were heretical.
In the Thrall of the Angels »27

Very much against his desire and better judgm ent,


they com pelled him to seek out an audience with the
Em peror Rudolph II at Prague on Septem ber 3 , 1384,
and to deliver a lecture on m orals. That he did so
showed great courage, since the pow er of Rudolph was
alm ost absolute, and Dee's m agical activities w ere o f a
kind likely to get him burned at the slake for witchcraft.
Rudolph must have been a rem arkably patient m an,
restraining him self as Dee declared to him:
The Angel of the I ord hath appeared to me, and rebuketh
you tor your sins. If yon unit hear me. and believe me, you
shall Hiumph: If you will not hear me, The Loid, the Cod
that made Heaven and Earth, (under whom you breath, and
have your spirit) ptitteth hut foot against youi bivast, and will
throw you headlong down from your scat.
Moreover, the lord hath made this Covenant with me
(by oath) that he will dn and perform. If you will forsake
your wickednesse, and turn unto him, your Seat shall he
the greatest that ever was: and the Devil shall become your
prisoner: Which Devil. I did conjecture, to be the Great
Turk, (said 1) This my Commission, is from God: I feigne
nothing, neither am I an Hypocrite, an Ambitious man. or
dotiug, or dreaming in this Cause*

It is easy to imagine the sheer astonishment of


Rudolph at the crazy audacity o f Doe in saying such things
to his face. I’erlmps he dismissed Dee as a madman. Dee
was unable to secure future audiences, even though the
angel Uriel ordered Dot1 to write to Rudolph saying h e pos-
sessed th e secret of the Philosopher's Stone, which he
would reveal to the Emperor at their next meeting.
Rudolph sent one of his spies, a Doctor Curl/ (or Kurtz) to
find out more details about the magic used by Dee and
Kelle>r and to obtain Dee s diaries o f the scrying sessions
and Dee’s crystal. Fortunately, D ec was cautious enough
not to send his books and instruments to the Emperor.
28 • Enochian Magic for Beginners

W hen the angels ordered Dee and Kelley to go from


Prague to Cracow to m eet with the Polish king Stephen
Bathori, Dee hesitated until after he received letters
from Laski inviting him to Cracow. T h e angels were
furious that Dee should doubt their com m and, and
cursed him:
When the Lord had thee go. if thou had'sl so done, and
had'st not taken thine own time, more lxad been given
unto him |Laski|. and more had been added unto thee.
But now Letters came, that have passed through the
hands of Sodomites and Murderers, (through whose hands
they are accursed.) von rejoice, you receive comfort, you
determine to goe.
But it you had left those letters behind you. had come
when I bad you go. Then had my Name been untouched.
Therefore is the Lord angry, and forgetteih not litis offense.
For he that dealeth with me. dealeth not as with a man.
tor I have nothing in me tied to time, much lesse hath he
lliat sent me.’

T h e angels then cursed Deo and his children for five


generations becau se o f his slow ness in obeying their
com m and. Utterly terrified. D ee begged that the curse be
lifted, crying: “Lord, I am heartily sorry, I bew aile with
teares this great offence, thou seest my contrite heart. O
God, O God, O C o d .” Apparently, this groveling worked.
Dee was greatly relieved as the angels lifted the curse.
After this we [Dee aud Kelley] sat and considered, and
perceived, and confessed the greatnesse of our offence,
how it concerned much the Honour and Glory of God. if
we had gone without receiving the advertisement of those
Letters: So should they hear (llie (Polish noblesj) and the
King Stephen] have perceived diat we had the direction of
God. and of his good Angels, aud not to have depended
upon mans letters, or perswasions...”
In the Thrall of the Angels • 29

“U se T hem in C ommon”
T h e strangest and m ost interesting exam ple of the
authorin' exerted by Hie Enochian angels over Dee and
Kelley is the infam ous Wife-swapping affair. In the
spring o f 1587, Kelley grew increasingly reluctant, to
scry into the stone. He wanted to turn all his efforts to
alchem y, and advised Dee to em ploy his eldest son
Arthur as seer. Several tim es in their relationship he had
threatened to leave D ee in Bohem ia and return alone to
England, but this tim e h e was em phatic. Dee reluctantly
tested the seven-year-old Arthur as a scryer.
T h e boy proved com pletely unfit for the job. Dee
begged Kelley- to resum e his duties, and Kelley' allowed
himself to be persuaded. He confessed the real reason for
his latest dislike o f the angels. Iltey had ordered him to
inform Deo that h e and D ee should use their wives in
common. They' told him that if he refused this command,
he was free to cease all com m unications with them.
When the angel Madimi appeared to Kelley after
young Arthur's failed attempt to scry, Kelley was incensed:
Madimi openeth all her apparel, aud her self all naked:
and sheweth her shame also.
L.K.: Fie on thee. Devil .avoid hence with dûs lilthiness. &.
Madimi: lu the Name nf God. whv fttide you lault with mee?
Lkv: Because your ypsterdayes doings, and words are
provocations to sin. and unmeet for any godly creature to use
Madimi: What is sin?
Lkv: To break the Commandement of God.
Madimi: Set that down. so. If the self same God give you
a new Commandement taking away the former lorm of sin
which lie liuiitcd by the Law. What renuuuelli then?"

At first Dee would not believe that the com m and


was intended in a carnal sense. Kelley knew better.
30 • Enochian Magic for Beginners

I was glad that an offer was made oi being every seventh


day to be taught the secrets oi the books already delivered
unto us: Thinking that it was casie for us to perform that
unity which was required to be amongst us tour; under­
standing all altei the Christian and godly sense. But E.K.
who had yesterday seen and heard anothei meaning of this
unity required, utterly abhorred to have auy dealings with
them farther, and did intend to accept at their hands the lib­
erty ol leaving off to deal with them any more...’ ”

Dee required som e clear proof that the angels really


did intend that each should have intercourse with the
other’s wife. The command appeared written in Latin on a
while crucifix. Dee was shocked. The faith he had placed
in (he angels seemed lo crumble away beneath liis feet.
Hereupon we were in great amazement and grief of
ininde. (hat so hard, and (as it. yet seemed unto me) so
unpure a Doctrine, was popounded and enjoyned unto us of
them, whom I alwaves (from the beginning liitheito) did
judge and esteem, undoubtedly, to be good Angels: And had
unto E.K. offered my soul as a pawn, to discharge E.K his
crediting of them, as the good and faithful Ministers of
Almighty God. But now. my heart was sore afflicted upon
many causes: And E.K. had (as he thought) now, a iust and
sufficient cause, to forsake dealing with them any more.“

It did not take D ee long lo reconcile h im self to this


strange d octrin e, however. That sam e night w hen he
left Kelley and went to his bedroom he discovered his
wife lying aw ake, waiting (o hear the latest teachings of
th e angels. "1 then told her, and said. Ja n e . I see that
there is no other remedy, but as hath been said o f our
cro ss-m atch in g , so it m ust needs be done. Thereupon
she fell a weeping and trem bling for a qu arter o f an
hour: And I pacified h er as well as I could; and so. in
the fear o f C od, and in believing of his Adm onishm eni,
In the Thrall of the Angels «31

did persw ade her that sh e shew ed h erself prettily


resolved to b e content for God his sake and his secret
Purposes, lo obey the A dm onishm ent."M
T h e four signed a solem n covenant on April 18.
1587. They agreed to “th is m ost new and strange d oc­
trine" and enjoined the angels to fulfill their part o f the
bargain and deliver the final teachings in F.nochian
magic as they had promised. They pledged: "w e will tor
thy sake herein captivate and tread under foot all our
hum ane timorous doubting of any inconvenience which
shall or may fall upon us, or follow us (in this world, or
in the world to com e) in respect, or by reason of our
em bracing of this D o ctrin e...’’1’
In return, they expected the angels to reward them
for their obedience. Dee writes:
Now it was by the women as by our selves thought nec­
essary to understand the will ot Cod and his good plea­
sure. Whether this Covenant aud form of words
performed, is and will be acceptable, and according to the
well liking ol his Divine Majesty: And that hereupon, the
act of corporal knowledge being performed on both our
parts, it will please his Divine Majesty to seal and warrant
unto us most certainly and speedily all his Divine, Merciful
and bountiful Promises and Blessings; and also promises
us wisdome, knowledge, ability and power lo execute his
lustice, and declare and demonstrate his Infallible verily
amongst men, tn his honour and gloiy.”
How long the (our continued tn th eir com m unal
m arriage is not know n. T h e account of the wife-sw ap­
ping Covenant is almost the final incident recorded con
m n in g the occu lt partnership betw een Dee and Kelley.
It has b een speculated that the cross-m atching was
u nsuccessfu l, but there seem s no basis for this belief,
other than the fact that Kelley and D ee drifted apart
J2 • Enochian Magic for Beginners

soon after th e Covenant was signed. However, the rea


son for this m ay have been Kelley's growing acclaim as
an alchem ist, which caused him to spend m ore tim e in
the com pany of the Em peror Rudolph and other
Bohem ian nobility. Kelley put on a good enough show
for Rudolph to persuade the King to give him the title
equ es au raiu s, which in England was later interpreted
as a knighthood. D ee referred to Kelley as a "B aron of
the Kingdom of B ohem ia.””
It might be speculated that if the angels fulfilled the
promises made to the two men, Kelley was gifted with die
ability' to manufacture the genuine red powder, at least for
a short period. As fanciful as this notion may lx-, it would
explain Kelley's sudden success as an alchem ist. Dee's
eldest son, Arthur, always maintained in later life that he
had actually seen Kelley' make gold in Bohem ia." and had
played on the floor with the new gold bais. Whatever the
truth, Kelley enjoyed a sudden fame and wealth in
Bohemia that attracted the attention o f the Emperor.
There is no record of how Jo an n a Kelley felt about die
cross-matching arrangement, but she was probably just as
horrified a s the other three partners. The exchange of
wives (or husbands, depending o n how you look at it)
was carried out only because o f the great gifts of knowl­
edge and power promised by the angels if Dee and Kelley
would, once and for all, prove their faith. 'fliere is little
evidence to suggest that lust was the motivating factor, at
least on the part o f the human beings involved.

A G nostic U nion ?
It is com m on for m odem critics to regard the whole
affair as a trick by Kelley to sleep with .lane Dee. They
say the incident is out of character with the rest o f the
In the Thrall of the Angels • 33

Enochian com m unications, that Kelley was deeply


unhappy with h is own wife, and perhaps infatuated
with Ja n e Dec. T his is to view the m atter from a jaded,
m odem perspective w hich dism isses th e sanctity o f the
marriage vow. Adultery was a serious crim e in Eliza­
bethan tim es, particularly to those men and women who
considered them selves good Christians.
I see no reason to suspect that Kelley is any less sin­
cere in his expression o f horror than Dee or his wife. As
for it being out ot character for the angels, they had previ­
ously delivered several radical doctrines to Kelley’ that can
only b e described as Gnostic, or at least non-Christian:
Thai Jesus was not Cod.
Thai no prayer ought to he made to Jesus.
That there is no sin.
- That mans soul doth go t'rom one body, to another
chillies quickening or animation.
That as many men and women 3s are now. have always
been: That is, so many humane bodies, and humane souls,
neither more nor lesse. .vs are now. have alwayes been.
- That the generation of mankind from Adam and Eve, is
not an History, but a writing which hath an other sense.
- No Holy Ghost they acknowledged.
- 'they would not suffer him to pray to Jesus Christ; but
would rebuke him, saying, that he robbed God of his hou
our. etc.”
The question then becom es, what was the m otive of
the angels? In my opinion, it was to bring about a sym ­
bolic union betw een Dee and Kelley’. Remember, the
angels regarded Dee and Kelley as two halves of a single
living unit that would transm it their system of m agic to
humanity’. Both were necessary, and neither could sue
ceed without the full deification of the other. Since nei­
ther D ee nor Kelley would ever have agreed to a
■34 • Enochian Magic for Beginners

hom osexual union to bind them selves together spiritu­


ally with the occult energies o f sex, the angels chose the
next best option and used the wives as surrogates. Each
wife represents her husband. In Christianity, husband
and wife are o n e flesh. By lying with Jan e Dee. Kelley
was uniting with an extension of Dee him self; similarly,
by taking Jo an n a Kelley to his bed. Dee joined in a sym ­
bolic m anner with Kelley.
There is a great ileal o f G nostic imagery' in the
Enochian com m unications and Keys, and one o f the fea­
tures of G nosticism is the use of sexual energy' to bring
about a union w ith the divine in order to achieve a
heightened spiritual aw areness and an enlightened
mind. This technique of using sex for spiritual aw aken­
ing is com m on around th e world. It is employed in
European sham anism , in Voudoun, and in Tantric sects
in India, C hina, and T ibet. It also finds frequent occu r­
ren ce am ong som e schools o f m odem W estern magic
such as the Odo Templi Orientis. which is closely asso­
ciated with the teachings o f Aleister Crowley.
It is frustrating that th e Enochian diaries break off
so soon after the exchange o f the w ives. Suitably
empowered w ith sexual energy, the revelations o f the
subsequent scrying sessions probably contained many
profound secrets. Perhaps the teachings on how to actu
ally em ploy the W atchtowers and Keys o f Enochian
m agic so earnestly sought by D ee were delivered in the
weeks and m onths following th e union of (he four. Per­
haps. as 1 suggested above, Kelley' learned the m anufac­
ture of the red powder. If so . the transcription of those
conversations have never been discovered. If there was
any such record, it appears to have been lost forever.
C h a pter Four

Enochian Magic and


the Apocalypse
T he P urpose oe the A ngels
W hy did the angels deliver Enochian m agic to Jo h n
Dee? It seem s this question is never asked by those who
study Dee and h is angelic transcripts. Scholars tend to
dism iss the teachings of the angels as either deliberate
conscious deceptions by Kelley, or airy fantasies called
up from the depths o f his unconscious mind during the
scrying sessions. M odern Enochian m agicians, when
they consider the m atter at all, seem content to accept
the explanation o f the angels that the m agic was a ful­
fillment o f the patriarch E n och ’s w ish that the wisdom
of the angels be taught to the hum an race.
Knowing why the m agic was given to Dee is central
to understanding its real purpose. D ee believed the
magic was a reward for his service to the angels in con­
veying their m essage to th e rulers of Europe. He saw
him self a s their prophet, and thought that at som e tim e
m the near future the angels would give him permission
to perform the initial eighteen-day ritual o f evocation
that would allow him to u se th e spirits o f the Watch-
towers for his own personal ends.
36 • bnochian Magic for Beginners

A C ovenant U nfulfilled
In essence. Dee regarded his dealings with the angels as
a legal contract. Enochian m agic was paym ent for ser­
vices rendered. This is a fam iliar pattern in medieval
m agic. T h e w itch's pact with the Devil (if ¡1 ever truly
existed) involved acts of evil performed in exchange for
o ccu lt powers th e witch might then use to fulfill his or
her desires. T h e black pact betw een cerem onial magi
d a n s and the Devil is essentially the sam e as the witch’s
pact, save that the m agician usually got the power first
and pledged to turn over his soul to the Devil after the
date o f his death (the tim e of which might be specified
in the pact).
T h e Book of Spirits m entioned in Chapter One is
another form o f binding agreem ent betw een m agician
and spirits. By signing the B ook, the spirits evoked by
the m agician pledge their obedience. T h e Book of Spir
its is separate from the black pact. A m agician, if he or
sh e was spiritually pure, could gain the sw orn obedi
en ce of spirits merely by calling upon the authority of
God without having to offer services or sacrifices in
return. This is how Jo h n D ee understood his blank
book of forty-eight silvered leaves.
D ee viewed his arrangem ent with the Enochian
angels as sim ilar to the Covenant betw een the ancient
Hebrews and IHVH. Indeed, he may have seen him selt
a s a latter-day M oses. God. through his m essengers,
talked to Dee, and Dee carried these divine teachings
and com m andm ents to the kings and leaders o f different
peoples. He regarded the "cross-m atching” o f the wives
a s a test of his faith, sim ilar to the test of A braham 's
faith w hen Cod com m anded Abraham to sacrifice his
first horn son Isaac {G enesis 2 2 :2 ). He specifically calls
Enochian Magic and the Apocalypse • 37

the letter to Cod signed by him self, Kelley, and their


wives, in w hich they agree to exchange bed partners, a
"Covenant," and m entions in it their “Abraham-like faith
and obedience unto thee our C od .”1
There is no m ention made in the Covenant ot spe
cific paym ent by God for the obedience o f Dee, Kelley
and their wives, but previously the spirit M adimi sets
(orth the form of com pensation:
Behold, if you resist not God. hut shut out Satan
(through unity amongst you) thus it is said unto you.
Assemble your selves together evert' seventh day, that your
eyes may be opened, and that yon may understand by him
that shall teach you, what the secrets of the holy books
(delivered you) are: That you may become full of under
standing, and in knowledge above common m en."
Every seventh day is Monday, the Sabbath or holy
day of th e Enochian angels.

"I nstruments of T hrashing ”


It seems implausible that the angels, who throughout the
conversations show concern only for their own purposes,
should convey- with great difficulty over a period o f years
the system o f Enochian m agic purely for the benefit of
Dee and Kelley. W hen Dee and Kelley request aid from
th e angels on personal m atters, the angels either put
them off with vague prom ises or tell them outright that
human concerns do not interest them. With the possible
k tception o f M adimi. who cam e most often in the form
of a young girl and formed a close personal relationship
With Dee, the angels show' no affection for the men.
The Enochian angels m anipulated D ee and Kelley
m unwitting instrum ents to achieve th eir ow n higher
urpose. T h e angels planted the system o f Enochian
38 • Enochian Magic for Beginnen.

m agic am ong hum ankind for angelic reasons. T h ese


had nothing w hatsoever to do with the w ishes o f either
Dee or Kelley. Indeed, they have nothing to do with the
desires o f m ortal hum anity, and it is extrem ely naive
for any m odern Enochian m agician to believe that
E n ochian m agic was delivered to the earth for his or
her personal benefit.
T h e angels intend that Enochian m agic b e used to
initiate the process of violent and destructive transfor­
m ation linking ou r present aeo n , w hich is ending, with
th e new aeon that is about to daw n— a transform ation
like that described in the biblical book o f Revelation. In
many places throughout the angelic conversations, the
words o f the angels are filled with apocalyptic imagery.
Gabriel expresses this higher purpose very clearly while
speaking with the authority o f Cod. although D ee prob­
ably failed to gather the full im plications of his words.
I have chosen you. to enter iuto my hams: And have
commanded you to open the Com, that the scattered may
appear, and that which remained! in the sheaf may stand.
And have entered into the first, and so into the seventh. And
have delivered unto you the Testimony ot my spirit to come.
For. my Barn hath been long without Thresheis. And I
have kept my flaylcs tor a long time hid in unknown
places: Which flayle is the Doctrine that! deliver unto you:
Which is the Instrument of thrashing, wherewith you shall
beat the sheafs, that the Corn which is scattered, and the
rest may he all one.
IBut a word in die mean season.)
If 1 be Master of die Bam. owner of the Com. and deliv­
erer of my flayle: If all be mine. (And uuto you. there is noth­
ing: tor you are hirelings, whose rewaid is in heaven.)
Then see. that you neither thresh, nor unbinde. tintill l bid
you, let it be sufficient unto you: that you know my house,
that you know the labour I will put you to: That I favour you
Enochian Magic and the Apocalypse • .39

so much as to entertain yon the labourers within my Ram:


For within it thresheth none without my consent *

I'he Blindness of J ohn Dee


Doc firmly believed lltal the angels inleuded to honor
him as their prophet and spokesm an to th e princes and
potentates of the world. He seem s never to have asked
him self why the angels ch o se to bestow upon him the
precious system o f Enochian m agic, but simply
accepted it as a reward for his lifelong piety. He
regarded him self as ch osen by Cod, and did not ques­
tion the choice. Kelley, on the other hand, always
believed the angels were deceiving and using them . He
lodged they were dem ons in disguise.
It is difficult to understand how Dee could have
remained ignorant o f the implications of Enochian magic.
T h e reason the angels chose Dee as the human instru
inent to record its details was his intellectual genius, his
extensive knowledge of ciphers and his skill in the m ath­
em atical magic of the Kabbalah. Dee was one of the few
m en o f his age willing and able to receive Such a trans
mission, and clever enough to make sense of it.

TENINC THE GATES


The primary action of the magic is the opening of the
gates o f the four W atchtowers that stand at the com ers
of the world. Each W atchtower has twelve gates, which
lead to twelve angelic “cities" or dim ensions o f reality.
T h e gates o f the W atchtowers are opened by m eans of
the forty-eight Keys or Calls (the angels use both
nam es), They may be term ed Calls b ecau se they evoke
Ihe angelic hierarchies from the cities, through the gates
40 • Enocluan Magic ior Beginners

o f the W atchtowers, and into our universe. T h e leader of


each hierarchy (nam ed on the squares o f the Watchtow­
ers) and his num erous followers have specific functions
recorded by Dee in his Latin m anuscript L iber S cicniiae
A uxilii et Victoriae Temestris.*
Dee was aw are o f the angelic teaching that the dis­
obedience o f Adam was responsible for the curse of God
upon the Earth. T h e Earth is regarded by the angels as a
goddess. Tire W atchtowers were established at the
m om ent tim e began, which was w hen Adam was
expelled from the Garden: “But in the sam e instant
w hen Adam was expelled, the Ixird gave unto the world
her time, and placed over her Angelic Keepers. W atch­
m en and P rin ces."’ We know that th e W atchtowers are
equivalent to the W atchm en from Kelley’s great vision
ot the W atchtowers. expounded by the angel Ave: “The 4
houses, are the 4 Angels of the Earth, w hich are the 4
Overseers, and Watch-towers...."*
T h e universe of tim e, in w hich exists hum an con
sciousn ess. is established and m aintained like a little
bu bble in the vast sea o f eternity. It is the Watchtowers
that sustain the bu bble’s coh esion . T h e W atchtowers
are equivalent to the four pillars of Egyptian mythology
that support the sky and keep it from crashing ch ao ti­
cally down upon the earth. The four niling angels in the
towers (w ho are not really separate from the tow ers but
part o f them) are tim e keepers— they m aintain and reg­
ulate the laws o f cau se and effect.
To open the gates o f the Watchtowers is to mingle the
eternal with the temporal, to admit the angels into our
world: not only the holy angels w ho follow God's plan
and execute his judgment during the transformation
known as the apocalypse, but the fallen angels who
sinned with the daughters of men, anil who will act as
Enochian Magic and the Apocalypse • 41

instruments of punishm ent. It is in this sense that


Enochian m agic is the "instrum ent o f thrashing." Else­
where, the angel Mapsama tells Dee: "You called for wis­
dom, Cod hath opened unto you. his Judgem ent: He hath
delivered unto you the keyes, that you may en ter...."' A
gate, once opened, permits travel in either direction.

The D octrine of the A ngels


Both the language of the Keys and the conversation of
the angels are filled with apocalyptic imagery. The
angels seem to introduce it in an alm ost random way
when D ee is asking about th e health of distant friends
or trying to get m oney to travel, or w hen Kelley is
attem pting to w heedle from them the secret of the red
powder. However, this description of the m anner in
which the goddess Earth will be punished and tor­
mented because she harbors sinful hum ankind is the
tine doctrine of the angels, as Mapsama tells Dee:
The heavens are called righteous, because of their obe­
dience. The earth accursed, because ot her frowardaesse.
Those therefore, that seek heavenly things, ought to be
obedient; lest with their frowanlucssc. they he consumed
m the end, burnt to ashes with fixe, as the Ranh shall be
(or her unrighteousness*. •
This, in a nutshell, is the doctrine the angels have
preaching to the crow ned heads of Poland and
hernia. T h e forw ardness, o r im pudence, o f the god-
s Earth lies in her providing sustenance and shelter
incarnated human souls. T h e goddess Earth offers
ts of her own body to hum an souls, and from these
ts they form their bodies o f flesh. At the sam e time,
ey becom e o n e flesh w ith the goddess, and thus her
lldren. T h e stated necessity to punish her, and erring
42 • Enochian Magic for Beginners

hum an souls, is the ju stification the Enochian angels


offer for the com ing apocalypse.
D ec understood the apocalypse in the traditional
Christian sense. T his is not exactly th e sam e as th e way
the Enochian angels understand it. To Dee, the apoca
lypse was to he a series o f physical disasters brought
about by the an gelic agents o f God at the will o f God
and at a preordained tim e. However, it is im plicit from
th e Enochian conversations that the apocalypse will
begin with the opening o f the gates o f the YVatchtow-
ens, and that th ese gates can only he opened by
hum ankind from the inside. Enochian m agic is the tool
delivered by the angels that will en able hum ankind to
open the gates.

"Invocation Procef.df.t ii of thf. G ood


W i n of M a n ”
We know that the angels cannot open the gates from
the outside becau se to open them requires the u se of
evocation (or as the angels term it, invocation). This is
not within the power of angels, as Avc tells Dee:
Dee: As for die form of our Petition or Invitation of the
good Angels, what sort should it be of?
/lev: A short and brief speech.
Doe: We beseech you to give us an example: we would
have a confidence, it should be ol more effect.
At>e: 1 may not do so.
Kelley: And why?
Ave: Invocation proceeded) of the good will of man. and
of the heat and fervency of die spirit: And therefore i$
prayer of such effect with Cod.
Dee: We beseech you, shall we use one form to all?
Ave: Every one. after a divers term.
Enochian Magic, and the Apocalypse • 43

Dee: If the minde do dictate or prompt a divers form,


you mean.
Are: I know not: for I dwell not in the soul of man’
Evocation (calling out) and invocation (calling in)
are functions o f hum an free will. Spiritual beings must
be invoked into our reality by human beings. We must
open the gates and admit the servants o f Coronzon (the
Enochian nam e for Lucifer) ourselves. Evocation and
invocation are not a part ot' the business of angels, hut
of hum ans.
The angels can manipulate the time o f the apocalypse
by veiling or revealing the true knowledge of the Watch
towers and the Keys as it suits their purposes. Ihey made
very clear to Dee that he was not to work the ritual evoca­
tion ot the Keys without their express perm ission, which
was never granted in Dee's lifetime. To be doubly sure,
they withheld details o f the working. Although they
promised to reveal these details after the fulfillment of the
Covenant, there is no evidence that they kept their word.
If they did, the manuscript appears to have lx*en lost.

"I I I.avf. N othing in M e T ied to T ime”


The understanding of the apocalypse held by funda­
mentalist C hristians is that it will be primarily a series
of physical disasters provoked by physical agents. T h e
angels o f judgm ent will appear upon the surface o f the
Earth in unpleasant physical bodies and sow m aterial
plagues, cause volcanic eruptions, earthqu akes, and so
on. This is a painfully m aterialistic understanding. The
agents ot the apocalypse are spirits, and spirits have no
bodies. They exist in the astral world and cannot
directly affect the physical world.
44 • Enochian Magic ior Beginners

For angels to affect the physical world, they must


use hum an beings as their fleshy instrum ents. They do
this by controlling the behavior o f hum an beings
through th e unconscious mind. By m anipulating
hum ans they are then able to cause those hum ans to
change the physical world. Indeed, it is only through
the m edia of hum an perceptions that angels are able to
perceive the physical universe. That is w hy it w as nec
essary for souls to incarnate in the first place. Human
beings are incarnated angels.
The lim itation o f angelic aw areness is indicated by
the angel G abriel, who. w hen asked by D ee for som e
inform ation about Albert Laski (who was not present),
stales: “ W hen w e enter into him , we know him ; but
from him . ho is scarce known unto u s ...** T h e difficulty
arises because angels dwell in eternity' and m en dwell in
time. An unnamed angel says to Dee: “For he that
dealeth with m e. dealeth not as with a m an; for 1 have
nothing in m e tied to time, much lesse hath h e that sent
m e ."" T h is great difficulty the angels have in handling
tim e may account for the nonsequential way the
Enochian teachings were received.
In my opinion, the apocalypse prepared by the
Enochian angels must be primarily an internal, spiritual
event, and only in a secondary way an external physical
catastrophe, i l i e gates of the Watchtowers that stand
guard at the four com ets of our dimension of reality are
mental constructions. W hen they are opened, they' will
admit the demons o f Coronzon— not into the physical
world, but into our subconscious minds.
Spirits arc m ental, not m aterial. They dwell in the
depths o f inind and com m unicate with us through our
dream s, unconscious im pulses, and more rarely in wak
ing visions. They' affect our feelings and our thoughts
Enochian Magic aiul the Apocalypse • 4 5

beneath the level of our conscious awareness. Sometimes


they are able to control our actions, either partially as in
the case of irrational and obsessive behavior patterns, or
completely as in the case o f full possession. Through us.
by using us as their physical instrum ents, and only
through us, are they able to influence physical things.

T he D emons W ithin O urselves


T h e Enochian com m unications teach us that not only
must humanity' itself initiate the cosm ic drama o f the
apocalypse through the m agical form ula delivered to
Jo h n Dee and Edward Kelley more than four centuries
ago, Inn hum ans m ust also be the physical aclo is that
bring about the plagues, wars, and fam ines described
with such chilling eloqu ence in the vision o f St. Jo h n .
We must let the dem ons o f Coronzon into our minds by
m eans of a specific ritual working. They will not find a
w elcom e place there all at once, but w ill worm their
way into our subconscious and m ake their hom es there
slowly over a period of years or even decades. In the
minds of individuals that resist this invasion they will
find it difficult to gain a foothold, but in the more pli­
able minds o f those who w elcom e their influence they
will establish them selves readily.
O nce they have taken up residence, we will be pow­
erless to prevent them turning our thoughts and actions
toward ch ao tic and destructive ends. T h ese apocalyptic
spirits will set person against person and nation against
nation, gradually increasing the degree of m adness and
chaos in hum an society until at last the full horror of
Revt'ltiiion has been realized upon the stage of the
world. T h e corruption of hum an thoughts and feelings
may require generations to bring to full fruition. Only
46 • Enochian Magic (or Beginners

after th e wasting and burning o f souls is well advanced


will the full horror of the apocalypse achieve its final
fulfillment in the m aterial realm.

A pocalypse Is N ot P reordained
What th e Enochian angels intended th e Keys to accom
plish, and what the Keys are actually able to do. may be
entirely different. Spirits are not infallible. They often
deceive human beings, and sometimes even themselves.
Simply because the angels believed this system of magic
could trigger the apocalypse does not necessarily mean it
can do so. It does not even mean that there is. o r w ill he,
such a thing as an apocalypse.
However, it seems clear that it was the intention of the
angels that die Keys be ritually applied to the Watchtow
ers, not so that human beings could learn divine secrets of
nature, as Dee believed, but to open the way for the
dem ons of Coronzon to enter into our unconscious
minds. Once firmly established in our personal uncon­
scious. these spirits would then be able to gain an increas­
ing control over our physical world by manipulating our
perceptions, emotions and thoughts.
Enochian magic has been used for over a century by
modern m agicians working in the Golden Dawn tradi
lion and its derivatives without any obvious signs of ini­
tiating a universal Armageddon. It is evident that it can
be employed for personal reasons, even though this is
not th e primary function intended by the angels who
delivered it. Modern m agicians do not perform the full
eighteen-day invocation that was to be the catalytic trig­
ger o f the apocalypse. T h e details of this com plex Apoc­
alypse Working (as 1 coll it) were probably never
delivered to L>ee and Kelley, although it may be possible
Enochian Magic and the Apocalypse • 4?

to reconstruct its outline. Instead, m odern m agicians


nibble at the edges of Enochian m agic, using various
aspects o f it in their ritual practices. Even incom plete
and m isapplied, it is a highly potent form of magic.
It may b e that Enochian m agic was deliberately
designed by the angels to be an effective system of per
sonal m agic in order to insure its survival and continu­
ous u se by hum an beings. W h at better way to
guarantee that the system will still be understood in a
practical way w hen the angels at last determ ine that the
tim e lias com e to nudge som e chosen m agician,
through visions and insights, into perform ing th e Apoc­
alypse Working? In th e m eantim e, individual Enochian
m agicians have been able to use the system for then-
own private ends, and will go on doing so.
C h a p t e r F iv e

The History of
Enochian Magic
R obert C otton B uys a L ibrary
After D ee’s death in 1608, his library was sold to the anti­
quarian Sir Robert Bruce Cotton (1570 16.11). Cotton also
acquired at least som e o f Dee's m agical apparatus,
including his scrying table, one o f his crystals, and the
wax seals used to support both the crystal and the legs of
the table. Som e o f these objects afterwards made their
way into the British M useum collection via the Cottonian
Library. T h e stone was acquired by the British Museum
in later years. T h e table was extant in M eric Causabon’s
day. The brass engraving of its top, pictured at the begin­
ning o f A D ue and Faithful Relation, was copied from the
original design. This table has since disappeared.
T h e history' of the transcript o f the angelic conversa­
tions is curious, since it reveals an alm ost supernatural
survival o f som e o f the m anuscripts. T h o se acquired by
Cotton (part of D ee's L iber M ysteriorum) m ake up the
content of C asaubon’s A D ue an d Faithful Relation.
Charlotte Fell Sm ith called these “the last thirteen
hooks” o f the transcript.1 They cover the period from
May 2 8 , 1583, to April 2. 1587, with increasingly largo
gaps o f tim e toward the end o f the record. They' resume
again, briefly, in the year 1607 from M arch 20 to

49
SO • Enochian Mapc tor Beginners

Septem ber 7. During this latter period, Dee relied on the


interior scrying services ot Bartholom ew Hickman. The
1607 transcripts contain nothing ot value. T h e gap
betw een the last scrying session with Kelley and the
first recorded session with Hickm an is called by
Casauhon “a vast chasm a or hiatus. “J
About the books o f th e transcript that were pub
lished by Casaubon, Jo in t Aubrey w rote: “ Meridith
Lloyd sayes tliat Jo h n D ee’s printed booke o f Spirits is
not above the third part of what was writt. which were
in Sir Robert C olton's library; many w hereof were much
perished by being buryed, and Sir Robert Cotton bought
the field to digge after it.”' About this burying o f the
m anuscripts. Casauhon states: "The Book had been
buried in the Earth, how long, years or m oneths. I know
not; but so long, though it was carefully kept since, yet it
retained so m uch of the Earth, that it began to moulder
and perish som e years ago, w hich w hen Sir Thom as C.
[Robert Cotton's s o n j... observed, he was at the charges
to have it written out, before it should b e too late."4

Buried in the Earth ?


T h e notion that D ee's m agical l>ooks were buried in a
field to prevent discovery is very rom antic, but seems
too far-fetched to be taken seriously. M ore likely, the
mold on the transcript was the result o f careless storage
before Cotton acquired it. However, it is possible that
Dee o r his eldest son Arthur (1 5 7 9 -1 6 5 1 ) took the
extrem e m easure o f interm ent to ensure that the angelic
conversations remain secret. Arthur was upset about
C asaubon's book, which was published eight years
before his ow n death. This annoyance had nothing to do
with the content o f the book, since Arthur him self was
The History of Enochian Magic *5 1

involved in occult and alchem ical experim ents. He sim ­


ply did not want the teachings o f the angels known, and
did not wish his father's nam e associated with them.
Som e of D ee's lost diaries and other papers passed
into A rthur's hands. Apparently, Arthur searched dili­
gently for any instructions Dee might have left describ­
ing how to actually use Enochian magic. Deacon writes:
"Arthur spent m uch tim e in his later years trying to
recover his father's m issing m anuscripts, w hich were
supposed to be scattered as far afield as Prague, Rome,
Brussels and A m s te r d a m .A fte r Arthur's death "h is
rem aining notes and any m anuscripts belonging to his
father seem to have been dissipated am ong his num er­
ous children ... an d , except for odd scraps of inform a­
tion here and there, to have been lost to posterity.""

T hk S ecret Drawer In J ohn Dee’s C hest


The survival of D ee’s transcript o f the angelic conversa­
tions dial took place prior to May 2 8 . 1583, is even
more rem arkable. Casauhon knew nothing about their
existence. Thirteen years after the publication of A TYue
an d Faithful R elation, the earlier papers fell into the
hands of the antiquarian Elias Ashm olc. Ashmole, who
was well known around London as a buyer of old
manuscripts, bartered them in exchange for a hook from
one o f the warders o f the Tower of London, w ho in tum
had acquired them from his wife.
W hile courting h er first husband, th e wite o f the
warder had bought an old chest with a “very good lock
and lunges of extraordinary neat w ork” from a shop. It
had form erly belonged to the surgeon Jo h n Woodward,
who probably bought it at D ee's estate sale in 1609.
She kept the chest for twenty years w ithout noticing
52 • Enochian Magic for Beginners

an yth in g add about it. T h en , while m oving it one day,


she heard a rattle inside. Her second husband pried up
the bottom and discovered “a large secret drawer
stuffed full o f papers, and a rosary o f olivewood beads
with a cro ss, which had caused the rattle."’
The papers in Dee's chest covered the conversations
with the angels from D ecem ber 22, 1581, down to the
beginning o f C asaubon's book. They also contained the
m anuscripts 48 Gain's AngeUcae, De H epiarcfiia Mystica
and L ib er Sdentiae A uxiliis et Vicioriae ’Ibrrestris— a
truly extraordinary treasure. Sin ce som e o f it is written
in Latin and the rest in D ee’s rather crabbed hand, the
Tower warder probably considered it of little value. Ash-
m ole, of course, w as delighted.

E arly Enochian S cholars


Thanks to the scholarly care o f Cotton and Ashmole.
these m anuscripts have survived to the present day.
A shm ole spent considerable energy understanding the
system o f Enochian magic. Peter French writes about
A shm ole that “h e seem s to have studied the ‘Spiritual
Diaries' seriously as a m eans o f contacting angels. Ash
m ole’s biographer, C. H. Jo ste n , conjectures that he may
even have attempted to repeal the angelic experim ents."*
Like Arthur Dee before him . Ashm ole was, in the end,
baffled by th e m issing instructions concerning the actual
application of the Keys to the Watchtowers.
From tim e to tim e other scholars with o ccu lt in cli­
nations have attem pted to unravel the transcripts.
Th ere is an interesting section concerning th e tables o f
E n och in British Library m anuscript Harley 6 4 8 2 . It is
part o f a larger m agical w orkbook (Harley 6 4 8 1 -6 )
ascribed to the seventeenth-century H erm etic m agician
The History of Enochian Magic • 53

Thom as Rudd, w ho published D ee's fam ous Preface to


Euclid’s Elém ents in 1651.

Enochian M a g ic in th e G olden Dawn


Since the m ini-revival of Enochian m agic that took
place in the middle o f the seventeenth century, there
does not appear to have been any serious attem pt to
understand and practice the teachings o f the angels
until the efforts o f the Herm etic Order o f th e Golden
Dawn. A secret Victorian society dedicated to the prac­
tice o f ritual magic, the Golden Dawn was founded in
London in 1887 by three Freem asons determ ined to
revive the intellectual magic of the Renaissance and cre­
ate a true Rosicrucian society.
One o f the founders, Sam uel Liddell "M acG regor"
Mathers (1854 1918), spent m uch of his tim e as a
young m an burrowing through the piles o f dusty
m anuscripts in the library at the British M useum , where
many of Dee s writings were kept. He undoubtedly read
som e o f the angelic conversations in their original form,
but seem s to have derived most of his personal system
of Enochian magic from the Thie an d Faithful Relation.
There is no mention in Golden Dawn Enochian magic of
the m aterial in D ee's H eptm vhia M ystica. which is made
up o f angelic teachings recorded before the point where
Casaubon’s book begins.
T h e Enochian m agic of the Golden Dawn is almost
com pletely concerned with the Great Table o f the four
W atchtowers and the forty eight Keys or Calls, which
Mathers was perceptive enough to relate to the Table. It
deals only with the angels or spirits w hose nam es may
be extracted from the W atchtowers by a specific set of
rules— there is no m ention o f the spirits of the Thirty
54 • Enochian Magic tor Beginner*

Aethers, or the ninety one geographical genii w ho rule


th e different regions of the world. Thus, Golden Dawn
Knochian m agic is only a portion ot the m agical system
received by D ee and Kelley.
To h is credit, Mathers was able to add. in a m ore or
less intelligent way, m any details concerning the Watch-
towers that are not clearly slated in the angelic conver­
sations. In Golden Dawn m agic, the W atchtowers are
explicitly con nected with colors, signs of the zodiac,
d irections, letters of Tetragram m aton. and occu lt ele­
m ents. T h ese correspondences have im m ense useful­
n ess in practical rituals that em ploy the W atchtowers.
T h e Keys w ere related by M athers (or one of h is associ­
ates) to different parts o f th e Great Table, and to the
spirits located in those parts, so that speaking a particu­
lar Key in Enochian evokes a particular spirit. T h e sys
tom o f Enochian m agic used in the Golden Daw n will
be the su bject o f a later chapter.

A leister C rowley
One o f the young members of the Golden Dawn was
Aleister Crowley (1 8 7 5 -1 9 4 7 ). Crowley is the most
fam ous magus o f the tw entieth century. When he was a
young child, his m other (a m em ber of the fanatical Ply
mouth Brethren sectj referred to him as the Beast. His
young mind seized on this label as a revelation. In his
autobiography he writes: "But m y m other believed that I
was actually Anti-christ of the Apocalypse....** land above
on the sam e page.] "I have never lost sight o f the fact
that I was in som e sense or other the Beast 666."* Here,
the Beast and the Antichrist are confused, but the confu
sion was his m other's, not Crowley's, who alw ays under­
stood him self to he merely the herald o f the Antichrist.
The History of Enochian Magic «55

Crowley eagerly devoured Golden Dawn magic. He


was strongly drawn to the m agic o f the dark side the
goetia. His m entor in the Golden Dawn, Allan Bennett,
warned him against this line o f study, hut Crowley paid
no heed. This attraction to evil, coupled with his
Bohemian habits, made him unpopular am ong the co n ­
servative leaders of the Order. Eventually, Crowley and
the Golden Dawn parted com pany, but he continued to
use the Golden Dawn teachings for the rem ainder o f his
life. M ore than with any other aspect o f Golden Dawn
magic, he was fascinated with the Enochian language
and the Keys to th e W atchtowers. Crowley considered
him self a reincarnation o f Edward Kelley, and to some
extent he shared Kelley's scrying ability.
W hile wandering through Algeria in 1909, Crowley
invoked th e Enochian Aethers in reverse order from the
twenty-eighth to the first, using the nineteenth Key for all
of them. The Key for all thirty of the Aethers is the same
save for the nam e of the Aether involved. T h u s, the last
thirty Keys are really a single Key that is applied to the
thirty Aethers. Previously, while visiting M exico in 1900,
ho had invoked the thirtieth and twenty-ninth Aethers,
so he was merely taking up where he had left off.

C rowi.f.y ’s Invocation of thf. A f.thfrs


His method of working was sim ilar in som e respects to
that o f D ee and Kelley. He would find a private place
where he could be alone w ith his disciple. V ictor Neu
berg. T h en h e would recite the n ineteen th Key with
the nam e o f the A ether h e sought to invoke inserted in
the text at th e proper place. It is n ot clear to me
w hether he used the English or the En ochian version
of the Key. T h e Enochian version would be correct
' • I u.s liian Magic for Beginner».

,n.i« iii o. but in h is Confessions he speaks o f “changing


•wo n.unes” to suit the Key to each Aether. In the English
n o o n , two words must be changed for each Aether, but
in the Enochian version, only one word. So perhaps
l.’l»-wiry invoked the Aethers using the English version of
the nineteenth Key.
After sensing the presence of the angel of that
Art her. he gazed into a large topaz that was set in a
decorated wooden cross. W hatever he saw in the stone,
or r\|HTienced m ore directly, lie described. Neuberg sat
be»ule him and wrote his words dow n in a notchook,
!»i»i as l)ee had recorded the words of Kelley m ore than
ihivc centuries earlier. This record formed the work
known as the Vision am i (he Voice.
Crowley stales in his autobiography. "W e walked
steadily to Bou Saáda, invoking th e Aethyrs one by one,
at convenient times and places, or when the spirit moved
me As a rule, we did one Aethyr every day.”" Me does
not seem to have employed the first eighteen Keys while
invoking the Aethers. He understood the eighteen pre­
liminary Keys in the way they had been taught him by
the Golden Dawn. Describing them , he says that the first
two Keys relate to the quintessence, or elem ental Spirit,
while the next sixteen relate to tire four elem ents in sub­
divisions of four. This is tire Golden Dawn teaching.
Crowley demonstrated a sound intuitive com prehen­
sion o f the Keys and the Watchtowers. He had trouble
reconciling the various interpretations o f the Aethers—
w hether they are concentric angelic spheres that lie
beyond the bounds of the four W atchtowers, or angels
whose nam es are written on the Watchtowers. or merely
nam es for different geographical regions on die surface
of the earth. This confusion is understandable, since
now here does Dee write anything to clarify the matter.
The History- of Enochian Ma|>ic »57

Crowley ch o se to consider the Aethers in the first, most


mystical sense. He describes the Watchtowers as “com ­
posing a cube o f infinite m agn itu d e."' This is above the
usual understanding.

T hf. G reat B east U nlocks the G ates


If. as I postulate earlier. Enochian m agic w as delivered
by the angels to act as the catalyst for the apocalypse, it
is interesting to note that the primary practitioner of
that m agic firmly considered him self to be the Great
Beast o f R evelation. After leaving the Golden Dawn.
Crowley w ent on to create his ow n o ccu lt mythos. He
saw h im self a s the herald for the daw ning Aeon of
Horus, w hich h e believed began in April 1904, with his
inspired reception of the Rook o f th e Law , dictated to
him by his guardian angel. Aiwass.
Crowley’s guardian angel cast Crowley into a role
sim ilar to that forced upon Jo h n Dee by the Enochian
angels. Crowley was both the sacred scribe and the
prophet of the god Ra Ilo o r Khuit (H orus). His instruc
tion was to record the sayings of the god and to spread
his m essage across the world via th e B ook o f the Laut.
'N o w ye shall know that the ch osen priest & apostle of
infinite space is the prince-priest the Beast and in his
woman; called the Scarlet W oman, is all power given.
They shall gather m y children into their fold: they shall
bring the glory ot the stars into the hearts o f m en ."”
The Aeon o f Horus may Ire understood in a general
sense as similar to the astrological Age of Aquarius. Many
ancient cultures divide time into a repeating series of
ages, each age with its unique defining characteristics. For
example, in the system of the Kabbalah, we are presently
living in the Age of Geburah, which is characterized by
58 • Enochian Magic for Beginner»

severity and warfare. T h e next age will be the Age ot


Tiphareth, a lim e o f harmony and peace. In Crowley's
personal mythos. the dawning Aeon of Homs has sup
planted Ihe old Aeon of Osiris, the Egyptian god o f death
and rebirth that Crowley related to Jesus Christ.
T h ere are som e parallels betw een Crow ley’s angel-
inspired B ook o f the Law and D ee’s Key o f th e Thirty
A ethers. In the B ook o f th e Law is w ritten: "W e have
nothing with th e outcast and the unfit: let them die in
their m isery: For they feel not. Com passion is the vice
o f kings: stam p down the w retched ¿4 the w eak: this is
th e law of th e strong: this is our law and the joy o f the
w orld."-' In the Key o f the Thirty Aethers appear the
words: "G overn those that govern: cast down such as
fall; brin g forth with those that increase, and destroy
th e rotten.” 1 Both these passages refer to the effects of
karm a, die cau se and effect o f the natural world. Else­
where in the B ook o f the Law is written: “Yea! deem not
o f change: ye shall be as ye are. & not other. Therefore
the kings o f the earth shall he Kings for ever: the slaves
shall sem e. T h ere is none that shall be cast down or
lifted up: all is ever as it w as.- “
The Aeon o f Horus is one of strife and warfare, even
a s the tim e o f the apocalypse is a tim e o f destruction.
Horus states in the B ook o f the I a w : “ Now let it be first
understood that 1 am a god o f War and of Vengeance." 1
And elsew here: “ Mercy let be off: damn them w ho pity.
Kill and torture; spare not; be upon them .-1’ In the Key ot
the Thirty Aethers is written: “the reasonable creatures of
Earth (or m en), let them vex and weed out one another;
and ihe dwelling places, let them forget their nam es; the
work of man and his pomp, let them be d efaced ....’”
Crowley em braced the sym bolism in Rei>elahon,
applied it to him self, and understood it with reference to
The History of Enochian Magic • 59

his prophetic Book o f ih e Law. He called him self the


Great B east, h is wife (and later h is various mistresses)
the Scarlet Woman and the W hore o f Babalon. In
Enochian the word babalon m eans “w icked" and tire
word bah alon d m eans “w h o re" -thus the change in
spelling of this word, although Crowley justified it on
numerical grounds. He also interpreted the text o f the
Book o f the Law to mean that his son would h ccom e the
Antichrist. Concerning the Scarlet Woman, the B ook o f
the Law states: “then will I breed from her a child might­
ier than all the kings of the e a r t h . T h i s interpretation
was an error: the Antichrist has yet to show him self.
Th ere are no direct references in the B ook o f the
Law lo the Enochian Keys, although two places are sug
gestive. Part o f the B ook o f the Law reads: “T h ere are
four gates to one palace: the floor o f that palace is of sil
ver and gold, lapis lazuli & jasper are there, and all rare
scents jasm in e & rose, and the em blem s of death. Let
him enter in turn or at o n ce the four g a les; let him
stand on the floor o f the palace."-1' This m ight be inter­
preted as a reference to Ihe Great Table o f the Watch-
towers, w hich is four-sided and has four parts.
Elsewhere is w ritten: “in these are m ysteries that no
Beast shall divine. Ix?t him not seek to try: but one
com eth after him. w hence I say not. who shall discover
the key of it a ll."“ If there really is a hidden connection
between the Book o f the Law and Enochian m agic, per­
haps this refers to the Enochian Keys.

Enochian M a g ic in the Modern W orld


Many modern groups that practice th e form o f ritual
magic descended from the Golden Dawn (directly or via
Crowley) use Enochian m agic extensively. Particular
60 • Fnochian Magic for Beginners

notice m ight he taken o f the Aumra Solis, an organi/a


tion dedicated to Hermetic philosophy and niagii
founded in England in 189?, which claim s to he com
pletely independent of the Golden Dawn. T h e Aurum
Solis teachings include the Great Table o f the Watchtmv
ers, the Keys, and the spirits o f the thirty Aethers.'“ The
late Anton LaVey, leader o f the California-based Church
of Satan, employed an edited version o f the Keys that
was derived from the writings o f Aleister Crowley.
In the last few decades Enochian m agic has under­
gone an oth er period o f rebirth. Increasingly. Dee s writ
mgs are finding their way into popular books of
cerem onial magic. This process is slow, and it is unfor­
tunate that no single text exists that co n tain s the com ­
plete Enochian com m unications with the numerous
Latin passages translated into English. However, enough
o f the m aterial has em erged to present an overview of
Enochian m agic that is fairly com plete, and to allow the
m agic to be used for practical ends.
C hapter S ix

The Tools of
Enochian Magic
IFTS FROM T ilt ANGELS
e articles of furniture for the scrying sessions were all
Je d at the direction o f the Enochian angels. At first, it
pears than no special instrum ents were used. Dee
placed one o f his scrying crystals in a “fram e" on the
Sdge ot his desk in his private study at Mortlake. ih is
fu m e (given to him by a friend) is now here clearly
described, but a sm all drawing of it made by Dee
appears in the margin of the m anuscript page dated
Decem ber 2 2 . 1581 (Sloane MS 3188, folio 8 ). heside the
words "I thereupon, set by him , the stone in the frame.
The picture shows a fram e with four outward-curved
k gs resting on a flat circular ring. T h e crystal itself is sur­
rounded by a vertical band of th e frame that leaves its
front (and presumably its back) exposed. On the top of
this band is a sm all cross. It may have been made of
gold, since a gold frame is mentioned elsewhere.
On the first scrying with Kelley, which took place on
March 10, 1582. the alchem ist knelt on the floor in front
of D ee's desk. He peered into the stone, w hich may
have been placed in the sunlight beam ing through the
west-facing window of the study, in obedience to orders
the angel Annael had delivered to Barnabas Saul on

61
62 • Enochian Magic for Beginners

D ecem ber 21, 1581. Kelley prayed aloud and invoked


the angel Annael into the stone. M eanw hile. Dee
retreated to his Oratory (a sm all room attached lo his
study) and entreated the appearance of the angels with
prayers of h is own. Within fifteen m inutes, Kelley saw
the angel Uriel in the stone.
T h e angels had inform ed Saul on D ecem ber 21 that
he and Dee m ight “deal both kneeling and sitting."2 It is
likely that Kelley soon began to use the green chair in
the study, with the crystal in its stand on the edge of the
desk. Dee sat on the other side of the desk, recording in
his journals the events described by Kelley. Prayer was
frequently used to encourage the angels to appear in the
ston e w hen they were slow to com e. D ee fell into tin-
habit o f using prayer to both open and close the scrying
sessions. These prayers appear lo have been sponta­
neous com positions, not predeterm ined elem ents o f a
formal ritual. The appearance of the angels in th e stone
was often preceded by the withdrawing o f a “golden
cu rtain " from the depths of the stone.
Almost immediately, the angels began to describe to
Kelley the essential ritual furniture th e two would
require for future com m unications. This consisted of
the sacred stone, the Table o f Practice, the seven
Ensigns o f Creation, th e Sigillum Aem eth and four
lesser sigils of the sam e pattern to be placed under the
legs of the table, various silk cloths to be spread under
and over the table, circular seals to be placed under the
scryer's feet, a seal ring, and a lamen w hich contained a
“ token" o f D ee’s nam e hidden am ongst its letters.
Dee continued to employ the Table of Practice, the
Sigillum Aemeth. and the angelic stone throughout his
association with Kelley. It is probable that he also contin
ued to use the other ritual objects, although they are not
The Tools of Enochian Magic • 63

mentioned in the later transcript. Dee considered these


things essential to the success o f the com m unications
because they had been explicitly prescribed by the angels
themselves. However, it should he noted that Kelley first
established com m unication quite easily without them.

T he S eal R ing
ih e seal ring was delivered on March 14 by the angel
Michael. Charlotte Fell Smith states that this was a physi­
cal ring,’ presumably going on the assumption that it was
a plant by Kelley to impress Dee. This may be a misread­
ing of die transcript on her part. The angel Michael makes
the seal ring appear out o f the flames o f his sword, then
•ays to Dee through Kelley: “After this sort must l>e the
ring Note it. 1 will reveal thee this ring, which was never
revealed since the death o f Solom on, with whom 1 was
present.1*4 The implication is that the ring is the same as
Solomon's fabled seal ring. Then Michael sets die ring
down on Ihe table of practice and has Dee note it with
care. "After that he threw the ring down upon the table
and it seemed to fall through the table."*
T h e transcript o f die conversations can som etim es
be m isleading. T h e passage quoted above probably
m eans that Kelley described M ichael setting down die

Eiuxtuan King o f Solomon


64 • Enochian Magic for Beginners

ring, described th e ring in detail to Dee, then told how


the angel threw the ring through the tabletop. The ring
is apparently im portant, since M ichael tells Dee: “W ith­
out this ring thou shalt do nothing."0
T h e ring hears th e nam e of an angel, Pele (P-E-L-E),
w hich m eans "W orker of W onders." Dee recognized the
n am e from Reuchlin’s Dc Verbo M irifico.’ T h e nam e of
this angel also appears in Agrippa's Ocar/I Philosophy,'■
presum ably drawn from Reuchlin. In addition to these
four letters, there is a large circle in the cen ter of the
square bezel with a horizontal bar through its center,
and above the bar th e letter V w hile below th e bar the
letter L appears. Note that th ese two letters appear in
the upper right corner o f the Ensign o f Sol. It is possible
that the circle and bar are intended for the letters 0 and
1. T h e angel Carmara m entions that th e ring is to be
made "in perfect gold."'

T he A n g eu c S tone
Dee owned at least three scrying speculum s, and proba­
bly more. One was a flat, circular obsidian mirror with a
small handle on one side that had a hole drilled through
it for hanging the m irror up on a thong o r peg. T his is
com m only said to be of “A/.tec origin”1“ although I have
never seen any proof to support this assertion. It does
not appear to have been used m uch, if at all, to co m ­
m unicate with th e Enochian angels. A nother was a
crystal globe that was probably the size and shape o f a
sm all egg. It is likely to this that he refers w hen he
speaks o f his "first sanctified ston e." T h is was the stone
into w liich Dee first tried to scry. It was also used by
Barnabas Saul and. for th e period from March 10 to
April 2 8 o f 1582, by Edward Kelley.
The Tools of Enochian Magic • 65

T h e third m agic mirror. D ee's "principal stone" and


"holy stone" and “usual show -stone," was delivered to
Dee in an apparently m iraculous m anner on April 28,
1582. W hile scrying at D ee's desk, Kelley looked toward
the w est window of th e study and saw a bright object
lying on the mat that covered the earthen floor beside
one o f D ee’s stacks ol books. An angel the size of a
»mall child, with a flam ing sword in his hand, picked
up the object “as big as an egg" and extended it to Dec.
I he angel M ichael told Dee through Kelley, “Co toward
it and take it u p." Dee writes:
l went toward the place, which ti K pointed to: and till l
came within a foot of It, i saw nothing, and then l saw like
.i shadow on die ground or mats hard by my books under
i he west window. The shadow was round, and less than
the palm of my hand. 1 put my hand down upon it. and felt
i thing cold and hard. Which (taking up) 1 perceived tu be
the Stone before mentioned."

For the rest of his life, Dee rem ained convinced that
crystal had been given to him by angelic m eans. It
m e d ia tely b ecam e the m ain scrying instrum ent.
ien Dee went to Europe, the stone w ent with him . He
tlued it above all his other m aterial possessions, with
possible exception of his library at M ortlake. Speak-
of the angels to the Emperor Rudolph 11, he said,
[yea they have brought m e a Stone o f that value, that
i earthly Kingdom is of that w onhinesse as to be com-
trod to th e vertue or dignity thereof.”u
W hat are we to m ake of this crystal? It seem s likely
it it was placed on the floor by Kelley before the scry-
began— perhaps unconsciously w hile Kelley was
ssessed by the angels. Kelley was susceptible to pos­
esión. At one point h e com plains to Deo that ho does
u like the spirits 'm oving in his h ead ." Elsewhere, he
66 • Enochian Magic for Beginners

tells D ee o f “a great stir en d moving in his brains, very


sensible and distinct, as of a creature of hum ane shape
and lineam en ts going up and down to and fro in his
brains, and w ithin his skull: som etim es seem ing to sit
down, som etim es to put his head out at h is ear.''"
If so. where would Kelley have obtained such a
stone? Large, near perfect spheres o f rock crystal were
no more com m on, and no cheaper, in the sixteenth cen
tury than they are today. Kelley was not a rich man.
Perhaps the crystal really was an apport— th e appear
an ce o f a physical o b ject out o f thin air. It is a mystery
that is never likely to be solved. In any case, Dee had
the stone set in a gold fram e with a cross on the top, a
depiction o f w hich is show n below.
M odem students of Enochian m agic can n ot count
o n the angels m aterializing a crystal for them . A sensi­
b le alternative is to buy a crystal ball o f good quality,
either of glass or rock crystal, and a stand to set it on.

T he T a bi.f. of Practice
On April 29, the day after the delivery of the holy stone,
the Table of Practice was finished. It was two cubits high.
By tw o cubits, an English yard (thirty six inches) was

Frame of D ec's Siiowstonc


The Tools of Enochian Magic • 67

m eant.'4 The top was square, also a yard in both dimen­


sions, so that the overall shape of the table was cubic. It
stood on four narrow wooden legs. Tito angels specified
that it be made of "sw eet w ood," which is another name
for laurel. The laurel tree has powerful associations in
magic and scrying dating back to ancient Greece.
The distinguishing feature o f this table is the design
painted on its top. This is clearly illustrated at the begin­
ning of Casaubon‘8 7rue an d Faithful Relation by a brass-
cut engraving that was taken from the original table in
(he Cottonian library. Around the edge is a border of

Table of Practice
68 • Enochian Magic for Beginners

Enochian letters. Each side o f this border contains


twenty-one letters— the num ber of letters in the Enochian
alphabet. An Enochian B is inscribed in each corner of
the border. Robert Tbrner speculates that the Enochian B
is equivalent to th e num ber seven.1- Tins is a reasonable
speculation, in view o f the im portance o f seven in
Enochian magic and the prevalence o f the Enochian B.
T h e letters in this border are read right to left, after
the norm al m anner of En ochian w riting, and are o ri­
ented to be read from outsid e the edge o f the table, so
that a person reading the border would walk in a com ­
plete circle clockw ise around the table. T h e letters in
the border are generated in a Kabbalistic and fairly
com plex way from a seven-by-tw elve-letter square that
is com posed of the seven-letter nam es o f the seven
Kings and seven Princes o f the H eplardtia M ystica with
the initial letter B rem oved from all fourteen nam es.
T h e angels give two form s of this square. I have repro­
duced the rationalized second form below, sin ce it co n ­
tains all the necessary inform ation.

( 1s t K in g ) aligon ornogo (1st P rince)


(2nd King) obop,el efa fes (2nd Prince)
(3rd King) abalei utmono (3rd Prince)
(4th Kina) vnepor lisdon (4th Prince)
(5th King) naspol ro rge s (5th Prince)
(6th K in d naps en ralges (6th Prince)
(7th King) lumaza agenol (7th Prince)

7fiMi» o f the Kings and Princes

Starting at the upper-left corner o f the border and


moving clockw ise, each side of the Holy Table contains
The Tools of Enochian Magic • 69

the letters in three adjacent colum ns from the table of


the Kings and Princes. T h e colum ns are read right to left
and top to bottom from th e first to the seventh Prince or
King. Thus, the upper edge o f the Holy Table begins o s
o n-s-8-1 whereas the bottom edge begins n-l-l-M-n-a.
It is not really necessary to understand this table of
the Kings and Princes to practice Enochian magic, but it
is interesting to know w here the letters in the border of
the table of Practice com e from. Also, it illustrates very
clearly that the Enochian m agic o f the seven Kings
(w hich is linked to the seven traditional wandering bod
ies o f astrology) is an essential com ponent o f the
Enochian m agic o f the W atchtowers and Keys as it was
received by Kelley using the Holy Table. In Enochian
magic based on the Golden Dawn system , the im por­
tance o f the Kings is not understood.
The smaller table at the center of the Table of Practice
consists of twelve Enochian letters. Its pattern is the same
as that of the twelve stones on the breastplate o f the high
priest o f ancient Israel: four rows and three columns.
These twelve letters relate to the twelve tribes, the twelve
gates of New Jerusalem , the twelve overt permutations of
Tetlragrammaton. the twelve signs of the zodiac, and the
twelve Enochian names o f Cod that appear on the middle
rows of the Watchtowers. Unfortunately, this relationship
is not always d e a r in D ee’s manuscripts.
T h e letters on the central table (3 x 4) o f the Holy
Table o f Practice are extracted from the m iddle o f the 7
x 12 table o f the Kings and Princes. I have highlighted
them in boldface type to m ake them easier to locate.
Robert T im e r makes the em phatic assertion that the
Holy Table as it appeals in Casaubon's brass cut plate is
transposed left to right from the way it should appear. He
bases this on the single extant diagram o f the Table design
70 • Enoch ian Magic for Beginners

which appears in L ib er Mysterioruni Quinta Appendix,


saying "Casaubon's rendering is quite plainly in error. The
letters that border the top and bottom edges o f the table
are obviously written backwards, while those that make
up the left and right hand borders are transposed. In addi­
tion to these errors the 4 x 3 square that takes up the cen ­
tre is also given in a reversed order.””
Ilim e r blam es this inversion in C asaubon’s plate on
an error by the engraver. He suggests that such errors
are com m on, and are due to the process o f engraving
itself. He cannot understand why so m any F.nochian
scholars have failed to pick up on w hat is. to him, an
obvious error, and blam es it on the habit of occultists to
blindly accept traditions in magic without exam ining
their source m aterial (w hich is certainly true).
After carefully consid ering the qu estion. I have
co m e to th e con clu sion that the plate in C asaubon is
probably a correct representation o f D ee's Table of
Practice. T h e artist who executed the plate was working
from Dee s actual Table, and in other respects he seems
to have done a fairly accurate job. W hy should he make
the glaring m istake of inverting everything left to right?
It does not seem reasonable, especially w hen the seven
sm aller tables, the Ensigns o f Creation (w hich, in mv
opinion were actually painted onto the surface o f Dee's
Table o f Practice) are not inverted, but occupy their cor­
rect position. If the engraver was going to invert the rest
of the Table left to right, it is fair to assum e h e would
also have inverted th e Ensigns o f Creation.
lU rner m ay have failed to consider that the design
for th e Table o f Practice that appears in L iber M ysterio
rum Quinta Appendix is executed in Latin letters. Latin
is read left to right. Enochian is read right to left. When
an Enochian word is transposed into English, it must be
The Tools of Enochian Magic • 71

mirror-inverted as we do with Hebrew words, which are


also written and read rigid to left.
We may presume that the Enochian letters in the bor­
der of the Holy Table form words o f power (even though
these words are not known) or at least that their order is
significant to the angels. Dee must have understood the
need to invert everything when transposing the I-«tin let­
ters in h is manuscript design into the Enochian loners on
the actual physical Table. Thu s, it seem s likely that
Casaubon's engraver made no mistake, and the represen
tation o f the Table in the brass cut is correct.
T h e angels tell Dee concerning the Sigillum Aemeth:
"W e have no respect of cullours."17 However, of the Table
they say the Enochian letters written around the edges
must be painted in yellow oil paint, and that the oil used
to mix the pigment should be "perfect oil, used in the
church." '* Yellow must be significant in connection with
Enochian letters. This color for the letters agrees with the
color in which they first appeared to Kelley in a vision:
... it is to be Noted, that, when F..K. could not aptly imi­
tate the forme of the Characters, or letters, as they were
shewed: that they appeared drawn on his paper with a
light yclow culor. which he drew the blak vppon. and so
the yellow cullor disapearing. there remayned onelv the
shape of the letter in blak ...”
As a substitute for oil used in a church, w hich the
modern Enochian m agician w ill find hard to obtain,
premixed oil paints should be consecrated before they
are applied to the Table, w hich was apparently painted
in several colors: "T h e table was painted in brilliant
colours, primarily yellow, blue and red
Beneath the Table on the floor o f the scrying cham ­
ber a red silk carpet “tw o yards square“ was laid. The
four sm aller seals of Aemeth {see below ) within their
72 • F.nochian Magic for Beginners

protective containers o f laurel were set upon the carpet,


and the Table legs positioned on top o f them , probably
in depressions cut into the lids for added stability.
T h ese con tainers were probably disk-shaped, although
they may have been spherical or hem ispherical.
On top o f the Table a sim ple w hite linen cloth was
spread that hung down alm ost to the floor. Upon this
was placed the wax Sigillum Acm eth and (if they were
made of tin rather than painted directly on the tabletop)
th e seven Ensigns o f Creation. Over the Sigillum
Aemeth (and the tin Ensigns), a silk cloth w ith tassels
at the corn ers was spread. T h is was colored an irides­
cent red and green, so that it changed from o n e color to
the other w hen viewed from different angles. On lop of
this red-green silk cover, the scrying stone in its golden
fram e was placed directly upon the Sigillum Aemeth in
the middle of the Table.
These are the explicit directions o f the angels. How
ever, there is some evidence that Dee did not adhere in
every respect to these instructions. Casaubon in his preface
speaks of a cushion and a candlestick with a taper. His ref­
erence is based on the Ju ne 2 5 , 1 5 8 4 . entry' in Dee’s diary:
A vuyee said, bring up the shew-stone.
Lkv: 1 had set it down on the Table, behind? the Cush­
ion with the ('tosses, for I had furnished the "fable with the
Cloath, Candles, etc. as of late I was wont: Hereupon I set
up the stone on the Cushion.'-

Tlrere appear to have b een at least two candlesticks


involved. T h e “Cushion with the C rosses” may have
been placed upon the Sigillum Aemeth. and may have
been a substitute for the red green cloth with the tassels.
T h e cu shion seem s to have served as a support for
the stone. T h e candles w ere probably placed on either
side of th e stone on the Table of Practice.
The Tools of Enoch ¡an Magic «73

T he Ensigns of C reation
T h e seven com plex talism ans know n as the “A n n s" or
"Ensigns o f C reation” may eith er be painted directly
onto th e top o f the Holy Table of Practice, or engraved
on tablets of purified tin, w hich are then placed In a
circle around the Sigillum Aem eth. It is evident from
the reproduction o f Dee's Table that appears in
Casaubon that Dee painted th ese talism ans directly
onto the surface as an integrated part of the design.
T h eir placem ent is show n by the outlines on the
illustration of the Holy Table, above (s e e p. 6 7 ). They
are arranged radially so that they may be read from the
point o f view of the cen ter o f the table. Turner notes
that they are to be placed seven in ch es front the edge of
the Holy Table“ although they are show n nearer the
edge in the Casaubon engraving.
Precisely w hat th ese talism ans are rem ains mysteri­
ous. A note in the appendix of L iber M ysteriorum Ouin-
tus states that the Arms are "proper to every King and
Prince in their order."“ T his im plies that they relate
directly to the Kings and Princes of th e planets on the
Thble of the forty-nine Good Angels, w hich appears in
Dee's D e H eptarchia Mystica.
T h e only occultist w ho appears to have made a seri­
ous attem pt to understand th ese Ensigns is Thom as
Rudd. He assigned the Ensigns in a circle clockw ise
according to the ascending k abbalislic order o f the
seven "p la n e ts"— M oon, Mercury, Venus. Sun, Mars,
Jupiter. Saturn. To the letters in the Ensigns, he gave the
names o f various dem ons from the C oetia such as Buer,
Belial. Gaap, and so on.14
In briefly exam ining Dr. Rudd s system , Turner
observes “ I feel that we can safely disregard Dr. Rudd's
74 • Enochian Magic, for Beginners

G 24 b b b
¥ 3 B bbb L B
rog ®
b|ă b b 22 246 b
8 b ■W G GG 152 152 52 B
8 BBB H-
b b b b B

\ b O bbb b b b
mv 0 o
bbb b b .st) 3
/q\ u bbb b b b b
h _b b b bM G
b b bl5b ® CQ b A
~ b b b b 166 A 5 ¥ 1556
2 b 4 BBB b b
b 72 b
b b T 8
123 b 9 b F
T h e yji&ign o f V'cnuy
K ;ng: B alig on P riiu v; B o m o g o
The Tools of Enochian Magic »75

m - 30 q q q q Q
G

28 B+ 1

1
9
d •4 •
B
0 9
B
oq
1 30 H--------- V L get
S B B B
G 33 A At ô - ° h 90
m id L 30
5 b « b b
c ------- r d 2A PP
V H qq- qQ
T 25
b b
9 22 og a I b
^ d

The Ensign o f Mars


King: Babalet Print« Duimono

2 bb S37
b B T 13
lib bbb b 9
V G li bbb
2
V 4 0 1 bbb b b b
B BB B 14 GO C V
a P 3-
s c 0- o q q q 9
b ?
b b 5 b 3 B
Lb«
go-30 9-3 q q d 7-2 BB
&
B b b b. .b A
b b ra b-B 8 3

The Ensign o f Jupiter


King: Ryn?!Y>r Prince: Hllsdon
76 • Enoch ian Magic for Beginners

s w R B \ B BO L o B -9-
D2 iY i < B q 6
A
n /3o\ 8 2 Ti \ d 30 q -» ¿ 2 B
o p + 9 n r irrii b blib b BB
B r\ 2. 12
9 8 B 8 G 9 1 2 Q 2 Q il Q T
RR M M M M dB A \ B/
2 5 bb 6 89 bVb
b 8 bb b b 20 F 1 7 6 3 /2 \
M b6 b b b b
It GO
U 77
LL_
6 B
D
X N
4~ IT
L 4b b 9 6 2 1 B 38 B 9 b

The Ensign o f Mercur/


King: Bnaspoî Primi’: Hmrges

; b ; b“ b' b= b “

b l b s b' b ‘ b' b'

bb bl b" b ' bb/

jbA X B? B7 B2 B5
tfc U 3
B 6 B*1 B 1 b " o G 2

n <• « R V t, K t • b b • b b
EB
B B J «! A M • 96 6 K.7

The Knsign o f Saturn


King: Bnapscn Prime: Hralges
T h e Tools of Enochian Magic • 77

The Ensign of Lana


King. Blumiua Prince. Hngpnol

hypotheses with regard to these m atters.”’' I am in com


plete agreement with Tin ner here. Kudd's notion lliat all
the num erous occurrences o f the letter B in th e Ensigns
indicates the nam es o f goetic dem ons w hose nam es all
start with B is. to put it mildly, absurd. T h e reasoning
behind the com plex structure of these seven talism ans
ts unknow n, and will likely rem ain unknow n into the
foreseeable future, sin ce it is now here explained in the
surviving record o f the angelic conversations.

SlGILLUM AEMETI1
The Sigillum Aemeth, or m ore properly Em eth (seal of
truth), also called by the angels the Sigillum Dei (seal of
Cod), is a wax disk that is placed in the center o f the
Holy Table. The crystal in its gold holder rests on top of
the disk during scrying. Its making is described in the
78 • Enochian Magic for Beginners

second book o f D ee’s Liber M ysteriorum, which is as yet


unpublished. Concerning this sigil, the angel Uriel tells
Dee: “T his seal is not to be looked upon without greal
reverence and devotion."“ It is to be made o f "perfect
w ax ,” nine inches in diameter, and between an inch and
a half and an inch and a quarter thick.

In March, 1582, Dee was instructed by the angel Michael


to draw a circle and divide its edge into forty equal parts.
There appeared to Kelley forty “white creatures, all in
The Tools of Enochian Magic • 79

white silk long robes, and they were like children.”27 Each
of these spiriis opened its silk robe at the breast to reveal
a letter and number, or som etim es a letter alone. Dee was
Instructed to write these in th e spaces at the edge of the
seal clockwise in order beginning al the top.
W ithin the outer circle o f forty letters and num bers,
Dee inscribed concentrically a heptagon, an interlocking
heptagram , a sm aller heptagon, and at the cen ter an
Interlocking pentagram.
The larger heptagon is divided into forty nine parts,
and filled up with forty-eight letters {the final space con­
tains a cross}. There is probably a direct connection
between these forty-nine spaces containing forty-eight let­
ters and the forty nine gates of understanding, of which
only forty-eight may be opened. Each side of the larger
heptagon contains one o f the seven sacred names o f God.
which Dee derived from a forty-nine letter square.3

Z 11 R H i a
a 7. C a a c b
p au p n h r
h dm h i a i
k ka a c e e
i 1e e 1 I I
e e l 1 MG •

T his square was delivered to Kelley on M arch 20,


1582. T h e angels instructed Dee to read downward, and
when he did so he discovered that the square consists
of the nam es o f seven fam iliar angels of th e planets in
the Kabbalah: Zaphkiel (Satu rn ), Zadkiel (Jupiter),
Cumael (M ars), Raphael {Su n), Haniel (Venus), Michael
(Mercury) and Gabriel (M oon). T his sam e list appears
80 • Enixhian Magic for Beginners

in Cornelius Agrippa’s T hree Hooks o f Occult Philoso


p h y a work in D ee’s library with w hich Kelley was
familiar. Agrippa was also used by the angels as the
source lor the ninety-one geographical regions of the
earth later in the angelic com m unications. W hen the
rows of this square of planetary angels are read across
from left to right, they yield th e seven sacred nam es of
Cod in the larger heptagon.
Ju st inside the larger heptagon appear seven names
that are characterized by the angels as “nam es not
known to the angels, neither can they be spoken or read
o f m an. T h ese nam es bring forth seven angels, the gov
ernors o f th e heavens next unto us. Every letter of the
angels’ nam es bringeth forth seven daughters. Every
daughter bringeth forth her daughter, every daughter her
daughter bringeth forth a son. Every son hath his son."*'
T his seem s confusing but is actually fairly simple.
T h e seven nam es o f God that not even the angels can
pronounce are arranged in th e form o f a letter square
that was scryed by Kelley on March 21, 1582:'’

s A A '1 E M E,

R T 7 K A S E m

H E 1 D E N E

D E 1 M 0 L * A

1» M E C C R F.

I L A 0 ] \ V N

I H R L A A L •

T his square is structured upon another set o f seven


planetary angels found in the literature of the Kabbalah:
The Tools of Enochian Magic »81

Sabathiel (Satu rn), Zedekiel (Jupiter). Madimiel (M ars),


Semeliel (S u n ), Nogahel (Venus), Cochabiel (M ercury),
l.evanael (M oon). Like the first square, it also is given
In the O taiti Philosophy o f A?,rippa.,: T h e nam es are
based on the Hebrew nam es of the planets, with the
suffix “e l" added to m ake them the nam es of angels.
To extract the names of the seven new angels of the
’ heavens next unto to u s" (that is, the spheres of the
planets), read the letters down diagonally from the
upper right to the lower left, starting with the letter S in
tie upper left corner of the square (thus, for Zabathiel:
. ab. ath. 21/8 - iel). To extract the nam es of the
rven Son s o f Light, read the letters diagonally from
per left to lower right starting at the lower left corner
the square, but separated into individual nam es by
ach diagonal line (thus, I, lh, Hr, e tc.). To extract the
'm es o f the Sons o f the Son s, read diagonally up from
e lower left to the upper right starting with the lower
ht corner o f the square (thus, F., An, Ave. e tc.). To
tract the nam es of the Daughters of Light, read diago-
ly from upper left to lower right starting at the upper
t corner o f th e square (thus. E (l), Me, Ese, e tc.). To
tract the nam es of the Daughters of the Daughters of
;*ht, read diagonally from the upper right to the lower
t starting at the upper left co m er of the square (thus,
. Ab. Ath, etc.).
You will notice that som e com prom ise and adjust-
en t must be made in fitting the letters o f the nam es to
o lettem in the square. T h e S in the upper left corner
om es th e sim ilar sounding Z in the nam e of the
netary angel Zabathiel. T h e fraction 21/8 signifies
.iriously El, E or L separately, I, or lei. W hen 8 appears
one, it stands for L. T h e numbers 2 6 and 30 also
pear to stand for L. T h e Enochian spelling o f the
82 • Enochian Magic for Beginner»

planetary angel o f M ercury (Corabiel) differs from the


spelling that appears in Agrippa (Cochabiel).
T h e nam es of th e "governors o f the heavens” are
written betw een the points and in the cen ter of the pen­
tagram: Z ab ath ilel), Zedekiel. M adim iel, Sem eliel.
Nogahel, Corabiel and Levanael.
T h e seven nam es written upon th e the interlocking
heptagram are the Seven Son s o f Light, who are subject
to P rin ce H agonel.” Reading clockw ise. they are: I, Ih,
Hr, Dmal. H eeoa, Beigia and Stim cul. The nam es on the
sm aller heptagon are the Seven Sons of the Son s and
derived from the Sons o f Light: E (l), An, Ave, Liba.
R o d e, H agon(el) and Ilem ese. It is intended that these
nam es have from one to seven letters. To accom plish
this, it is som etim es necessary to double the “e r into a
single com pound character.
T h e nam es inside the points of the interlocking hep­
tagram are those of the Daughters of Light: E (l), Me,
Esc, Iana. Akele, Azdobn and Stim cul. Sim ilarly, the
nam es ju st outside the sm aller heptagon are the names
of the Daughters of the Daughters: S. Ab, Ath, Ized,
Ekiei. Madirni and Esemeli.
On the b ack of the Sigil of Em eth, Uriel ordered Dec
to inscribe a large circle cross with double beam s on the
end of each arm . In the angles o f the cross are written
the four letters A, G, L, A clockw ise front the upper left
com er. AG1*A is a Kabbalistic nam e o f God compounded
from the first letters in th e Hebrew phrase “Ateh Gebor
Le-Olahm A m en” (Thou art mighty forever. O Lord).
T h e angels ordered that four sm aller wax seals be
m ade that w ere identical to the Sigillum Aemeth. These
w ere to he set under the legs o f the Holy Table inside
hollow wooden cavities. It is unclear w hether these
wooden containers, w hich were to be m ade of “sweet
The Tools of Enoch ¡an Magie • 83

¿A J
1 /Y '

SigilUun Aemeih (back)

wood" (laurel) were attached to the legs of the Table, or


were disk shaped wooden boxes upon w hich the legs
icsted. “T h e four feet o f the table must have 4 hollow
things of sw eet w ood, w hereupon they must stand.
Within the hollow spheres thy seals may In* kept imper­
ii hed. O ne month is all for the use thereof.””
Dee considered the Sigillum Aemeth his most sacred
possession, with the possible exception o f the holy
'to n e which he believed had been supernaturally mate­
rialized b y the angels. He carried it with him on his
travels through Europe, and brought it back intact to
Mortlake. It h as survived to the present, am i may be
wen in th e British M useum along with the other relics
o f D ee's scrying.

S eals of the A ngelic M inisters


Dee is told by Carm ara on N ovem ber 17, 1582: "w h en
thou invokest, thy feet must be placed upon these
tables ... com prehending 42 letters and names. But with
■is consideration: that the character (w hich is the first
of the 7 in the form er book) be placed upon the top of
H4 • Enochian Magic for Beginners

th e table, w hich thou wast and art and shall be co m ­


m anded to have and use.”"
The tables m entioned by the angel Carmara are the
circular seals o f the forty-two angelic ministers that serve
under each o f the seven heptarchical Princes. Each seal
is formed from forty-two letters extracted by Kabbalistic
m eans from the Table of th e forty-nine Good Angels.
Each letter is the name, o r stands for the nam e, o f a min
istering angel.
Fiist, the letters are written in a letter square of six
rows and seven columns. Then this square o f forty two is
transformed into a ring, with each o f the six rows written
out in its own com partm ent, proceeding clockwise
around the ring. Tbm er interprets the second part of Car-
m ara's instructions quoted above to mean that Dee must
place the seal or character of the Prince who rules the
forty-two m inisters on top o f the circular table o f the
ministers. Accepting this interpretation for the moment, it
is not perfectly clear whether the seal o f the Prince must
b e a separate seal that fits within the ring of the forty-two
ministers, o r whether it may be inscribed within the ring
upon the circular table of the forty-two m inisters itself.
The latter practice would be m ore convenient.
I am inclined to interpret the second part o f Car
m ara’s instructions to m ean that the seal of the Prince
w ho rules the day the scrying is performed should be
placed on top o f the Holy Table of Practice, beside the
show stone in its golden fram e. However, the wording is
ambiguous, and may be taken either way.
No dimensions for the seals o f the forty-two angelic
ministers are given, but they probably should b e large
enough to place both feet together upon them. It may be
that they are intended to l>o small, and that the feet
should be set over the seals to cover them; o r it may be
The Tool» of Enochian Magic • 85

that ihe feet should fit inside the ring o f forty-two letters.
If the feet are to fit inside the central spa«* on the seals, a
diameter o f at least twelve inches is required. If the feet
.ue merely to be set on top of the seals, a diameter o f four
mches will suffice. T his is left to the discretion of the
Enochian magician. (See Chapter Nine, w here the seals of
the Princes and the tables of their Ministers are shown.)

T hf. H oly L amen


On March 10. 1582, Dee received from an angel who
called him self Uriel an irregular triangular figure filled
with obscure characters. T h is was to be h is personal
•ymbol o f authority, called a Lam en in ritual magic
¡¡Dee spelled it "L a m y n e"). It was out of keeping with
rest o f the Enochian sym bols, being im balanced and
minglv not based on a letter-num ber system of
vation. Indeed, it had a very goetic look.
At a later date the angel II declared to D ee that this
t Lamen was "false and divilish" and that th e angel
ho had represented him self as Uriel was an impostor.
ther Lamen was revealed to Dee. and is represented
Dee’s I.U)er M ysteriorum Quinta Appendix.
This true Lamen is com posed o f eighty-four
ochian letters inscribed upon a sym bol that consists
a square tilted up on its corner, w ithin another
are which it touches at the com ers, w hich in turn is
inside a third square. It is to be drawn on a piece of
per four inches by four inches. T h e Enochian letters
mid be done in yellow oil paint. I suggest that the
kground he alternate colors o f red and blue, to liar
nize th e Lam en with th e Holy Table.
Ideally, this Lamen should be placed in a gold frame
that it may be bung around the neck on a gold chain,
86 • Enochian Magic for Beginners.

with the letters clearly visible. A fram e sim ilar to a


sm all picture frame with a g lass front would reveal the
letters w hile at the sam e tim e protecting th e Lamen
from damage. However, none o f this is specified by the
angels, so the exact form of the frame and its m aterial is
at the discretion o f the maker.
T h e angel C arm ara tells D ee that the Lam en com ­
prehends "th e form o f thy own n am e."“ D ee, w ho was
skilled in ciphers, was unable to locate any trace of his
nam e in the form o f letters on the Lamen.
LhY: The character or lamen for me was noted that It
should contain some tokeu of my name. And now in this
accounted the true character of dignification. 1 perceive no
peculiar mark or letters of my name.
Uriel: The form in every comer considered your name.
Von mean there to be a certain shadow of Delta?
U riel Well."
The Tools of Enochian Magic • 87

By "D elta " Doe m eans the C reek letter Delta, w hich he
was in the habit o f substitu ting for his nam e in his
m agical diaries. It is n ot clear to m e how a Delta may
be extracted from the corners o f the Lam en. unless it is
the triangular spaces created betw een the central and
middle squares. Also, there are three Enochian loiters
in each co rn er o f the m iddle square. T h e se form a tri­
angle and might be considered a “shadow of D elta."
Sin ce there seem s to bo no sp ecific occurrence of
Dee s nam e in the letters o f the Lam en, it may be used
as a general Lamen in all Enochian m agic. To make it
personal, the m agician should w rite his. or her m agical
name on the back of the square o f paper w here the
Lamen is drawn and colored. T h e m agical nam e is the
name given to the m agician during group initiation, or
received psychically during solo practice, and represents
the m agical self o f the magician.
If there are any Enochian m agicians foolish enough
to deliberately seek to evoke the evil spirits o r demons
of the Great Table, it would be appropriate for them to
the first goetic version o f D ec's lam en , and to write
eir m agical nam e on the back to personalize it. Since
e sole function o f this first lamen is in goetic theurgy,
did not seem necessary to reproduce it in this book,
ose determ ined to go to th e Devil in their own fash
n will find the goetic lam en in U lm e r’s HepUtrvhia
slicit o f John Dee.

HE T ables of the K ings


e Tables o f the Kings are to be painted on flat disks of
urel (“sw eet w ood”) sm all enough that they can be
Id in the hand during ritual work. Each consists of
seal o f the King (a geom etric sigil with the nam e of
88 • Enochian Magic tor Beginners

a related Son o f the Sons of Light written upon it in


Latin characters) surrounded by a ring containing the
nam e o f the King, w hich in turn is surrounded by an
outer ring containing seven letters (or num bers), som e
o f w hich are reversed left to right. T h e letters of the
outer ring appear to be related by som e unknown
cipher system to the letters in the name of the King.
Unfortunately, Dee does not describe the method by
which the letters on the outerm ost ring are derived. He
refers to them only as the "characters and words annexed
to the Kings’ nam es in the outer circum ference of the
great circle or g lo b e."* T h is would not have mattered had
he drawn all seven of the tables of the Kings, but he left
only a single example in the margin of his manuscript.

Round T ab le v f K ing Kaiwiie!

It seems fairly obvious that the letters in the outermost


ring of the table relate directly to the letters in the name of
the King. Babalel's name contains two Bs, two As, two I s
and one E. t he outer ring contains two Ss, two Rs, two
odd characters that look like reclining 6s, and one inverted
P. However, I have not been able to determine the method
of this cipher. For this reason, it is not possible to perfectly
The Tools of Enochian Magic • 89

re-create the other six tables o f the Kings. They may be


made with the outer rings blank so that, if in the future
the method for deriving the outer characters is discovered,
they may b e filled in on the tables.

Ti ih U se of thf. Furniture
Most, if not all. o f th e furniture and tools described
above w ere used by Dee and Kelley at each scrying ses­
sion. Theyr certainly employed the Holy Table of Prac
tice, the angelic showstone, the Ensigns o f Creation, the
single large Sigillum Aemeth and its four sm aller repli
cas under the legs o f the table. Dee probably wore the
l-amen and ring at each com m unication with the
angels. He and Kelley may have worked w ith their feet
upon the circular seals o f the forty-two angelic Ministers
of the Princes. If these seals of the M inisters were
employed, they would probably have been used in turn
" ii the days ruled by th e Princes. However, 1 have seen
no evidence that these seals ot the M inisters were ever
employed by Dee.
In th e Golden Dawn system of F.nochian magic,
which is the most prevalent form of Enochian magic
worked in m odem tim es, all o f the above instrum ents
are com pletely ignored. This simplified the Enochian
system o f the Golden Dawn, but was a serious oversight
on the part of its creator (probably MacGregor Mathers).
I strongly recom m end that anyone who is serious
^Ixiut the practice o f Enochian magic construct the Holy
irble. the Sigillum Aemeth with its four lesser eouiuer-
rts, the seven Ensigns of Creation (if these are not
mted on the surface o f the 'Ihble itself), the ring, the
men, the seven seals of the forty-two Ministers (to be
aced under the feet during scrying in the crystal on
90 • Enochian Magic for Bc<pnn«?r>

th e corresponding days o f the w eek ), and the seven


round tables of the Kings. T h is is the b asic minimum
requirem ent for Enochian magic as it was delivered by
th e angels to Dee through Kelley.
C hapter S even

The Enochian Language


T he T ongue of the A ngels
The force that empowers Enochian m agic is the
Enochian language. The angels claim ed that tliis was the
actual language spoken in heaven before the expulsion
of Adam from Paradise. W hen Adam entered the world
and tim e began, said the angel G abriel, h e could not
speak. He had forgotten the angelic tongue spoken by
him in his innocence. He "began to learn o f necessity”
the primal form of Hebrew, which is not the sam e form
that Hebrew takes in historical tim es, although it did
share the sam e basic division of letters into groups of
three, seven and twelve.
’Hie true pronunciation of this primal Hebrew has
been lost, which is why Hebrew does not c a n y the same
occult force it originally possessed. However, even the
primal Hebrew spoken by Adam could not begin to com
pare with the authority and might o f th e tongue o f the
angels: “for as this Work and Gift is of God. w hich is all
power, so doth he open it in a tongue o f power, to the
intent that the proportions may agree in them selves."'
According to the an gels, the Enochian language is
able to express the primal essence o f things directly.
In this language, every letter signified) the member of die
substance whereof it speaketh. Every word Signified) die
essence ol the substance. The letters are separated, and in

91
92 • Enochian Magic for Beginners

confusion: and therefore, are by numbers gathered together,


which also signify a number. For as every greater contained!
his lesser, so are secret and unknown forms oi things knit up
in their parents. Being known in number, they are easily dis­
tinguished, so that herein we teach places to be numbered,
letters to be elected from the numbered, and proper words
from the letters, which signify substantially the thing that is
spoken of in the center o( the Creator.-'
W hen the patriarch Enoch was taken up into
heaven alive, he was instructed in the primal language
o f the angels, and learned to speak it. For this reason it
is called F.nochian, being the tongue taught to Enoch. In
order to w ork the magic o f th e W atchtowers, it is neces­
sary to b e a b le to sound F.nochian letters and speak the
Keys in th e original Enochian. T h e Keys are o f little
power w hen voiced in English.

T hf Enochian A lphabet
The Enochian alphabet is written from right to left and
has twenty-one letters, rather than the twenty-two of
Hebrew. This allows the letters to be divided into three
groups of seven. Three and seven are m agically potent
numbers. Three is the num ber of the holy trinity in its
numerous form s in different religions. Seven is the num­
ber of the traditional planets of astrology (w hich include
the Sun and Moon). These are the seven “lights" that rule
the twelve names of God that rule the ninety-one geo­
graphical spirits on the Great Table of the Watchtowers.
T h e G erm anic rune alphabet known as the futhark
is divided into three fam ilies or clans o f eight runes
each. T h is threefold division is so an cien t, it may be
coeval with the invention of runes. F.ach clan, o rn er:,
lakes its nam e from th e first rune in the clan , w hich is
The Enochian Language • 93

regarded as its patriarch. Hie structure o f the Enochian


alphabet appears to be very similar, except that each
family ot Enochian letters contains seven members. We
know the Enochian alphabet has a threefold division
because the nam es ot the letters were revealed to Kelley
in three groups of seven.*
Donald haycock points out that all the letters in the
Enochian nam es for the Enochian letters total sixty-four,
a num ber that may have significance as a m agic square.
Enochian appears to be an alphanum eric cipher system
rather than a norm ally evolved language. It is possible
that the nam es for the letters were generated by letter
squares sim ilar to those so com m on throughout
Enochian m agic, although no one has proposed how
this may have been accom plished.
T h e names, shapes and ordering of the letters of the
alphabet we can be fairly confident about, because the
letters were revealed to Kelley in a vision on May 6.
158.3, as recorded in his own m anuscript diary Liber
Logaeih.* They appeared on the page before him in a
-light yellow cullor" and Kelley traced their outlines
exactly before this supernatural color faded. Despite the
fact that Kelley traced out each letter to ensure absolute
accuracy, the com m on Enochian typeface used today
contains several serious inaccuracies. For the table o f the
Enochian alphabet given here, and the other illustrations
in this work, I have created a com pletely new Enochian
typeface in both print and script characters that I call
Madimi. It m ore accurately represents the shapes o f the
letters that Kelley received from the angels.
Particular notice should b e taken of the small dot in
the corner o f the letter Pal. which is transliterated into
English as x. This dot, which seem s to be similar to die
dot in the lowercase Latin letter i, is invariably overlooked
c>4 • Enochian Magic tor Beginners

f
‘am
il‘y
IJo
tjLTTtfpJ
n C
a M
m
iM
t
yJ
oi‘1
/ S
a
llL'PtJ
ia
WmL
i
tT
y4'h
o
f $it
ruLnvprim¡d ip
tA T tptH «1
W
/
5
.
p r in t f s
cri
p
t p rin t

■ P
n
b V r « ( b r r r
T Z 0 . M

*MKB K C ,A
i1O
)0K1 rI f y
5!AIdLr &
* A lr e c
(}iai i1l t =l r T p
5.
(6
J
Or

. 7 ■M
1 7
3
ilsm 1Luz
12.

M n
f A
U n
a > * g y
? r 111 Jr A ^7
7
.'1 IA
l1 1 n ✓ U
Tiililt’ o f Enochian Letters, Print, and Script

when the Enochian alphabet is reproduced. Yet it cannot


be a mere blem ish in the manuscript, because it appears
in both the set o f letters transmitted to Kelley on May 6,
which may be called formal or print letters, and in the less
detailed set oi letters recorded by Dee in pen, which may
b e called Bnochian cursive or script.
In th e standard F.nochian typeface used in
Regardie's Gulden Dawn and elsew here, the letter Veh
(c/k) is show n as two com pletely separate parts. This
The Enochian language • 95

1» wrong. A lso, the letter Med (o) appears as two


•trokes that curve in opposite directions. T h e strokes
should curve in the sam e direction. In the standard
typeface the letter Gal (d) h as two appendages that
rve in opposite directions. T h e bottom appendage
ould be straight. By the sam e token, the letter Or (f)
s two straight appendages in lire standard typeface,
Itereas the low er appendage should he crescen t. The
ter Pal (x ) is shown as a sim ple right angle in the
andard typeface, but the horizontal bar should pro
ci beyond the vertical bar on the left side. T h e letter
m (s) appears as two separate crescent strokes in the
den Daum. hut it is show n in both the print and
ripl versions, as well as in the engraving of the Table
Practice in C asaubon, as a single con nected figure,
nally, the letter Ceph (/.} is alm ost identical in the
ndard typeface to the Latin letter P, hut the upper
int of the crescent should project well past the verti-
1 bar on the left.
1 point out th ese serious errors in the shapes o f the
hiait letters that appear in books (including my
wn books, in those cases w here I allowed the Golden
-w n typeface to be used) b ecau se this is a m atter that
never questioned. Although I have stylized the letters
my M adim i font, you may be certain that th e signifi-
nt features o f the letters are accurately presented.

pciiiAN Numerology
hat is uncertain is the num erical value o f each letter,
b en TUrner suggests that the initial letter Pa (b) has a
.due of seven, because seven is the m ost important
umber in the early Enochian com m unications, and Pa
the m ost com m on and most im ponant letter/ Why
9 6 • Enochian Magic for Beginners

else would it be set in the corners o f the Table o f Prac­


tice, except to stand for the sevenfold m agic of the
angelic heptarch? Why else would it head the nam es of
th e 4 9 good angels o f the heptarch?
We may speculate that the reason the Enochian
alphabet is headed by the letter B is becau se this is the
first letter in th e first word o f the first book of the Bible.
T h e Hebrew Genesis begins with the word “BeReshit,"
w hich translates "In the beginning.” If the first Enochian
letter does have a value of seven, the values of the
remaining letters do not seem to follow any logical order,
as do the letters of Hebrew. A system of num erical val­
ues can easily be imposed on the Enochian alphabet, but
this would not be a natural part o f Enochian magic.
Laycock postulated the letters that stand for the
num bers from one to nine, based on th eir occu rrence
in the Enochian Keys/ W hen we add in Turner's B, we
get this list:

L - 1 S - 4 B = 7
V - 2 0 - 5 P - 8
D - 3 N = 6 M = 9

It is simple to produce higher numbers by combining


these letters if som e positioning system is used to indicate
powers of ten, but this is not the system employed by the
Enochian angels. For example, the number 12 is not, as
we might expect, LV— it is OS. The num ber 33 is PD. The
num ber 4 5 6 is CLA. No one has yet been able to make
sense o f this strange numeration. Therefore, numbers can
be used in Enochian magic where these have previously
been generated by the angels, but it is dangerous for the
modern Enochian magician to generate new numbers,
since it is impossible to be certain of their meaning.
The Enochian Language * 97

Pronunciation of Enochian W ords


Enochian nam es are uncom m only difficult to pronounce,
and also very hard to remember, because the arrange­
ment of their letters appears almost random. This results
in strange little consonant clusters that never occur in
English or any other European language. For example,
the nam e o f the demon T plabc would puzzle m ost speak­
ers. as would that of the angel Rxnl. Enochian names are
generated by various systems of magic squares. Their sig­
nificance. and thus their power, arises from the place­
ment of the letters in the nam e upon those squares.
This is not the case with actually Enochian words,
which usually may be vocalized in the norm al way
without tripping up the tongue. Enochian words appear
to constitute a true language with its own odd rules of
syntax, although there are numerous exceptions to the
rules. T h e verb conjugations arc often irregular. For
example, the present ten se of the verb "to b e ”:

1 a m .............. zir. zirdo


we a r e ........... g ea (?)
you a r e ..........geh
he/she/it is ... f
they a r e ........ chiis, chis, chi

There is no form for “we are” in the Enochian text


transmitted to Dee and Kelley. None o f the verb declen­
sions are complete. I have conjectured g ea, hut Enochian
is so irregular there is only a slight chance that this is the
correct form. This limitation o f the language led Crowley
to coin a num ber of Enochian words for u se in his per
sonal system o f magic. Crowley's new words have,
through decades of use. acquired a certain respectability.
98 • Enoch ian Magic for Beginners

Eventually, it Enochian is ever to attain the usefulness of


a true language, som eone with extensive linguistic train­
ing will have to radically expand its vocabulary.
C oncerning the structure of the language. Laycock
states, “there is nothing strikingly un-English about the
gramm ar: no trace of the construct case or irregular plu­
rals o f Hebrew or Arabic, no clear indication o f multiple
cases or com plex verb form s, as in Latin and G reek ."’
He goes on to say that the order of the words is similar
to English. T h is is w hat we might expect if Enochian
were drawn from the unconscious mind o f Edward Kel­
ley, w ho knew little Latin and no Creek o r Hebrew
(although h e was able to transmit Greek dictated to him
by the angels, who used it as a m eans to com m unicate
privately w ith Dee through his server without Kelley
know ing what was discussed).
T h e m ore I study Enochian, the m ore I am inclined
to believe that th e angels were autonom ous residents of
the unconscious, not of Kelley, but of Dee him self. They
were able to draw upon D ee’s extensive knowledge of
ciphers, h is vast literary scholarship, and h is language
skills, to construct the system o f Enochian magic and the
Enochian language. In my opinion they used Kelley
m erely as an instrum ent for com m unicating with Dec's
conscious m ind. This radical hypothesis explains how
Kelley w as able to deliver the Enochian teachings, so
many o f w hich are com pletely beyond his conscious
intellectual capability. It presupposes that the angels
were able to link Dee's unconscious mind with that of
Kelley in som e mysterious way. It also explains how Dee
was able to m ake sense out o f th e convoluted angelic
teachings (they were based on his own thoughts and
studies), and shows why on several occasions the angels
referred to Dee and Kelley as two parts of a single whole.
The Enochian language • 99

However, it' th e Enochian language was the product


o f Dee's unconscious, we would expect it to be more
consistent. D ee’s abilities as a linguist were extensive.
Perhaps the irregularities in the gram m ar can be
explained by the com plex method o f transm ission and
the source. D ee’s conscious mind was uncom m only well
ordered, but his unconscious may have been less linear.

T he G olden Dawn M ethod


The techniqu e used by the m em bers o f th e Hermetic
Order o f the Golden Dawn to pronounce Enochian
names was straightforward. Regardie sum s it up su c­
cinctly in h is introduction to the Enochian teachings in
the Order papers: "fo r practical purposes, th e language
is pronounced by taking each letter separately, w hen­
ever a lack o f vowels renders it necessary. But, with a
little practice, the pronunciation will com e instinctively
when the student wants it. ‘Z’ is always pronounced
Zod' with a long ‘o .'"‘
The leader o f the Golden Dawn, S. L. MacGregor
Mathers, wrote concerning the pronunciation of Enochian:
Briefly, regarding the pronunciation of the Angelical
Language, thou shalt pronounce the consonants with the
vowel following in the nomenclature of the same letter in
the Hebrew Alphabet. For example, in [the Hebrew letter]
Beth, the vowel following “B” is "e" pronounced AY
Therefore, if "B" in an Angelic Name precede another as In
"Sobha" (whose, or whom], thou mayest pronounce it
*Sobeh-hah." "G" may be either Gimel or jimel (as the
Arabs do call it) following whether it he hard or soft. This
is the ancient Egyptian use. whereof the Hebrew is but a
copy, and that many times a faulty copy, save in the Divine
and Mystical Names, and some other things.
100 • Enochian Magic for Beginners

Also “Y” and "I" arc similar, also "V* and “U,” depend
mg whether the use intended be vowel ox consonant. "X" Is
Lite ancient Egyptian power ui Samekh; but theie be some
ordinary Hebrew Names wherein "X* Is made Tzaddi.*

One o f the three original founders o f the Golden


D aw n, Wynn W estcoit, inserted the following note into
o n e of his rituals:
In pronouncing the Names, take each letter separately.
M is pronounced Em: N is pronounced En (also Nu. since
in Hebrew the vowel following the equivalent letter Nun is
"u"): A is Ah: P is Peh: S Is Ess; D is Deh.
NRFM is pronounced En-Ra-Kf Em or Ln Ar-F.f-Em.
ZIZA is pronounced Zod-ee zod-ah. ADRE is All deh-reh or
Ah-deh er reh. TAASD is Teh ah-ah ess deh. AIAOA1 is All
ee-ah-oh ah ee. BDOPA is lieh-deh oh peh-ah. BANAA is
Bch-ah en-ah-ah, IMTOM is Beh-ee-to em or Beh cc-teh-oo
cm. NANTA is En ah-en-lali. HCOMA is Hell co-em-ah.
EXARP is Eh-ex-ar peh.*

In an oth er place W estcott m cn lion s that the name


OOMD 1 should be pronounced "O h Oh-Meh D eh -ee."'1
Following these directions literally, beginners in
Enochian m agic som etim es attem pt to pronounce each
individual Enochian letter, even w here there is no need.
T lie advice o f Regardie that the letters be pronounced
separately "w herever a lack o f vowels renders it neces
sary" should be borne firmly in mind.

T he M ethod of D ee and K elley


T h e m em bers of the Golden Dawn overlooked the dtrec
tions in D ee's diaries concerning the correct pronuncia­
tion of the Enochian language. As a rule o f thumb,
wherever possible. Enochian should be pronounced as
you would pronounce English. Only w here unnatural
The hnochian Language • 101

consonant clusters in the nam es m ake this im possible


should individual letters b e sounded. Effectively, the
names are made pronounceable by the addition of vow
els in som ew hat the sam e way that written Hebrew,
which con sists solely o f consonants, is voiced by the
insertion of vowel marks.
Dee left scattered phonetic keys in the section of the
diaries dealing with the Enochian language. He used
"dg" to indicate soft "g " and “s " to indicate soft “c ." In
several places h e indicates that " d r is to be pro
nounced “k ." T h e word d s (w ho, w hich, that) is pro­
nounced “d i-e s." The letter " z ," as Regardie observed,
is to be pronounced “zod " where it cannot be merged
with the rest of the word, hut not always.
For exam ple, the nam e of the angel Zaxanin would
be vocalized as it is in English, but the word znurza
(swear; sw ore) should be pronounced “zod -nur-za." By
way of contrast, A leister Crowley, w ho learned the
pronunciation of Enochian in the Golden Dawn and
sounded every letter, voiced this word “zod-en-ur-re-
zod-a." Besides being aw kw ard, this is clearly contrary
to D ee's practice.
Donald Laycock. who provides the m ost com plete
directions on the pronunciation of Enochian11 gives the
general rule “consonants as in English, vowels a s in Ital­
ian ." Unfortunately, this is likely to be o f limited use to
those who do not speak Italian. He goes on to explain
that this m eans “u " should be pronounced as in "p u t.”
not as in "b u t.” and also states that in D ee’s tim e the “r"
would always be pronounced wherever it occurs.
It should he noted that in Elizabethan tim es it was a
common fashion to substitute “v " and "u ." and also “ i"
and “j.” In places 1 have exchanged the “v” that occurs in
Dee's original spelling for a “u " to render pronunciation
102 • bnochian Magic for Beginners

easier. In the Enochian alphabet “v ” and “u " are both


indicated by the letter Van. W hen this letter occurs at the
beginning o f a word, it is written "v " when followed by a
vowel, but “u " when followed by a consonant.

T he T rue Form of Enochian


T h e bottom line on th e pronunciation of Enochian is
that no one really know s w hat pronunciation Dee ami
Kelley used, let alone how th e angels intended the lan ­
guage to be pronounced. Kelley undoubtedly heard it
spoken correctly by the angels, and probably transm it
ted an accurate version to Dee. But Dee's phonetic nota­
tions are m akeshift and haphazard. One thing we know
for certain is that the m em bers o f the Golden Dawn and
Aleister Crowley spoke Enochian incorrectly.
An expert linguist with a knowledge o f how Eliza­
beth English sounded, and w hat accents were current
near London and in th e county of W orcestershire
(w here Kelley grew up), w ho studied D ee’s phonetic
guides carefully, could probably m ake a fairly close
approxim ation of the Enochian language spoken by
Dee. T h e rest o f us will have to content ourselves with a
less accurate version. We can take som e com fort in the
knowledge that, no m atter how badly we m ispronounce
Enochian words, we are alm ost certain to be closer to
the original than M acGregor M athers or A leister Crow­
ley, who both used Enochian magic with good results.
C h a p t e r E ig h t

The Heptarchia Mystica


T he A ngelic Heptarchy
In 1582, Edward Kelley scried the com plete system of
angel m agic that is recorded in Dee's m anuscript De
Heptarchia M ystica. T h is was one of th e works found in
the secret drawer of D ee's ch est fifty-four years after
Dee's death, and for this reason it escaped inclusion in
Casaubon's A D ue and Faithful Relation. Its neglect has
continued down to the present. Although the m agic of
the angelic heptarchy is an integral part o f Enochian
magic, it was com pletely ignored hy the Golden Dawn,
and consequently by Aleister Crowley, w ho learned his
Enochian magic from the Golden Dawn. M ost m odem
Enochian m agicians rely on these three sources, and
seem at a loss to know w hat to do with the heptarch.
A heptarchy is a governm ent ot seven rulers. The
word had particular meaning for Dee as an Englishman
and historian. Anglo-Saxon England was com posed of
seven kingdom s betw een a . d . 449 and 8 2 8 . This group
of seven kingdom s was called the Heptarchy. Seven has
great occu lt significance because there are seven wan­
dering hodies that rule the heavens in ancient astrology.
The seven astrological planets also rule die Earth
through the seven days of the week.
T h e divine authority of the seven planets is recog­
nized in Christian mythology. They are the seven stars
held in the right hand o f Christ (Revelation 1:16) and the

103
104» Enochian Magic for Beginners

seven lam ps o f fire that burn before the throne of Cod,


w ho are also called the seven Spirits of God (Revelation
4 :5 ). Each planet is thus a ruling angel. T h e im agery in
Rcvelaiion plays a large role in the Enochian teachings,
as 1 have tried to show it» m y book Tetragram m aton.'

T he T able of the Forty-N ine G ood A ngels


In the Enochian heptarchy, the seven spheres of the
planets are ruled by seven angelic Kings. Each King has
a Prince, w ho is the active power of the King. Under
each P rin ce are five Nobles. T h e nam es of th ese forty-
nine angels begin w ith the letter B, which m ay repre­
sent the num ber seven. T h e nam es were revealed to
Kelley letter by letter upon a com plex table in the shape
of a cross w ith seven separate parts.*
Kelley received this sevenfold cross on April 29,
1582. Seven angels approached holding seven square
tables. Each square table was com posed o f forty-nine
cells, and each cell had a letter and a num ber written in
it. T h e ordering of these letters and num bers appears to
be random. T h e first table was filled with the letter B.
T h e angels used this as the cen ter of the cro ss, and
joined the other six tables to its sides. Moving around
the central table clockw ise, tables tw o and three were
com pressed together and joined to the top. table four
was joined to the right, tables five and six w ere com ­
pressed and attached to the bottom , and table seven
was joined to th e left edge o f the central table.
It was then a simple m atter to extract the nam es for
the forty-nine good angels of the planets. Starting with
the cell in th e central table of the cross that contained
B1, Dee looked to the cell in the second table that also
contained the num ber one, and found there the letter A.
The Heptarchia Mystica* 105

In the third table of the cross, the cell with th e number


one contained the letter L. In the fourth table the cell
with the num ber one contained the letter I. In the fifth,
the letter G. In the sixth, the letter O. In the seventh, the
letter N. T h ese seven letters com posed the nam e o f the
first of th e heptarchical Kings. BALIGON.
In this way. Dee extracted in order forty-nine angels,
which he arranged in the form o f a ring that was divided
into seven parts, each containing seven nam es. These
parts o f the ring were associated with the seven planets
in an apparently random order. Dee called this table the
Tabula Angelorum Bonorum 49.

WilwUi Angelorum Bonorum 49


106 • EnocHun Magic for Beginners

Thl M inisters of thf. P rinces


Each Prince also has a hierarchy o f forty tw o Ministers
w ho rule th e hours o f the day in six groups o f seven
M inisters, each group ruling four hours of the twenty
four. Every o n e of these forty-two M inisters is rep r e
seined by a single letter, so that each o f the six groups
collectively has a single nam e that is com posed o f seven
letters. T h e nam es of the forty-two Ministers under each
Prince are "extracted by a laboriously com plex method
from the Table o f the forty-nine Good A ngels."’ In this
way they are com posed of th e nam es o f the angels. For
tunately, it is not necessary to know this method to use
the Ministers.
The angels informed Dee that the King o f each
planet and his subordinate Prince rule th e entire day
associated with the planet of the King. Curiously, the
serving Prince o f each King is associated with a different
planet on the Tabula Angelornm Bonorum . T h e six
ranks of seven M inisters rule four hour periods in suc­
cession, beginning at m idnight.' To take the Ministers of
Prince Blisdon (Jupiter) who serves King Bnaspol (Mer­
cury), the ruler of Wednesday, as an example:

EI.G N 5 E B (hours 1 -4 )
N L 1 N 7. V B (hours 5 -8 )
SFAMLLB (hours 9 -1 2 )
OOGOSRS (hours 13-16)
NRPCRRB (hours 17-20)
e r g d b a b (hours 21-24)

T h e individual letters that represent the M inisters


were each expanded into a seven-letter nam e by a sim ­
ple process o f perm utation.* This technique is common
throughout Enochian magic. T h e letter of each Minister
T h e Hcptarchia Mystica» 107

is moved to th e front o f its rank, and the rem aining six


letters written behind it. To take as an exam ple the Min
isters of Prince Blisdon, shown above:

BLCNSEB:
hgnseb, Lgnsebe. Gaschd, Nsebelg, Sebelgn, Ebeigns. Bclgnse
NIJNZVB:
Nfinzuh. liiunbn, Inzubnl, Nzubnli. Zubnlin, IJbnlin/, Bnlmzu
SFAMLLB:
I SfamlJb, hamllbs. Amllbsf. Mllbsfa. IJbsfarn, Lbsfaml, Bstamll

OOGOSRS:
OoRcas. Ognsreo, Gostsoo, Oasoug, Stsoogo. Rsoogos. Soogctsr

NRPCRRB:
Nrpenb, Ri>crrbii, I’arbnr, Crrbnrp- Rrbmpc, Rbiupcr, Bnipcrr

ergdbab:
Eigtlbib. Rfi-itobe. Cdbaber, D iuhtg, Babagd, Abeigdb. Bcigiflw

S even and T wentt-Four


It should be noted that each group o f seven Ministers
m les 240 minutes. These numbers have significance with
respect to the throne o f God described in Rnvhuion 4:4-5:
And round about the throne were four and tweuly
seats: and upou the seats I saw tour and twenty elders sit
ting, clothed tu while raiment: and they had on their heads
crowns of gold.
And out of the Ituunc proceeded lightnings and thunder
ings and voices: and there were seven lamps of fire burning
hefore the throne, wliich are the seven Spirits of Cod

T h e tw enty-four Elders rule over tim e: specifically


the twelve hours of th e day and the twelve hours of the
night. They are m easured, o r governed, by the seven
108 • Enochian Magic for Beginners

lamps before th e throne, w hich are the seven planets. In


the heavens, the planets govern the time divisions of
th e twelve hou ses by moving through them . On earth,
the planets are represented by the days of the week, and
in m agic are assigned the tw enty-four hours of th e day
to rule in a w eek-long cycle. T h e planets repeat them ­
selves in twenty-four sets of seven over the 168 hours of
th e week. T h e assignm ent of the forty two M inisters to
the hours in groups o f seven, each o f w hich rules 240
m inutes, is another expression of this ancient temporal
relationship betw een twenty-four and seven.

T he G rimoire
T h e grim oire portion o f De H eptarchia M ysiica is som e­
what confused in the m anuscript. It seem s to have been
deliberately scram bled by the angels during its trans­
m ission. However, it can b e reassem bled with a fair
degree of confidence. It is divided into seven sections.
Each part concerns a day o f the week, the angelic King
w ho rules that day, and the planet o f that day. Serving
each King is the Prince o f a different (but presumably
related) plan et, and th e forty-two M inisters of that
Prince. T h e single-letter nam es of the M inisters are
arranged in a square of six rows, each row containing
the seven letters that rule th e 2 4 0 m inute segm ent of
the day o f the King whom their Prince serves.
In addition to these angelic nam es, each part of the
grimoire con tains the circular seal o f the forty-two Min­
isters o f the Prince, the seal o r ch aracter o f th e Prince
him self, and a seal containing the nam e o f one o f the
seven Sons o f the seven Sons o f Light. T h ese seals that
contain the nam es of the Sons are probably the seals of
the Kings.
The Heptarchia Mystica* 109

You will recall from Chapter Six that the nam es of


Sons o f the Sons were derived by reading diagonally on
a letter table received by Kelley on March 2 1 ,1 5 8 2 . You
will also recall that the ch aracter of the Prince is to be
placed on the Table of Practice (or perhaps on the circu
lar seal o f the M inisters, depending on the interpreta­
tion), and the circular seal o f the M inisters is to be put
under the feet o f the m agician during the invocation o f
the angels into the stone.

T he First T able of the K ings and Princes


The relationship betw een the Kings and the Princes has
a basis elsew here in the angelic com m unications. It
results from the first form of the letter square from
which the Enochian letters on the Holy Table of Practice
were derived. T h is letter square is com posed of the
names o f the Kings and Princes (m inus the initial B in
each nam e) written side by side in a square of seven
rows and twelve colum ns. 1 gave the seco n d , rational­
ized form o f this table in Chapter Six w hile explaining
how the Enochian letters on the Table of Practice were
derived. Shown here is an earlier form in which each
King was not aligned with its own Prince.*

(7th P rin ce) lo n e g a n o fiila (1 s t K ing)


(1 st P r in c e ) o g o n ro le g o b o (2nd King)
(2nd P rinceJ s e fa fe le la b a {3rd King)
(3rd P rin ce) onom tu ro p en y (4th King)
(4 th P rin ce ) n o d s il lo p sa n (5th King)
(5th P rin ce ) seg ro r n ospan (6th King)
(6th P rin ce ) s e g la r a z am u l (7th King)

First T able o f th e Kings m u t Princes


110» Enochian Magic for Beginners

T h e relationship betw een the King and Prince on


each row o f this table is the sam e relationship that
exists in D ee's heptarchical grim oire. T h e letters in the
names o f this earlier table are read from right to left. For
exam ple, Bnaspol, the King o f M ercury w ho rules
W ednesday and is th e fifth King on D ee's circular Tab
ula Angelo rum Bonoruin 4 9 , is m ated with the fourth
Prince, Blisdon, who is the Prince of Jupiter. W hy this
odd relationship between the Kings and Princes exists is
not clear, but at least there is a letter square to show
that it was not a mistake.

PREPARATIONS lOR THEUSE OFTHE HeTTARCI IY


In general preparation for the work, the magician
should fast moderately and m aintain a scrupulous
cleanliness, both of the body and the clothing. T h e rit­
ual place must also be kept clean and tidy. Alcohol,
tobacco, drugs and sex should be avoided for at least a
day before the ritual. Avoid all extremes o f behavior. If a
series o f related rituals is undertaken, abstin en ce and
chastity on the part o f the m agician wall greatly increase
the likelihood of success.
A general prayer for the success o f the w ork should
be spoken three tim es each day during the entire period
o f the ritual working: at dawn, at midday, and at sun­
set. Dee used the following prayer, w hich I have simpli­
fied som ew hat, but the m agician may com pose an
original prayer that perfectly expresses his or her atti
tude toward the work.
O Almighty, eternal, true and living God; 0 King oi
Glory; 0 I.rod of Hosts; O Creator of Heaven and Earth,
and,of all things visible and invisible: grant unto your sim­
ple servant (N.) your manifold metcies.
The Heptarchia Mystica* 111

I most humbly beseech you to have mercy upon me. to


have pity upon tue. to have compassion upon me, one who
long since has faithfully and sincerely sought to obtain a
pojtion of true knowledge and understanding of your laws
and ordinances established in the natures and properties of
vour creatures.
And since it has pleased you. O God. of your infinite
goodness, by your faithful and holy spiritual messengers,
to deliver to me a true understanding and comprehension
of the orderly form and manner of heptarchical magic, that
I may have the use, counsel and help ot your many good
angels according to their functions and offices. 1 do most
humbly beseech your divine Majesty to favor and forward
my present endeavor hr this work.
For the sake of your dearly beloved Son. Jesus Christ (0
Heavenly Father) l ask that you graul to me this blessing
and portion of your heavenly grace. Henceforth enable rue
and make me apt and acceptable In body, soul and spirit,
so that I may always enjoy the friendly conversation and
plain, scnsihle and perfect help, in both word and deed, ol
your mighty, wise and good spiritual messengers; espe­
cially blessed Michael, blessed Gabriel, blessed Raphael
and blessed Uriel. Also, especially of those Ministers of the
heptarchical mysteries, under the method of the seven
mighty Kings and their seven faithful and princely minis-
tecs, with their subjects and servants to them belonging.
hi your great mercy and grace, O Almighty God. confirm
that you are the true and Almighty God, creator of heaven
and Lartli. upon whom 1 call and in whom I put my trust.
And that your Ministers are true aud faithful angels uf
light, with whom I deal by this heptarchical an.
Grant this prayer, O Heavenly Father, that I may be
enabled to better serve you to your greater honor and
glory. Grant this for the sake of your only begotten sun,
Jesus Christ.
Amen. Amen. Amen.'
112« Enochian Magic for Beginners

E recting the R itual C hamber


T h e m agician lays the red silk carpet or its substitute on
the floor o f the ritual cham ber, positions the four hem i­
spherical ca ses o f laurel that contain the four lessei
duplicates of the Sigillum A em eth, and sets the legs of
th e Table of Practice upon th e disks holding th e wax
seals. T h e Table is oriented so that its top edge is in the
east. Over the surface o f the Table a plain linen under­
cloth is laid that hangs down alm ost to the carpet. The
Sigillum Aemeth is placed on this cloth, in th e exact
cen ter o f the table. If tin plates are used for the seven
Ensigns of C reation, these are spaced around the great
w ax seal o f Aemeth as shown in the diagram of the
tabletop. O therw ise, the Ensigns are painted directly
upon the Table.
A sm aller cloth o f iridescent red-green silk with
golden tassels at its corners is now laid over the Sig­
illum Aemeth and the Ensigns. T h e tassels should hang
about midway down the legs o f the Table. On top of this
in the m iddle o f the Sigillum Aemeth is set the scrying
ston e in its gold fram e of four legs (in my opinion this
frame should have lliree legs, but Dee illustrates it with
four legs). A consecrated w hite candle in a single can­
dlestick should be put in the middle o f the eastern quar­
ter of the Table to burn during th e ritual.
On the edge of the red carpet to the w est of the
Table of Practice, the m agician places the circular table
o f the forty-two M inisters w ho serve on the day o f the
ritual. He stands on this circle of letters during the invo­
cation s, an d , w hen seated in the green wooden chair
w hile scrying, rests his feet on it.
The seal o f the Prince o f the day, who rules the Min
isters, is set in the middle o f th e western quadrant of
The Hcptarchia Mvstica* 113

the Table of Practice. (By another interpretation of D ee’s


text, this seal is placed on top of the circular table of the
Ministers, and then the m agician stands on both the
seal and the table.)
During the invocations and scrying, the magician
holds in his hand (probably the left hand) a circular disk
of laurel on w hich is painted the seal of the King associ
.»ted with the day. The seal is surrounded by a ring con­
taining the seven letters in the nam e of the King ot the
■lay. A second outer ring contains corresponding cipher
letters related to the letters in th e nam e of the King.
Around the neck on a gold chain or silk thread the
holy Lamen hangs so that it lies over the heart o f the
magician. The seal ring of Solom on is worn on the finger
probably the right index finger). Although no robe is
mentioned in the m anuscript, a simple robe o f w hite
linen would be appropriate for ritual work. T h e feet are
!x*st left bare, but this is not specified.

Exordiums to thf K ings and P rinces


Standing on the circular tab le o f the M inisters of the
Prince w ho serves the King o f the day, with the round
table of th e King in the left hand and the seal of the
Prince on the Table of Practice, the m agician speaks the
(Exordium to the H eptarchical King:
0 noble King (N ), in this name and by whatever other
names you are called or may truly be called (recite his
other names, if known), and by your government, charge,
disposition and kingly office, which is (briefly describe the
office of the King), in the name of die King of Kings, the
laird of Hosts, the Almighty God, creator ot heaven and
earth and of all things visible and invisible, I invoke and
summon you into this holy ciyslal Slone. Auieu.
1 1 4 * Enochian Magic for Beginners

0 right noble King (N.), come now and appear with


your Prince anil his Ministers, and your subjects, clearly to
my sight in a goud and iiieudly manner to my comfort and
help, to advance the honor and glory of Almighty God by
my service. That by the wisdom and power of your kingly
office and government I may be helped and enabled to
attain my purpose, which is (state your purpose). Amen.
Come. O right noble King (N ), I say. come! Amen.‘
After reciting the Exordium lo th e King, the magi
cian speaks the Exordium to the Prince:
0 noble Prince (N.J, in this name and by whatever
other names you are called or may truly be called lrecite
his other uames, if known), and by your government,
charge, disposition, office and princely dignity, which is
(briefly describe the office of the Prince), in the name o(
Almighty Cod, the King of Kings, and tor his honor and
glory to be advanced by my faithful service. I invoke and
summon you into this holy crystal stone. Amen.
1 ivquire you, O noble Prince (N.) to come now, and lu
Show yourself visibly in a good and friendly manner, along
with your Ministers, servants and subjects, to my comfort
and help, that my purpose shall he well and truly fulfilled,
which is (state your purpose) in Wisdom and Power
ucondlng to the properties of your noble office. Amen.
Come. O noble Prince (N\). I say. come! Amen.’
These* exordium s to th e Kings and P rin ces have
been m odernized and edited to clarify their purpose
T h e sp aces in the exordium s should be filled in using
the inform ation provided in the descriptions given in
Chapter Nine. In a separate section o f his m anuscript,
Dec listed specific characteristics and qualities o f the
individual Kings and Princes that are intended to be
used in their invocation into the stone.
A portion o f this material is composed of statements
actually tillered by the spirits to Dee through Kelley.
The Hcptarchia Mystica» 115

These statem ents express essential aspects o f the spirits.


By repeating these statem ents, prefaced by the words
"you have said ." the m agician demonstrates a true
knowledge of the spirit. It is an ancient belief in magic
that by reciting the acts and nature of a spirit, as well as
voicing its name and describing its appearance, power is
gained to command that spirit. Dee relied on this tech­
nique in his invocations.
W here several statem ents made by a spirit were
recorded by Dee. I have selected only the m ost potent
and characteristic. In a few instances no statem ents are
given by Dee. I have supplied them from the descrip­
tions o f the spirits. T h ese descriptions of the spirits,
their functions, their alternative nam es and their state­
ments m ust be incorporated into the appropriate places
of th e exordium s. It is this explicitly expressed knowl­
edge of the nam es, descriptions, statem ents, and offices
of the spirits that gives the m agician power over them.

c .'l o s i n g th e R it u a l

After com m unicating with the angels through the


medium o f the scrying crystal and directing them
according to the ritual desire, the m agician speaks a
general prayer o f thanks to God, the King, and the
Prince, then dism isses the angels from the stone in the
name of the King of Kings, Almighty Cod. T h e candle is
extinguished and the stone put away. T h e tasseled silk
cloth is rem oved and th e Sigillum Aem eth stored in a
».tie place, along with the seals and other instrum ents.
It the T ib le of Practice is erected in a ritual temple
where il will not be disturbed, it may be left covered by
the white linen cloth and standing on its four w ax seals
and red carpet.
C h a p t e r N in e

The Heptarchical Angels


T he K ing of K ings
There is som e confusion about the nam es and offices of
th e seven Kings. King Carm ara. the first King to appear
to Kelley, is related by D ee to both M onday (M oon) and
Friday (Venus). The sam e is true of Prince Hagonel, the
Prince w ho serves Carmara. Yet both M onday and Fri­
day have Kings and Princes of their own w hose names
begin with B, in accordance with the system used for all
|he other nam es o f the forty-nine good angels.
Dee states quite clearly concerning Baligon, the
Ring of Friday and Venus, “h e is the sam e mighty King,
p h o is here first described by th e name of C arm ara."1
evertheless, I am inclined to place Carmara in a posi-
)n o f superior authority over th e other seven Kings,
ltd similarly to place Hagonel in authority over the
her seven Princes w hose nam es start with B.
Carmara is pre-em inently a King of the M oon,
Inch enjoys a special position in Enochian magic,
oiulay is the Enochian Sabbath, or holy day. on which
and Kelley received the m ajority of im portant
pgelic com m unications. Thu s, in my opinion, Carmara
a kind o f King of Kings (although this title, strictly
»caking, is reserved tor Jesu s Christ), and Hagonel is a
Vince o f Princes.
118* Enochian Magic for Beginners

Carmara tells Dee:


First cast thine eyes unto the general Prince. Governor
or Angel that is principal in this world. Then place my
name that thou hast already. Then the name of him that
was showed thee yesterday (with the short coat). Then his
power, with the rest of Ins Six perfect ministers. With these
three thou shah work to a good end. All the rest thou may
use to God's glory ior every one of them shall minister to
thy necessities.1
T h e principal Governor o f the world is probably
Je su s C hrist. After him in authority follow s Carmara.
followed by H agonel, h is Prince. Then co m e the six
ranks o f M inisters who serve H agonel, w ith each rank
containing seven members. “All the rest” would seem to
b e the seven Kings w hose nam es begin with B, along
with their Princes and M inisters.
I find it useful to think o f Carmara acting as the gen­
eral leader of the Kings under the nam e o f King
Blum aza, a nam e he assum es for his function as King of
the M oon. Sim ilarly. I regard Prince Hagonel as assum ­
ing the nam e of Prince Bagenol for his position of
authority a s the Prince o f the M oon.
T h e cau se o f the confusion is Dee's identification of
Carmara and Hagonel with the King Baligon (Venus) and
Prince Bagenol (M oon), w ho rule Friday, but also with
King Blum aza (M oon) and Prince Bralges (Saturn), who
rule Monday. This dual identity, and indeed the very
existence of Carmara and Hagonel, has never been satis­
factorily explained. They would seem to be unnecessary’
to the system o f heptarcliical magic. Yet clearly the angels
placed them in the |iosition of highest importance.
The Heplarchical Angels «119

T he C oming of K ing C arm ara


Carmara w as called into the show stone by the
archangel Uriel. He cam e with the appearance of a
gracefully proportioned m an dressed in a long purple
robe (purple was the regal color of the Roman emperors)
wearing a triple crown upon his head. Seven other spir­
its who took the form of m en and subsequently declared
themselves to he th e seven heptarchical Princes waited
on him. Uriel gave Carmara a rod divided into three
parts, two o f which were black (probably the ends) and
red. Concerning Carmara, Dee writes:
This King only was the ordercr, or disposer of all the
doctrines which I term Heptarchical. and iitst by calling
the 7 Princes, and after that the 7 Kiugs: and by giving
instructions for use and practice ot die whole doctrine
Heptarchical: for the first purpose and fruit thereof to be
eo)oyed by m e ...'

We may assume that the Princes were summoned first


-use they are die active agents of the heptarchical
The Kings sit in authorin' over the Princes and com-
their actions, but do nothing directly. The Kings are
seats o f power, and the Princes are their instruments.
Carmara revealed to Dee a flag on a pole. T h e pole
three points, sim ilar to a crown, at its top. T h e
or front of the flag bore, on the right side, the
e of a woman without arm s standing in a dress. On
left side, it bore the large capital letters C and B, one
ve the other, inverted as in a mirror left to right. On
reverse o f th e flag were the Royal A nns of England,
ed by Dee "th e flag old ," which was the English flag
m 1 4 0 0 -1 6 0 3 . It consists o f four quarters, with I wo
ters diagonally opposite each containing three fleurs-
lis (symbol of France), and the other two quarters
1 2 0 • Enochian Magic for Beginners

each holding three reclining lions (lions passant


guardant— symbol of England).
Carmara called this (lag “ the Sign of the W ork.” We
can only speculate about its m eaning, since it was never
explained by the angels. T h e fact that the figure on it is
fem ale is significant, since all th e other heptarchical
angels are m ale (or, in som e cases, m ale and fem ale
com bin ed ). Queen Elizabeth was the sym bol of
suprem e authority in England in Dee's day. T his image
may represent her heavenly counterpart, th e mysterious
M other of th e angel M adim i, w ho is th e sam e as the
Queen of Heaven of Revelation 12:1. Perhaps she is
show n w ithout arm s becau se sh e acts through her
angelic agents, not directly. T h e 0 on the flag may sig­
nify the nam e Carmara. w hile the B may stand for the
forty-nine good angels w hose nam es all begin with B.

Prince I Iagonel and I lis G reat S eal


After Carmara. Prince Hagonel appeared in the form of a
man in a red robe. Dee notes that all the Princes have red
robes, but the robe of Hagonel was shorter than the robes
of the other Princes. Likewise, all the Princes have circlets
o f gold upon their heads rather than crowns. Hagonel
held in the palm of his right hand “a round ring with a
prick in the m idst,” which may m ean a disk sin ce Deo
describes it as "hanging also over his middle fingers."
Hagonel told Dee that this ring o r disk was Hagonel's
seal. It bore the name Barees. Dee drew it in the form of
the symbol o f the Sun ( O ) in his manuscript.
All of th e Princes together held up a great star with
seven points w hich Dee called tire “Heptagon Stellar. " It
seem ed to Kelley to be made o f copper, the m etal of
Venus. Dee drew this star in his m anuscript. T h e seal of
The Hcptarchical Angels «121

Hagonel was placed in its uppermost point. T h e name of


the first Prince, Bom ogo (Venus), who is Prince under
King Bobogel (Sun) on Sunday, was written to the right
of the uppermost point. The nam e o f the second Prince,
Befafes (Su n), who is Prince under King Babalil (Mars)
on Tuesday, was w ritten to the right o f the second
point, moving clockw ise.

T h e H eptagon Stellar

This copper star appears to be the great seal of the hep-


tarcliical grimoire. It illustrates the correct order of the
days for th e m aterial that follows. T h e days are to be
ordered according to the order of the Princes on the ring
of th e forty nine good angels: Bom ogo (Sunday),
Befafes (Tuesday), Butm ono (Thursday), Blisdon
(W ednesday), Brorgcs (Saturday). Bralges (Monday)
and Bagenol (Friday). D ee adheres to this order in his
presentation, with the exception of placing the angels of
Friday (seventh Prince) ahead of the angels ot' Monday
(sixth Prin ce). I believe this to be an error, and I have
corrected it in the present chapter.
122 • Enochian Ma^ic for Beginner»

T he S ons of L ight and T heir S ons


After the Princes present this great copper sym bol, the
servants o f Prince Hagonel are presented. T h ese arc the
“Son s o f m en and their S o n s.“ T h e "Son s of m en ,” Dee
noted, are the sam e as the Sons o f Light.

Sons o f Light
I, Ih. Isr, Dm al. H eeoa. Beigia, Stimcul

Sons o f the Sons


E (l), An, Ave, L ib a, Roclc, M agon(el), Ilem ese
Yon will remember that the Sons of Light and their Sons
were inscribed upon the heptagrain and lesser heptagon of
the Sigillum Aemeth, while the Daughters of Light and their
Daughters (who are not mentioned here) were inscribed in
the spaces inside the heptagram and lesser heptagon.
Both the Sons of Light and their Sons were described
to Dee on March 21, 1582. 'Hie Sons of Light cam e as
seven youths with bright, pleasant expressions, wearing
white garments and white silk cloths on their heads that
hung down like twisted rope in the back to touch the
ground. Every one of them carried a metal ball in his
hand. The first Son carried a ball of gold, the second sil
ver. the third copper, the fourth tin. the fifth iron, the sixth
quicksilver, and the seventh lead. All had round tablets of
gold on their breasts that bore the letters of their name3.
T h e Sons o f the Son s cam e in the form s o f small
boys w earing purple gowns with long, hanging sleeves
("lik e p riests’ or scholars’ gow n-sleeves”) , and purple
cloths about their heads that hung in the back in
tw isted w reaths down to the ground. They had green
triangular tablets on their breasts on w hich w ere writ
ten the letters o f their nam es. Dee notes that the letters
o f the first Son o f the Sons, El, were com bined together
Tire 1Ieprnrchic.nl Angels • 123

into a single character. Som etim es only the E is used to


represent this spirit. It should he noted that the " e l” in
the nam e Hagone) is also com bined into a single char­
acter to produce six letters in this name.

T he K ey to the S eals of the K ings


The metal balls in the hands of the Sons o f Light may be
extremely important. I am inclined to believe that they are
the key to the correct placement of the seals o f the Kings
(each of which contains a nam e of the Sons o f the Sons)
with the proper day and King. The planetary metal associ­
ated with the Son of Light who corresponds with the Son
of the Sons on the seal of each King should be the same as
the planetary metal of the Prince serving the King. If my
speculation is correct, the relationship between the seals of
the Kings and the Princes o f the Kings would be as follows:
Sunday
1st Prince: Bornogo (Venus)
2nd King: Bobogol (seal of 3rd S. of S. Ave: copper)

lliesddy
2nd Prince: Befafes (Sun)
3rd King: Babalcl (seal of 1st S. o f S. E (l): gold)*
Thursday
3rd Prince: Butrnono (Mars)
•Ith King: Bynepor (seal of the 5th S. of S. Rocle: iron)

Wednesday
4th Prince: Blisdon (Jupiter)
5th King: Bnaspol (seal o f the 4th S. of S. Elba: tin )*

Sfttoniay
5th Prince: Hrorges (Mercury)
i'ih King: Bnapsen (seal of the 6th S. of S. I Iagonel: quicksilver)
124 • Enochian Magic for Beginners

M onday
6th Prince: Bralges (Saturn)
7th King: Blumaza (seal of the 7th S. of S. llemese: lead)
Friday
7th Prince: Bagenol (Moon)
1st King: Baligon (seal o f the 2nd S. o f S. An: silv erj*

T h e asterisks after the m etals o f th e Sons o f the


Sons in the seals o f the Kings are those that have been
changed from the ones given in D ee’s m anuscript. The
placem ent o f the other four seals in the Hepum hm Mys-
lica is in accord with this system 1 have proposed.
Below, 1 have allowed the seals o f the Kings to
rem ain in the days and with the Kings to which Dee
assigned them in his H epuuthia. M ysuat. T h e key 1 have
suggested above may be in error. Since so m uch o f the
structural basis for Enochian magic rem ains hidden, it is
always dangerous to m ake changes, or to state emphati­
cally that som e portion of the system is incorrect.

T he A ngels of the S even Days


In the descriptions that follow, it should be noted that
although I use the words o f Dee’s manuscript in many
places, this is not a transcription of the H eptardm Mysiica,
but my attempt to interpret and expand Dee's often cryptic
comments, and to rationalize the structure of the grimoire.

Sunday
S eco n d K ing: B o bo gel (S u n )
He appeared in a black velvet co at, close round hose
with velvet upperstocks overlaid with gold lace, wear­
ing on his head a velvet hat-cap with a black feather in
it. His cap e hung rakishly from one shoulder. He wore
The Hcptarchical Angels • 12 S

Seal o f King Udmurt: 3rd S of ike Sons Ave

his purse on a long thong around his neck that was


tucked inside his girdle, and on the other side o f his gir­
dle an ornam ental gilded rapier. Platform overshoes
raised his silk slippers above the mud o f the street. His
beard was long, his m anner ostentatious.
His o ffice is the granting and distribution o f all
wisdom and scien ce. He teach es philosophy, natural
history, and a true understanding o f the m ysteries o f
the universe.
“It is not loo late to learn ."

First P rin ce : B o rn o g o (V enus)


He appeared in a red robe w earing a gold circlet upon
his head, and showed his seal.
His is the art o f transform ing the corruption of
nature into perfection. He teaches the knowledge o f met­
als, and ministers under his king Bobogel the bestowing
of all true learning that is grounded in wisdom.
"W hat thou desires! in me shall be fulfilled."

Seal o f Prince Bornogo


126 • Enochian Magic for Beginners

The 4 2 M in isters of B o rn o g o
T h e first group o f seven m inisters appeared in costly
form al clothing sim ilar to that worn by King Bobogel.
T h e other ranks were dressed as ruffians. T h e last group
o f seven appeared to b e women from the front but men
from the rear. They danced, leapt into the air, ami
kissed one another.
All came forward into a circle. Tire seven sages stood
together. Hie first sage raised his right foot to reveal an L. the
letter of his name. The test did the same, each in his turn.

L E E N A R B
I. N A N A E B
R O E M N A B
LE A O R 1 B
N E I C I A B
A O 1 D I A B

Sra/ o f th e M inisters o f B orn ogo

T h e first seven merged together into a flame and sank


down into the transparent fiery globe of the new world.
T h e second seven fell through the earth like drops of
molten metal. T h e third seven clasped their hands together
and dropped down in a dense smoke. Tire fourth seven
joined together and fell like drops of water. T h e fifth seven
fell down like hailstones. T h e last seven vanished away.
On another occasion w hen summoned by King Cal­
m ara th ese m inisters cam e carrying a large round table
over th eir heads. They laid it on the ground and stood
around it. On the table before each m inister was the let
ter of h is name.
The Ilepra rchical Angels» «127

Tuesday
Third K in g : B ab alel (M ars)
He appeared wearing a long w hite robe. T h e left sleeve
was w hite and the right sleeve black. He seem ed to
stand upon the surface o f water. A crow n o f gold
adorned his head. On his forehead d ie letters of his
name were written.

Sect Of Kina Babalel: 4th $ of the Sons - Liba


The pow er Of this king arises from the depths o f waters.
He is the mighty and wonderful ruler o f waters.
“Glorify, praise and honor C od."

Second P rin ce : B efates (S u n )


He appeared in a long red feathered robe with a circlet
o f gold upon his head. W ritten on his golden girdle
were the letters o f lus nam e. He opened the front of his
robe, and appeared to be lam e when he walked. His
manner was noble and courteous.

Seal o l Prim e Retain


1 2 8 * Enochian Magic for Beginners

li e is th e prince of the seas w hose power is on the


waters. He served M oses to punish Pharaoh o f Egypt by
closing up the Red Sea on th e Egyptian army, and also
w as a servant o f Solomon and the m agician Michael
S co t, who named this prince M ares. It may have been
D ee's belief that it was this spirit who saved him and
Kelley from drowning in the English Channel during a
gale.- T h e Egyptians nam ed him O belison, that is, a
pleasant deliverer.
"U se m e in the nam e of C od .”

T h e 4 2 M in isters of P rin ce B efafes


T h e first rank o f seven m inisters had circlets o f gold
around their heads to indicate that they are Princes of
th e W aters. Ail o f the m inisters had the letters o f their
nam es written on their foreheads. The letters o f the first
seven fell down betw een their feet and w ere covered
over with moving water.
The first seven took the w ater in their hands and
threw it into th e air. It b ecam e clouds. T h e second
seven threw up the water, and it turned into hail and
snow. Each rank in turn threw the water into the air.
Then all dived into the water and vanished away.

E 1 L O M F O
N E 0 T P T A
S A C A C I Y
0 N E D P 0 N
N O O N M A N
E T E V L G L

Seal o f the M inisters o f Refafes


The Heptarchlcal Angels • 129

Those noble m inisters are o f ureal power, dignity


and authority. Som e m easure the motions of waters and
regulate the saltiness of the seas. Som e give success in sea
battles. Some rule the fishes and monsters of the deep.
Some deliver up treasures and unknown substances from
beneath the waves. In general they distribute Cod's judg­
ments upon the waters that cover the globe.

T h u rsd ay

Fourth K ing: B y n ep o r (Ju p iter)


Ik* api**ared in royal robes with a golden crown on his head.
The power o f this king is distributed throughout and
Hiislains the general state and condition o f things. He is
m all. and all have their being by him. Although he had
a beginning, he can never have an end. He is the work­
manship of the word o f C od, only a single degree lower
than the Vita Suprcm a (Highest L ife), He is the Vita
SufU'rior (Higher life ), o f whom it may be said: th e Vita
Infim a (Lowest Life) is m easured by your hands. He
begins new worlds, new peoples, new royal dynasties,
and new form s o f governm ent. Yet none of his power is
of himself, but all comes from the nam e o f God.
"Thou shall work m arvels by my w orkm anship in
| ie Highest."

Sen! o f K ing B y n e p o r S th S. o f th e Sons Roclc


130 • Eiuxhian Magic for Beginners

Third P rin ce: R u tm o n o (M ars)


He appeared in a red robe with a golden drclet on his head

S eal o f P rin ce B atw on ij

Ail the beasts o f the earth are em brued with the


vital essen ce of this spirit, and take their living pattern
from him . excepting only hum ankind, w hich is formed
in the im age o f God. He knows the origin, the living,
and the end o f all beasts, and regulates them with the
m easure of time. His seal is their glory.
aO God, thou art sanctified: and thou rejoicest."

T h e 4 2 M in isters o f P rin ce Bu tm on o
They appeared as form less, sm oky ghosts, each with a
glittering fiery spark in his midst. T h e first seven in the
forem ost rank were red as blood, the second rank were

H B A R N F L
O

B B A I A 0
B B A L P A E
B B A N 1 F G
B B 0 S N I A
B B A S N 0 D

Seal o f th e M in isten o f flufmono


The I Icptarchical Angels »131

orange, the third w ere w hitish. T h ese three had sparks


larger and brighter than the rest. T h e fourth, fifth and
»ixth ranks were of mingled colors, with sm aller sparks
in their middle sections. Each spark had the letter of the
name o f a m inister written within it.

Wednesday
fifth K in g : R naspol (M ercu ry)
He appeared in a red robe wearing a golden crow n on
his head.

T h e bowels of the Earth and all her secrets are


delivered into the hands o f this king. He has knowledge
of the m ysteries of the past.
"H e in whom thou art is greater than thou."

fo u rth P rin ce : B lisd on (Ju p ite r)


He cam e dressed in a robe of many colors, but predom­
inantly red, and wore on his head a circlet of gold.

Seal vf Prince Bhsdon


132 • Enochian Magic for Beginners

It is his function to conceal or reveal th e secrets hid


den w ithin the earth , according to the com m ands o f his
king. He finds treasures that are buried and rich veins
o f m etals to be m ined. All caverns and subterranean
rivers are known to him.
"To m e th e keys of the m ysteries o f the earth are
delivered."

T h e 4 2 M in isters o f P rin ce Blisdon


T h ey seem ed to stand in a ring around a little hill of
clay. Behind them in the distance stood a m ultitude of
ugly dw arfs, who are spirits o f perdition that guard the
treasures of the earth for the Devil. T h e m inisters had in
their hands the letters o f their nam es.

Seal of the Ministers nf IVisdon


The Heptarchic.il Angels • 133

Saturday
Sixth King: B n ap sen (Satu rn )
He appeared in the form o f a king wearing a long robe
with a golden crow n on his head.

£ _ < X J ) H c t g o n e l \\

Seal o f Ki'o; Pntiiisv’t: 6th 5 o f the Sons Hag/on(ct)

T lte office of ibis king is to banish and exorcise evil


spirits, and to reveal the wicked thoughts and deeds of
bad m en. He has dominion over the gates o f death.
"B y m e you shall cast out wicked spirits."

f ifth P rin ce: B rorges (M ercu ry )


He appeared dressed all in red. W hen he opened his
clothes, ghastly and terrible flam es of fire issued out of
his sides, w hich no m ortal eye could look upon for
more than an instant. W ithin the flam es the letters of
Itis nam e were tossed to and fro.

Seal o f K nnce Bm rges


134 * Enochian Magic for Beginners

He carries out the com m ands o f his king upon evil


spirits and wicked men.
"I know the door of d eath .”

T h e 4 2 M in isters o f P rin ce Brorges


T h e m inisters appeared carrying a round table. On the
table were written the letters of their nam es. They cast
this table into the midst o f flames.

B A N S $ /. E
B V A P A R E
B N A M G E N
B N V A G . E S
B L fe O P O O
B A B E P E N

Seal o f the Ministers o f Brorges

Monday
S ev en th K ing: B lu in aza (M oon )
He appeared as a man with a regal manner, w earing a
red robe and a crown of gold.
T h e power of nam es is his, both to know and to
bequeath. By th ese names are all the spirits o f the earth
m ade su bject and obedient unto the wall o f m an.
"T h ese m ysteries hath God lastly, o f his great m er­
cie s, granted unto thee."

Seal o f King Bbjmaza. 7d: s o fih e S o n s liemese


The Heptarchical Angels • 135

Sixth P rin ce: B ralges


! le appeared in a red robe with a circlet of gold on his
head. He is the last o f the seven Princes w ho hold up
the points of the Stellar Heptagon. He set down his bur
den and extended his hands to the others to form a ring
around the copper star. T h e seven Princes danced play­
fully in a circle around the star.

Seal o f M ice Hmlgex

At the com m and o f his King he leach es the secret


names o f the invisible spirits by w hich they are sum
moned and ruled.
T h e creatures subject unto m e shall be known to you.”

e 4 2 M in isters o f P rin ce Bralges


The m inisters are invisible, but appeared as little puffs
of white sm oke without any form . All around them the
world shone with brightness.

O E S N C L E
A V 7. N I t. N
Y L L M A F S
N R S O G O O
N R R C P R N
L A H I) G R E

Seal o f the M inisters o f Bralges


1 i6 • Enoch ian Magic for Beginners

Friday

First K ing: B alig o n (V enus)


He cam e in th e form o f a well-proportioned man wear­
ing a long purple gown and a triple crown o f gold on
his head, and carried a m easuring rod o f gold in his
hand that w as divided into three equal parts. T h e cen ­
tral part o f th e rod was red, the two outer parts black.
His greater nam e is Carm ara, which is voiced among
tlu* angels Marmara (but the first M is silen t).

Seal o f King UaUgott: lit 5. o f (he Sons - E(l)

From the angel Uriel he had received the golden


rod o f governing and m easuring, as well as the chair of
dignity and doctrine. He w as th e first to appear. He is
the teacher, th e ordercr or disposer of all the doctrines
termed heptarchical.
"C om e, let us seek the works of G od.”

Seven th P rin ce: Bag cn ol (M oon )


He cam e wearing a short red robe with a circlet of gold
upon his head, fn the palm of his right hand h e carried
a ring o r disk with a small h ole in the center. This is his
seal, w hich is named Barees.
T h e Sons of Light and llieir Sons, and the Daughters
of Light and their Daughters, are all his servants. To his
power the operation o f the earth is su bject. He is the
first o f the tw elve, and com m ands the kings, princes
and noblem en of nature. By the seven of the seven Sons
The Heptarchical Angels • 1 $7

O
Seal o f Pilncc Bogcnoi

works m arvels am ong the people of the earth. He is


called Hagonel.
“By m e you shall work m a n ’els."

e 4 2 M in isters o f P rin ce B ag enol


ey appeared like bright people. About them the air
armed with creatures. Their letters were on their fore-

A 0 A Y N N L
L B B N A A V
I 0 A E S P M
G G L P P S A
O E H Ü O E Z
NL L R L N A

Sect! o f the Ministers o f Hageool

Kote Mseems clear to me from the text that Friday should he moved
i t the front of this list of the days of the nwk. uIushI ol Sunday, and
that the days should he ordered according to the order of the Kings,
not the order of the Princes (Friday. Sunday, Tuesday. Tliursday,
Wednesday. Saimday, MondayJ. I have tried to present the material as
u Is given in Dee's manuscript, but the manuscript is «(nite contused
It was necessary to restructure some ol it.
C h a p t e r T en

The Great Table of


the Watchtowers
T h e Fo r t y -E ig i it G a t e s t o the
C it ie s o f W isd o m
On April 12. 1584. <11 Cracow, the angel Nalvage
(through Kelley) said, concerning Enochian magic:
Raphael that brought up the prayers descended: ami lie
was full with tire power, & spirit of God: and it become a
L Doctrine, such was never trom the beginning Not pointed,
or carved: filed, or imagined by man, or according to their
> imaginations, which arc of flesh: but simple, plain, full ol
strength, and the puwer ol the holy Ghost: which Doctrine
[ began, as man did, nakedly from the earth but yet, the
image of perfection. This selfsame An is it. which is deliv
ered uuio you an lutallible Doctrine, containing In it the
waters, which runuc through many Gates: even above the
Cate of Innoceucy, wherein you are taught to finde out the
Dignity and Corruption of nature: also made partaken of
(he secret Judgements oi the Almighty to he made moui
fesr, and to be put into execution.... 1 am therefore to
1 insmter and inform you. according to vonr Doctrine deliv
ered. which is contained in 40 Tables. In 49 vovees, or call
logs: which aiv lire Natural Keyes, to open those, not 49
but 4rt (for One is not to be opened) Gates of understand
Ing. whereby you shall have knowledge tn move every
Cate, and to call out as many as you please, or shall be
thought necessary, which can very well, righteously, and

139
140 • Enochiun Magic for Beginners

wisely, open unto you the secrets of their Cities, & make
you understand perfectly the [mysteries] contained in the
Tables. Through which knowledge you shall easily be able
to fudge, not as the woild doth, hut perfectly of the world,
and of all things contained within the Coinpasse of Nature,
and ol all things which are subject to an end.1

On May 21 of the sam e year, after delivering to Dee


the nam es of the parts o f the earth that are ruled by the
first fourteen A ethers, the angel M apsam a spoke more
specifically about the Gates:
Mapsama: These Calls touch oil llte parts of the World.
The world may be dealt withall. with her parts. Therefore
you may do anything. These Calls are the keyes into the
Gates and Cities ot wisdom. Which [Gates] jt e not able to
be opeued. but with visible appanliun.
Dee. And how shall that be come unto?
Mapsama: Which is according to the former instruc­
tions: and to he bad. by colling of every Tabled

W hen Nalvage says that the doctrine of Enoch is not


"painted, ot carved: filed, or im agined by m an, accord
ing to their im aginations, w hich are o f flesh: hut simple,
plain, full o f strength," he m eans that it is mathematical
and geom etrical in nature. T h e forty nine tables are the
large num ber-letter squares in D ee’s B ook o f Enoch,
each o f w hich has forty-nine rows by forty-nine
colum ns. From these were extracted, at the directions ol
the angels, the Enochian Keys.
The forty-eight gates of the cities, or astral residences,
that may be open by the forty-eight Calls o r Keys, are
symbolically represented by a large loiter square that is
divided into four parts by a central cross called the Black
Cross (it is colored black in Dee's manuscript). This laige
letter square is known as the Great Table. Each of the four
quadrants on tliis Table is called a Watchtower. Twelve of
The Great Table of the Watchtowcr* »141

the celestial cities an? accessed through each Watchtower.


The gates o f the Watchtowers must l>e opened to allow
the passage o f the Enochian angels from their own cities
into the universe of human consciousness. Each city is
represented, or keyed, by a set oi letters in a geometric
and numerical pattern.

Tyson's Kesuved C rroi "Bible


142 • Enochian Magic for Beginners

T hf. G reat T able and the C ity of G od


T h ere seem s to be an im plicit sim ilarity betw een the
structure o f the Great Table and the structure of New
Jciu sa le m described in Revelation 21 and 2 2 . New
Jeru salem is laid out in a square. Each wall has three
g ales, for a total ot twelve, "and at the gates twelve

Four Rii'cfs of New Itrusoltm


T h e Great Table of the Watchtowcrs * 1 4 3

angels, and nam es written thereon, w hich are the


names o f the twelve tribes o f the children o f Israel."
The walls o f th e city have twelve foundations, or foun­
dation stones, each a sem iprecious stone upon which is
written the nam e o f o n e of the twelve apostles o f Jesus.
These stones are probably intended to be th e sam e that
were in the breastplate of the High Priest o f Israel.’
In the center o f New Jerusalem , the Lamb of Cod
(ChristJ is seated upon a throne from which flows the river
of the water o f life. This is usually depicted as having tour
streams that flow outward in the four cardinal directions.
Jo h n D ee was aw are ot this sim ilarity in structure
ween the Great Table and New Jeru salem . He drew
two square diagrams show ing the assignm ent of the
twelve tribes to the four directions o f space based on
hers 2 and 7, and R evelation 21. in h is magical
that deals with the assignment and evocation of
pints on th e Great lable.*

r OU< A JM U l N FF1U U

i •A Vi

3 O n »> (IU W m
» « i .i f n l v n
•/. :i 1
!i
ih , * » O f.
7 «1!

I 1!
E V

Order o f lire TUwftt» in b e s o f Israel

The diagram on the left places the tribes of Israel in the


rters of the world they are assigned in the second
144 • Enoch tan Magic for Beginners

chapter o f the biblical book of Numbers, w here the


ordering o f the tents of the tribes around the Tabernacle
is described. This sam e ordering o f the tribes to the
directions occurs in the seventh ch apter o f Numbers,
which sets forth the order in which the tribes made sac­
rifice at the altar. T h e order unfolds in a single cycle
east, south, west and north, proceeding clockw ise. As
will b e seen later on, this ordering o f th e directions is
crucial to a true com prehension o f the placem ent o f die
W atchtowers on the Great Table. In th e cen ter of the
diagram. Deo has written in Latin that this is the bibli­
cal order and perfect condition o f the tribes.
In the diagram on the right, the tribes are ordered to
the directions as they w ere delivered to Dee by the
F.nochian angels. Next to the nam e of each tribe is the
name of its guardian or tutelary angel. Notice particularly
the num bers L>ee has inserted into this diagram. The
ordering o f the tribes and the angels proceeds in three
clockw ise cycles o f four around the square, each cycle
beginning in the east. These cycles have great importance
in connection with the ordering of the Enochian Keys on
the Great Table. This num bering system was also used by
the angels to link the tribes with the ninety-one Princes
o f the T hirty Aethers. In the center of this diagram. Dec
has written in Latin that this is the order o f the tribes of
Israel after the Diaspora, or scattering, as it exists in the
year 1585 (presumably the year he drew the diagram).
T h ese diagrams may represent New Jeru salem or
the great altar o f sacrifice, o r both, Notice that there are
three levels in each diagram , or (regarding them as
altars) three steps. It is not clear in the diagram:,
w hether th e tabs containing the directions should be
considered as a separate level, or placed on the same
level as th e first step. T h e altar for burnt offerings was
The Great Table of the Watchtower* »145

•quare am i three cubits high, w hich may have signified


three steps or levels.1

T hf. A rchitecture of the G reat T able


The Great Table as a w hole reflects this im itation o f the
pattern of New Jeru salem . Ignore for the moment the
letters written on it and consid er it as the ground plan
tor a walled city or fortress that contains w ithin it lesser
walled com pounds. E ach o f the long colum ns and rows
would then represent a street. At the ends o f these
streets are g aiw . T h e city has three primary' avenues
leading into it from each o f its four sides, and four
lesser avenues. W hen the four lesser avenues are co n ­
sidered. each side of th e Creat T ib le has seven gates, for
a total o f twenty-eight; a significant number, because it
i$ the num ber o f the M ansions of the M oon. T h e Great
black Cross that runs through the cen ter o f the Tabic
may b e assum ed to represent th e four stream s of the
river of life that flows out from the throne o f Christ, sit­
uated at the intersection o f the cross.
There are forty-two o f these avenues on the Great
Table, and since each avenue has two gates, eighty four
gates in all (tw enty-one gates, th e num ber of Enochian
letters, for each W atchtower). T h e Great Table may be
considered as a w hole entity w hich is divided into four
quarters by the Black Cross running through its center.
Each quarter, or Watchtower. is in som e respects a
smaller version of the Creat Table. It also h as a cross run­
ning through its center that divides it into four quarters.
Each W atchtower has one m ain gate in each side and
two lesser gates, for a total o f twelve exterior gates. By
the sam e token, each quarter of a Watchtower has a
cross running through it that divides it into four parts.
146 • Enochian Magic for Beginners

Quarters o f the WatChtower have only one external gate


in each wall, lor a total o f four.
The central row of each Watchtower. called the "line
o f C o d ." contains three divine nam es o f power. Reading
left to right, th ese nam es are com posed of three, four
and five letters each. For exam ple, the line of Cod in the
W atchtower that occupies th e upper left corner o f the
Great Table con tains the divine nam es ORO, IBAH and
AOZP1. Th ere is a direct correlation betw een these
tw elve divine nam es, the twelve perm utations of the
Hebrew nam e of God. HUT I. and the twelve tribes of
Israel, a s I will dem onstrate later. It should be noted
that each line o f God contains a total o f twelve letters
and that all four contain tony-eight letters, the number
o f the gates to the angelic cities.
There may be an im ponant distinction between the
spirits represented by the letters in the avenues upon the
Great Table, and the spirits represented by the letters con­
tained within the sixty-four walled enclosures. I am
inclined to think of the spirits w hose names lie within the
enclosed spaces as fem ale, and the spirits whose names
lie on the avenues, or arm s o f the crosses, as male,
although there is no explicit evidence in Dee’s diaries that
this sexual division exists. Ilte enclosed spaces call to my
mind the walled-off seraglios o f Eastern m onarchs where
their brides and concubines were kept isolated.
This diagram m atic aspect o f the Great Table and the
W aichtow ers is alm ost never m entioned in descriptions
of Enochian m agic. Dee m akes no reference to it
directly in his Enochian diaries and w orkbooks, but it
may be inferred from com m ents m ade by the angels. I
do not wish to mislead you. This city architecture of the
Great Table is my personal speculation, and is not an
established aspect o f modern Enochian magic.
The Great Table of the Watchtowers »147

T he S quare and the C ircle


U Is more certain that the Great Table is intended to he
surrounded by a larger circle. T h e square o f the Table
represent-- our own earthly realm below th e sphere of
the M oon. T h e angels inhabit it in their m anitest,
earthly form s— that is. their names. T h e greater circle
stands for th e totality and unity of creation, em bracing
the three realm s of heaven, earth and hell. The Great
Ibble is thus the central portion of the plan of the uni­
verse, foursquare because it is manifest and im ported.
The im age of the Great Table as a square w ithin a
circle appears a number o f tim es in the F.nochran books.
Perhaps th e most im portant occu rrence is a diagram in
the unpublished m anuscript l.ibcr S cientiae that was
drawn by Dee. It represents the Great Table surrounded

Order o f the Tiveive Enin)nan Baitim


148 • Enochîan Magic for Beginners

by flags bearing the twelve divine nam es that occur m


the m iddle rows of its VVatchtowers. T his image is
vitally im portant becau se it established the orientalii)»
of the quarters of the Great Table to the four directions
T h e upper left quadrant lies in the east, th e upper right
quadrant in th e south, the lower right quadrant in the
west, and th e lower left quadrant in the north.
T lie square o r cross surrounded by a circle also
occu rs on the golden m edallion that show s the various
elem ents of Kelley's Vision o f the Four Watch to we is
{see the next ch ap ter). It appears in the illustration ot
th e thirty Aethers, w here the innerm ost o f thirty con­
cen tric circles is divided into lour, whereas all the other
circles are divided into three. It is a part of Kelley's
Vision o f the Round House which (in my opinion)
describes the flow of dynam ic forces upon th e Great
Tablet. Clearly, it was o f th e highest im portance. It is an
expression o f the squaring o f th e circle, which was,
along with the making of the stone and the elixir of life,
one of the three great works o f alchemy.
The Great Table is a m andala, a mystical image com ­
posed of a circle and a square, or cross, that symbolizes
a uon-physical place accessib le through m editation and
transcendent awareness. C oncerning Eastern mandates.
Carl Ju n g remarked: "T h e Eastern and more particularly
the I^ m aic m andala usually contains a square ground
plan o f the stupa. We can see from the m andates con
strut ted in solid form that it is really the plan of a
building. The square also conveys the idea o f a house or
temple, or of an inner walled-in space. According to the
ritual, stupas must always be circum am bulated to the
right, because leftward movement is evil."*
T h e m andate appears most com m only in the West
in the form of Herm etic o r alchem ical im ages. The
The Great Table of the Watchtnwers • 149

m panying mandola o f Solom on’s Temple is partial-


lv interesting, becau se it shows seven gates in each
c , w hich are explicitly linked to th e twenty eight
nsious of the Moon. T h e inner cross, lying within the
clc of the M oon, has three gates in each arm , and
;,ese are explicitly linked to the twelve m onths o f the
year. N otice that the central eye o f God has seven
nts. which stand for the seven planets.

Sofomon'* lemplc
1 SO • Enochian Magic for Beginners

T he T hree L evels
T h e Great Table has three levels or hierarchies of ange!»
that are reflected in its structure. T h e first level concerns
the entire Table. W hen this is divided into four parts by
the Great Black Cross, the second level o f the four
W atchtowers is indicated. Sim ilarly, w hen each Watch
tower is divided into four parts, the third level of the
sixteen lesser quarters appears. T h e angels tell Dee:
For every Table hath his key, every key openeth his gate,
and every gate being opened, giveth knowledge of himself,
of the entrance, and of the mysteries of those things
whereof he is an enclosure. Within these Palaces you shall
find things that are of power. For every Palace is above his
City and every City above Iris entrance.-*

This description evokes the ground plan of a


medieval city constructed upon a hill, a fam iliar sight in
D ee's tim e. T h e palace o f th e ruler occupied the crest.
Surrounding it on the sloping sides of the hill huddled
the houses of the com m on folk. At a still low er level
down th e hill, a protective wall enclosed th e city. The
wall contained a gate, o r gates, to permit travel both
into and out from the city.

T he K eepers of T ime
T h e four W atchtow ers, w hich are them selves angels,
stand guard at the four extrem ities of our universe
They are equivalent to the four great pillars o f Egyptian
mythology that hold up the sky and separate Earth from
heaven. T h ese W atchtowers were established at the
sam e m om ent Adam and F.ve were expelled from Eden,
or so testify the Enochian angels: "Adam received pun­
ishm ent for h is offense, in that lie was turned out into
The Great Table of the Watchtowers • 1 51

the earth, and so did Adam, accursed, bring all misery


anil w retchedness into th e world. But in th e sam e
instant w hen Adam was expelled, the Lord gave unto
the world her tim e, and placed over her Angelic Keep
n s . W atchm en, and Princes."*
T h ere are several im portant points to he noticed in
the quotation above. O ne o f the most im portant is that
l»ecause o f Adam’s sin of disobedience. God laid a curst?
upon the entire world. T his cu rse is w hat we know as
karma, or cause and effect. Karma exists in time. Tim e
began the m om ent Adam was driven out of Paradise. At
the sam e m om ent, it was necessary to establish angelic
Keepers and W atchm en to ensure the continu ance of
the Earth in lime. The Princes m entioned are presum ­
ably the aerial spirits known as the “princes of the air,"
who are said to be present throughout th e entire world.
A ccess through the gates o f the tour Watchtowers is
access outside the realm of tim e and karma. It is access
to the angels who dwell in Paradise, and indeed to all
spiritual creatures who have been barred by God's curse
from walking the paths of the Earth. T h e high angels in
the palaces and cities behind the gates of th e Watchtow
eis have die authority to rule over the lesser spirits who
inhabit the aerial terrestrial realms of our universe. By
some Kabbalistic accounts, these earth bound spirits are
the offspring from the union betw een the fallen angels
. described by Enoch and mortal women.

T he N inety-O ne R egions of the


T hirty A ethers
Among these earth-bound spirits are those that rule over
the various geographical regions of the world. Each of
these geographical spirits (which is identified with the
152 • bnochian Magic for Beginner»

region it rules because it is tin* tutelary spirit or genius o(


that ivgion) has its own sigil on the Great lhble.
In my opinion, it w as the prospect o f obtaining
com m and o f these tutelary spirits o f the kingdom s of !
the world that was the basis o f Jo h n D ee’s attraction to
F.nochian magic. Dee received this system o f m agic in
the years ju st prior to the launch o f the Spanish Armada
against England. It was a tim e of exploration and colo
nization for his native country'. This expansion ol influ­
en ce was threatened by the might o f Spain. Dee
earnestly sought control of the geographical spirits on
the Great Table so that through them he could control
the fates o f th e kings o f Europe, and rem ove the »lark
cloud o f foreign dom ination from England's horizons.
About these geographical genii the angel Nalvage states
There are 30 Calls yet to come. Those 30 are the Calls u:
Ninety-one Princes and spiritual Covcmours. unto whom
the Earth is delivered as a portion. These bring In and
again dispose Kings and all the Governments upon the
Earth, and vary the Natures of things with the variation ot
every moment; Unto whom, the providence nf the eternal
Judgement, is already opened. These are generally gov
cmed by the twelve Angels of the 12 Hibes: which ate also
governed by the 7 which stand before the presence of God
(see Revelation 4:51.’

It w as no doubt in reference to the power o f these


spirits of nations that Casaubon m akes m ention in his
subtitle to his book A D ue an d faith fu l R elation, which
reads in part "Tending (had it Succeeded) to a General
Alteration o f m ost States and Kingdomes in the World. "

T he Powers of the Watchtowers


In addition to controlling the tutelary spirits o f the
nations o f the Earth, the W atchtowers o iler the promise
The Great Table of the Watchtowers • 1 >3

of all hum an knowledge, including the perfect knowl­


edge of m edicine, the arts, and the scien ces. They give
com m and of the elem ental spirits o f the world, m ove­
ment from place to place (presum ably by supernatural
ans'j, the transform ation o f the form s o f things, and
ab le the discovery of hidden things, including the
ation o f treasures and rich m ines. No hum an secret
unknown to them .
The prom ise o f lim itless knowledge, even o f an
bsttact kind, was alluring to Dee, w ho had dedicated
his life to study. Later, in his private m eeting with
Rudolph II, Dee would con fid e this lifelong passion to
Emperor:
Hereupon I began to declare that All my life time I had
spent in teaming: but lor this forty years continually, in
sundry manners, and in divers Countries, with great pant,
care, and cost. I had from degiee to degree, sought to come
bv the best knowledge dial man might attain unto in die
world: And l found lat length) that neither any man living,
nor any Rook I could yet meet withal, was able to leach
me those truths I desired, aud longed for: And therefore I
concluded with my self, to make intercession and prayer to
the giver of wisdom and all good things, to send me such
wisdom, as 1 might know the natures of his creatures; and
also enjoy means to use them to his honour and glory "
Even more attractive must have been the prospect of
peering into the veiled intrigues of the courts o f Europe,
and gaming information concerning the political plots
and maneuverings o f groat m en. As a secret agent of the
English crow n, his m outh must have watered at the
intelligence-gathering possibilities o f the Watchtowers.
perhaps sensing this lust for forbidden knowledge,
both heavenly and earthly, the angel Ave cautions Dee
and Kelley about the lim itations o f the W atchtowers. At
the sam e time, he cannot resist boasting of their powers:
154» Enochian Magic for Beginners

/U'p Notwithstanding, to know the worid before the


waters. To be privy to the domg$ of men, from the waters
to Christ; from Christ unto the n-wauling of the wicked.
The wicked doings of the flesh, 01 the fond and devilish
imaginations of man. or to see what the blessed Kingdom
shall be. and how the earth shall be dignified, putted, and
made clean, is a meat too sweet foi your mouths.
Dee; Curiosity is far from our intents.
Ave: But there is neither Patriarch nor Prophet sancli
fied. Martyr, or Confessor, King, or Coveruour of the peo
pie upon earth, that his name, continuance, and end. is not
(like the Monn at midnight) In these Tables.
(Dee's marginal note; lirgo, these ate 1m.iv to be learned ouLl"

This is quite a boast. It is easy to see why Ave said to


Kelley concerning lesser systems of magic. “Nay, they all
played at this." Other forms o f magic deal with the angels
and spirits already present in our universe- the spiritual
offspring dial arose from sexual union between the fallen
angels w ho taught sciences and a n s to humankind ami
mortal women. Enochian m agic holds out the promise to
reach beyond the sealed gates o f the four Watchtowers
and gain the authority and power of the higher angels
who have never fallen from grace o r walked the byways
o f the earth. Conversely, it also allow s com m union with
the dark angels who have been cast down into the Abyss
for their sin o f rebellion. T h e gates of the Watchtowers
are the gall's lo both heaven and hell.
C h a p t e r E lev en

The Vision of the


Watchtowers
D r a m a in t h e C rystal
The four Watchtowers were not delivered to Kelley merely
in U»e form o f abstract letter squares, hut were also pre­
sented as visionary dram as in which the crystal becam e
the stage and th e angels and lesser spirits assumed the
roles of characters, lire most important and complete
playlet is the one 1 have named the Great Vision. It is
remarkable for its beauty, complexity, and mystery.
T h e Great Vision represents the different classes of
angels w hose nam es appear on the tallies o f the Watch-
towers and their hierarchical relationship. Because this
vision is so central to Enochian m agic, I have given it
here in its entirety, along with my commentary.
Wednesday, June 20, 1SK4
Dee: It is first to be noted, that this morning (early) to
E.K. lying in his bed. and awake, appeared a Vision, in
manner as followeth: One standing by his beds head, who
patted him on the head gently, to make him the more vigi
lam. He seemed to be cloathed with feathers, strangely
wreathed about him all over. etc.
There appeared to him [F..K.1 tour very fair CasdcS,
standing in the four pans of the world: out of which he
heard the sound of a Ttumpet. Then seemed out of every
Castle a cloath to be thrown on the ground, of more then
the breadth of a Table cloath.

155
1 5 6 » Enochian Magic for Beginners

Oul o f dial in the East, the cloath seemed to be red.


which was cast.
Out ui that in the South, the clo3th seemed white
Out of that in the West, the cloath seemed green, with
gieal knops on it.
Out of that in the North, spread, or thrown out from the
gate under loot, the cloath seemed to he very hlack.
Oul of every Gate then issued one Thimpeter, whose
Duuipcts were of strange form, wreathed, and growing
bigger and bigger toward the end.
After die Trumpeter followed three Ensign hearers.
After diem sot ancient men. with white heards and
slaves in their hands.
Then followed a comely man. with very much Apparel
on his back, his Robe having a long train.
.After him came five men. carrying up of his train.
Then followed one great Crosse, and about that four
lesser Crosses.
These Crosses had on them, each of them ten. like men,
died faces distinctly appearing nn the four parts of the
Crosse, all over.
(Marginal note: These Crosses seemed not to he on the
ground, but in the aire in a white Cloud. The great Ctosse
seemed to be of a Cloud, like the Rain-bow. j
After the Crosses followed 16 white Creatures.
And alter them, an infinite number seemed to Issue,
and to spread themselves orderly in a compasse. almost
before die tour toresaid Castles.
Upon which Vision declared unto me. I straight way set
down a Note ol it; misting in God that it did signifie good.
Alter noon, as E.K. sat by me, he felt nn his head some
strange moving: whereby he deemed that some spiritual
Creature did visit him: and as we were continuing together,
atid 1 had red to E.K. some rare matter out of Ignatius' Epis­
tles, Policarpus. and Martialis; some of the Sacrament, and
some of the Crosse, a voyce answered, and said. That it Is
true, dial the sign of the Crosse is of great force and venue.
After diis. die spiritual Creature seemed to F..K. to be
very heavy on his right shoulder, as he sat by me in my
The Vision of the Watchtowers «157

study: and as E.K. considered the numbers of such as lie


had numbered to passe out of the four Gales (it is to wit,
1.3.6.1.5) The spiritual Creature said, the number 16 is a
perfect number, consisting of 1.3.6.1.5. lie said further
more. God the father is a standing Pillar.
Dee: Upon which word 1 asked him. if 1 should write
such matter as he was to speak. And he answered to E.K,
at his right ear.
Sp irit: 11 thou wilt.
Dee: His voyce was much like unto a man's voycc, not
base, nor hollow
Spirit: Divided with a straight line, is one and two.
Dee: What is to he divided with a straight line?
.Spirit: The Pillar.1
This spirit identified itself as Ave, flu* second of the
Sons of the Son s of Light, who were revealed to Dee and
Kelley during the reception o f the heptarchical magic.
His nam e appears on the sm aller heptagon on Ihc Sig-
01um Aemeth. He declared him self to be the feathered
spirit w ho had patted Kelley on th e head in the early
morning hours, and said that it was he w ho had deliv­
ered the vision of the W atchiowers to Kelley. Ave com
mented at length on Kelley's vision.
Ave: Now therefore hearken unto me: for 1 will open
unto you the secret knowledge of the Earth, that you may
deal with her. by such as govern her, at your pleasure; and
call bet to a reckoning, as a Stewaid doth the servants of
his Lord
1 expound the Vision.
The 4 houses, are the 4 Angels of the Earth, which are
the 4 Overseers, and Watch-towers, that the eternal Cod in
his providence hath placed, against the usurping blas­
phemy, misuse, and stealth of the wicked and great enemy,
the Devil. To the intent that being put out to the Earth, his
envious will might be bridled, the determinations of Cod
fulfilled, and his creatures kept and preserved, within the
compasse and measure of order.
158 • Enoch ian Magic tor Beginners

What Satan doth, they suffer; And what they wink at.
he wrasteth: But when he thinketh himself most assured,
then teeleth he the hit.
In each of these Houses, the Chief Watchman, is a
mighty Prince, a mighty Angel of the Lord: which hath
under him 5 Princes (these names I must use for your
instruction.} 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.
These are the Characters, and natural marks of holi-
nesse. Unto these, belong four Angels severally.
The 24 old men. are the 24 Seniors, that St. John
rcmembereth.
These judge the government of the Castles, and fullfil
the will of God. as it is written.
The 12 Banners are the 12 names of God. that govern all
the creatures upon the Earth, visible and invisible, compre­
hending 5. 4. and 5.
Out oi these Crosses, come the Angels of all the Aires:
which presently give obedience to the will of men. when
they see them.
Hereby may you subvert whole Countries without Armies:
which you must, and shall do. for the glory of God.
By these you shall get the favour of all the Princes,
whom you take pity of. or wish well unto. -
Hereby shall you know the secret Treasures of the
waters, and unknown Caves of the Earth.
And it shall be a Doctrine, for you onely. the instrument
of the World.
For. the rest of jour Instructions, are touching the Heav­
ens. and the time to come: of the which, this is the last and
extream knowledge.
This will I deliver unto you. Ibecause 1 have yeilded you
before the Lord.)
The Vision of the Watchtowers • 159

Upon Monday next, I will appear onto you: and shall be


a Lesson of a few dayes.
K eilty The will of Cod be dune.
Dir. Amen.
Aoe: In the mean season, desire you of Cod. such
things, as are necessary for you.
He that filleth all things, and from whom all tilings live,
and in, and through whom, they are sanctified, blesse you.
and confirm you in peace.
Dtr Amen.
I beseech you. to Notifie this morning's Vision, by
wuids: as all other holy Prophets have recorded theirs.
A ir A Vision.
The sign ot the love of God towani his faithful. Four
sumptuous and belllgerant Castles, out ot the which
sounded lYumpcts thrice.
The sign of Majesty, the Goth of passage, was cast forth.
In the Fast, the cloth red; alter the new smitten blood.
hi the South, llie cloth white, Lilly-colour.
In the West a cloth, the skins of many Dragons, green;
gailick-bladed.
In the North, the cloth. Hair coloured. Bilbery juyce.
The Trumpets sound once. The Gates open. The four
Castles are moved. There issuelh 4 TVumpeters, whose
Ikunpets are a Pyramis. six cones, wreathed. There fol-
loweth out of every Castle 3, holding up their Banners dis­
played, with ensigne. the names of Cod. There follow
Seniors six. alike front the 4 Gates: After them cometh
hum every pari a King: whose Princes arc five, gardant.
and holding up his train. Next issueth the Crosse of 4
Angles, of the Majesty nf Creation in Cod attended upon
every one. with 4: a white Cloud. 4 Crosses, bearing the
wiUiesses of the Covenant ot God, with the ■ Prince [*King|
gone nut before: which were confirmed, every one. with
ten Angels, visible in countenance: After every Crosse,
alteodeth 16 Angels, disposiiofs of the will of those, that
govern the Castles. They proceed. And. in. and about the
middle of the Court, the Ensigns keep their standings.
160 • Enochian Magic for Beginners

opposite to the middle of the Cate: The rest pause. The 24


Senators meet: They seem to consult.
I, AVE, STOOD KY THE SEER:
it vanl»heth.
So I leave you.'
Dee thought the Great Vision so im portant that he
had a m edallion m ade of solid gold upon w hich the
vision was depicted (see the illustration o f th e Golden
Talism an, opposite). This relic has survived the cen
tu nes and is now in the keeping o f the British Museum.

A nalysis of the G reat V ision


Kelley sees four castles standing in the four quarters of the
world. Ave informs Dec that these castles, which he calls
"h o u ses," are the four angels o f the Earth, w ho are also
the four Overseers and Watchtowers—it is not uncommon
in magic for a place or thing to also be a spirit.
On D ee’s golden talism an, these castles are depicted
a s medieval ston e towers each with seven battlem ent
stones (the northern tower has eight ston es), one small
square window containing four panes, and a large, open
sem i circular gate. T h e seven battlem ent stones stand
for the traditional planets o f astrology, the square win­
dow represents the letter square of the W atchtow er on
the Great Table, and the arch of the gate is the crescent
of the M oon, through w hose sphere all heavenly beings
must pass on their journey to the Earth.
This sym bolism was probably u nconscious, which
would accou n t for the eight battlem ent stones on the
northern tower (unless this num ber h as som e hidden
significance). T h e four W atchtowers are depicted sim i­
larly on the m edallion, w ith only minor variations, so
Dee probably intended them to be perceived as identical.
The Vision of the Watch towers «161

*
a2

T V GvUlcn VltismO/i

It should be noted that in the engraving o f the medallion


in Casaubon the colors of the four cloths are inverted top
to bottom and left to right. T h e engraver shows green in
the east, red in the west, black in the south and white in
the north. I have restored the colors to the arrangement
described in Kelley’s vision. This inversion was not an
error by the engraver— it also appears on the original
golden medallion in the British Museum. Dee may well
have had som e reason for inverting the colors, and it may
be the sam e reason the Enochian letters were inverted on
the actual Ihble o f Practice from the arrangement in
D ee's manuscript drawing of the Table. However, since I
162 • Enochian Magic ior Beginners

can think of no good reason for changing the colors in


Kelley's vision. I have put the colors in the sam e relative
positions on the medallion.
Ave states that the W atchtowers were placed at the
extrem ities o f the world by God "against the usurping
blasphemy, m isuse, and stealth o f the wicked and great
enemy, th e D evil.” They act as a lim iting influence on
the ch ao tic works of the Devil upon the earth , and are
necessary in order to preserve living creatures “within
the com pass and m easure o f order." They do not
entirely exclude the influ ence of Satan, or prevent him
from affecting the world, but ch eck and bridle his mal­
ice to a degree that allow s th e orderly fulfillm ent of the
“determ inations o f G od.” W hen Satan seeks to exceed
that lim it, th e angels of th e W atchtowers exert their
power, and the Devil “feeleth he the b it.”
From each tower. Kelley hears the sim ultaneous
sounding o f a trumpet. There is som e ambiguity. Kelley
says only that he hears th e sound of a trum pet. Ave
states that the trumpets sound thrice out o f each tower,
then contradicts him self a little further on and says the
trum pets sound once. It may be that the trumpets
sound one tim e, but sound three distinct notes.
Ave adds the detail that the gates open , and the
“ four Castles are m oved," that is. show signs of move
m en! within. Four cloths, each as wide as a tablecloth,
are thrown out from the m ouths of the towers toward
the center, which Ave refers to as the "C ou rt." Ave calls
these the “ sign o f M ajesty, the Cloth of passage." They
are equivalent to the red carpets that are unrolled for the
passage o f dignitaries in our own day. T h e colors are
important because they are linked to the four directions
T h e color o f the east is red. that o f th e south is while,
that o f the west is green, that of the north is black.
The Vision of the Watchtowers • 161

Ave is more descriptive of these colors. T h e cloth of


the east is the scarlet of new-spilled blood. T h e cloth of
the south is the soft white o f the lily petal. The cloth of
the w est is textured w ith the scales o f a dragon and is
serpent-green. T h e cloth o f the north is the color of very
dark hum an hair, o r o f bilberry juice (a deep blue-black
berry that grows in England).
From each open gate a Trum peter w alks along the
carpet toward the cen ter court. T h e trum pets are of a
very strange shape, with six bells. Ave describes them
as a “Pyram is. six co n es, w reathed." Kelley says that
they are “o f strange form , w reathed, and growing bigger
and bigger toward the en d .” T his would seem to mean
that viewed from the front the six branching bells of
each trumpet spread in the shape of a triangle. They
were probably wreathed with flowers.
T h e beings w ho proceed out o f each W atchtower
after its Trum peter are the angels ruling in that quarter
of the Earth.
T h e three Ensign Bearers carry upon their flags the
divine nam es that are written on the middle rows of the
W atchtowers o f the Great Table. T h e first flag hears a
name of three letters, the second of four letters, the last
of five letters, for a total o f twelve. Ave calls these
twelve ensigns (th ree from each tower) “the 12 nam es
of God. that govern all the creatures upon the Earth,
visible and invisible, com prehending 3. 4 . and 5 .”
T h ese nam es have a direct correspondence with the
twelve overt perm utations o f the Hebrew name of God.
IHVH, w hich is know n as the Tetragrammaton because
it contains four letters.
After the twelve ensigns bearing the names of Cod
com e twenty four Seniors who walk six abreast from each
gate. Ave says of these old men that they are “the 24
164 • Enochian Magic for Beginners.

Seniors, that St. Jo h n rem em breth." St. Jo h n the Divine


was the supposed author o f the New 'testament book Rei-*-
d aiion . T h e reference is to Revelation 4 :4 - "And round
about the throne were four and twenty seats: and upon
the seats I saw four and twenty elders sitting, clothed in
white raim ent; and they had on their heads crowns of
gold.“ T h e Seniors are the lords of the hours o f the day.
They establish and regulate linear time: the time-space
continuum that we are familiar with as incarnated souls.
Ave explains: "T h ese judge the governm ent of the
Castles, and fullfH the will o f Cod, as it is w ritten ." I he
"governm ent o f the C astles" is w hat is know n in the
East as karm a. Cause and effect is a function of time
W ithout tim e, karma would cease, and ch aos would
reign. T h ere would be no divine law, no cosm ic justice,
no rational older. Satan (or Coronzon as the Enochian
angels call him '} seeks to overthrow the regulation ot
the Seniors, but is held in ch eck by the four Ovemecis.
Behind each rank of six Seniors walks a richly robed
King. Five Princes who serve him carry th e hem o f his
long train. They a rc guardant, m eaning that they walk
with their faces turned toward Kelley. O f the King, Ave
says: “the C hief W atchm an, is a mighty Prince, a
mighty Angel of the Lord." Twice. Ave calls the King ot
each W alchtow er a Prince, causing Dee to w rite a cor
rection in the margin o f his m anuscript (indicated with
asterisks on page 159). T h e nam e o f each King appears
in its corresponding W atchtow er on the Creat Thble.
w ritten in the form o f a spiral about the intersection of
the great cross of that Watchtower.
C onnected with each King, and the W atchtow er of
which he is Ihe anim ate expression, is a seal composed
o f four ch aracters. Ave calls th ese "th e authorities ot
these H ouses" and says that they were “confirm ed in
The Vision of the Watchtowere • 165

the beginning of the W orld." About the four characters


connected with each , he states that they are "Tokens of
the presence of the son of Cod: by w hom all things
were m ade in C reation."
H is not d ear what is meant here, unless it is the four
graphic seals that were subsequently linked by the angels
to the four Watchtowers on the Great Table. Three of
these have four divisions, but one does not. The refer­
ence to four parts may be to the four letters of Tetragram-
m aion. At least, this is how this passage was interpreted
by the founders ol the Golden Dawn, who assigned the
letters o f Tetragramnialon in a com plex relationship to
the different parts o f the Watchtowers on the Great Table.
After ihe Princes, a large cross with four lesser
crosses in its quarters em erges from each tower. These
seem to Kelley to float in the sky on white clouds, with
each cross shim m ering like a rainbow o f m any colors.
Their pattern is reflected In the W atchtowers on the
Great Table—each W atchtower has a large cross divid­
ing it into four quarters, and a sm aller cross in each
quarter. On th e sm aller crosses. Kelley reports ten male
faces. Ave refers to these as “ten Angels, visible in
countenance.” T h e lesser crosses on the W atchtowers oi
Ihe Great T ib le each contain ten letters. Each letter is
the nam e of one of these angels, who. as Ave says, bear
"the w itness of the Covenant of G od.”
Follow ing the cloud witli its live crosses, sixteen
“white Creatures" issue from the gale of each Watch-
tower. Ave calls these "angels, d ep ositors of the will of
those, that govern the C astles.” T h e nam es of these
angels o ccu r in the lesser quarters o f each W atchtower
on the Great Table.
Finally, an “infinite num ber" o f lesser angels issue
forth and arrange them selves in a large circle, standing
166 • Enochian Magic for Beginners

close to the towers. T h e wording o f Kelley's vision sug­


gests that they com e out of the gates after the sixteen
Dispositors, but Ave indicates that this multitude is made
Up o f the angels of the thirty Airs, o r Aethers, and that
they com e out front the rainbow crosses. These angels
“presently give obedience to the will of m en, when they
see th em .” This is extrem ely important, because it
explains why Enochian m agic can only be worked with
“visible apparition." The obedience o f the angels ot the
Aethers to the magician requires that the magician see
the angels in the crystal, or by som e similar means.
This echoes the Irish folk tale that a leprechaun can
only b e com m anded by a hum an being to reveal his
treasure while he is held captive. O nce he slips beyond
the reach o f h is captor, he regains his freedom . Sim i­
larly. th e jinn im prisoned by Solom on in brass bottles
could be com pelled to grant w ishes to the persons who
discovered them . T h ese tales express a fundamental
principle of spirit m agic. To be controlled, a spirit must
he em bodied in som e form. This form m ay be an image
or a nam e. T h e m anifest form o f the spirit acts as a kind
o f psychic bottle that constrains the spirit and binds it
to the hum an mind that conceives the form.
The Ensign Bearers stop at the ends of their ground
cloths and m aintain their ranks opposite their respective
gates. T h e twenty-four Seniors approach each other in
the middle o f the C otut, w hile th e rest stand waiting in
their places. The Seniors form a ring facing inward and
seem to hold a consultation with each other. T h at is the
end of Kelley's vision.
Ave points out to Kelley the im portance of the num­
bers o f each rank in this procession ( 1 + 3 + 6 + 1 + 5
= 16). This is the num ber of the Dispositors, or Dis­
posers— those who arrange and set in right order the
The Vision of the Watch towers . 167

things o f the manifest world, and who ensure that every­


thing happens in its proper season and due sequence.
The com m unication betw een Dee and Ave following
the initial description o f Kelley's vision seem s enigmatic,
but is really quite simple. Ave merely points out to Dee
that the vertical pillar of the central cross on each
W atchtower o f the Great Table will contain two columns
of letters, and therefore it m ay either be regarded as one
pillar, or two if the colum ns of letters are divided. At this
point Dee h as not received the Great Table, so the direc­
tions m ean nothing to him.
C h a p t e r T w elve

The Transmission of the


Great Table
T h e T able of the Earth
As h e had prom ised during h is exposition o f the Great
Vision, the angel Ave appeared to Kelley on the follow ­
ing Monday (.June 2 5 . 1584) and delivered the letter
squares of Die Watchtowers that com pose the quadrants
of the Great Table. T h ese were presented in the form of
visual im ages within the crystal.
First, Kelley saw the interior of the stone obscured
by a w hite curtain. T h e curtain was then withdrawn
and discarded in a heap in the background to reveal a
standing figure in a w hite sm ock with a w hite circlet
around his head. Although Kelley did not recognize the
angel. Dee knew him to be Ave because the angel had
promised to appear on Monday. As Kelley w atched, fire
consum ed the angel to ashes. From the ashes he rose
up renewed and brighter than before, saying: “So doth
the glory o f God com fort the ju st, and they rise again
with a threefold g lorie."1
The angel extended his hands and seemed to spread or
pan the air in front of him. A square table appeared before
the angel. This table represented the Great Table of the
Watchtowers. Dee wrote in the margin of his manuscript
“The 'fable of the Earth." This is also true, since the Great
Table applies to the earthly (manifest) realm.

169
170* Ennchian Magic for Beginners

From the table Avc* rem oved a black "C arpet” or


cloth. From Kelley’s earlier vision o f the W atchtowers,
we know that this corresponds to the north. Beneath
the black cloth was a green cloth , w hich the angel next
rem oved. T h e green cloth stands for (he w est. Beneath
the green cloth was a w hite cloth , representing tin-
south. After Ave pulled off the w hite cloth , a red doth
was revealed, corresponding with the east. T h e removal
of the red cloth revealed the tabletop itself, w hich to
Kelley appeared to be m ade o f “earth , as Potter's Clay,
very raw e a rth .” The table was square, with four legs
made o f clay o r earth. TWo o f the legs touched the
ground, but two did not.
It should be noted that the rem oval o f the different
colored cloths sym bolically traced a com p lete circle
around the world counterclockw ise. This is the direc­
tion o f m otion (as Carl Ju n g observed) from th e co n ­
scious mind to th e u ncon sciou s.' The m otion is from
the circum ference in to the center, w hich is symbolized
by the bare d a y top of the table. It is the ground o f ere
ation and the clay o f Adam. T h e direction of travel
around the com pass is opposite to that which usually
occurs in th e Enochian m anuscripts, but this is because
Ave is traveling from the outward m anifest world of Dee
and Kelley' into the secret cen ter o f the Earth, where all
m ysteries lie concealed.
Why the table should have two legs that touch the
ground and two that do not is puzzling. Perhaps it refers to
the four elements, two o f which (Fire and Air) are light and
rise up. and two of which (Water, Earth) are heavy and fall
down. However, this is only speculation.
The Transmission of the Great Table »171

T he F irst S eal
On the upper-left corn er ot the table (th e far left from
Kelley’s point o f view ) appeared the figure of a T with
lour bright beam s of clear light rising from its top. This
is the seal o f the W atchtow er of the east. The direction
is not given, but we know it must be the eastern quar­
ter of the table b ecau se it is the first revealed, and the
east is the first q u arter in Bnochian m agic. Ave. as he
reveals the seals and after them the W atchtowers them ­
selves. is now progressing from the cen ter outward to
the circum ference.
To m ake doubly certain that Kelley noticed the posi­
tion of this seal on the table, Ave pointed at the T with
the four beam s, saying:
Ave. That pan of ihc Thble of the earth of those that
govern the earth: that is are governed by the seven Angels
that aiv governed by the seven that stand before God. that
are governed by the living God. which Is found m the Scat
of the living God. ITau with the four) which sigaiiic the
four powers of God principal in earth, etc.
A im v : Move not. for the place is holy, and become holy.
Aw*. I said not so. he said it. that beareth witness« of him­
self. Unto tins, obey the other three Angels of the Table.'

The "Seal o f the living C od" is the Sigillum Aemeth.


"Tau with the four’ indicates the capital letter T with
the sm all num ber 4 written above it that is at the top of
the outer ring o f letters on the Sigillum Aemeth. This
ring consists of forty letters, which aa* to be understood
a s four groups o f ten . Tau is the C reek nam e for T. In
C asaubon the last letter “u " in Tail is inverted (which
often happened in old books) so that the text reads “Tan
with the four." an obvious absurdity that has undoubt
edly confused m any students o f Enochian magic.
172 • Enochian Magic for Beginners

T h e seven angels (hat “govern the earth" mentioned


by Ave a n ' the seven angels whose names appear in the
larger hexagon on the SigUlum Aemeth (ZllRHia, etc.).
These curious names are extracted trom a magic square
composed of the seven m ore com m on names for the
angels of the seven planets (Zaphkiel, etc.). These latter
are “the seven that stand before God" (see Revelation 4:51
T h e com m on nam es for the angels o f the planets art*
written down continuously in colum ns from left to right
to form a letter square, and the uncom m on Enochian
nam es are extracted by reading th e rows across the
square from left to right. You will rem em ber this square
from the earlier exam ination of the Sigillum Aemeth. It
was revealed on M arch 2 0 . 1582, and is recorded in the
second book of Dee’s U ber Mysterinrum:

7. 1 1 R II I a
a Z C a a c b
p a u p n h r
h d m h i a i
k k a a c e e
i i e e 1 1 I
e e l 1 M G +

T h e voice that spoke and com m anded Dee and Kel­


ley not to move was the voice o f the King o f the Watch-
tower o f the east, which the T with the four beam s
represents. Ave cautioned the men to also rem ain still
while receiving th e seals o f the other three Watchtowers.
The Transmission of the Great Table • 17.i

T he S econd S eal
On the upper right co m er of the table (the far right from
Kelley's perspective) appeared a cross w hich Kelley
described as "like an Alphabet C rosse.” This symbol,
because it is the second to appear, relates to the Watch-
tower o f th e south and reveals the placem ent o f that
W atchtower on the Great Table. Kelley rem arks: "This
Crosse, and the other T do seem to lye upon the 'fable,
in a dim dunnish, o r a sky colour. All the Table over
seem eth to b e scribled and rased with new lines."
Alt’ The earth is the last, which is with the Angels, but
not as the Angels, and theiefore it staudeth in the Tabic of
the seven Angels, which stand before the presence ul God
in the last place, without a Letter, or number, but figured
by a Crosse.
It is expressed in the Angle of dial Table, wherein the
names of the Angels ate gathered, and do appear, as of
Michael and Gabriel.
fJee. I remember, there is an Alphabclary Crosse.*

This is a clear reference to the sm all cross that


m arks th e em pty final square in the table of the seven
planetary angels.

T he T h ir d S ea l
H ie third seal of the Watchtowers appeared, as might be
expected, on the lower-right corner o f the table (the near
right corner from Kelley's perspective). Moving around
the points o f the com pass, this quarter o f the table
belongs to the W atchtower o f the west. On it Kelley
observed another cross w ith letters and num bers in its
angles, as appears in the illustration o f the four seals.
'Hie angel Ave makes the cryptic com m ent. "It is in that
174 • Enochian Magic for Beginners

Table, w hich consisleth o f 4 and 8 ." T h is refers to the


fifth Ensign of Creation, one of the tin tablets to be
placed on the Table of Practice during scrying. This
Ensign, w hich is connected with M ercury on the Tabula
Angelorum Bonorum 49, consists o f four row s and eiglii
colum ns. T h e seal of the W atchtower o f the w est occu
pies the second square in the bottom row on this Ensign

T in Fourth S eal
Finally, on the lower left corn er o f the table o f earth
(th e near left corner from Kelley's perspective), Kelley
saw "a little round sm oke, as big as a p in 's h ead ." This
quarter of th e table is related to the W atchtow er o f Hit-
north, which is the final point o f the com pass, moving
clockw ise around the Earth beginning in the east. The
seal of the north is usually represented as a point or tiny
circle with lines radiating from it.

T
Hit
+

bT6
\ <
4-lb
O riginal /Our Seals o f the W atcktowen
The Transmission of the Great Table • 175

In my judgm ent, the way these seals w ere revealed


establishes the correct placem ent o f the Watchtowers on
the Great Table, and the relationship betw een the seals
ami the W atchtowers. Dee never recognized that the
table of earth was intended by the angels to represent
the Great Table, or that the order in w hich the seals
were placed was to be followed in placing the Watch-
towers them selves. Consequently, h e remained in doubt
about the positions o f the W atchtowers on the Great
Thble for the rest of his life.

“G od H is S piritual C reatures”
After the fourth seal was revealed, the crystal was
obscured by a mist and Kelley heard “a great voyce ot
(humbling and rumbling'* in the showstone. This
cleared to reveal an infinite num ber of bright wormlike
‘ ings going up and down in the air. Higher than these
he saw a cloud of little black specks. They also floated
up and dow n, and som etim es mingled with the worms.
Ave then delivered the m onologue on Enoch that I
have already quoted in C hapter One {"T h e Lord
appeared unto Enoch," etc.). T h is is significant because
its placem ent here links the W atchtowers strongly with
.lie wisdom o f Enoch, and indicates how central they
are to Enochian m agic. T h e W atchtowers are the very
heart o f the doctrine delivered by the angels.
Dark sm oke boiled up from the table of earth, leav­
ing behind it a golden slim e. T h e worms and m otes in
the air touched down on the surface am i ascended up
.»gain. Ave took the smoke and "tied it u p ." saying "I tie
her not up from all m en, but from the g ood ." Another
-lark cloud covered everything. This cleared to reveal a
grid. Ave told Kelley to note the number, and Kelley
176 • Enoch ian Magic for Beginners

inform ed Dee that he counted thirteen colum ns and


twelve rows. Apparently Kelley was viewing this grid at
a light angle, because the grid o f each W atchtow er has
twelve colum ns and thirteen rows.
W ithin the squares of th e grid appeared characteis
o r sigils. Ave remarked to Kelley, “They be th e true
Im ages o f God his spiritual C reatures." He ordered Kel­
ley to w rite down w hat he saw. Kelley protested that he
could not. Dee urged Kelley to try his best. Kelley strug­
gled along for a time, then "fire flashed in his face, and
shortly after h e said, I perceive they be easie to make,
so that I tell the squares, by w hich the lines do passe,
and draw from m iddle prick to middle p rick ." He fin
ished drawing the sigils on th e grid of the first Watch-
tower. then proceeded to fill in th e grids o f th e other
quarters of th e Great Table.
These sigils are not illustrated in C asaubon. but it is
obvious that they were the sigils of the ninety-one geo­
graphical spirits of the 30 Aethers (see Chapter Fifteen).
It is interesting to note that the sigils o f the genii of the
parts o f the Earth were conveyed by the an gels before
th e actual W atchtowers them selves. It would therefore
have been im possible for Kelley to consciously connect
the graphic sigils with the letters of the spirit names
upon w hich they arc based.

T he Four Watchtowers
Again the ston e grew dark. Ave ordered Dee and Kelley
to rest for an hour. No doubt the strain o f concentration
had been alm ost unendurable, particularly for Kelley.
W hen the m en resumed the serving session, Ave im m e­
diately began to deliver the letters o f the W atchtow er ot
th e east:
The Transmission of the Great Tabic »177

Ave: In the name of God. be diligent, and move not for


the place is holy.
lik e the first square: write hum the left hand towutd
thp right, you shall write small letters and great.
Say what you see [to E.K.|
Kelley: r Z i l a f A u t l p a
Dee: I iinde here one square among these Characters
that hath nothing in it.
Ave: It must be filled.
Kelley: a r d Z a i d p a L a m'

I
Dee had not yet realized thal ihe grid first seen by
Kelley was tipped on ils side, and had to b e rotated a
quarter turn. He was trying to insert the twelve letters
of the firsl row into one o f the colum ns, w hich have
thirteen squares, It did not take him long to understand
his error. Som e o f the letters in the W atchtow ers are
capitals because they begin the nam es of Ihe ninety-one
spirits of the tegions o f the Earth, w hich correspond
with the sigils previously drawn on the grids (at a right
angle, apparently!) by Kelley.
A few o f th e letters are m irror inverted lefi to right.
These indicate that the nam es o f the geographical genii
that contain them may be written forward or backward.
W hen w ritten backw ard, they are th e nam es o f evil
spirits, but w hen written forward, of good spirits.
Kelley scried the W atchtowers in the following
; order. Using Iheir middle “lines of God" as identifiers,
thev are: 1) ORO. 1BAH, AOZPJ: 2) MOR. DIAL, HCTCA;
3) OIP. TEA A, PDOCE; 4 ) MPH, ARSL. CAIOL. After
delivering the W atchtow ers, Ave com m ented on the sig-
i nificance of the middle line and the pillar of Cod in
each Watchtower.
Ave: Thou hast in the middle line o r o i b A h a o z p i .
There are 0 lines above, and six below. That line is called
178 • Enochian Magic for Beginners

linea Spiritus Sanrti: and out of that line cometh the three
names of God. from the East gate, being 3,4, and S letters,
which were the armes of the Ensignes that were spoken of
before. Oro, ibah, aozpi. 1 said before, that God the Father
a mighty pillar divided with a right line.
The Father himself, without the line.
The Father and Son by addition of the line.
These two lines beginning: f A
id
ar
etc.
That is the great Crosse that came out of the East gate.*

T h e meaning is that the double vertical pillar that


form s the center o f each Watchtower and crosses the mid­
dle row of the Holy Ghost at a right angle signifies God the
Father w hen double, but Father and Son w hen the two
colum ns arc separated by a vertical line. Il is not clear in
Casaubon which column of the Great Cross belongs to the
Father anti w hich to the Sou. However, the left column is
the colum n of mercy, which suggest that it belongs to the
Son, whereas the rigid column is die column of judgment,
suggesting that it belongs to the Father.
Dee had no problem correctly placing the first Watch-
tower in the upper left quarter of the Great Tahle, and
linking it with the east. He correcdy placed the second
Watchtower in the upper-right corner of the Great Table,
which is associated with the south. However, for some
reason h e inverted the third and fourth Watchtowers. He
was going to place them correctly. He noted beside the
fourth Watchtower, “T his is th e Table that had the litde
round sm oke,” which would have enabled him to place it
in the lower left quarter. But immediately below he wrote
a second note, saying, “No, it was the Table before."
The result is that on the first version of th e Great
Table, which is known as the Original Table, Dee lias (in
The Transmission of the Great Table • 179

my opinion) inverted the third and fourth Waichtowers.


The seals o f the Waichtowers are placed correctly at the
corners of the Original Table, as they were revealed by
Ave. The four inverted capital letters are indicated by
asterisks. It is not immediately obvious that the capital A
in the bottom row o f the OIP. TEA A, PDOCE Watchtower
is inverted; however, Dee has drawn the A with a hook on
its right leg. and written in th e margin “A is arsward.”

The O riginal Great Thble o f the W n tcb low m


180 • F.nochian Magic for Beginners

Dee num bered the W atchtowers on the Great Table


in the order o f their initial transm ission, in tw o rows
from left to right: 1. Upper left: ORO, etc.; 2 . Uppei
right: MOR. e tc.; 3. l/)wer left: OIP, etc.; 4 . Lower right:
MPH, etc. He w as obviously uncom fortable ahout
inverting th e bottom two W atchtowers from their n at­
ural places o n th e points o f the com pass. Several times
he asked the angels for confirm ation.
Ave: Now. what is that, that is hard to you?
Dee: First, whether the Tabic (for the middle Crosse of
uniting die four principal partsl be made perfect or no.
Ave: Thou hast found out the truth of it.7
There is no question that this numbering of the quad
rants on the Great Table was intended by the angels, at
least at this stage. On January 14. 1585. Kelley received
an extrem ely important vision which I have called the
Vision of the Round House. This vision expresses, in a
pictorial form , the flow o f elem ental energies on the
Great Table. At the outset o f the Vision of th e Round
House, the relationship betw een the four directions and
the numbering o f the quarters is clearly established.
On that place standeth a round House, it hath foui ixir
ners [within] and 4 Windows: and every Window is rouud,
and hath 4 round partitions, round also. It hath 4 Dooms,
and at the Hast Door is one step, at the South 2 steps, and
at the North $, and at the West Door. 4 steps:"
The num ber of steps before each door is the number­
ing of the related quadrants on the Original Great Table.
However, accepting that this num bering o f the
quadrants of th e Great Table is correct, it does not fol
low that the placem ent o f the two lower Watchtowers
on those quadrants is also correct. T h e seals of the
W atchtowers are revealed in a circle around the points
The Transmission of the Great Table * 181

of the com pass, east, south, west and north, Each class
of angels also unfolds in a com plete clockw ise circle
around the Great Table. In m y opinion (and it is only
tliai), the W atchtowers should be placed in a com plete
clockw ise circle beginning in the east in the order in
which they were first revealed.

T h e T ablet of U nion
After instructing Dee in som e of the uses o f the names
on the W atchtow ers. Ave delivered w hat is com m only
called the Tablet of Union, because its letters appear on
the central Black Cross of the Great Tible. T his Tablet is
formed by com bin in g th e letters in the nam es of the
three geographical spirits o f the tenth Aether, ZAX:
Lexarph, C oinanan and Tabitom . T h ese are written
continuously left to right into the rows o f a square with
four rows and five colum ns. T h e initial L in the first
name is om itted. Ave instructed Dee to “Look out
Lexarph, with th e two other that follow him , am ong
the nam es o f the Earth the three last: Lexarph,
Coma nan, Tabitom ."*

e X a r P
h c 0 m a
n a n t a
b i t 0 m
Tablet o f Union

These nam es for the spirits o f th e tenth Aether had


been revealed by the angel M apsam a to Kelley more
than a m onth earlier, on May 21, 1584, along with the
names o f the other spirits of the first fourteen Aethers."
Concerning the placing o f the nam es of th e Tablet of
182 • Enochian Magic for Beginners

Union on ih e Black Cross, Ave instructed D ee: "Set


them down without the first fable: T h at shall m ake the
cro$$e that bindeth the 4 Angles o f the Table together.
T h e sam e that stretcheth from the left to right, must
also stretch from the right to Ihe le ft."'1
T h e m eaning is that th e letters in the first tw o rows
o f the Tablet o f Union are written on the colu m n o f the
Black Cross tw ice, with each set of letters progressing
from the top and the bottom towards the middle so that
the two sets o f ten letters arc reflected around the ccn
ter. This type of reflection is known as a lake reflection.
T h e letters o f the last two rows of the Tablet are written
on the beam of the Black Cross twice, with each set pro­
gressing from the cen ter toward th e edges so that the
tw o sets are reflected around the center. T his kind of
reflection is know n as a m irror reflection.

T he U ses of the G reat T able


After delivering the four W atchtowers to Dee and Kelley.
Ave explicitly set out Ihe uses to w hich the Great Table
may be put.
Av& Now to the purpose: Rest, for the place is holy.
First, generally what this 'fable contained.
J. All humane knowledge.
2. Out of it springeth Physick.
i . The knowledge of all elemental Creatures, amongst
you. How many kindes there are. and for what use they
were created. Those that live in the air. by themselves.
Those that live in the waters, hv themselves. Those that
dwell in the earth, by themselves. The property of the fire,
which is the secret life of all things.
4. The knowledge, finding and use of Metals; the
vermes of them: the congelations and venues of Stones -
They are all of one matter.
The Transmission of the Croat Table • 183

5. The Conjoyning and knitting together of Natures. The


destruction of Nature, and of tilings that may perish.
0. Moving from place to place las. into this Country, or
that Country at pleasure.)
7. The knowledge of all crafts Mechanical.
8. TYansmutatio formal!», sed non essenualis Itransmu-
taUon of forms, but not of essences).
IDee’s marginal note: The ninth Chapter may be added,
and is of the secrets of men knowing; whereof there is a
peculiar Table. lw

The functions of the Great Table are set forth in


greater detail in D ee's m anuscript L iber S cien tiae and
will be exam ined in the next chapter, along with the
extraction and use o f the angelic names.

T h e R eformed G reat T able of R aphael


On April 20. 1587, almost three years following the in i­
tial reception of the W atchtowers, th e angel Raphael
nununicaied a corrected version o f th e Great Table to
Kelley. At that point, Kelley was disillusioned with the
angels and wanted nothing m ore to do with them , but
phael was persistent.
Dec: F..K. had this day diveis apparitions unlu him in
his own Chamber, and instruction» in divers matters which
he regarded not. but remained still in bis purpose of utterly
discrediting those Creatures, and not to have any more to
do with them. But among divers apparitions he noted this
of ouc that said unto him.
Raphael Joyn Enoch his Tables.
Give every place his running number.
Kelley: What mean you hy places?
Raphael The squares. Which done, refer every letter in
the Table to his number, and so read what I will, for this is
the last time I will admonish you.
184 * Enoch ¡an Magic for Beginners

Kelley: A man standetit in the Air in a fiery Globe of my


heighth. accompanied with some hundred of Puppets: on
the one side of him standeth a woman, aud about her arc
four Clouds all white.
The man upon a white 'Mangle shewed these Numbers
with spaces, as you see following (here follows a large
numerical table, which I have omiltedl.
Dee: Note: When F..K. had shewed me this Note, I by
and by hrnught focth my book of Enoch Ins 'fables, and
found the four letters r T h d to be the four first letters of
the four principal squares standing about the black Cross:
and that here they were to be placed otherwise titan as 1
had set them. And in the first placing of them together. I
remember that 1 had doubt how to joyn them; for they
were given apart each by themselves
Secondly. 1 found nut the 4 Characters; saving they were
inverted somewhat, and one of them closed: whereof I
found none like, but very neai These Characters were of
every square one.
Thirdly. 1 did take these numbers contained between the
lines (some more and some fewer) to be words to be gath
ered out of the "fable of letters: so many woids as were dis
tinci companies of numbers: it is to wit, 41
Hereupon we began tn number the squares wherein the
letters stood in Enoch’s Tables as 1 lud them, but we could
not exactly finde the words, but somewhat near. Hereupon
being tired, and desirous tn know the sense of that Cypher,
we left off till after supper, and then we assayed again: but
we could not bolt it out. thought we knew very near what
was to he done by the instruction of a spiritual Voice, now
and then helping us toward the practise.
At length. E.K. was willed to go down Into his Chamber,
and 1 did remain still at our Dineing Table till his return,
which was within an hour nr somewhat more. And at his
return this he brought in writing (here is printed In rough
form the amended Great Table nf Raphael).
Raphael: The black Cross is right, and needeth uo
mending. But thus much I do. to let thee undeistand, that
The Transmission of the; Great Table »185

thou inayest consider thy self to be » man: And heneath


this understanding, unless thou submit all into the hands
oi Gud, for lxis sake; who else leaving you. all naked,
provided! in his creatures to his own glory.... I Raphael.
> counsel you to make a Covenant with the Highest, and to
esteem his wings more then your own lives."

T h e Reformed Great Table o f Raphael, which I give


here in its corrected form (see page 186), is the arrange­
ment o f the W atchtowers most often used in modern
magic. The ordering of the Watchtowers on the Reformed
Table was adopted by the Golden Dawn, and after the
diaspora of the m em bers o f this Hermetic Order, was
spread throughout English-speaking countries.
As you ca n see. Raphael does not allocate the
Watchtowers around the quarters o i the Reformed Table
in the order o f their initial reception any m ore than Dee
did in the Original Table. He places the first received
W atchtower (ORO, I HAH, AOZPI) on the east quarter of
the Table, which is th e upper left. However, he puts the
fourth received W atchtow er (MPH, ARSE, GAIOL) on
the south quarter, the upper right. T h e third received
W atchtower |OIP, TEA A , PDOCE) he puts on the west
quarter of the Table, the lower right, but places the sec­
ond received W atchtow er (MOR, DIAL, HCTGA) on the
north quarter o f Ihe Table, the lower left.
You must decide for yourself w hich version o f the
Great Table to use. In my opinion, neither the Original
Table of Dee nor the Reformed Table o f Raphael is cor­
rect in its placem ent of the Watchtowers on Ihe quarters.
This conviction led m e to create yet a third version (see
Chapter T e n l. w hich 1 have nam ed the Restored Great
Table, b ecau se it restores the W atchtowers to their orig­
inal sequ ence around the Earth. The W atchtowers are
placed upon the Table in a clockw ise circle heginning
186 • bnochian Magic for Beginners

The Reformai Créai Table of Raphael


willi the upper left qu arter feast ORO, IBAH. AOZPIJ ,
then tin* upper right (south— MOR, DIAL. UCTGA'J,
then the lower right (w est— OIP, TEAA, PDOCE). then
the lower left (north MPH, ARSL, GAIOL).
In this Restored Great Table, the num bering o f the
quadrants (as assigned to them in th e Vision of the
Round H ouse) rem ains unchanged, but th e nutnliers
attached to the W atchtowers that occupy the two lower
quadrants beco m e inverted. T h e fourth W atchtower
delivered by the angels (MPH. ARSL. GAIOL) is placed
in the northern quadrant, w hich bears the num ber
The Transmission of the Great Tabic »187

three, and the third YVatchtower delivered by the angels


(Oil’, TEAA, PDOCF.) is placed in the western quadrant,
which boars the num ber four.
J 1 suspect that the m ain reason Raphael felt com
pellcd to deliver th e Reformed Great Table to Kelley was
to correct th e placem ent ot the last tw o Watchtowcrs,
and that Kelley som ehow got the instructions of the
angel mixed tip. Raphael also corrected m any of the
individual letters in the W atchtowers. I have adopted
these letter corrections in my own Restored Great Table.
C h a p t e r T h ir t e e n

The Angels of the


Watchtowers

Each W atehtow er has distinct classes o f spirits that arc


arranged in a hierarchy o f descending authority. The
structure o f the hierarchy and the functions o f its parts
are the sam e for all four W atchtowers. However, those
angels w hose nam es are on the W atehtower o f the East
only act in the east, w hile those w hose nam es are on
the W atehtow er of th e West only act in the w est, and
so on.
There is som e am biguity over ju st w here the four
parts of th e Earth are to be reckoned. D ee quite reason
ably asked w hether this m eant the four directions in
relation to the m agician, regardless of where he might
be standing, o r the four regions of the Earth. Ave
replied, in a som ew hat am biguous fashion, that it
meant the four directions with respect to the poles oi
the Earth.
Awe: The 24 Seniors are all of one Office: Bui when thou
wilt work in the East, thou must lake such as bear rule
there; so must thou do of the rest.
Dee: Do you mean the estate, in respect of auy place we
shall be in. or in respect ol any earthly place, accounted
alwayes the East part of the world, wheresoever we he?

18«)
190 • Enochian Manic for Beginners

Aye: The East and West, in respect of youi Poles What


will you else oi me?:

It is not clear from A ve's statem ent w hich system


the angel intended. D ee’s first suggestion, that east
should be reckoned from the location o f th e m agician,
is a m uch m ore workable solution than to try to divide
up th e nations o f the world. To decide w hether a partic­
ular place lies in the east, sou th, west or north is by no
m eans an easy task. Obviously, Sweden is in the north,
but is England in the north or the west? Is Russia north
oi east? W hat about South America? Or Hawaii? Or
M orocco? T h e only certain location is Jeru salem , which
was considered to he the center, or navel, of the Earth.
For th e sake of sim plicity, l suggest that the four
directions o f lire world b e related to the place where the
Enochian m agic is being worked, w hen the effect is to
take place away from lire place of working. That is to
say, if the m agician works a ritual in London that is to
take place in Paris, h e or she should use th e spirits of
th e eastern Watchtower. Only if the m agic is to take
effect in the sam e place as the working o f the ritual
should th e four regions o f the Earth be considered. For
exam ple, if th e m agician works a ritual in London that
is to take p lace in the sam e part o f London, without a
specific geographical focus, the angels o f the western
W atchtower would be employed (sin ce England was. in
classical tim es, considered part of the w est).
T h e accom panying table (opposite) show s a Watch-
tower with the offices o f the angels w h o se nam es are
found on its quarters. It should be noted that the quar­
ters o f th e W atchtow ere are num bered th e sam e way
the W atchtow ers them selves are num bered on the
Great Table.
The Angels of the Watch towers . 1 9 1

East 1. South 2.
Depositors: Dispositor»:
Knitting Together Transportation
Good Angels: Good Angels:
Teach Medicine and Precious Metals
Heal the Sick and Jewels
Evil Angels: Evil Angels:
Cause Sickness and Counterfeiting
Death and Gambling
North 3. West 4.
Depositors: IJispositors:
Arts and Crafts Secrets of Men
Good Angels: Good Angels:
Transformations ut Knowledge ol All
Form, not Essence Elemental Spirits
Evil Angels: Evil Angels:
Illusions and Evil and Base Uses
Deception» n( Elemental*

Offices o f the Angcis on Any Wttcfticnwr

T he A n g elic H ierarchy
The angels on the W atchtowers are th ose described in
an em blem atic way in Kelley's Great Vision. The Watch
towers also contain th e nam es o f evil spirits not m en­
tioned in Kelley's vision. The W atchtower o f the East
will be used as an exam ple, but the sam e classes of
angels and spirits are to be found in the sam e places on
all four W atchtowers, and the office o r function o f each
class of angel is similar on all the Watchtowers.

T he K ings
T h e King is the angel that Ave describes as the Overseer
and W atchtower. T in s suggests that the King and the
W atchtower are, to som e extent, synonym ous. Ave also
192 • Enochian Magic for Beginners

says. “ the Chief W atchm an, is a mighty Prince, a mighty


Angel o f the Ix>rd.“ Kelley describes the King as "a
com ely m an, very much Apparel on his b a ck , h is Robe
having a long train ." It is the function o f the King to
sum m on the six Seniors for judgm ents.
T h e nam e o f the King of the W atchtow cr o f the East
is either Bataiva w hen the King evokes th e Seniors for
an act o f m ercy, or Ralaivh w hen the King evokes the
Seniors for an act of severe judgm ent. Ave says, "Thou
hast Bataiva o r Bataivh. You must take but one o f them,
eith er the [final) A or the h. A. com iter, and h in
extrem is .In d iais.“1 It is a letter taken from the left co l­
um n ot letters on the double pillar o f God in each
W atchiow er (presum ably the colum n o f the Son) that
m akes the King m erciful, and a letter taken from the
right pillar (presum ably th e colum n o f the Father) that
m akes th e King severe.
T h e nam e of each King is written in a clockw ise spi
ral around th e double intersection o f the Great Cross on
each W atchiow er. beginning with the fifth letter in the
line o f the Holy Ghost or Spirit. T h e last letter in the
nam e o f the King o f the east is either the A or h in the
tw o squares that form the cen ter of th e C ross. T h e let
ters o f the nam e Bataiva are highlighted in the accom ­
panying diagram , w hich show s the cen ter of the
W atchiow er o f the East.

i b A h a o
The Angels of the Watchtowers • 19.)

T h e only deviation from this pattern occu rs on the


OIP. TEAA, PDOCF. W atchlower, which is the Watch-
tower o f the North on the Original Table, but the Watch-
tower of the West on the Reformed Table o f Raphael
and also on my ow n Restored Table (rem em ber, the
quarters o f the east, south, w est and north do not shift
on the Great Table even w hen the W atchtowers them ­
selves are m oved). On the OIP, TEAA, PDOCE Watch-
tower the letter “a " occurs tw ice in th e intersection o f
the Great Cross. D ee has distinguished betw een the
King of m ercy (F.ldprna) and the King o f severity (Edl-
pm a) by interchanging the second and third letters in
the name of the King to indicate mercy.
The eight nam es of the Kings on the Original Great
Table o f the W atchtowers are as follows:

I EAST: Bataiva (m ercy) SOUTH: Iczhhca (mercy)


Bataivh (severity) Iczhhcl (severity)

NORTH: Eldpma (m ercy) WEST. Raagios (mercy)


Edlprna (severity) Raagiol (severity)

T he B anner N am es of G od
T h e three nam es o f God on the line o f the Holy Ghost
. ("tin e a Spiritus S an cti“) are those that w ere written on

I
Uie three banners or ensigns carried out th e gate o f each
W atchtower in Kelley's Great Vision. Ave called these
the “nam es of Cod, that govern all the creatures upon
the Earth, visible and invisible, com prehending 3 , 4 . 5 .“
It is significant that there are twelve letters in the three
nam es, and twelve nam es in all. T h is links the banner
nam es with the tw elve perm utations o f Tetragramma-
tou: a vital part o f Hebrew occultism that both Dee and
Kelley were familiar with from their studies.
194 • Enoch ¡an Magic for Beginner»

T h e three banner nam es may be regarded as the


divine au thorin' o f the King of the Watchtower, w ho is
som etim es referred to by the angels as a p rin ce to dis­
tinguish him from the One King, Christ. T h e four Kings
o f the W atchtowers c a m ' out th e edict o f God the Son
and God the Father. T h e se two aspects of God are of
one purpose, as is indicated by the pillar on the Great
Cross, which is both the pillar o f the Father w hen undi­
vided, but also the pillar of Father and S o n when
divided with a line down the middle.
It is under these banners that Bataiva rules the east.
Iczhhca rules the south. Raagios rules the w est, and
Eldpm a rules the north (on Ute Original Table). Dee
em ploys these twelve nam es in the opening "Funda­
m ental O b esien ce" to God that com es before all his
invocations in his personal Book o f Spirits, w hich is
recorded in his m anuscript L iber Scientiae.'
T h e three nam es o f God are extracted by reading
across the line of Spirit from left to right. T h e diagram
below* show s the central part o f the W atchtow er o f the
East with the nam es of God in boldfaced type.

f m j o| n d | a T | d i |a | r i
o r o 1b A h a o z p i
c N |a |b r |V i f x g j a [z d

T h e twelve banner nam es of God on the Original Great


Table o f th e W atchtowers are as follows:

EAST: Oro, lbah, Aozpi SOUTH: Mor, Dial, Hctga

NORTH: Oip, Teaa, Pdoce W EST M ph. Arsl, Gaiol


T h e Angels o f rhe Watchtowers • 195

T he S eniors
The Seniors o f each W atchtower are described by Kelley
as “six ancient m en, with w hite beards and staves in
their h a n d s." Ave explicitly says o f the twenty-four
Seniors that they are "th e 2 4 Seniors, that St. Jo h n
rem em breth." Therefore their description in the fourth
chapter o f R evelation applies: "And round about the
throne were four and twenty seats: and upon the seats 1
saw four and tw enty elders sitting, clothed in w hite rai­
m ent: and they had on th eir heads crow ns of gold."
L^ter, the elders arise from their seats and fall down
upon their knees before the throne of Christ and “cast
their crow ns before the throne."
T h e Seniors lor Senators as they are also called by
Ave) are the only group o f angels in the Great Vision
that perform two actions. They walk out of each gate in
a single rank, six abreast, in com pany with all the other
angels who surround the King. But when they reach the
enter o f th e four W atchtowers (called the “Court" by
Ave, who is m aking a pun on the legal court o f judg­
m ent), they go to the middle and form a ring. Although
nothing is described in th e middle o f the court, this
would be the location o f the throne o f Christ, w hich is
always situated in the cen ter o f everything. Ave says:
“They seem to con su lt."
In describing the m anner of extracting the nam es of
the Seniors to Dee, Ave says: “ Now for your six Seniors:
whose judgm ent is of Cod the Father, the Son. and the
Holy G host."* T h e act o f ju dicial judgem ent is clearly
central to the role o f the Seniors. T h e Seniors represent
the twenty-four horns o f the day. and thus time. They
sit in judgment over the actions o f the hum an race,
which o ccu r in time. As 1 have show n in my book
196 • Enoch ian Magic for Beginners

Ttoragram m alon. (he Enochian angels conceived o f the


Seniors a s being seated around the throne o f God in
two rings o f tw elve chairs ea ch , o n e ring directly above
th e other.’ Each ring w as in two crescents o f six chairs.
T his is indicated qu ite clearly in a vision Kelley experi­
en ced on January 13, 1584:
Now 1 see all those men. whose feel I saw before: And
there sitteth One in a Judgement sear, with all tiis teeth
liciy. And there sit six, on one side of him, and six on the
Other. And there sit twelve in a lower seat under them. All
llie place is like Cold, garnished with precious stones. On
his head is a great stone; covering his head; a stone most
bright, brighter then fire.*

The reason Ave says that the Seniors are “o f Cod the
Father, the Son, and the Holy Ghost" is because (heir
names trace out the Great Cross on each Watchtower.
with each nam e beginning from one of the two letters at
the intersection o f the Cross and proceeding outward. The
nam es of the two Seniors located on the lino o f the Holy
Spirit may b e written with cither six or seven letters,
depending on which o f the two letters at the intersection
of the Cross is chosen to begin the name. For example, the
name of the first Senior of the east may be either Abioro
or Habioro, reading from either of the letters at the center
o f the Great Cross to the left along the line o f Spirit.
Ave tells Dee that he should m ake the nam es o f the
two Seniors located on the line o f Spirit to be ot seven
letters “ w hen th e wrath o f God is to be en creased .” The
addition o f the extra letter intensifies the power o f the
Seniors, which is the power of judgm ent. For the sake
ot uniformity, the nam es o f all six o f the Seniors are
usually written wiilt seven letters. In the following dia
gram , the nam es of the Seniors of the W atchtow er of
the East are indicated in boldfaced type.
The Angels of the Watchtowcrs • 1‘>7

A < A a
a I d
JL
5 a r 0
i x o P
a o m r
f m|o|n d a r d 1Ia | r t
® * P *
o r o i t> A h
*
C N|a|b V 1
£ s M * d
T P a_
0 o o a
0 T 1 n
m * S 0
1 r a P

T h e nam es of th e twenty four Seniors on the Origi­


nal Great Table are:

EAST: (Il)abioro SOUTH: (L)aidrom


Aaoxaif Aczinor
Htmorda Lzinopo
lA)haozpi (A)lhctga
Hipotga Lhiansa
Avtotar Acmbicu

NORTH: (A)aetpio WEST: (L)srahpm


Adoeoet Saiinou
Alndood Laoaxq»
(A)apdoce (S)lgaiol
Arinnap l.igdisa
Anodoin Soaiznt

T he Dispositors
The sixteen Dispositors in each W atchtower are located
above the arm s o f the four lesser crosses. Ave says:
“After every Cross, attended) 16 A ngels, dispositors of
1 9 8 • Enochian Magic for Beginners

the will o f those, that govern the C astles." It is the Di>


positors w ho actually carry out the will o f the Kings
Kelley d escribes them as " 1 6 white C reatures." Con
com ing th ese sixteen angels who are above the lesser
crosses, Avc tells Dee that they “have no participation
with D evils."'
T h ere are four Dispositors above every lesser cross.
Each is represented by a single letter. For exam ple, the
diagram below shows the subquarter of the east (upper
left quarter) on the W atchtow er that occupies the east
c m quarter o f the Original Great ’fable. In th is diagram,
the four Dispositors are highlighted in boldfaced type.

r 7 .1 i [ j __a
a r d Z a
C 7. 0 n s
r o i T t
S i % u s
f m o n d

As was true of the single letter names o f the forty two


Ministers that serve each heptarchical Prince, these rows
o f single letters may be permuted to yield four nam es of
four letters. For example, the four letters above the arm of
the lesser cross in the eastern subquarter of the Watch-
tower of the East are r Z 1 a. Each letter represents an
angel. By moving each letter in turn to the beginning of
the row. four nam es of four letters are generated:

R z 1 a
Z I a r
L a r z
A r z I
The Angels of the Watchtowers • 199

The set o f four D ispositors above the arm o f each


lesser cross is ruled by a specific nam e o f God. This
divine name is created by adding the letter in the Black
Cross o f the Great Table that stands in th e sam e row as
the four Dispositors to the head of the four letters of the
Dispositors. In the exam ple, the letter in the Black Cross
that shares the sam e row' with the Dispositors above the
lesser cross in the eastern subquarter of the Watchtower
of the East is e. T his letter from the Black Cross is
placed before the letters of the group o f Dispositors to
form the divine nam e Erzla.
By a sim ilar process, the divine nam e that rules the
four Dispositors above the southern lesser cross of the
W atchtower o f the East is Eutpa. T h e divine nam e that
rules th e four Dispositors o f the western lesser cross of
this W atchtow er is Hxgzd. T h e divine nam e that rules
the four Dispositors of the northern lesser cross is
Hcnbr. T h e divine nam e is em ployed ritually to evoke
the four Dispositors related to it.
Each o f those four groups of D ispositors h as its
ow n fu nction in E n ochian m agic.' D ispositors in the
eastern su bqu arters rule the “knitting together of
N atures." w h ich m eans th e jo in in g to geth er o f things,
as in th e process of grow th o r healing. T h e opposite
power also ap p lies, w hich is the d estru ction of
natures, sin ce th e creation o f one thing is the destru c­
tion o f another. Elsew here, in the list o f uses o f the
Great Table. Aye tells D ee that th ese angels control:
"T h e C onjoyning and knitting together o f Natures.
T h e D estruction of N ature, and o f th ings that may
p e rish ...... Those in the sou th ern subquarters rule the
"carrying from p la c e ." w hich probably sign ifies physi­
cal travel o f persons and th e m ovem ent o f o b jects. In
200 • Enochian Magic for Beginners

the list o f u ses o f the Great Table Ave calls th is: “M ov­
in g from p lace to p lace [a s, into this C ountry, or that
Country' at p le a su re ].”
About those in the w estern subquarters. Ave tells
Dee: "H erein may you find the secrets o f Kings, am i so
unto the low est degree," w hich seem s generally to sig
nify the revelation o f secret things. In a m arginal note.
Dee show s that he understood this as “the secrets of
m en know ing.”
Dispositors in the northern subquarters rule “All
Hand crafts, o r A rts,” w hich signifies the teaching and
bringing of success in th e arts and sciences. Dee under­
stood this to m ean “All hum ane know ledge."
T h e function of corresponding groups is the same
on all the W atchtowers, but applies to different zones ol
the Earth. Ave tells Dee:
But you must Note, That as llic Augets uf die first ot the
four Crosses in the East, which are foi Mcdkine: so arc the
first of the second, the first of the third, and die first ot the
fourth; so that for Medicine there be sixteen, and so oi aJi
the rest in their Older: but that they differ in that, some be
the angels of the East, odtei some of liie West, and so ot
the rest.*

Ave is talking about the angels beneath th e arm s of


the lesser crosses here, but the principle applies to the
Dispositors as w ell, hor exam ple, die office of th e four
angels above th e lesser cross o f the west on the Watch-
tower o f the East is to reveal secrets in the eastern part
o f the wTorld. T h e function o f the sim ilar group above
the lesser cross of the w est on th e W atchtow er o f the
North is also to reveal secrets, but th ese four angels
reveal the secrets o f the northern part o f the world.
Listed in the accom panying table are the nam es of
the sixty-four Dispositors w ho stand above the arm s of
The Angels of the Watchtowers • 201

tht? sixteen lesser crosses on the Original Great Table,


along with the ruling divine nam es and offices o f these
angels. Again, it must be stressed that the quarters
east, south, west and north relate to the Great 'Ihble
itself, not to the individual W atchtow ers. T h e associa
lions of the Dispositors with the directions will be
som ew hat different on the Reformed Table o f Raphael
and tny own Restored Table becau se the W atchtowers
occupy different quarters.

Watchtowers
Subquarter East South Weat North Function

S03tern Rzla B02a Toad Dopa Knitting


Zlar Ozab Aadt Opad Together
Urz Zafco Adta Podo of
Aril Aboz Dtaa Acop Naturea
{fed Joints Srzla Efcoza Atoad Adcpa

Southern Dtpa Kira rdirr. Anao


Tpau Krap Dint Nasa •Carrying
?aut Raph Iir.td Aaan fren
AUtp Aphr Midi Aano to Place
God Naums Eutpo Ephra Atdin Asina

Western Xgrd Caen tilrx ZizB


Gadx Aoni l-rxn Izaz Discovery
Zdxq Gnia Rxr.l Zazi of
Dxgz Nine Xnlr Aziz Secrets
G:d Mines Rxgid HioCOi Pnlrx Paira

Northern Cnbr Roar. Magi Fsac Teaching


Hbrc Oanr ÍQ'JXI Sacp of Arts
Brcc Anro Gina AcpS and
P.cnb Nroc laag Cpsa Crafts
God Hams Kcri>r Hrc-an Pnog! Ppisac

The Difpostttis on the Original Great Table


202 • Enochian Magic for Beginner»

T hf. A ngels Both G ood and Evil


T h ese are the angels in each W atchtower w hose names
are written on either sid e o f the lesser cro sses beneath
the arm s o f th e lesser crosses. They are obviously
related to the sixteen Dispositors, but this relationship is
never m ade com pletely clear by th e Bnochian angels
'1 he sixteen angels above the arms of the lesser crosses
are said by Ave to be w holly good, whereas the sixteen
angels below the arm s a rc of a mixed nature, neither
wholly good nor wholly evil.
Only one set o f sixteen angels for ea ch Watchtower
appears in Kelley's Great V ision, so it is possible that
by the D ispositors Ave intends the angels below the
arm s of the crosses. 1 tend to believe that the Disposi­
tors are the angels above lire arms becau se all the other
angels in the Great Vision arc good. It m ight be spccir-
lated that th e sixteen an gels above the arm s rule the
sixteen below the arm s, but Ave does not directly state
this relationship.
Th ere are four good angels and four sibling evil
angels below the am t o f each lesser cross, T h e letters
that m ake up the nam es of the good and evil angels in
the eastern subquarler of the W atchtower o f the East
are highlighted below in ltold type.

_a__r_ d 7 a
c z o u s
T o i T t
S i 8 a s
f hi o n tl
The Angels of the Watchtowcrs • 20:1

When the nam es o f the angels below th e arm s of the


lesser crosses are w ritten w ith four letters, they are
good angels, but w hen they are written with only three
letters, they are evil angels. T h u s they form tw o distinct
sets of angels, but sin ce both good and evil angels
derive from the sam e letters, they should be under­
stood as related, each pair com posed o f a good and an
evil tw in.

T i e G ood A ngels
The nam es o f the good angels a te derived by reading
across each row from left to right. In the exam ple, the
good angels o f the subquarter o f the east on the Watch-
tower of the East arc C zns. Tott. Sias and Fmnd. To
greatly increase the effectiveness of their function, they
may In* made into nam es o f five letters by including the
letters in th e colum n of the lesser cross: C zons. Toitt.
Sigas, Fmond.
Each group of tour good angels in the subquarter of
a W atchtower h as its own particular function. T h e func­
tion of the four angels in the exam ple is healing. By
adding the letters in the stem o f the lesser cross to the
names, th eir power o f healing becom es enhanced. Ave
says concerning the four good angels in the subquarter
of the east on Ihe W atchtow er of th e East: “If it b e an
incurable disease (in the judgm ent ot m an] then adde
the letter that standeth against the name, and m ake him
up five: then he cureth m iraculously.”1'
Dee understood Ave*3 words to m ean the letter in
the colum n of the lesser cross should he added to the
nam es, and in his L iber S cientiae he gives the nam es of
the good angels with five letters based on this assum p­
tion. 1 should point out. however, that the directions of
204 • Enochian Magic for Beginners

the angel are not altogether clear. It is possible that Ave


intended that the letter in the Black Cross that occupies
the sam e row as th e nam e o f a good angel should be
added to the front o f the nam e o f the angel to intensify
its power. If this is done, the four good angels whose
nam es are o f five letters would be Xc/.ns, Atott, Rsias
and l’finnd. In giving the nam es o f the good angels, I
have adhered to D ee's understanding of Ave’s direc
lions, but I wanted to point out that another interpreta­
tion is possible.
The four good angels of each subquarter are invoked
to visible appearance w ithin the crystal, or evoked
within the ritual chamber, by the name o f God o f six let
tors that lies on the colum n of the lesser cross in the
sam e subquarter, reading from top to bottom . In the
exam ple, the divine name that invokes (or evokes) is
Idoigo. This sam e group o f four good angels is coni
nianded by the name o f God o f five letters written on the
arm o f the lesser cross, reading left to right. In the exam­
ple. the divine name that com m ands is Ardza. Speaking
about the angel Czns, Ave tells Dee: "It is one o f the 4
angels that serve to that crosse, w hich are ruled by this
nam e Idoigo. It is the nam e of God. of six letters: Look
in the crosse that descendeth. In that name (IdoigoJ they
appear, by the nam e [Ardzal that is in the crosse Phans
versaryI they do that they arc com m anded."
As is true o f the D ispositors, each group of four
good angels on a W atchtow er has its own specific func­
tion. The good angels in the subquarters o f the east rule
over m edicine. Ave tells Dee: “Those 4 be of Physick
W hen their nam es are increased to five letters, their
healing power is miraculous.
T h e angels in the subquarters o f the south are con
cerned with m etals and m ining. About them Ave says:
T h e Angels of the Watchtowers • 205

‘ They have power over M etals, to find them , to gather


them together, and to u se th em ." In enum erating the
uses o f th e Great Table, Ave has also listed as one of
their functions "T h e congelations, and verities of
Ston es." By this, precious and sem iprecious jew els
should be understood.
T h e good angels in the subquarters o f the west give
knowledge and com m and o f the elem ental spirits. The
first angel of the four rules the air, the second the water,
the third the earth, and the fourth "th e life, o r fire of
things that live." In h is list o f uses for the Great Table,
Ave says concerning the power of this group of good
angels: "T h e knowledge o f all elem ental Creatures,
amongst you. How many kindes there are, and for what
use they were created. T h o se that live in the air, by
themselves. Those dial live in the waters, by themselves.
Those that dwell in the earth, by them selves. T h e prop­
erty of th e fire which is the secret life of all things."
T h e good angels in the subquarters oi the north have
the power o f transformations. Ave defines this office in
Latin, saying “'lYansmutatio formalis, sed non essen-
lialis," which m eans that the change is one of outward
form but not of essential nature. These angels can change
a spoon into a fork, or m ake a beggar appear to be a king,
but they cannot transform lead into gold (w hich must
have disappointed Kelley!]. They can. however, change a
lump o f coal into a diamond, since this is a transforma­
tion o f form and not essence (both are carbon).
The four classes of good angels are the sam e on
each o f the four W atchtowers, but those on th e Watch-
tower o f the East act in th e eastern part o f the world,
those angels who perform the sam e function on the
Watch tower of the South act in the southern part of the
world, and so for the rest.
206 • Enoch tan Magic for Beginnen*

Watchtovers
8ubquarter Cast South Ma»t North Function

Eastern Czon3 Algra Tage:* Opamr.


T o 1 11 Orpmn Nhodd A p 1 t Treating
3 lg R 3 R s o m Patax Scmlo a n d Curing
Fmond Izinr S&alz Varag Of 0 1 3 6 6 3 0

Invoking Idoigo Angpoi Olgota Hoahnr


CcanancLrii Artiza tlnnax O atoo uteg

Southern Oyaub Omagg ualgm Qrodrcn


Paooo Obaal Lcaoc Bcaop Knowledge,
Rbanh Rlemu vspsn Amlox Find i n g
DlaiM Ituahl Rvroj Brlap an d Use cl
invoking Lianza Aneeern Melapr Vadali Mctab

C o anuidiEO Paiam Sondn Omebb Obaua

West e r n Acuca îAsma. Xpacn Adire


Nprat Ia a b a Vaasa Siosp Knowledge
Otroi Izlxp Oaspl I'anlt o f All
Pmaox SLrim Rnd.l Aerar Elemental

Invoking Aourra opmnir laaaal hzlonr Creature»


Commanding Alcal npix A tapa Wrzfm

Ifcrtherr. Abamn Opana Palco Daltt


M a o co Oolop îldazn Dlxom Changes of
Ooanro Bxpao Itdpc Oodpz F o r m , not
Shtal Axtlr Xrir.h Kgo&n Essence

Iavoklnq Alca o a l Cbelpt Malad; Volxdo


Cccmandino Oiitt Arbiz Ülaad Sicda

T h e G ood A ngels o n Che O rigin al G reat T hble

On the tab le o f the good angels, th e letters extracted


from th e pillars ol the lesser crosses to increase the
num ber o f letters in each nam e from four to five are
indicated in boldfaced type.
The Angel« of the Watch towers • 207

: ¡T h e E v il A n g e l s
It only the first two letters in the nam e of each good
angel are taken, and to the front of them is prefixed the
letter in the Black Cross that occupies the sam e row. the
name of an evil angel is created. T h ese evil angels
always have nam es of three letters, as Ave tells Dee:
“Every nam e, sounding o f three letters, beginning out of
that line [of the Black C ross], is the nam e o f a Devil, or
wicked Angel, as well front the right, as from the le ft....”
When describing to Dee the four evil angels of the sub-
quarter of the east on the Watchtower of the East, Ave says:
ai't?. But it thou wilt send sickness«, then take two of
the letters, and adde the letter ol die Crosse [Dee: the black
crossej to that, as in the second, a T o.
[Dee. This a. is ot the aossc oi union, or the black crosse.]
Ave: Then he is a wicked power, arid bringeth In dis­
ease: and when thou caliest him. call him by the name of
god. backward: for unto him, so, he is a god: and so con­
strain him backward, as Ogiodi.
Dee: I think the Constraint must be, by die name of the
TYansversary backward pronounced, as of Ardza, is back-
way, azdra: For ogiodi. should but cause him to appear by
the order of Idoigo. used for die 4 good Angels "

The m eaning of this passage is that the evil angels


are evoked or called to v isab lc appearance by the name
of God in the pillar of the lesser cross for their particular
subquarter read backw ard, from bottom to top. They are
commanded by the nam e o f Cod in the arm o f the cross
read backw ard, from right to left. Because they are evil,
these inverted names o f God are divine to them , and
have power over them.
There is som e confusion in the angelic transcript over
whether the sixteen evil angels native to each Watchtower
208 • Enochian Magic for Beginner*

should even be used in Enochian magic. Ave refers to


them when he speaks about sending sickness, and also in
connection with obtaining money in the form o f coins:
Awe: These ¡evil angels of the southern sulxjuarier] can
give money coined, in Gold or Silver.
Dee: Which these?
These wicked ones mean you?
Awe: I.
The other give no money coined, hut the metal,
Dee: You mean the good.
Are: I.'*
T his suggests that at least som e of th e evil angels
have a legitim ate function in Enochian magic. However,
a little further on in their conversation Ave strongly con
iradicts this assum ption, m uch to Kelley’s disgust:
Dec: As concerning the wicked here. Shall 1 call nr sum­
mon them all, as 1 da the good ones in the name of God?
Ave: No man calleth upon the name of God in the
wicked: They arc servants and vile slaves.
Dee: We call upon the name of Jesus in the expulsing of
devils, saying in the name of Jesus, etc.
Ave: That In, Is against the wicked. No just man calleth
upon the name ot God, to allure the devil.
Dee: Then they are not to be named in the first sum­
moning or invitation.
Awe: At no time to be called.
Kelley: How then shall we proceed with them?
Ave: When the Earth iieth opened unto your eyes, and
when the Angels of Light, shall offer the passages of the
Earth, unto die entrance of your senses (chiefly of seeing)
Then shall you sec the TYcasures of the Earth, as you go: And
the caves of the Hills shall not be unknown unto you: Unto
these, you tnay say. Arise, be gone, Thnu an of destruction
and of the places of darknesse: These are provided for the
use ol man. So shall thou use the wicked, and no otherwise.
Dee: This is as concerning the natural Mines of the Farth
The Angels of the Warchtowcrs • 209

Aw?: Not so, for they have nothing to do with the nat­
ural Mines of the Earth, but, with that which is corrupted
with man.
Dee: As concerning the coined they have power rn hring it.
Ave: So they may: that they keep, and nn other.
Dee: How shall we know what (hey keep, and what
they keep not?
Ave: Read my former wonts; for thou dost not under­
stand them.
Dee: I read it: beginning at the first line nn this side,
when the Angels of Light, etc.
1 mean of coiaed money that they keep not. How shall
we do to serve our necessities with it?
Ave: The good Angels are Ministers for that purpose.
The Angels of the 4 angles shall make the Earth open unto
you, and shall serve your necessities from the 4 parts of
tin? Earth. *
T his is not exactly a clear statem ent on the part of
the angel. He seem s to be saying that although the evil
angels can b e used to cau se sick n ess and obtain coined
money, they should not be nam ed except to banish
them from the clay o f hum an flesh. Dee did not under­
stand that Ave was speaking about the dark places of
the human body, not the m ines o f the Earth.
'lh e offices of the evil angels are substantially the
same as those of their good brethren, but their areas erf
influence are perverted to evil purposes. For example, the
good angels of the eastern subquarters cure disease and
teach medicine, wliile the evil angels bring sickness and
death. The good angels of the southern subquarters teach
the finding and use of metals, while their evil twins leach
counterfeiting and the wicked uses of money, such as
gambling. T h e good angels of the western subquartens
teach the knowledge of elem ental spirits, while the evil
angels teach the uses of these spirits for perverse or hurtful
2 1 0 • Enoch ian Magic tor Beginners

ends. The good angels o l the northern subquartere leach


transformations of form, while the evil angels teach the an
o i illusions and trickery of the senses.
T h e table o f the evil angels (opposite) show s their
o ffices and the inverted divine nam es o f the lesset
cro sses by w hich they a re sum m oned and com ­
m anded as they appear on th e Original G reat Table of
the W atchtow ers.
As you can see, it is possible to extract another set
of sixty-four evil angels by com bining the letters in the
colum n o f the Black Cross with the pairs o f letters in the
sam e row that stand on the right side of the lesser
crosses. In the eastern subquarter o f th e Watchtowor of
the East, for exam ple, the cacodem ons are X cz, Ato, Rsi
and Pirn, but with this method o f extraction they might
ju st as easily b e Xns, Att, Ras and Pnd. Dee m akes no
suggestion that this possibility ever occurred to him,
nor do the Enochian angels refer to it. I m erely mention
it here a s a point o f interest.

T he Q uestions T hat W ent U nanswered


T h e explanation given by Ave concerning the parts and
uses of the Great Table is incom plete. Nowhere does he
m ention the association s on the Table with the Thim
peters o f Kelley's Great Vision. N either does h e explain
the link betw een the Table and the five Princes in each
W atchtower who hold up the train of th e King. The rela­
tionship betw een the letters on the beam o f th e Black
Cross (w hat D ee calls the "Iransven sary") and the
W atchtowers is not set forth. About the m ultitude of
spirits that Kelley saw, as Dee says, “standing after the
sixteen Angels next the G ate." Ave says only “They be
Ministers and servants.
The Angels of the Watchtowers »211

Watchtowero
Subq-aarter East South w«st Horth Punction

Eastern Xcz Xai Kta MCÇ


Ato Aor Ooh Cap B ring ir.q
Rsi Rrs Cpa CSC Sickness
Pfin Pis Hsa Hua and D eath
Invckinc Oqicdi Icçgna Atollo FJiiiaco
ScnnandiD? Azdra Xannu Oclac Saolo

Southern Xoy X«J. Mrc. Mjri


Ape Agb Ole Dec Cfctaining
Krfc Rrl Cvs Can Money,
tkii FLa Hrv Hbr Coining,

Ir.vokioj Azcall Msosna Ret. 1él. Iiadav Gariblir.g


Conrxir.'iirg Xnlap ikSiioa Eoa» ftuabo

Western Cac C ns Rxp Rad


Cop Oia Ava ASÍ Base a n d
Mot Miz Xda Xpa Ivil Uses
Apn Ast Krn EaC o f the

Invoking Zrruoa R-iZipâ Osaaai Rncizr F.'iBnentalK


Cl'irnntirjljrvt lacla Zipll Apata Nfzrr.

northern Cab Cto Spa Rda


Cas C<k' And Adi Deceptive
Ko: Xrx Xii Xoo Changes cf
Ash Aax Ex: Irq Forrr.
Invoking laoaia Tplab: Idol a n Odxlou Illusions
ConnarrtiD? r iiio Zibra Daaio Ado is

The Evil Angels on the Original Great Table.

Dee nude several pointed inquiries about these and sev­


eral other more general matters, but each time he was put
off by the angels, who clearly had no intention of revealing
these mysteries to him . Since they did not wish Dee to
actually use Rnoehian magic in his lifetime (despite their
2 1 2 » Enochian Magic for Beginners

intimations to the contrary), they may have withheld this


essential information to prevent him from defying their
order that he await permission to use the magic.

T hf. Princes
After considering the m atter, it seem s very likely to me
that the four ranks of five Princes who hold up the
trains o f the Kings in Kelley's Vision are equivalent to
the four rows of letters in the Tablet o f Union. Each let­
ter in the Tablet of Union stands for a Prince. T h e four
rows in the Tablet are probably assigned to the Watch-
towers in the sam e curious way that th e W atchtowers
are num bered on th e Original Great Table.
1. W atchtow er o f the E ast: e x a r p
2. W atchtower o f the South: It c o in a
3. W atchtower o f the North: n a n t a
4. W atchtower o f the W est: b i l o m

By the familiar process of Enochian permutation, the


single letter that stands for the name o f each Prince may
b e extended into a five-letter nam e that is derived from
the row of letters to which it belongs.
T h is arrangem ent of the Princes on the Greal Table
(opposite) is based on my personal speculation. 1 have
not encountered it elsew here, nor have 1 seen any other
conjectu res as to what the figures of the Princes in Kel
ley's Vision may signify. It does seem very suggestive
that there are five Princes in each Watchtower. and that
each row o f the Tablet o f Union has five letters.
The Angels of the Watchtower» «213

1. EAST 2. SOUTH

Exarp Hcoma
Princes Xarpe I’nnces Cornah
of (lie Arpex of the 0 malic
East Rpexa South Mahco
Pexai Ahcom

3. NORTH 4. W EST

Nanu Biloin
Princes Anl.m P rin ces bomb
oi the Ntana of the 'lombl
Notih Tanan W est Oittbil
Annnt Mbito

The Prince* on ihe ('.teat iiibie

T he T rumpeters
Regarding the other mystery, the meaning of th e single
liu m p cter with his strange horn o f six openings arranged
in the shape of a pyramid or (seen from the front) a trian­
gle, my guess is that this refers to the letters at the inter­
sections of the five crosses in each Watchtower. Every
lesser cross has a single letter at its intersection, but the
Great Cross that runs through the middle of the Watch-
tower is double, and has two letters at its intersection.
T h ese six letters,gathered together, would m ake a
single name. O ne reasonable way to gather them is to
take them in a clockw ise circle around the Watchtower
beginning w ith the lesser cross of the eastern subquar-
ter, and ending at the cen ter with the two letters o f the
Great Cross. This is the sam e pattern by w hich the
nam e o f the King is derived. The following four names
of six letters would result:
214 « Enochian Magic for Beginners

1. W atchtower of the East: D Io i a It


2. W atchtower of the South: Nn p b a 1
3. W atchtower of the North: 0a z o aa
4. W atchtower of the West: Le a a s I

Again, this is speculation unsupported by any state


m ent of the angels. T h e letters at the intersections o f the
crosses are surely o f significance in the schem e of
Enochian m agic, but what this sign ifican ce m ay be
rem ains unknown.

“T he L etters of the T rans vers ary "


Ave explains the u se o f the letters in the colum n of die
Black Cross upon th e Great Table in detail. T h ey seem
to em body th e divine energy that vitalizes the lesser
angels and dem ons, w hen added to their nam es. The
rays o f the Black Cross sym bolize the four rivers that
flow out o f the throne o f God in Paradise (and in New
Jeru sa lem , w hich is Paradise returned to the Earth).
However, Ave says nothing at all about the letters in the
arm o f the Black Cross.
Dee w as curious as to why the three geographical
regions or genii o f the tenth Aether (Lexarph. Comanan,
Tabitom ) had been ch osen to form the letters of the
Black Cross. Ave refused to enlighten him.
Dee: I think a mystery did depend upon the choice oi
the three names. Lexarph. Comanan, and Tabitom.
Ave: That is not to our purpose.'*

Dee persists, as this matter is obviously o f the greatest


importance. Eater in the sam e conversation h e asks:
Dee: Of the Letters in the TYansvcrsary of the wicked
their black Crosse, I know no use. as of motivat; nan. etc.
A w Thou shall know, when thou write« thy book.1’
The Angels of the Watchtowers • 21 S

This was only another way o f putting Dee off the


question. Dee was nothing if not persistent. Five days
later he got another ch an ce to ask Ave the sam e question:
Lfec Of the letters in die Transversary, I would know
your will.
Aw They are, as the odier, but for a peculiar practice.'*
Tliis is the only clue we get concerning the letters in
the am t o f the Black Cross, but it is a useful hint. It
appears that the letters o f the a im are to be added to die
front o f angel names extracted by reading the letters in the
subquarters of the Great Table in columns. The names
extracted from the pillars of the lesser crosses would prob­
ably be divine names by w hich the others are invoked,
reading down the pillars in the case of good angels and up
the pillars in the case o f evil angels. The divine names
would have seven letters, the names of the good angels
six letters (five plus the intensifier in the arm o f the lesser
cross), and the names of the evil angels five letters. The
good angels of the columns may be commanded by read­
ing the names on the arms of the associated lesser crosses
from left to right, while the evil angels of the colum ns are
commanded by reading the names on the arm s of the
lesser crosses from right to left.

T u t G o o d A n g els o f t h e C o lu m n s
For what this speculation m ay be worth, 1 have
arranged the conjectured nam es o f the good angels of
the colum ns, along with their invoking Cod nam es, in
the table on page 216. Their functions are unknow n. As
is true o f all the other tables in this chapter, it is based
on the Original Great Table, and would be different for
216 • Enoch ian Magic for Beginners

Matchtowera
Subquarter East South West Hortb Function

Eastern fisetsi Eoaori Votnps Dooasu


Zrzoi® Cnlraz JaaUa Olprca Cbkncva
Lzctan Zerrann Accdai Pans •.s
Aastss Axanir 3oodx2 Afltltog
Cod Kanes fidsieja tlancsoi Noiqota Uioalnr

Southern Qpoprc Psojri 'Icrr'ur Aogeab


Vayabi Isonbla Saaesu Hbcuox Onknwr.
?auonr Rdcanh Ibjoso Atinoss
Ajcchi Anclul Xhrcni Aanpxp
God Kane;: HIlaeza TdDaeea. toelapr Xuadali

western KutMI lin i:s Xax-jur Znaspe


Glcptn .Usazt Ltpaan Irdiac Unkcoxr.
Zacaco Ciabxi Ppcspi zfrslo
Diatix tizlapn Xanail Aarpir
Cos Xuaca Naourrz Sapir.i: r.aaaad Krzionr

itortherr. Coaac-3 Ssodra Jtopnix Fsidor


Nibac.'i Crpoxx Aladir SiaLcg Unkr/n.n
Eiitnâ Aiaoai Gaczpn Adtopa
Rtooml Xzapzr Ldomoh Catnzn
Sc:i3 Kenas Teiaoa. Kcbalpt. Ibaladi Pjsixda

Good Anfids o f (he Column* on the Origttuil Great (hide

the Reformed Table of Raphael and my ow n Restored


Table due to the different placem ents o f the Watchtow
ers on the quarters, and m inor variations in the letter
ing.
The Angels of the Warchtowers »217

Ti LbEvil Angels of thf. Columns


In Ihe final table 1 have extracted the nam es o f the co n ­
jectured evil angels o f (lie colum ns from the Original
Great Table, along with th e inverted nam es o f God by
iich they may be invoked. Their functions are
unknown. Perhaps the good and evil angels o f the
colum ns, about w hich Ave says nothing at all. play a
part in the apocalyptic transform ation of the world

Katchtowers
Solrçpiartsr la s t south Vest north • Function

Eastern #:ts: Naori Htrçs Hoosu


Ozoia Airsz XaLàa OH*» ftiknow.
Intan Tnrui Tcdai Ueia
Batsd Aaair >/y.ir.x Snwg
Co:': .Vanes 7cgicdi Niopgna xatcglo ?nr_a&n

Southern Acçrd Bogri tnlur Agoab


Tyabi Infcla Iaesu 130ÍZ Pnkosm
AiMnr Ogaoh C»JC®0 tocoa
Sibchi Xglui Vfccni ftrpxp
Cod Hanes Mazcall meeara 7rpa.ee Xiladau

Jtestera teacp Bn. is Bxudr taspa


Tcptn leazt Ipaan Tdioc 'JrAr.cvn
Acaoo Oohxi Ccspi Arsla
Hslix Hlejm »jail Heprr
Cod Hams fizrruoa rricnte "Jíáiái Mrnolrr

Hartfcero Kar/u:: Nodra Njxnix Mdlcr


obach Xpoxx Andir Osicg UrJCKTAtl
Incna mcai 7czpc Itop*
Boon! Aapor Aco:t Emm
C or, X coi-S Tiacaia Xtplasc XidsInn Todxlou

KW
tAngels o f the Columns on the O riginal GreatTBite
218 • Enochian Magic for Beginners

w hich is so often referred to by the Enochian angels in


their conversations with Dee and Kelley. T h is might he
the reason Ave refused to explain the function o f the
colum ns and the beam of the Black Cross to Dee.
Ch a pter Fo urteen

The Enochian Keys


T u t T ransmission of the K eys
T h e Iasi word of the First Key, o r Call, was transm itted
to D ee through Kelley by the angel Nalvage on the
morning o f April 13, 1584. The Keys were revealed
backward to prevent Dee from inadvertently using them
as invocations w hen repeating them:
Nalvage: Unto this Doctrine helongeth the perfect
knowledge and remembrance of the mystical! Creatures.
How therefore shall I inform you. which know them not?
Dec: Mean you as Babyon. Bohoyet. etc.
Nalvage: The Characters, or betters of the Tables.
Dee: You mean the mystical letters, wherein the holy book
is promised to be written: and if the hook he so written and
laid open before us, and then von will from Letter to Letter
point, and we to record your instructions: Then 1 trust we
shall sufficiently understand, and learn your instructions.
Nalvage: Also In receiving nf the calls, this is to be
noted: that diet' ate to he uttered nf me, backward: and of
you, in practise, forward,
Dee: 1 understand it. fnr the efficacy' of them; else, all
things called would appear: and so hinder our proceeding
in learning.
The Keys correspond in num ber to the forty-nine
largo letter num ber squares o f D ee’s lto )k o f Enoch.
save that the first lable in the book has no Key. Nalvage
explains to Dee:

219
220 • Enoch ¡an Magic for Beginners

I finde the Soul ot man hath no portion in this first


Table. It is the Image of the sou of Cod, in the hosomc of
his father, before all the worlds It comprehendeth his
incarnation, passion, and return to judgement: which he
himself, in flesh, knoweth not: all the rest are of under­
standing. The exact Center excepted
T h e first unexpressed Call would seem to corre­
spond w ith the sm all cross at the end o f the magic
square o f the nam es of the seven an gels who burn as
flam es before the throne of heavenly Christ (JSevdalion
4 :5 ). If this is so, then the other forty-eight Calls proba
bly correspond with the individual letters in this square,
m oving through the square from b ack to front. This is
only conjecture on my part, however.
The Keys were delivered backward letter by letter (at
least in the initial stage), and out of their proper sequence.
This was a torturous process that must have sorely tried
the patience and endurance of both Dee and Kelley:
86.
A (TWO thousand and fourteen, iu the sixth Table, is) D
7003. la the thirteenth Thble is 1.
A m the ¿1th Thble. 1140G downward.
I in the last Tible, one lesse then Number. A word. Jaida
you shall understand, what that word is before the Sun go
down. Jaida Is the last word ot the call

8S.
II 49 ascending T 49. descending. A 909. directly. O
simply.
11 2029. directly, call it Hoath.

84.
225 I’Yom the low angle on die right sadfc Continuing in the
same and next square. D 225. (The same number repeated].
A hi the thirteenth Table. 740 ascending In his square.
The Enochian Keys »221

M The 30lh Table. 13025. fmm the low angle in the left-side.
In the square ascending.
Call it Mad.'

In this painful and confusing m anner Nalvage


revealed die last three Enochian words of die First Key
of the forty-eight that are expressed. Apparently
(though it is far from certain) the angel pointed to let­
ters with a rod on a round crystal tab le on which he
was standing. Kelley saw this in the show stone and
reported th e position o f th e pointer to Dee, w ho then
looked up the corresponding letters on his own written
tables. As Kelley worked, the crystal table of Nalvage
becam e clearer: “His Table now appeareth very evi-
dendy to me, as that 1 could paint it a ll."4

T hf. K eys and the G reat T able


It is my conviction, based on the overall structure o f the
Great Table, that the Keys from the Third to the Eigh­
teenth unfold them selves upon the Table in four over­
lapping clockw ise circles (see the diagram on the next
page). Each circle begins in a subquarter of the Eastern
Watchtower. E ach passes through th e middle o f the
lesser cross of the corresponding su bq u ailers on the
other three W atchtowers. T h e circles are num bered
according to the num bering of d ie quadrants and sub-
quadrants— that is to say, the first circle begins in the
eastern, or first, subquarter o f the Watchtower of the
East; the second begins in the southern, or second, sub-
quarter; th e third begins in the northern, or third, sob-
quarter; and the fourth circle begins in the w estern, or
fourth, subquarter.
222 • Enochian Magic for Beginners

T h e first tw o Keys probably relate to the pillar and


beam o f th e central Black Cross on the Great Table. The
unexpressed primordial Key that corresponds with the
first o f the forty-nine Tables ot Enoch may relate to the
center of the Black Cross. II should be designated by a
zero, sim ilar to th e u se of zero for the finît card o f the
Tarot (th e Fool).
This relationship of th e Keys to the Great Table is
never clearly slated by the angels, but m ay be deduced
from internal evidence in th e Keys. On th e Watchtow-
ers, the Ihree rays of each Great Cross are explicitly
T h e Enochian Keys • 2 2 3

given to the Father, Son . and Holy G host o f the Chris­


tian trinity. I suspect that the pillar, beam , and center o f
the Black Cross are also linked with th e trinity. The
Father is probably assigned the pillar of th e Black Cross,
and the First Key. T h e Son is probably assigned the
beam of th e Black Cross, and the Second Key. The Holy
Spirit, who is the unseen Mother o f many o f the
EhbChian angels, is probably assigned the intersection
of the Black Cross, w hich is a dim ensionless point, and
the unexpressed primordial Key that has nothing
directly to do with the hum an race or the Earth.
In the biblical metaphor of New Jerusalem , which is
so intim ately linked w ith Enochian m agic, the Father
and Son arc com bined in the figure of heavenly Christ,
who has the w hite hair o f an old man (just a s the hair
of M oses turned w hite while he com m uned w ith God
and received the len Com m andm ents). In Revelntion,
the heavenly Christ is described both as a king w ho sits
in authority and passes judgm ents, and as a mounted
conquering prince who wields a two-edged sword of
retribution. T h e Holy Ghost is represented by the throne
on w hich heavenly Christ sits at the exact center of New
Jerusalem . From the throne flow the four rivers of Par­
adise, corresponding to the four arms of the Black Cross.
It is usual in Enochian magic to progress backwards
from the end to the beginning. T his was the course fol­
lowed by Aleister Crowley w hen he worked the invoca­
tions o f the thirty Aethers. He began with the thirtieth
and ended with the first. It is possible that in the final
apocalypse working one of the eighteen distinct Keys is
to be vibrated each day. beginning with the eighteenth
and working backward to the first. In this way, the magi
cian would progress four tim es counterclockw ise around
the Great Table, beginning in the north and ending In
224 • Enochian Magic for Beginners

the ea st (th e process by which the table o f clay was


revealed to D ee and Kelley in the initial transm ission of
the W atchtow ers), then would follow th e tw o arm s of
the Black Cross to the cen ter o f th e four W atchtowers,
w here lies the fountain o f Holy Spirit. It is through this
fountain of Spirit that the thirty Aethers are to be
accessed . T h e intersection of the Great Cross is the
doorway into the Great Table of the Watchtowers.

T he A uthor of the E nochian K eys


T h e Enochian Keys are clearly ritual invocations (or
evocations, depending on w hether the spirits to whom
theyr are applied are called in, or called o u tj. Yet in dis­
cussing the Book o f Spirits, the angel Ave tells Dee that
he must write the invocations for the Book him self,
since invocation is a function of the free will and fer
vent h eat o f the hum an soul, and angels have no p an in
it. W hen Dee presses Ave for m ore details, the angel
says “I know not: for 1 dwell not in th e soul o f m an."
If the angels cannot write invocations, and if the Keys
are invocations, then who wrote the Keys? And why? It
seem s redundant that Dee should have to write a com ­
plete set of invocations to contact and bind the angels of
the W atchtowers when he has already been given a com ­
plete set o f invocations by the angels themselves.
The function of the Key's must be different from the
function of D ee’s ow n set o f invocations, which was
intended to initially call the angels o f the Great Table
during an eighteen-day working. It may be that Dee's
invocations w ere also to be used in regularly summon
ing the angels. Ave talks about a book that is only to be
used on one day. but this cannot refer to the Book of
Spirits that contained D ee’s invocations, w hich was to
The Enochian Keys * 2 2 5

be used for at least eighteen days. As I have indicated,


the book of one day probably is th e Book of Silvered
Leaves, which was (I believe) to be employed to record
the seals and signatures o f the invoked angels. No limit
is placed on the use o f D ee’s own invocations.
It is usual for modern Enochian magicians to vibrate
the Keys to sum m on the angels o f the W atchtowers for
everyday ritual work. T h is was the Golden Dawn prac­
tice. T h e founders o f the Golden Dawn did not under­
stand the need for the m agician to com pose an original
set of invocations to establish initial co n tact with the
angels. In the Golden Dawn, only the Keys were used to
invoke or evoke th e angels.
Perhaps the Keys have a higher and m ore specific
purpose than everyday invocation. If they were not
com posed by the angels, but rather som eone above the
angels, they must have been written by the Father of
Heaven, o r by heavenly Christ the Son, or by the
Mother of the angels w ho refers to herself only by the
title 1 AM. They may be the text o f the unrecorded apoc­
alypse working, w hich I have postulated as the dark
and secret heart of the Enochian com m unications.
Enochian m agicians who em ploy the Keys casually
for personal reasons m ay be unwittingly debasing them
and abusing their power. O f course, if this is so . only
the sm allest fraction of the power o f the Keys would be
released during this awkward and inappropriate appli­
cation. It would be ak in to using a hundred-ton
hydraulic press to ham m er in a nail.

T e x t o f t h e K eys
The Enochian versions of the Keys were revealed before
the English translations, although in som e cases the
226 • Enochian Magic for Beginners

English w as revealed along with the Enochian. In


C asaubon the initial recording of the Keys is, to say the
least, confused. Toward the end o f the process, frag
m ents o f one Key are mixed with fragments o f another
Fortunately, the English translations later provided by
Nalvage are m uch clearer.
Dee recorded the text of the Keys and its translation
in a m uch more readable form in h is m anuscript Jft
Claves A ngelicae,* and it is this m anuscript version and
its printed transcripts that 1 have followed in the cor
reefed text o f the Keys that appears here. I have adhered
to D ee's own practice o f writing the Enochian in rows
from left to right, with the English translation directly
above each word.
Som e o f th e Enochian words are written in capitals
by Dee. These are the power words, the actually triggers
that bring about th e visual apparition o f the angels. It
will be noticed that two form s o f the Enochian word for
“m ove" are used, 2ACAR and ZACARe. ZACAR appears
m uch m ore frequently. In iny opinion th e lower case
“e~ appended to the end of the word is intended merely
as an aid to pronunciation. T h e hyphenated Enochian
words are com pound words that are w ritten as single
words in Dee’s m anuscript. I have inserted the hyphens
to m ake it easier to understand their com position. For
the sake of clarity, I have removed the hyphens that Dee
put into single words (apparently as an aid to pronunci­
ation ). T h e Enochian words in square brackets have
been inserted by m e to fill in obvious gaps in the
Enochian text. Purists may prefer to ignore them.
It h as been observed* that the Enochian language Is
extraordinarily com pact, that one word in Enochian
often signified an entire phrase in English. This fact has
been used to support scep tics’ claim s that Enochian is
The Enochian Keys. • 227

nor a real language. If we look at a French word in a


French-English dictionary and com pare its size with the
size o f the English definition that accom panies it. this is
hardly evidence that French is not a language. Also, it
iiould be noted that Dee was often writing the defini­
tions or descriptions o f difficult Enochian words, not
merely their translations. Probably no adequate transla­
tion exists in English for m any o f these words.

F irst Key

I reign over you, saith the God of Ju stice,


O lson f vorsg. goho la d Bali.
in power exalted above the firm am ents o f w rath;
i’- lansh calz wm phu;
in w hose hands the Sun is as a sword, and the Moon
sobra zol Rot I la nazpsad, o d Craa
as a through-thrusting fire, w hich m easured)
fa m alpig. ds holq
your garments in the midst o f my vestures, and
qaa n othoa zim z od
trussed you together as the palm s of my hands: w hose
conunah ta n obloh zien ; svlw
seats I garnished with the fire of gathering, which
gnonp prge aldi. ds
autified your garments with adm iration; to whom
tirbs oboleh g-rsam ; casann
made a Law to govern the Holy Ones, which
ohorcla taba Pir, ds
. livered you a rod with the ark o f knowledge.
onrensg cab erm Jadiuilt.
Moreover, you lifted up your voices and swore obedience
PBah, farzm znra adn a
228 • Enochian Magic tor Beginners

and faitli to Him that liveth and triumphed); whose


gono ¡ad p il ds hum toll; sohn
beginning is not, nor end cannot be; w hich shineth
litijodj ipam . ill ipam is; ds loholo
as a tlam e in the midst o f your palace, and reigneth
vep zom d poam al. od bogpa
am ongst you as th e balance of righteousness and trull).
aai ta p ia p p iam os od vaoa;:
Move, therefore, and show yourselves! Open
ZACARe. ca. od ZAMKAN! Off/)
the m ysteries o f your creation. Be friendly unto me:
t id e qaa. Zorge:
for I am the servant of the sam e your God,
lap zirdo noco MAD.
the true worshipper of the Highest.
h oath Jaid a .

S e c o n d Key
Can the W ings o f the W inds understand your voices
Adgt U paah Zong om fo aip
o f wonder, O you, the Second o f the First? W hom
said, Viu L? Sobam
the Burning Flam es have framed
lalprg izazaz
within the depths of my jaw s; whom l have prepared as
piadph; casarma abmmg ui
cups for a wedding, or as the flowers in their beauty
talho pam clcda q-ta lorslq turi/s
for the cham ber o f righteousness. Stronger are
oogo baltoh. Givi chis
The Enoch ian Keys • 229

your feet than the barren stone, and mightier arc


/usd orri, od m icalp chis
your voices than the manifold winds: for you are becom e
bia ozongon: lap noan
.1 building such as is not. but in the mind
trof lots ta ge oq mania
of the All-powerful. Arise, saith the First! Move,
Iaidon. Torzu, gohe-l! ZACAR,
therefore, unto his servants! Show yourselves in power.
ca, c-noqod ZAMRAN m icalzo,
and m ake m e a strong see-thing, for l am
od ozazm urelp, lap zir
of Him that liveth forever.
M ad.

T h ird Key

Behold, saith your Cod, I am a circle


M inna, g oh o Piad. zir com selh
on w hose hands stand 12 kingdom s; six are the seats
a-zien biab os lon doh; norz chis othil
of living breath, the rest are as sharp sickles, or
gigipah. undl chis ta puitn, Q
the horns o f death; wherein the creatures of the Earth
m asplch tcloch; quiin tohorg
are and are not except by m ine own hand; which also
chis ich is-g e M ozien ; ds-t
sleep and shall rise. In the first I m ade you stewards
brgda od torzul. t-li col balzarg
and placed you in seats 12 o f governm ent, giving
od a a la thiln os netaab, dluga
230 • bnochian Magic for Beginners

unto every one o f you power successively over 456,


vom sarg lonsa capm iati vors d a.
the true ages o f time, to the intent that,
hom il cocasb, fafen .
from the highest vessels and the corners o f
izizop <xl m iinoag d e
your governments, you might work my power, pouring down
g-netaab. w un n an aeel, pan pir
the fires o f life and increase on the Earth continually.
m alpitgi Caosg pild.
Titus you are becom e th e skirts of Ju stice and TYuth.
Noun u n alah Balt od Vooan
In the nam e o f the same, your Cod, lift up, 1 say,
D ooiap MAD. goholor. gohus.
yourselves. Behold, his m ercies flourish, and name
am lran . Micina. iehu soz cacacom , o d dooain
is becom e mighty am ongst us, in whom w e say. move,
n oar m icaoU aaiom : casarm g g oh la, ZAC.AR.
descend and apply yourselves unto us, as unto partakers
uniglag od im m mar, pugo plapli
of the secret wisdom of your creation.
an an ael qaan.

F o u rth K ey
I have set my feet in the south, and
Othil lasd i barbage. od
have looked about me. saying, are not
dorpha, gohoi gchisge
the Thunders of Increase num bered 33, w hich reign
A vavago cow ip ¡xl. d son f
The bnochian Keys • 2.i 1

in the second angle? Under whom I have placed 9639


vtu-diu? Casarm i o a li mapm
whom none hath yet num bered, but one: in whom
sobam ag corm po. crp-l aisarm g
the second beginning of things are and wax strong:
croodzi chis od ugeg;
which also successively are the num ber o f tim e: and
d$-f capim ali chis capim aon : oil
their powers are as the first 456. Arise, you Sons
lonshin chis ta lo da. 'Forgo, Nor
o f Pleasure, and visit the Earth: for
Q uasahi. od F caosga: bogle
I am the Lord your God. which is, and liveth.
Zir-ena-iad, ds-l od apila.
In the nam e o f the Creator, m ove, and show yourselves
D ooato Q aal. ZACAR. ixi ZAMRAN
as pleasant deliverers, that you may praise him amongst
obelison g. rest-el oaf
the sons o f men.
nor-m otap.

F ifth Key

The Mighty Sounds have entered into the third


Sapah zim ii D
angle, and are becom e as olives in the Olive M ount.
din. od n oas ta qaan is Adroch.
looking with gladness upon the Earth, and dwelling
dorphal fu lcin in aj Caosg, od faorus
in the brightness o f the heavens as continual comforters;
lln d fiias) periusol ta blior;
2.32 • F.nochian Magic for Beginners

unto whom I fastened pillars o f gladness 19. and


casarm arnipzi naz-arth of, cxi
gave them vessels lo water the Earth
dhigar zizop zlida Caosgi
with her creatures; and they are the brothers
tol-torgi: od z ch is esiasch
o f the first a s o f the second, and the beginning
L ta viu od iaod
o f their ow n seats, w hich are garnished
ihikl, ds peral
with continually burning lam ps 6 9 6 3 6 . w hose numliers
¡¡nidi hubar ¡yetMil, soba cormta
are as the first, th e ends, and the con tents o f time.
chis ta la, vis, od q-cocasb.
Therefore cx>me you and obey your creation; visit us
Ca niis od darbs qaas. F
in i»eace and com fort; con clu d e us as receivers
etharzi o<1 blioru; iaial ninas
o f your m ysteries. For why? Our Lord nnd M aster
tid es. Bogle? G eiad
is all one.
i-l.

Sixth Key
T h e spirits of the fourth angle are nine, mighty
Gah s din e.m, m icalzo
in the firmaments o f waters; whom the First hath planted
pilzin ; solxtm El harg
as a torment to the wicked and a garland
m ir bahalon vd obtoc
Tire Enochian Keys • 2V3

to the righteous, giving unto them fiery darts to van


sam velg, dlu gar m arprg or
the Earth, 3nd 7699 continu al w orkm en; w hose courses
Caosgi. od acam can al: sobol-zar
visit with com fort the Earth, and are in government
f-blian i Caosgi, od chis an etab
and continuance a s the second and the third.
od m iam ta viv od D.
W herefore, harken unto my voice: I have talked o f you
; Darsar. solpeth bien : brita
and I move you in power and presence, w hose works
od ZACAM g m ica lz o s o b h a a ih
shall be a song o f honor and the praise ol your God
■truui Intake od tw in MAD
in your creation.
(/««on.

S e v e n th Key

The east is a house o f virgins singing praises


R aas i-salm on p arad iz oecrim i
amongst the Flam es of the first glory, wherein the Lord
r uao lalpirgah quiin Enay
hath opened his mouth, and they arc becom e 28
butm on, od i-noas ni
living dwellings in whom the strength o f men rejoiceth;
p arad ial casarm g ugear chirlan;
and they are appareled with ornam ents of brightness.
od zon ae Intifiian ,
such as work wonders on all creatures; whose kingdoms
corn ¡a wud zim tol-ham i; soba londoh
234 • EnocHian Magic for Beginners

and continuance are as the third and fourth,


od rrtiarn chis to D od es.
strong towers and places o f com fort, the seats o f mercy
u m adea od p i-b llar othil-rit
and continuance. O you Servants of Mercy, move,
od m iam . C-Noquol Kit, ZACAR,
appear, sing praises unto th e Creator, and be mighty
Z.AMRAN. oecruni Qadah, od om icaoiz
am ongst us; for to this rem em brance is given power,
aai-om ; bogle p ap n or i-dlugam lonshi.
and our strength waxeth strong in our Comforter.
od u m plif ugegi Rigliml.

E ig h th Key

T h e midday, the first, is as die third heaven


Baznte, lo. I to ID) piripson
made o f pillars of hyacinth 26, in whom die Elders
oln naz-a-vabh ox. casarm g Uran
are b eco m e strong; which I have prepared
chis ugeg; ds abrnntg
for my ow n righteousness, saitli the Lord; w hose
baltoha. goho la d ; soba
long continuance shall be as bucklers to the stooping
m iam Irian to lolcis ab a i
Dragon, and like unto the harvest of a widow, How many
Vovin, oil aziagier rior. Irgil
are there w hich remain in the glory of th e Earth.
chis d a ds p aaox bond Caosgo.
w hich are, and shall not see death, until
ds chis. od ip-uran teloah, cacarg
T h e Enochian Keys « 2 3 5

this house fall and the Dragon sink! Com e away, for
oi-salm an loncfio od Vbvina carbaf! Niiso, bogle
the Thunders have spoken; com e away, for th e crowns
A vavago gohon : niiso bag le ntonuio
of die Tfemple and the coat
Simon od rnabza
of Him that Is, and W as, and Shall Be Crowned,
Jadoiasm om ar,
are divided. Come, appear to the terror of the Earth,
poilp. Nils, ZAMRAN ciOOfi Caosgo.
and to ou r com fort, and o f such as are prepared.
od bliors, od corsi ta abram ig.

N in th Key

A mighty guard o f fire with two edged swords


Micuoli bransg prgel n apta
flaming (w hich have vials 8 o f w rath for two dmes
ialpor (ds brinefafafeP vonpho olani
and a half: w hose W ings are o f wormwood, and
od obza: sobca Ufuiah chis tatan, od
o f the marrow of salt), have settled their feet
franurc balye), a la r lusda
in thé w est, and are measured with their m inisters
soboln , od chis h olq c-tw quodi
9996. These gather up the moss of the Earth as
d a l. Unal alilon m om Caosgo ta
the rich man doth his treasure. Cursed are they
las ollor gnay lim lal. Am m a chiis
whose iniquities they are! In their eyes are
sobca m adrid z-chis! ooa/w an chis
2 3 6 • Etux'hian Magic for Beginners

m illstones greater than th e Earth, and


aviny eirilpi Caosgin. od
from their m ouths run seas o f blood. T h eir heads
butm oni parm zum vi au la . Daziz
are covered with diam ond, and upon their hands are
etham z a ch ih la o , od m ire ozul chis
m arble sleeves. Happy is he on whom they frown not
p u iiai collal. Ulcinin a-sobam udm .
For why? T h e God o f Righteousness rejoiceth in them
Bagle lad bah oh du rian par.

Com e away, and not your vials! For the time


N iiso. od ip ofafGfc! Bogle a-cocasb
is such a s requireth com fort.
icors-ta unig blior.

Tbnth Key
T h e Thunders o f Judgem ent and Wrath are numbered
Coraxo chis connp
and are harbored in th e north in the likeness
od blan s lu cal aziazor
o f an oak, w hose branches are nests 22 o f lamentation
paeb, soba lilonon chis virq op eophan
and weeping, laid up for the Earth, which burn night
od raclir. m aasi bog le Caosgi. ds talpon dosig
and day. and vomit out th e heads of scorpions and
o d basgim , o d o j o ?jt d azis siairis od
live sulphur mingled with poison. These be the Thunders
salbw x cynxir t'aboan. Urxal-chis Const
that 5 6 7 8 tim es in the 24th part of a m om ent roar
d s daox cocasb ol oan io yor
T h e Enochian Key» • 2 3 7

with a hundred mighty earthquakes and a thousand times


cors w h im gizyax od m atb aw ash
as many surges, which rest not. neither know any
plosi malm, d$ page-ip, /«rug om drvltt
quiet tim e. Here one rock bringeth forth 1000
m uiod>cocasb. Em na L patralx y o k i m aib
even as the heart o f man doth his thoughts. Woe, woe,
nomig m onons olora gn ay an g elard Ohio. Ohio.
woe, woe, woe, woe, yea, w oe be to the Earth, for
ohio. ohio. ohio. ohio. noih. ohio Caosgtm, bogle
her iniquity* is, was. and shall be. great. Come away.
m adrut I. zirop, chiso. dnlfxs. Niiso,
but not your noises!
crip ip niduli!

E levenLh Key

The m ighty Seat groaned, and there w ere 5


O xiayal holdo. od zirom O
unders w hich ilew into the east; and the Eagle
> ds zih lar raasy; od Vabzir
spake, and cried with a loud voice. Com e away! And
cam liax od bahal, N iiso! (Od
they gathered themselves together and becam e the house
aldon od n oasj salm an
of death, ot whom it is m easured, and it is as
teloch. casam m n holq, od li la
they* are w hose num ber is 31. Come away, for
z-e/u's $oba corm f I ga. N iisa, bugle
1 have prepared for you! Move, therefore, and
abram g noncp! ZACARe. ca. od
238 • Enochian Magic for Beginners

show yourselves. Open the m ysteries of your creation.


7 AMRAN. O do t id e qaa.
B e friendly unto m e. for I am the servant
Zorge, hip zircio noco
of the sam e your God. the true worshipper of the Highest.
MAD, fuxiili Iauhi.

Twelfth Key
0 you that reign in the south, and am 2 8 ,
N ona d -son f babag e, od chis ob,
the Lanterns o f Sorrow: bind up your girdles, and
H ubaio T ibibp: allar atraah. od
visit us. Bring down your train 3 6 6 3 , that the Lord
ef. DrLx fa fen miart, nr Einiy
may be m agnified, whose nam e amongst you is Wrath.
om f. soba dooain aai I VONPH.
Move. I say, and show yourselves; Open the mysteries
ZACAR, gobns, od 7AMRAN; od o tid e
of your creation; be friendly unto me. for I am
qaa; zorge, lap zirdo
the servant of the sam e your God, the true worshipper
n oco MAI), booth
o f the Highest.
laid a.

T h ir te e n th Key

O you Swords o f the south/ which have M eyes


N apeai babagen , d sb rin vx ooaona
to stir up wrath o f sin. m aking men drunken which!
fnng uonph doalirn, eolis ollog orsba ds
T h e Enochian Kevs » 2 3 9

are empty: behold the prom ise o f God and his power,
chis a ffa : m iem a ism MAD od lonshi-tox,
which is called amongst you a bitter sting. Move, and
ds iu m d aai GROSS. ZACAR, oil
show yourselves; open the m ysteries o f your creation;
IRAN; od o title qaa;
be friendly unto m e. for I am the servant
zorge, la p zird o noco
of the sam e your God, the true worshipper of the Highest.
MAD, hoath laida.

F o u rte e n th Key

0 you Sons o f Fury, the Daughters o f the Ju st,


Noromi ilagie. Pasbs Oiad.
which sit upon 24 seats vexing all creatines
ds trint m ire of ih il d od s tol-ham
the Earth with age; w hich have under you 1636:
Caosgo hom in; d s brin om ch (pun:
hold the voice o f God, prom ise o f Him
jfcmn binl Oiad, aisro Tox
hich is called am ongst you Fury (or Extreme Ju stice ).
ds-i-um aai [¡log it (q} Baltim ).
Move and show' vourselves: open the m vsteries
ZACAR od ZAMRAN; od o title
of your creation; be friendly unto me, for 1 am
qaa; zorge, lap ziixlo
the servant o f the sam e your God, the true worshipper
n oco MAD. hoath
01 the Highest.
la id a.
240 • Enochian Magic for Beginners

Fifteenth Key
0 thou the Governor o f th e first Flam e,
Its Tabaan L-ialprt.
under w hose W ings are 6739. w hich weave the Earth
casam u m U paahi chis daig, ds oado Caosgi
with dryness, w hich knowest of the great name
orscor, ds am ax m onasd
Righteousness and the seal of honor: move and
Baeovib od emetgis iaiadix: ZACAR od
show yourselves; open the m ysteries o f your creation.
ZAMRAN; odo t id e qaa:
be friendly unto m e. for I am the servant
zorge. lap zirdo noco
o f the sam e your God. the true worshipper of the Highest
MAD, hoalh laida.

Sixteenth Key
O thou second Flam e, the House o f Ju stice, which
Ik V iu ialpri, Salm an R ah. ds
hast thy beginning in glory', and shalt com fort
brin aervodzi busd, od bliorax
the ju st; which walkest on the Earth with Feet 8763
balit; ds-insi Caosg Lusdan emod
that understand and separate creatures: great art
ds-om od tliob ham i: drilpa geh
thou in the Cod-of-Stretch-Forth-and-Conquer. Move and
ils M adzilodarp. ZACA R i*t
show yourselves: open the mysteries of your creation.
ZAMRAN; odo t id e qu a;
The Enochian Keys • 241

be friendly unto me. for I am the servant


zorgc. lap zinlu noco
of the sam e your God, the true worshipper of the Highest.
MAD, hoath laida.

Seventeenth Key
0 thou third Flam e, w hose W ings are thorns
f£s D ialprt, sdba U paah chis nanba
to stir up vexation, and hast 7336 Lamps Living going
zixlay dodsih. od bruit faxs H ubam tustax
before thee; w hose God is Wrath-in-Anger: gird up
ylsi; soba lad I Vonpo-unph: aldon
thy loins and harken! Move and show yourselves; open
dax il od toatar! ZACAR od ZAMKAiV; odo
the mysteries of your creation; be friendly unto me, for
d e le qaa; zorgc. lap
1 am the servant o f the sam e your God,
I zinhi noco MAD.
the true worshipper of the Highest.
hoath laid a

E ig h te e n th Key

I O thou mighty light and Burning Flam e of com fort.


JLs m icaolz olprit Oil lalprg bliors,
I which openest the glory of Cod to the center
I ds od o bu sdir O iad ovoars
I of the Earth, in whom the secrets o f TYuth 6332 have
Coosgo. casarm g laiad (V aoanl cran brim s
I their ahiding. which is called in thy kingdom Joy, and
cafafam , ds i-nm d a-q-loadohi Moz, oti
242 • Enochian Magic for Beginners

not to be measured: be thou a window of comfort unto me.


m aoaffs: bolp corno-bliort pan/bt.
Move and show yourselves: open the m ysteries
ZACAR o d ZAMRAN; od o t id e
o f your creation; be friendly unto me, for I am
qaa. zorge. lap zirdo
the servant o f the sam e your God, the true worshipper
n oco MAD. h oaih
o f the Highest.
laid a.

Key o f th e T h ir ty A eth ers

O you Heavens w hich dwell in (the first Air) are


M adriax d sp ra f (UL) chis
mighty in the parts of the Earth, and execute
rnicaolz saan ir Caosgo, od fisis
the judgement o f the Highest. To you it is said: behold
balzizras laula. N ona/ gohul/m : m iem a
the face o f your God, the beginning o f com fort; whose
ad oian MAD. iaod bliorb; soba
ey es are the brightness of the heavens; which
o o a o a a chis luciftias peripsol; ds
provided you for the governm ent of the Earth, and her
ab m assa n on cf n ctaaib Caosgo. od tilb
unspeakable variety, furnishing you with a power
ad p h ah i dam ploz, tooat n on cf g n u ca h
o f understanding to dispose all things according
om a Irasd tofglo m arb
to the providence of Him-That-SittethOn-ihe-Holy-Throne,
yarry IDOICO.
The Enochian Keys • 243

and rose up in the beginning, saving: the Earth,


od to m tip iaod af, gohul: Caosga,
let her be governed by her parts, and let there be
labu ord saanir, o d christeos
division in her, that th e glory of her may be always
►yrpoil tiobl, husdir tilb noalrt paid
drunken and vexed in itself; her course,
orsbd od dodrm m zylna: elzaptilb,
let it run with the heavens, and as a handmaid
parm -gi peripsax, o d la qurlsi
let h er serve them ; one seaso n , let it confound another,
booap is; l-nihm . ou cho symp,
and let there be no creature ui>on o r within her
od christeos ag-ioltom m ire Q tiobl
the sam e; all her m em bers, let them differ
lei; ton paom bd, dilztno
in their qualities, and let there be no one creature
O aspian . od christeos ag L tortom
equal with another;
parach a-sym p;
the reasonable creatures of Earth lor m en), let them vex
cordziz difdpal
and weed out one another; and the dwelling places,
od fffa lz l-sm nad; od fargt,
lei them forget their nam es; the work o f man and
bruns om aoas; ennisbra od
his pom p, let them be defaced; her buildings,
avaw x. tonug; orsai-tbl.
let them becom e caves for the beasts o f the field;
naosm i tabges levithm ong;
244 • Enocliian Magic for B a n n e r»

confound h er understanding with darkness. For why?


unchi omp-tUb or$. Bogle?
It repenteth m e I made man. One while let her be known.
M oooah ol-cordziz. L capim ao ixom axip,
and an oth er w hile a stranger: because sh e is the bed
od ca-cocasb g osaa: baglen pi-i tianta
o f an harlot, and the dwelling place
a-babalon d. od faorgt
of H im -that-is-Fallen. O you Heavens, arise!
Telncvovim. M odfiiox, torzu!
The lower Heavens underneath you. let them serve you.
O adriax oroch a aboapn
Govern those that govern: cast down such as fall;
Tabaori priaz ar-tabas; adrpan cors-ta dobix;
bring forth with those that increase, and destroy
yoLcam priazi arcoazior. od quash
the rotten. No place let it rem ain in one num ber: add
qtiug. Ripir i>aanxi soga-cor; uml
and dim inish until the stars be num bered. Arise.
od prdzar aicrg aoiv ea e corrupt. 1VRZU,
move, and appear before the Covenant o f His mouth.
ZACAR, od ZAMRAN aspt Sibsi butmona.
which He hath sworn unto us in His ju stice; open
ds surzas Tia baltan ; od o
the m ysteries of vour creation, and m ake us partakers
d e le qaa, od ozaztno plopU
o f undefiled knowledge.
iddnam ad.
C h a p t e r F if t e e n

The Spirits of the


Thirty Aethers
T hf. Princes of the A irs
The nam es of the ninety-one Princes, w ho are the tute­
lary daem ons or genii o f the regions o f the world, were
delivered to Dee through Kelley by the angels Gabriel
and Nalvage on May 21 and 2 2 , 1584, at Cracow.
Gabriel presided over the process, and Nalvage did the
actual work. It was this hierarchy of geographical spirits
that held the greatest prom ise of practical utility for
Dee. w ho hoped to use them to achieve political advan­
tages for his sovereign, Elizabeth I. T his desire was not
to be realized, however, because Dee was never granted
perm ission to invoke them .
Although the nam es and sigils of th ese spirits are
clearly set forth, along with the angels by which they
arc ruled and their esoteric associations, they constitute
one o f the m ost neglected aspects of E n od iian magic.
They were ignored by the Golden Dawn and by Aleister
Crowley. This neglect con tinu es through to the present
day, perhaps becau se few Enochian m agicians know
what to do with them .
’llie thirty Aethers, or Airs, are described by the
angels as concentric spheres surrounding the Earth.
Each is divided into three parts, except the area closest

245
246 • bnochian Magic for Beginners

to the Earth, w hich is divided into four. T h ese parts are


inhabited by ninety-one spirits whom Nalvage refers to
as "P rin ces and spiritual C ov em ou rs." These Princes
are all spirits o f elem ental Air, but each rules a particu­
lar region on the surface of the Earth.
Their habitations o r Aethers lie betw een the surface
o f the Earth and the spiritual fires of the firmament
However, it is a trifle sim plistic to con ceiv e o f them as
occupying physical space. Dim ensions or frequencies of
vibration are more useful m odels for these Aethers.
The Spirits of the Thirty Aethers • 247

They lie mingled, yet one above the oilier, ju st as the


colors o f the rainbow are all contained in normal sun­
light but may b e separated and distinguished by their
particular wavelengths.

T ill- H ier a r c h y of th e A eth ers


Hie Princes o f the regions appear to be receptive rather
than active. They are the spiritual identities that reside
in, anim ate, and give particular qualities to their
regions. They are ruled by the twelve angels of the
248 • tnochian Magic for Beginners

twelve tribes of Israel, and by the num erous ministering


spirits o f those angels, w ho convey the specific inten
tions o f the angels o f the tribes to the regional Princes
and cau se those intentions to be realized.
T h e twelve angels o f the tribes are, in their turn,
ruled by the seven angels o f light who stand before the
throne o f C od. T h ese angels are the lam ps burning
before the throne in R evelation 4 :5 , and also th e seven
stars In the right hand o f heavenly Christ in Revelation
1:16. T h eir m anifest expression is the seven traditional
planets o f astrology— the M oon, Mercury, Venus, the
Sun, M ars, Ju piter and Saturn.
T h is inform ation was set forth con cisely but very
clearly by Nalvage just before he revealed the nam es ot
the ninety-one Princes and their ruling angels o f the
twelve tribes to Kelley':
There are 30 Colls yet to come. Those 30 are the Calls of
Ninety one Princes and spiritual Governours, unto whom
the Earth ts delivered as a portion. These bring in and again
dispose the Kings and all the Governments upon the Earth,
and vary die Natures of things with the variation of every
moment; Unto whom, the providence of the eternal Judge­
ment. is already opened. These .ire generally governed by
die twelve Angels of the 12 TYtbes which are also governed
by die 7 which stand before the presence of God. Let him
dial can see look up: and let him that can here, attend: far
this is wisdom They are all spirits of the Air. not rejected,
but dignified; and they dwell and have their habitation in
the air diversly, and In sundry places: for their mansions
are not alike, neither are their powers equal. Understand
therefore, dial from the fire to the earth, there are 30 places
or abidings: one above and beneath another: wherein these
aforesaid Creatures have their aboad. for a time.1

T h e num ber ninety-one seem s oddly unbalanced,


but it is based on the formula 7 x 12 7 = 91. Seven is
The Spirits of the Thirty Aethers » 249

the num ber of the heptarchical Kings and their Princes,


while twelve is the num ber of the angels of the tribes of
Israel. In astrology, seven is the num ber o f the planets
and twelve is the num ber o f the signs and their houses,
tt is em phasized by Nalvage, who even goes so far as to
make a pun at the end of his speech, that the angels of
the Aethers act w ithin the constraints o f tim e. The
Princes “vary the Natures o f things with the variation of
every m om en t.1' It is these angels that are responsible
for the transform ations o f the Earth from m om ent to
m om ent, and for the constantly changing play of
thoughts within the hum an mind.

U se o f the A eth ers


The geographical genii o f each Aether are to be invoked
by the Call of the Thirty Aethers, with the name o f their
particular Aether inserted into the parentheses near the
beginning o f the Call. This was the practice followed by
Aleistcr Crowley during his 1909 trek through Algeria
(though Crowley m erely invoked the Airs, not the
[ Princes). First, however, it is probably necessary to per­
form a general ritual working that involves the vibration
of the eighteen distinct Keys, one per night, in reverse
order: the Eighteenth Key on the first night, the Seven­
teenth Key on the second, and so on.
As was pointed out in the previous chapter, the
Keys are associated with the directions o f the Earth in
four sets of four, with each set w orking its way in one
com plete circle around the Earth. T h e Eighteenth Key
should he vibrated to the north, the Seventeenth to the
w est, th e Sixteenth to the south, the Fifteenth to the
cast, and so on. T h is pattern should con tinu e to the
Second Key, w hich relates to the beam o f the Black
250 • Enochian Magic for Beginners

Cross on the Great Table of the W atchtow ers (the


n ortheast by southw est a x is), and the First Key, which
relates to the pillar of th e Black Cross (th e southeast by
northw est axis). T h e unexpressed primordial Key o f the
Holy Ghost or Great M other, w hich is not an explicit
part of the working, relates to the intersection of the
Black C ross, the fountain o f Spirit ben eath the throne
of New Jeru salem .
After this initial working o f the Keys is successfully
com pleted, the Aethers may be tuned in o r "keyed" by
vibrating the Call of the Thirty A ethers. T h en the
angels o f the tribes m ay b e invoked and commanded
by th e nam es of Cod that lie on th e beam s of the Great
Crosses o f the four W atchtowers. Each angel is ruled by
the n am e of God associated with its particular point of
the com pass.
For exam ple, the second Prince of the third Air.
ZOM, is Virooli, the tutelary genius o f Thracia (Thrace).
He is ruled by the angel Alpudus. w ho is the angel of
the tribe of Issachar. T h is angel resides in and is
invoked from the w est-northw est. Alpudus has .5.660
good m inistering spirits w ho serve him . He is invoked
and ruled by PDOCE, which is the nam e o f God on the
banner of west northw est and one of th e nam es on the
line o f Spirit in th e W atchtower of th e North (on the
Original Great Table).
T h e ritual application o f the angel o f a tribe to the
genius o f a region o f the Earth is a kind of spiritual cop­
ulation that is perform ed to engender the desired pur
pose o f the Enochian m agician. The genius o f the place,
w ho is m anifestly em bodied by his sigil, acts as the
receptive m edium. T h e angel o f the tribe, acting
through his m inisters, is the catalyst by w hich that
m edium is shaped and quickened.
The Spirits of the Thirty Aethers • 251

It should bo understood that the tutelary angel of a


particular place represents not merely the physical place
itself, but also the living spirit of that place. Every region
of the Earth has its ow n distinct character and its own
unique power. Through this branch o f Enochian magic
the spiritual powers of the nations and regions can be
harnessed and directed for ritual ends. For example, the
spirit o f England, sym bolized by the goddess Britannia
and the hero Jo h n Bull, is com pletely different in its
virtues from the spirit o f the United States, symbolized
by the goddess Am erica and the hero Uncle Sam.
It m ay be that th e full Apocalypse working fit' such
a tiling even exists) w ill be conducted in this way:
• Vibrating the nineteenth Key for each o f the thirty
Aethers on thirty successive nights from the First
Air to the Thirtieth Air
• Vibrating each o f the first eighteen Keys in reverse
- order, also on successive nights
• Vibrating the primordial, unw ritten Key that
relates to the cen ter of being
• A final ju bilee day o f attainm ent
In this way the A pocalypse working would span fifty
days, which is the sam e period of tim e the angels say
that Enoch toiled. T h e movement would be from the
outer reaches to the cen ter of the Earth. All this is spec­
ulation, of course.

T he U s e o f thf . T a ble of S ig h s
T h e accom panying table show s the thirty Aethers, the
ancient regions o f the Earth they com m and, the Princes
or genii of those regions, the tribes o f the Hebrews and
the angels of the tribes w ho rule the genii, the number
252 • Enochian Magic for Beginners

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The TÜ bk o fS ig its : J 45
The Spirits of the Thirty Aethers • 25.3

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r> cs K s fiin U N ijr a M R * n > jn t n l / < | « .« n [i IÍ1 P N N E D A IO L

P i n .- ;h lU i U ir ó tm F e h r in r S Í3 7 N NW m ? :h

V O K I* S u iin l R m b ln Z lr a r a l. W it IS A l.

f. A S ft.liitiin M lllr iii k U u e s tb S -IA ll .•‘ M i N AR S I.

M i l l 111! O r p jn lb A lim ;.i« iv £ n s i E Í5 A 02D I

A iu m u n L ilin iip <Ln! U m a JM U > - s t: k '/ S t


IS
RAC M « A tJiii io .ix il N ip h u ll A n il; E -K T . 0 * 0

M < U (J« lltilIiIl 3K »N t S o w n A n r l> I RSH 5SW HCTCA

IS A m u V illiim lu iit K o n o o -. W l VI n iA A

K ll A ft « u m l..- :. M u u s rii £ s m » l. « t í K .«.e s :

P u ilr till C o n z im lih r a m A tta in M IS >: N W M PH

A s t v jn Im A fii E p tn iia A r lia fi M l N -N W M P II

C c tin in * H u tiiK l Z im a S M b N A R $|.


• • '" T i l «
r t :x C iW i A J v :< p i to d ih llo tm .n l M M W T L M

IV ia u tu n u L 'l C T I f ) 51101 t c 7 n n i.n l s s w H CTCA

The Table ofSígUs: 46-91


254 • Enochian Magic for Beginners

o f good m inisters under the angels o f the tribes, the


direction of the com pass where each tribal angel
resides, and the Enochian banner nam e o f God associ­
ated with that direction. T h e numbers o f th e Princes
may be used to locate their sigils on Die grid o f the Orig­
inal Great Table of the W atchtowers. To convert the sigil
display on the Original Great Table into a sigil display
on my own Restored Great Table, sim ply invert the
quarters o f tire west and north (transpose the lower
right with the lower left).
Rear in in mind that there are minor variations in the
lettering between the Original Groat Table and the Revised
Great Table o f Raphael. M y Restored Great Table uses the
lettering of the Table of Raphael. T h e sigils o f the Princes
o f the regions are the sam e shape on all thiee versions of
the Great Table, but some o f the names o f the Princes are
spelled with slight differences depending on whether the
Original or the* Revised (and Restored) Tables are used.
To locate a particular sigil on the Original Great Table,
take note o f the number of the Prince, then find this num
her on the sigil display near the start o f this chapter. The
sigil closest to the num ber is the sigil o f the Prince. Com­
pare the sigil display with the lettered version o f the Orig
inal Great Table in Chapter TXvelve. You w ill be able to
trace out the individual letters in the name on the Original
Table by following the arrow of the sigil. Bach sigil begins
with a cross and ends with an arrowhead.
If you wish to locate the name o f a Prince on my
Restored Great 'Table, first determine which Watchtower
th e sigil occupies by comparing the quarters o f my
Restored Table in Chapter Ten with the quarters of the
Original Table. Position that sigil on the Restored 'Table,
and trace out the arrow of its name as before. Yon will
sec that so m e names have slight variations in spelling.
The Spirits of the Thirty Aethers • 255

It is evident that the nam es of the angels of the


twelve tribes of Israel are each intended to contain
seven letters. However, in D ee’s m anuscript Lavavoth
(the angel of the tribe of Cad) is w ritten with eight let­
ters. T h is occurs b e cau se the final letter in the name is
the Hebrew letter Tau, w hich is written in English Th.
Tau is on occasion alternatively transliterated by T, so I
have used T to stand for this Hebrew letter in order to
give the nam e of the angel seven letters. T h e name
should be pronounced “lav av o th ."
There are ninety-one Princes of the regions of the
Earth, but ninety-two sigils on th e Great Table. One of
the sigils is not named by the angels. It occurs at the
bottom o f the MPH, ARSL, GAIOL Watchtower, which
on the Original Great Table is the W atchtower of the
West (low er right quarter). Laxdizi, the nam e o f this
extra spirit, can easily he extracted from its sigil.
This supernum m ary sigil has caused som e contu­
sion. In the magical system o f the Aurum Solis, a British
occult society w ith a tradition sim ilar to that o f the
Golden Dawn, this sigil is numbered 65/ But the sixty-
fifth Prince is named Paraoan (Paoaoan on the Restored
Table), and the letters of his nam e are not to be found
in this sigil. T his error appears to have arisen from a
m isunderstanding of the nature of Paraoan’s sigil,
which is not one unbroken line on the Great Table, but
is com posed of three tw o-letter segm ents from three of
the W atchtowers, and a single letter from the fourth:
PA:RA:OA:N (ail the letters are capitals). If you examine
the sigil grid of the Original Great Table, you will find
these short segm ents and single cell m arked with the
num ber 65.
Tins sigil puzzled Dee. who inquired about it to Ave.
256 • Enoch i.in Magic for Beginners

Dee: You bad me chuse out of the tables the Char.trre i-s
of fewest letters, and 1 found them to be OA RA JA and 1..
you said they are eight, yon said there are eight in four:
know not what this meaneth.
Ave: You must make up the name Paiauan.
Dee: What shall become of the I, averted?
Awe: it may be N, or L.
Dee: What must t now do with that name?
Ave. In Exarph there wanteth an L which L is of more
force then the N and therefore it is set in the Tables. As fai
as that N stretchelh in the Character, so iar shall that
Countrey he consumed with fire, and swallowed in Hell, as
Sodom was fot wickednesse.
Dee s marginal note: So is not one letter superfluous, or
wanting in the 'rablcs.,

Five days later, Dee again made inquiry concerning


this curious nam e, but received little satisfaction:
Dee: I beseech you say somewhat of the N in Paraoan. of
which you said, sn far as dial stretched, should sink to hcU.
Ave: Every letter in Paraoan. is a living fire: but all of
one quality and of one Creation: but unto N is delivered a
viol of Destruction, according to that part that he is of
Paraoan the Governour
Dee: It may please you to name that Place, City, or
Country, under that N.
Aw : Ask Nalvage. and he will tell you.*

Dee did not have the letters of what h e calls the


“C haracters o f fewest Letters" correctly gathered, but
seem s to have understood th e explanation o f the angel.
T h e three sigil segm ents o f two letters m ake up the first
six letters in the nam e Paraoan on the Original Table.
Ave tells Dee that the final letter in the nam e may be
either th e single inverted N or the single inverted L on
th e W atchtow er MPH, ARSL, CAIOL in the western
quarter of the Original Great Table. However, th e L lias
The Spirits of the Thirty Aethers »257

greater occult potency, and therefore should be attached


at the front of th e sigil o f the twenty-eighth Prince,
whose nam e is L;exarph. T h e final six letters o f this sigil
are to be found at the lop of the pillar o f the Black Cross
(and also at the bottom , since the sam e letters arc
inverted th ere).
■|1»e Black Cross, as the nam e implies, was drawn
with solid black ink by Dee in his diagram of the ninety-
one sigils of the Princes on the Great Table.: Conse­
quently. Dee could not illustrate the three sigils that are
located upon the upper half of the pillar and the right
side of the beam of the Black Cross, as I have done in the
illustration at the head of this chapter. T h e sigil o f the
twenty-eighth Prince. L:exarph. is located on the top of
the pillar. T h e sigil of the twenty-ninth Prince. Comanan.
wraps around the corner o f the southern quarter of the
fable and passes through the center of the Black Cross.
The sigil of the thirtieth Prince. Tabitom. Iie3 on the rigid
arm of the beam of the Black Cross. Since the letters that
make up these nam es also occur in reversed order on the
lower half of the pillar and left arm of the beam , these
I names m ay b e found wrapping around the northern
quarter of (he Table.
Because Dee did not represent these three sigils on
the Black Cross or num ber the sigils in his diagram, it
was an easy m atter to misunderstand the use o f the
three two-letter segm ents and two single letter cells that
occur on the Great Table. Many o f l>ee's sigils contain
minor m istakes in form. I have corrected these errors in
the sigil display at the head of this chapter. Unfortu­
nately, 1 can offer no insight into the use of the ninety-
second sigil o f the spirit w hose nam e is Laxdizi. Dee
accurately drew the sigil of this spirit on his grid, but did
not include its name in his list ot Princes o f the Aethers.
258 • Enochian Magic (or Beginners

T he R e g io n s o f t i ie Ea r ti i
A fter conveying the nam es o f th e Princes ot the
A ethers, N alvage indicated places on the surface of the
Earth to w hich they correspond. He began by simply
pointing to the region ruled by each spirit on a globe of
the Earth in th e depths of the showstone. Dee protested
that this way was too confusing, so the angel adopted a
different approach:
KVIW: There appeareth a great thing like a Globe, turn
tng upon two axell-trees.
Salvage: T\im to the first Air
free. I have done.
Salvage: The Earth in the first ayre, is this.
K e U fiy . Pointing on that Globe to it.
Dtv. We heseech yon to bound or determine the Court
tries or Portions of the Earth, by their uttermost Longitudes
and Latitudes, or by some other certain manner.
Salvage: Our manner is. not as it is of worldlings: We
determine not places after the forms of legs, or as leaves
are. neither we can imagin any thing after the fashion of
an horn: as those that are Cosrnographcis do.
Notwithstanding the Angel of the Lord appealed unlu
Ptolomie. and opened unto him the parts of die Earth: but
some he was commanded to secret: and those are North
ward under your Pole. But unto you, the very true names
of the World in her Creation are delivered,*

S a lv a g e w ent on to nam e the geographical nam e ot


the region under each o f the Princes of the Aethers. Dee
had considerable difficulty' understanding the location
of som e of th ese places, but was occasionally assisted
by Kelley's vision of the places or their inhabitants.
NalOOge The third [of the seventh Aether), Phalagon.
Dee: I never heard of it.
Ketity: It is toward the North, where the veines of Gold:
The Spirits of the Thirty Aethers • 259

and such people appear as before were uoted. On litis side


litem a great way appear men with swinish snouts, their
visage is so »(routed out; hut to be perceived to be of
humane visage. The women have about their privities
very long hair down to their knees. The men have things
on their shouldeis of beasts skins, so instead ot a Jerkin or
a Mandillioft/

In the cou rse o f naming the regions o f the Earth,


Nalvage also showed Kelley visions o f N oah’s ark in
Armenia and the Garden of Eden. Paradise is apparently
rsecn by the second Prince o f the eighteenth Aether.
.Vaivnge: The second [of the eighteenth Air)
Kelley: Now appear many Crocodiles, long necked,
scaled on the body, with long tailes.
Salvage Coxlant.
Kelley: A great place appeareth, covered about will) fue.
Many great serpents appeare of 200 foot It appeareth very
Eastward. No people appear here.
There cometh from Heaven like a Mist, and covereth a
great place about 300 nnle long, like a Park, enclosed with
fire. It is on a high ground, t here come four Rivers out of
it, one East, another West, another North, and another
South. The pates, or enclosure of it seem to be Arches,
beset most richly with precious stones. In the Cate of it
stand three men like us, one is in a long Cown with many
pleats, the other tike in a Cassek. the thud In the rough
skin of a beast. In the name of Jesus: Is this the Paradise
that Adam was hanished out off
Salvage: The very same: from hence he was turned out
into the earth. This is the tme Vale of Josaphat-
Dee: Will you give me leave?
Salvage. Say on.
Dee: It should seem this must be on the earth, not in
the aire.
Salvage. It is upon the earth.
Dee You said that from hence he was turned out Into
the earth.
260 • Enoch ian Magic for Beginners

Nalvage: The curse of Cod m Adam caused ihe earth,


whereinto he was cast to he accursed For, If Adam had
after his fall tarried in Paradise, Iris wickedness«.' would
have altred the innocency of the place. Therefore is Paradise
distinguished from the earth, in respect of het purity:
because the eanh is defiled, and corrupted with man. The
earth is said to he sinful) in respect of the sin of man.
nee: Till -1S degrees, both Northerly and Southerly, all is
known in rhe most pan of the world: Hut of any such place
there is no knowledge nor likelyhood by any History ol
these days, or of old time.
Nahrage: Therefore this Is cunning, and the wisdom oi
God. There dwelleth flesh in it that shall never die, which
were taken up for a testimony of Truth '

Dee was not a man to be easily deceived concerning


geography, since it was one of his primary su bjects of
study. W hile in England, ho had frequently been con­
sulted by th e leading explorers and navigators of the
day concerning the fabled Northwest and Northeast
Passages as well as the geography o f Asia and the New
World. English m ariners followed h is charts w hen they
went sailing into unknow n w aters. His skepticism con­
cerning a physical Eden is obvious, but he did not argue
the point further with Nalvage.

Pto lem y and A g r ip p a


Dee was perfectly aw are that the nam es o f the places of
the Earth w ere those recorded in th e 7'etrabiblos o f the
G reek astronom er and astrologer Ptolemy. Nalvage
h im self had stated as much before beginning to name
the places. According to Nalvage, th e com m on nam es
for the regions had been revealed to Ptolemy by the
“Angel o f the Lord," but not the nam es o f the places
n ear the north pole. However, Nalvage prom ised to Dee
The Spirits of the Thirty Aether» «261

and Kelley som ething greater, “ the very true nam es of


the World in her C reation.”
Kelley did not understand Nalvage's reference to
Ptolemy, but he did vaguely recognize the nam es. After
the angel com pleted the list and allowed the men to rest
overnight. Kelley followed h is thread o f m em ory and
was able to look up the nam es in his private library of
magical books. He was enraged by what he regarded as
a rank deception on the part of th e angels, and at first
refused to resum e the scrying session.
Oee After half an hour and lesse, he came speedily out
of hl$ Study, and brought in his hand one Volume of Cor­
nelius Agrippa his works, and in one Chapter of that Book
he lead the names of Countries and Ptuvmces collected out
of Ptolomeus (as the Author there noteth) Whereupon he
inferred, that our spiritual Instructors were Coseners to
give us a description of the World, taken out of other
Books: and therefore he would have no more to do with
them. I replied, and said. 1 am very glad that you have a
Book of your own. wherein these Geographical names are
expressed, such as (for die most pail] our Instructors had
delivered unto us: and that, according to the Tenor and
form of my request to him. so to have them expressed: for
our most perfect information, by those known names: to
understand those 91 unkuowu and unheard of names, of
jeven letters every one: whereby they (our Instructors I
mean) are very greatly to be thanked, and to he deemed
(in all reasonable mens judgements) most friendly, and far
from eosenage. or abusing us: And farther 1 said, that 1 my­
self. had here set dowu un a paper all the 91 names
together orderly, as we received them, and that I had here
brought the description (Gerardus [Mercator’s) Universal
Chart of the World) Geographical of the whole earthly
Clohe. and also Pompunius Mela set forth in English with
the Chartes thercunlo belonging, fairly described by hand:
To the intent that he might see the verity of their words
262 • Enochian Magic for Btryinnt-n.

yesterday delivered unto us: for llie performance of my


request made to them...’

Kelley was not m ollified. He refused to have any­


thing more to do w ith the angels tor five days.
T h e reference Kelley made to Agrippa concerns
Book One, C hapter Thirty-O ne of 77te T hree B ooks o f
Occult Philosophy. Agrippa here sum m arizes part of the
third chapter o f the second hook of Ptolem y’s Tetmhih
los, w here the regions of th e world are categorized
under the ruling influence o f th e stars. Agrippa intro­
duces his brief chapter by saying. "M oreover the whole
orb o f the Earth is distributed by kingdom s and
provinces to the planets, and sign s." He then groups the
nations o f the classical world under each planet and the
signs o f th e zodiac it rules. T h is list corresponds in
m any respects with the list o f places given by Nalvage.
In closing, Agrippa writes:
These we have in this manner gathered from Ptolemy*
opmiou, to which according to the writings of other
astrologers many more may be added But he which knows
how to compare these divisions of provinces according to
the divisions of the stars, with the ministry of the ruling
intelligences, and blessings of the tubes of Israel, the lots of
lire apostles, and typical seals of the sacred Scripture, shall
be able to obtain great and prophetical oracles concerning
every religion, of things to com e”
T h e list of places given by Nalvage is m ore extensive
than the lists in Agrippa and Ptolemy. It is difficult to
determine which text served Nalvage as a source, if either.
These names were com m on in ancient geographies.
C h a p t e r S ix t e e n

The Enochian Invocations

“M a k e Y o u b u t I n v o c a t io n s to
Sow th f . S eed ”
Dee was anxious to learn the details o f the initial eigh
teen-day ritual working by w hich he would gain access
to the ninety one Princes of the Thirty Aethers, hut he
was never actually given this inform ation. Ave did tell
him that before he could undertake this extended initial
working it would be necessary for him to m ake a Book
of Spirits containing th e nam es of the angels and spirits
on the Great Table o f the Watchtowers.
Ave: You have the corn, and you have the ground: Make
you hut invocations to sow the seed, and the fruit shall he
plentiful.
Dee: As concerning our usage m the *t dayes [andj in
the Ia dayes. we would gladly have some information.
Ave: You would know to reape. before your com he sown.
Dee. As concerning a fit place and time to call, and
other circumstances, we would leam somewhat.
Ave: You would know where and when to call, hefore
your invocations bear witnesses of your readinesse.
Dee. Then they must be written in verbis conceptis. in
formal words.
Ave. I—a very easie matter.
Dee: What is the Book you mean that I should write?

263
264 • Enochun Vlagic fur Beginners

The Book consisleth [11 ol Invocation of the name=.


of Cod. and [2] Ol the Angels, by the names of God: Their
offices are manifest You did desire to be fed with spoones.
and so you are.'
This is not a very detailed description, but at least it is
som ething to work w ith, and more practical information
than the angels often gave in response to Dee's questions.
Previously. Ave had informed D ee that after the
book had been written out he must invoke the God of
Hosts (D ee interpreted this to m ean Jeh ovah Sabaoth)
for four days, using the twelve nam es o f God that ate
found on the lines of Spirit in the four Watchtowers.
Then for fourteen days Dee must call the angels "by
Petition, and by the nam e of God, unto the which they
are obed ient.” On the fifteenth day, Dee and Kelley were
to clo th e them selves in w hite linen and “so have the
apparition, use. and practice o f the C reatures."
D ee actually created this Book o f Spirits, o r at least,
he created the pattern from which the book was to be
made. It appears in his Latin manuscript L iber Scienim e
A uxilii at Victorina Terrestris (British Library Sloane MS
3191). It is reproduced in English in Geoffrey Jam es's
T he Enochian M agic o f Ur. John D ee, w hich I strongly
recom m end to anyone seriously interested in studying
Enochian magic. D ee’s Book of Spirits co n sists o f these
invocations:

l j T h e Fundamental Obeisance, which is the invoca


tion o f the twelve nam es of God that are written on the
lines oi Spirit of the four Watchtowers o f the Great Table.

2 ) Six Seniors o f the east w hose nam es are written


on the great cross o f the W atchtower of th e east.
3 ) Six Seniors of the south.
The Ertochhin Invocations of John Dee • 265

4J Six Seniors o f the west.


5J Six Seniors o f the north.

6J Four good angels of the east who are skilled and


powerful in m edicine and curing diseases.
?) Four good angels ot the south powerful in medicine.
8) Four good angels of the west powerful in medicine.
9) Four good angels of the north powerful in medicine..

10) Four good angels o f the east who are skilled and
powerful in m etals and precious jew els.
11) Four good angels o f the south powerful in m et­
als and precious jewels.
12) Four good angels o f the west powerful in m etals
and precious jewels.
13) Four good angels o f the north powerful in m et­
als and precious jew els.

14) Four good angels o f the east w ho arc skilled and


powerful in transform ations.
15) Four good angels o f the south powerful in trans­
form ations.
16) Four good angels o f the w est powerful in trans­
form ations.
17) Four good angels of the north powerful in trans­
form ations.

18J Four good angels of the east, each o f whom


knows the living creatures in one elem ent, and their use.
19J Four good angels of the south know ing the liv­
ing creatures of one elem ent, and th eir use.
2 0 ) Four good angels of the west know ing the liv ­
ing creatures o f one elem ent, and th eir use.
21) Four good angels o f the north know ing th e liv­
ing creatures of one elem ent, and their use.
2 6 6 • fcnochian Mayic for Beginners

22) Four Dispositors o f the east w ho are skilled and


powerful in th e m ixing together of natural substances.
2 3 ) Four Dispositors of the south powerful in natu
ral substances.
2 4 ) Four Dispositors o f the w est powerful in natural
substances.
25) Four Dispositors o f the north powerful in natural
substances.

2 6 ) Four Dispositors of the east w ho are skilled and


powerful in transporting from place to place.
27) Fbur Dispositors of the south powerful in transporting.
28) Four Dispositors of the west powerful in transporting.
29) Four Dispositors of the north powerful in transporting.

30) Four Dispositors o f the east who are skilled and


powerful in the m echanical arts.
31) Four Dispositors o f the south powerful in
m echanical arts.
32) Four Dispositors of the west powerful in
m echanical arts.
33) Four Dispositors of the north powerful in
m echanical arts.

34J Four Dispositors o f th e east who are skilled and


powerful in the discovery of the secrets o f m en.
35) Four Dispositors oi the south powerful in the
discovery o f secrets.
36) Four Dispositors of the w est powerful in the dis­
covery of secrets.
3 7 ) Four Dispositors o f th e north powerful in the
discovery o f secrets.
T h ese divisions o f the angels can be m ost clearly
seen in this table, w hich is reproduced from Chapter
Thirteen. It show s the relative positions o f these angel»
The FiKK'hian Invocations of John Dec • 267

on thv quarters o f a Watchtower. This interrelation is the


same on all four Watchtowers.

E ast 1. S o u th Z.

D is p o s ilo r s : D e p o s ito r s :
K n ittin g T o g e t h e r T ra n s p o r ta tio n
G o o d A n g e ls : G o o d A n g e ls :
T e a c h M e d ic in e a n d P r e c i o u s M e t a ls
H e a l th e S ic k a n d J e w e ls
F.vU A n g e l s : E vU A n g e ls :
C a u se S ic k n e s s an d C o u n te r fe itin g
D e a th a n d G a m b l in g
N o ith 3. W est 4.
D is p n s tto rs : D e p o s ito r s :
A n s a n d C t a f ts S e c re ts o t M en
G o o d A n g e ls : G o o d A n g e ls :
T ia n s f o r m .it in n s o f K n o w l e d g e o f A ll
K o rm . n o t E s s e n c e E le m e n t .i l S p ir it s
E v il A n g e ls : E v il A n g e ls :
HI u s i o n s a n d K v li a n d B a s e U s e s
D e c e p tio n s o f E lc m e n M l s

Offices of Ore Angefs on Any Hizrcftrou-vr

Four Days and Fourteen Days


Unfortunately, the invocations in Dee's Book o f Spirits
•In not total eighteen. If we take them together in
groups of angels linked by function, they total ten. Yet
Ave slates that the period o f invocation must be eigh­
teen days, and must b e divided into two parts o f four
days followed by fourteen days.
T h e first four days are to be devoted to the in voca­
tion o f the twelve nam es of God on the lines of Spirit in
the W atchtowers.
Ave: Thuu hast lluvc names of God. out of the line of
die holy Ghost, in the principal! Crosse of the first Angle.
#0 has thou titicc in the second, etc.
268 • Enochian Magic for Beginner!»

Four d ay« (after your book is made, that is to say. writ­


ten) must you onely call upou those names of Cod. or on
die Cod of Hosts, in those names.
And 14 dayes after you shall (in this, or on some conve­
nient place) Call the Angels by Petition, and by the name
of Cod, unto the which they are obedient.'

FI.sow here Ave tells Dee:


Aw*. One book of perfect papei. One labour of a few
dayes.
The calling them together, and the yielding of their
promise, the repetition of the names of Cod, are sufficient.
I have given you Corn: I have given you also ground.
Desire Cod to give you ability to till.*

Obviously the nam es of God in each W atchtower are


to be invoked on four individual days that open the eigh­
teen-day working, vet Dee grouped all twelve names in a
single opening invocation. Ii Is evident that Dee did not
understand Ave's explicit instruction concerning the
nam es of God on the lines o f Spirit. Ave further makes
plain that the working is divided into two distinct parts:
the invocation of the nam es o f God, and the invocation
o f the angels by Ihe nam es o f God.

“At No T ime to Be Called”


ll is not so clear to see how th e rem aining angels may
b e divided into fourteen groups, with each group receiv­
ing o n e invocation to be voiced on a separate day. Dee
gives thirty-six invocations for the Seniors, good angels,
and Dispositors. He does not provide any invocations
for th e evil angels w hose nam es have only three leliers.
even though he lists th ese nam es besid e the nam es of
the good angels from which they are extracted. He was
expressly forbidden to invoke the evil angels by Ave.
The Enochian Invocations of John Dee * 269

Dee Then they (the evil angels] are not lu be named in


the first summoning or invitation.
Ave At no time to be called.
'litis is unequivocal and cannot be casually disre­
garded. Therefore, it becom es necessary to divide die
Seniors, D epositors, and good angels into fourteen
groups, each group lo be invoked on its own day during
the initial eiglueen-day working of invocation. Since the
angels never actually say how this is to ho done, it is
im possible lo be certain about it. Doe seems to have
com pletely missed die necessity of making this divi-
l —at least, he never mentions it in bis writings. 1 can­
not be sure the system of division presented here is
correct— all I can say is that it is sensible and workable.

T he Invocations of the A ngels


In my opinion, it is necessary to divide the Seniors into
six groups o f four, with each group containing a Senior
from all four W atchtowers. This selection should proba­
bly be made clockw ise Hollowing the order in which
the nam es of the Seniors were delivered by Ave) with
the first group com posed o f the nam es in the lett side of
the lines o f Spirit of the Great Crosses of the Watchlow-
ers, the second group o f the nam es in th e upper part of
the lines o f the Son , the third group o f the nam es in Ihc
upper part o f the lines o f ih c Father, the fourth group of
the nam es in die right side of the lines of Spirit, the fifth
group o f th e nam es in the lower part of the lines o f the
Father, and the sixth group of the nam es in the lower
part o f the lines of the Son.
The Dispositors (or good angels) w hose names lie
above the arms of the lesser crosses should com e next,
270 • Eoochian Magic for Beginners

Since they appear to bo next in authority. These sixty-four


angels are divided into four groups of sixteen angels, each
group of which contains four angels from each Watch
tower. The first group names the sixteen Dispositors o f the
subquarters of the east, the second the sixteen Dispositors
o f the stihquarters of the south, the third the sixteen Dis­
positors of the subquarters o f the west, and the fourth the
sixteen Dispositors of the subquarters of the north.
The sam e system o f division is followed to divide
the sixty-four good angels into tour groups of sixteen
angels, each group of w hich contains tour good angels
from each Watchtower.
For each o f th ese groups an invocation is written
that contains the nam es o f God or the angels in the
group. Each invocation is voiced during one day o f the
eighteen-day working. Ave says nothing about how
m any tim es each invocation is to be repeated, but from
other statem ents it is likely that each invocation is to l>e
repeated in a consecrated place three tim es: o n ce at
sunrise, o n ce at noon, and once at sunset.
If the system o f division 1 have suggested is
adopted, it results in the following eighteen invocations:

1) God Nam es of the eastern Watchtower.


2) God Nam es of the southern Watchtower.
3) God Nam es of the western Watchtower.
4) God Nam es of the northern Watchtower.

5) Seniors o f the left side o f the lines o f Spirit.


6) Seniors o f the top half of the lines o f the Son.
7) Seniors o f the top half of the lines of the Father.
8) Seniors o f the right ol the lines of Spirit.
9 ) Seniors o f the bottom o f the lines of th e Father.
101 Seniors of the bottom o f the lines o f the Son.
The Enochian Invocations of John Dee *271

11) Dispositors o f the mixing of natural substances.


12) Dispositors of transportation from place to place.
13) Dispositors o f the m echanical arts.
14) Dispositors o f the discovery of hum an secrets.

15) Good angels of m edicine.


Hi) Good angels of m etals and precious jewels.
17) Good angels of transform ations.
18) Good angels of the four elem ents.

T he Invocation of the T h ird ' A ethers


Although the angels never say so . it may be that a sim i­
lar working of thirty days is to be conducted following
the eighteen day working. This would serve to establish
com m unication with the angels o f the Thirty Aethers by-
m eans of thirty invocations, each spoken three lim es on
I its appointed day. Both the working o f eighteen days
and the working of thirty days would he consum m ated
or fulfilled on the days im m ediately following the work­
ings. so that the entire period o f invocation would
; occupy fifty days.
Dee seem s never to have imagined com bining the
eighteen-day invocation explicitly described by the
angel Ave with another invocation period of thirty days.
Yet if he was to have die use of the angels o f the thirty
Aethers, it m akes good m agical sense for him to first
establish com m unication with them and secure their
cooperation through an opening invocation working.
There is no reason to suppose that the em ploym ent of
the angels of the Aethers follows any different process than
the employment of the other angels o f the Watchtowers.
272 • Enoch ian Magic, for Beginners

T he R ole of ti ie E nochian K eys


T h ere are eighteen distinct Enochian Keys, am i these
Keys obviously relate to th e subquarters o f the Great
Table. However, it is unclear w hether these Keys are to
be voiced during th e eighteen day working that estab­
lish es contact with the Enochian angels. At first consid­
eration, this would seem probable. However, the
distinct Keys naturally fall into a division o f five parts: 2
+ 4 + 4 4- 4 + 4. It is not clear how this division can
b e related to th e division of the invocations into 4 i 14
that was defined by Ave, or m y ow n conjectured divi­
sion ot 4 I 6 -t 4 h 4.
It is possible to relate the eighteen d istinct Keys to
the eighteen classes o f spirits invoked in the initial
working by inverting the order o f the Keys, placing the
Seniors at the end o f the working, and dividing the six
groups of Seniors into four and two. If this is done, the
Keys 18, 17. to and IS may be linked with the four
invocations o f the nam es of God: the Keys 14. 13, 12
and 11 may b e linked with the four groups o f Hisposi-
tors; the Keys 10. 9 . 8 and 7 may be linked with the
four groups of good angels; the Keys 6 , 5 , 4 and 3 may
be linked with the four groups of Seniors from the
upper parts o f the lines of the Son, the upper p an s of
the lines of the Father, the low er parts o f the lines o f the
Son, and th e lower parts of the lines o f the Father,
respectively; and, finally, the Keys 2 and 1 may be
linked with th e groups o f Seniors from the left side of
the lines of Spirit and from the right side o f the lines of
Spirit, respectively.
1 offer this association o f the Keys with the groups ol
the names o f God and angels on the Great Table as ..
m atter of interest to more advanced Enochian magicians.
The Enochian Invocations of John Dec • 273

but I am not happy with it. It is my personal view that


the Keys are individually associated with the beam and
pillar of the Black Cross (Keys 1 and 2 ), and with the six
teer. subquarters of the Great Table (Keys 3 to 18). If this
is h u e, then the Keys are not to be voiced in the initial
eighteen day working that establishes co n tact with the
angels, but are (perhaps) to be used later to command
specific sets o f angels on individual subquarters of the
Great Table as illustrated on page 222.
For exam ple, Key 4 would be used to invoke specin
cally the Dispositors and good angels on the eastern
subquarter o f the W atchtower of the South. Key 13
would be used to invoke the Dispositors and good
angels on the northern subquarter o f the W atchtow er of
the West. And so for the rest.
The Seniors (if, indeed, it is ever necessary to
invoke the Seniors) would probably be invoked by Keys
l and 2. T h e First Key. related by m e to the pillar o f the
Black Cross, would also relate to th e double pillars of
the Great Crosses on the individual Watchtower», and to
the four Seniors w hose nam es are written on each dou­
ble pillar {the lines o f the Son and the Father). T h e Sec­
ond Key, related by m e to the beam o f the Black Cross,
would also relate to the beam s of the Great Crosses on
ihe individual W atchtowers, and to the two Seniors
whose nam es are written on each beam Ithe lines of the
Holy Spirit).
To understand this assignm ent, see the illustration
in Chapter Fourteen that show s the numbers o f the Keys
assigned to the sixteen subquarters of the Great Tahle in
lour circles of four. It may well he incorrect, but since
the angels left no explicit correspondence betw een the
Keys and the angels on the Great liable, we are forced to
invent our ow n system s. Such improvisation was done
274 • Enoch ian Magic for Beginner»

by the Golden Dawn, as 1 shall explain in Chapter Sev


enteen. T h e correspondence betw een the Keys am i the
angels on the W atchtowers represents one of the most
original aspects o f Golden Dawn Knochian magic.

T u t A pocalypse W orking
As I have stated elsew here, it is also my opinion that
the forty-eight expressed Keys (and the first, unex­
pressed Key) are intended by the angels to be used in a
great working, probably o f fifty days duration, designed
to initiate the period of destructive transform ation that
is generally know n as the apocalypse. T h is may be
linked with the eighteen day invocation o f th e angels of
the Great Table, as 1 suggested in my book Tetragram-
m aton. or it may be a com pletely separate working.
On this subject, it is impossible to be certain. The
whole m atter o f the Apocalypse Working, as 1 have called
it, is murky and is likely to remain so. because it was
never explicitly discussed betw een Dee and the angels.
Indeed, m any Enochian magicians would probably say
that no such Apocalypse Working exists. 1 put forward the
concept based on my own study of the Enochian tran­
scripts, and 1 believe there is considerable implicit evi
dence to suggest that the angels intended Knochian
magic, and specifically the Enochian Keys, to serve as a
trigger for th e apocalypse. But this is primarily a persona!
conviction. You will not find unequivocal references to an
Apocalyse working given anywhere by Dee or die angels

T he Form of Invocation
W hen com posing the words of the invocations to the
angels. Dee was forced to draw upon h is background
The Enochian Invocations, of John Dee • 275

knowledge o f Christian and Hebrew prayers, supple­


mented by th e invocations w hich appear in the
medieval grlm oires o f m agic. Kelley m ay have aided
him in this com position, since the alchem ist was a prac­
ticing ritual m agician and had actually used th e invoca­
tions in the grim oires. Dee also exhibits a knowledge of
legal term inology in h is invocations, w hich are worded
in su ch a way that no loopholes are left open to the
angels. He m ust have been fam iliar with legends of
Black Pacts and other tales in w hich spirits take advan­
tage o f am biguities in th e wording o f the contract. Since
Kelley had som e knowledge o f property law h e may
have helped Dee in this area also.
As I m entioned in Chapter Fourteen, the angels
were unable to provide Dee with a pattern for bis invo­
cations. Invocation. Ave inform s Dee. is a faculty of
human nature that the angels do not possess.
Dec. As for the form of uur Petition oi luvitadon oi die
good Angels, What soil should it be of?
Aw: A short and brief speech.
Dee: We beseech you to give us an example: we would
have a confidence, it should be of more effect
Aw. 1 may uot.
Keiley: And why?
Aw Invocation proceeded! of llie good will of man. aud
of the heat and fervency of the spirit: And therefore is
prayer of such effect will) God.
Dee: We beseech you, shall we use one form to all?
Aw. Every one. after a divers form
Ike: If the minde do dictate oi prompt a dive«» form,
you mean
Aw I know not: fo r! dwell not in the soul of man.*

According to Ave, invocation arises from hum an


free will and e csta tic inspiration. It is a creative pro
cess. Angels can n ot create. T h ey are instrum ents, or
276 • Enochian Magic for Beginners

exten sion s, o f the w ill o f God. T h e hum an power to


com pose invocations and the hum an pow er to assign
nam es (used by Adam in th e Garden o f Eden— see Gen­
esis 2 :1 9 -2 0 ) have a sim ilar source— the spark o f divine
fire that lies w ithin every hum an being.

T he Prayer of Enoch
T h e angels did provide a model invocation that Dee was
free to follow when com posing his ow n set of original
invocations. This was the prayer spoken by Enoch to God
during the fifty days Enoch spent creating his magical
tables of stone. Although Dee chose not to follow the pat
tem of this prayer, it clearly was intended by the angels
to have an application in Enochian m agic, although they
never explicitly said this to Dee. It may have been
intended as a model for the Apocalypse Working.
Sin ce the prayer o f Enoch, delivered by Ave on July
7, 1584, is o f such great im portance in the m atter of
Enochian invocation. I will reproduce it here.
Ute: Afterward. [Ave) he came again, and (after a
pause) said as followeth.
Aie My brother, I see thon dost not understand lire mystery of
tliis Book, or work thou hast in hand. But I tofcl thee, it was lire
knowledge th.it God delivered unto Enoch. I said also, that Enoch
laboured SO days. Notwithstanding, that dry labour be not frus­
trate, and void of fruit. Be it unto thcc. as lliou lust done.
Liee Ij>n1 1 did the hest that I could conceive of it.
Aw>. I will tell thee, what the labour of Enoch was for
those fifty daves.
Dee. 0 lord I thank thee.
Atv. He made [as thou hast done, thy book) Tables, of
Serpasan and plain stone: as the Angel of the I.nrd
appointed him: saying, tell me 10 Laid) the number of the
dayes that I shall labour in. It was answered him 50.
The Enochian Invocations of John Dee »277

Then he groaned within himself, saving, Lou] Gud die


Fountain ot true wisdom, thou that openest the secrets ol
thy own sett unto man. thou knowest mine imperfecuun,
and my inward darknesse: How can I (therefore) speak
uuto them that speak not after the voice of man; or
worthily call on thy name, considering that my imagination
is variable and fruitiesse. and unknown to my self* Shall
the Sands seem to invite the Mountains: or can the small
Riven entertain the wonderful and unknown waves?
Cau the vessel of fear, fragility, or that Is of a deter
mim'd proportion, lift up himself, heave tip his hauds, or
gather the Sun into his bosom? Lord it cannot be: Lord my
imperfection is great: Lord I am lesse than sand: Lord, thy
good Angels and Creatures excell me far; our proportion is
uot alike: our sense agreeth not: Notwithstanding 1 am
oomfoited; For that we have all one Cod. all one begumiug
from thee, that we respect thee a Creatour: Therefore will 1
call upon thy name, and in thee. I will become mighty.
Thou shall light me. and I will become a Seer; I will see thy
Creatures, and will magnifie thee amongst them. Those
that come unto thee have the same gate, and through the
same gale, descend, such as thou sendest. Hehold, I offer
my house, my labour, my heart and soul. If it will please
thy Angels to dwell with me. and I with them; to rejoyce
with me, that I may rejoyce with them; to minister unto
me. that I may magnifie thy name. Then, lo the Tables
(which l have provided, and according to thy will, pre
paredj 1 offer uuto thee, and unto thy holy Angels, desiring
them, in and through thy holy names: That as thou ait
their light, and comtortest them, so they, in thee will be my
light and conduit. Lord they prescrihe not laws unto thee,
so it is not meet that I prescribe laws unto them: What it
pleaseth thee to offer, they receive: So what it pleased)
them lo offer unto me. will I also receive. Rehoid I say (0
Lord) If l shall call upon them in thy name. Be it unto me
In mercy, as unto the servant of the Highest, let them also
manifest uuto me. How, by what words, and at what time,
I shall call them. O Lord. Is there any that measure the
278 • Enoch ian Magic for Beginners

heavens, that Is mortal? How, therefore, can the heavens


enter into mans imagination? Thy creatures are the Glory
of thy countenance: Hereby thou ¿foriliest all things, which
Glory excelleth and (0 Loni'J is far above my understand­
ing. It :s great wisdom, to speak and talkc according to
understanding with Kings: Bui to command Kings by a
subjected commandment, is nut wisdom, unlesse it come
from thee. Behold Loid. How shall 1 therefore ascend into
the heavens? The air will not carry me, but rcsisteth my
folly. I fall down, for 1 am of the earth. Therefore. O thou
very I.ight and true Comfort, that canst, and mayst. anc
dost command the heavens: Behold I otter these Tables
unto thee. Command them as it pleaseth thee: and O you
Ministers, and true lights of understanding. Governing this
earthly frame, and the elements wherein we live. Do tor
me as for the servant of the Lord: and unto whom it hath
pleased the lord to talk of you
Behold, Lord, thou hast appointed me 50 tunes: Thrice
SO times will 1 lift my hands unto thee. Be it unto me as it
pleaseth thee, and thy holy Ministers. 1 require nothing but
thee, and through thee, and foi thy honour 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: when In a moment l shall be changed and dwell
with thee for ever.
These words, were thrice a dayes talk betwixt Enoch
and God: In the end of 50 dayes, there appeared unto him.
which are not now to be manifested uor spoken of: he
enjoyed the fruit of Cod his promise, and received die ben­
efit of his faith. Here may the wise learn wisdom: for what
doth man that is not corruptible?*

W hen Avc fells D ee “b e il unto thee, as thou hast


d o n e ,” he is saying that even though D ee’s version of
the Book o f Spirits is incorrect, the angels will acknow l­
edge it so that Dee s sincere efforts to constru ct the
book will not have been wasted.
The Enochian Invocations of John Dee • 279

T h e J u b il e e
The num ber of Enoch’s tables is not stated in the
prayer. Presum ably they are the sam e as the forty eight
number/letter squares that m ake up D ee's Book of
Enoch, plus the first occult table that was loo holy to
reveal to Dee. The last day o f the fifty was probably the
day o f fulfillm ent, w hen Enoch's w ork o f the previous
forty-nine was brought to fruition by God. Concerning
the num ber fifty, Cornelius Agrippa writes:
The number fitly signifies remission of sins, ot scrvi
tildes, and also liberty. According to the |Jewish| Law, on
the fiftieth year they did remit debts, and everyone did
return to his own possessions. Hence hy the year of Jubilee
[see Leviticus 25:10), and by the psalm ni repentance Ipsalm
5 0 of the Vulgate) it shows a sign of indulgency. and repeu

tance. The Law also, and the Holy Ghost are declared in die
same: for the fiftieth day after Israel's going forth out of
Egypt, the Law was given to Moses in Mount Sinai: die fifti
eth day after the resurrection, the Holy Ghost came down
upon the apostles hi Mount Sion: whence also it is called
the number of grace, and attributed tn the Holy Ghost/

Ju st as Cod gave Moses the tablets of the com m and­


ments on the fiftieth day. so are the tables o f Enoch to
be perfected on the fiftieth day o f his ritual working.
Just as the Holy Ghost descended upon the apostles of
Christ fifty days after the resurrection, so are the tables
of Enoch to be activated and em powered by the holy
Spirit on the fiftieth day.
There seems to be a connection between the number
of lim es Enoch speaks his prayer to God, and the "h u n ­
dred and fifty Lions, and spirits of w ickednesse, errour,
and deceit” that God sends am ong the unrighteous peo­
ple to sow confusion as punishm ent for their m isuse of
280 • Hnochian Magic for Beginners

Enoch's wisdom . However, there is not enough space in


this book to consider this m atter at length.

“Lord I A m L esse T han S and ”


TVco things to notice about E n och ’s prayer are his
abasem ent o f him self before God ( “Lord my im perfec­
tion is great. Lord I am lesse than san d "), and his stated
intention not to attempt to com m and the angels to per
form other than their appointed offices: “ Lord they pre
scribe not laws unto thee, so it is not meet that I
prescribe laws unto them : W hat it pleaseth thee to offer,
they receive; So what it pleaseth them to offer unto me,
will 1 also receive." By taking this approach Enoch
ensu res that his m agic will never be in violation of
divine law. He places him self firmly below the angels in
the hierarchy o f intelligent beings.
At first im pression, this appears contrary to much ol
the m agical practice of the W estern world, w hich has in
large part descended from th e m agic o f ancient Egypt
through the philosophers and m agicians o f the Greeks
and Romans. The an cien t Egyptians believed them
selves ab le to com m and not only spirits, but gods as
w ell. (T his power did not extend to the First Mover,
however.) T h e gods com m anded by the Egyptians were
cap able o f independent actions. It w as a ca s e o f their
will being matched against the will o f the m agician.
The angels of Enoch are not independent beings,
but m ere m essengers or agents o f the God o f Hosts.
T h u s, in com m anding the angels Enoch would have
been in the uncom fortable position of attem pting to
defy the will of C od. sin ce any action the angels might
com m it that was not of their office would be in defiance
o f God’s will. Conversely, there was no need for Enoch
The Enochian Invocations» of John Dee • 281

com m and the angels to perform th eir offices, since


would do this in any case.
This raises the question, w hat good are the tables ot
och (and by extension, the tables of Dee) if they can
only cau se the angels to do what they would do any­
way? Although the angels perform their natural offices,
tables or no tables, presum ably through the use of the
tables it is possible to call down that angelic grace. For
\example, an angel of good fortune will alw ays produce
good fortune since this is its appointed office, but the
magician can control w here that good fortune occurs,
whether in his or her life or the life o f an oth er person.
It was probably the hum an arrogance of attempting
to use the magic of Enoch for base personal ends in vio­
lation o f the natural offices of the angels that provoked
God to sow the Earth w ith the 150 spirits o f deceit who
taught poetic magic. Through the proliteration of goetic
gic the original w isdom of Enoch was gradually for
en and lost from the world. At any rate, this is die
h presented to Dee and Kelley by the angels.
C h a pter Seven teen

LEnochian Magic in the


Golden Dawn
Fräulein S prengel and the
O pher M anuscript
The H erm etic Order of the Golden Dawn was a secret
R o sicm cian society, m odeled after Freem asonry, that
flourished in England a t the end of th e V ictorian era. It
was founded in London in 1888 by three Freem asons:
Samuel Liddell "M acG rego r“ M athers, Dr. W illiam
Wynn W estcott. and Dr. W illiam Robert W oodman.
Woodman died in 1891, leaving the Golden Dawn to
be run by W estcott and M athers. W estcott was the
solid, respectable cornerstone o f the Order; Mathers its
brilliant but erratic guiding star.
T h e genesis o f the Order is said to be W oodman’s
discover)' in 1887 of a brief occult manuscript in cipher,
found in a book shop betw een the pages o f a book.
When translated, th e cipher contained the outline of
five esoteric M asonic rituals and a letter by a German
Rosicrucian adept calling herself Fräulein Sprengel.
Westcott enlisted the aid of Mathers to expand the ritu­
als, and wrote to Sprengel, w ho authorized him to
found an English branch o f the German occult order Die
Coldene Dämmerung. At least, this is the story. A more
likely explanation is that the cipher m anuscript was a

283
284 • Enochian Magic for Beginners

forgery, and Ihal WestCOtl cooked up die original ritual»!


with or w ithout the help of M athers.
N evertheless, the Golden Dawn was an important
and unusual organization for two reasons. First,
taught a com plete system o f practical ritual m agic solid
ly based in th e history o f Western occultism . Second. ■
adm itted w om en m em bers as equals. In both the»
innovations, daring for the «lay, it was influenced by tlul
T h eosophical Society founded by Helena Petrov 114
Blavalsky in New York in 1875.

“T he E xtraordinarily D eveloped S ystem ”


An im portant part of the advanced teachings o f th
Golden Dawn was Enochian magic— probably the resu
of research carried out by M athers in th e reading root
of the British Museum Library. It is impossible lo be ert
tain about th e authors of many Golden Dawn papeit
becau se they circulated anonym ously am ong member»
o f the order and were copied and recopied by hand
There m ay well have been other contributors. Sir
Enochian words o f power appear in the mysterious
cipher d ocum ent,' it is evident that M athers was workf
ing on Enochian m agic prior to 1887 (presum ing the
cipher m anuscript to be W estcott's forgery, and presum«]
ing it to have b een forged prior lo the establishm ent oJ
the Isis-Urania Tem ple}.
Israel Regardie, w ho published the order papers ol
the Golden Dawn betw een 1 9 3 8 -4 0 , and who was,
along with his teacher Aleister Crowley, one of the two
m en most responsible for th e continuing dom inance of
Golden Dawn m agic in modern W estern occultism
regarded Enochian magic as one o f the greatest achieve«
m ents o f the Golden Dawn:
Enochian Magic in the Golden Dawn • 285

$0 far as we due able lo make out. however, the System


| originated by means of the ceremonial skrying of Dr. John
, Dee and Sir L'dward Kelly towards the close of the 16th cen­
tury. The original diaries of Dr. John Dee. recording the
».development of the system, may be found in Sloane
Manuscripts 3189 3191 in the British Museum. But this
I stands out very clearly, dial iu these diaries is a rudimenta-
I ry scheme which bears only the most distant relation to the
I «traordinarily developed system in use by the Order. Whn-
I ever was responsible for die Order scheme of the Angelic
Tablets— whether it was Mathers and Wcstcott or the Ger­
man Rosicrucian Adepts hum whom the former are sup­
posed to have obtained dieir knowledge— was possessed of
an ingenuity and an understanding ol Magic such as never
! was lo the possession either of Dee or Kelly.1

As you will have gathered from the preceding chap-


rrs, this is a very unjustified slur against Dee and Kel­
py. who understood very clearly those portions of
Inochian m agic w hich the angels ch o se to reveal,
legardie is not to be blam ed for this attitude. His
knowledge of D ee's m anuscripts appears to have been
quite lim ited, despite his claim to have obtained “a
good deal o f inform ation" about "E n o ch ia n a " through
private m editation and studies at the British Museum.
Crowley, Regardie's m entor in m agic, suffered from the
Ume shallow understanding of D ee's m agical diaries,
and also boasted o f a m uch m ore extensive experience
with the Enochian system than he actually possessed.

W h a t the S ystem C ontains


The Enochian m agic o f the Golden Dawn is almost
entirely based on the English and Enochian texts o f the
Enochian Keys, along with a curious com pound version
of the four W atchtowers arranged in the pattern they
286 • Enochian Magic for Beginners

form on th e Great Table of Raphael. T h e Black Cross 1« 1


not used by the Golden Dawn to join the W atchtow m
together into a single Great Table. Instead, the Watch
towers are treated as separate entities, and the letters m j
the Black Cross are gathered into th e sm all magi:
square that appeals in C asaubon.' w hich is called in the |
Golden Daw n the Thblet o f Union.
T h e Keys are used to invoke or evoke the angelt
w hose nam es appear written on th e four Watchtower
T h e m ethods for extracting the nam es o f th ese angel
and the nam es of power that sum m on and commend
th e angels, are accurately presented (for th e m ost part)
by the Golden Dawn. T h e nam es of the Thirty Aethers. 1
o r Airs, also appear in the Order papers, but not th e ;
nam es o r sigils of the ninety one geographical spirits, nr
Princes, w ho rule th e regions o f th e Barth. T h at omis
sion is probably why Crowley evoked the Aethers, hut
not the tutelary genii o f th e Aethers.*

W hat the S ystem O mits


Omitted from the P.noehian magic of the Golden Dawn
is any direct m ention o f the mystical heptarchy of plan­
etary angels, along with their tables and sigils, which
form the underlying basis o f all Knoehian magic. No
m ention is m ade of the Table of Practice o r the rest of
the ritual furniture of the Table, which are derived from
the heptarchical system. Nor is anything said about the
central im portance o f a scrying stone in F.nochian
magic. W estcott does refer to th e Sigillum Aemeth in
passing when writing about the seals o f the Watch tow
ers. saying: "This 'Liber AEm eth sive Sigillum Dei' th.it
is the Book o f Ih ilh , or th e Seal o f God, entered! not
into the knowledge of a Zelator Adeptus M in or"’ (nor.
Enochian Magic in the Golden Dawn • 287

we may suspect, into the knowledge of anyone else in


[the Golden Dawn at that tim e, save possibly Mathers
and W estcott).
Less surprising is the silence o f th e Golden Dawn
concerning the Enochian Book o f Spirits, w hich is never
dearly described in C asaubon (probably the primary
source for Colden Dawn Enochian m agic). There is no
awareness in the Golden Dawn of th e necessity for
making initial contact with the angels o f the Great Table
through an eighteen-day ritual that em ploys original
invocations com posed by the m agician. T h e angels are
'Imply sum m oned by m eans o f the Key's.
A notable void in the Enochian magic of the Older is
llie silence concerning Kelley's Great Vision of the Watch-
towers, and the golden talism an constructed by Dee that
depicts this vision. Neither is anything written about the
Vision o i the Round House, although this may be forgiv-
en since the im portance o f this vision is still not under­
stood by Enochian scholars. It should also be mentioned
ihat the Enochian alphabet used by the Golden Dawn is
laulty in several respects. Unfortunately, the influence of
’.lie Order has been so profound over the last hundred
years that these defects are universally reproduceţi in
books about Enochian magic. As 1 m entioned earlier. 1
have corrected the alphabet in the present work.
In view of th ese m any om issions, the reader may
be forgiven for w ondering why Regardie w as so
Impressed with th e E n och ian system o f the Golden
Dawn. T h e great virtue o i th is system is its co n sisten ­
cy. Faced with many gaps in his know ledge of the
Enochian m agic received by Dee and Kelley. M athers
was forced to supply his own m aterial. It was also n ec­
essary for him to fully integrate his personal system of
I'jiochian m agic into the m agic o f the Golden Dawn,
268 • Enochian Magic fur Beginners

which he w as undoubtedly in the process o f creating


at the tim e he researched Enochian magic.

T h e M o d el o f t h e P en ta g r a m
T h e prim ary m odel used by Mathers to structure the
Enochian system o f the Golden Dawn was the relation
ship betw een the four elem ents and the four lower
points o f th e pentagram , which is used in Golden
Dawn m agic to invoke o r banish elem ental forces. The
assignm ent o f the elem en ts to the pentagram , in turn,
was conditioned by the elem ental asso ciation s o f the
four Fixed signs o f the zodiac. T h e se zod iac associa
lions a iv very an cien t, and served as the b asis for the
Golden Daw n understanding o f the elem en ts. If the
low er p o in ts o f the pentagram are im agined to form a
square, this m ay be laid over the wheel o f the zodiac to
achieve the following Golden Dawn arrangem ent.

sewn

Mathers' Mode! of the I’entcgmm

M alhere and his associates m ade the fundam ental mis


take of linking the four W atchtowers to the four ole
m ents in the relationship that appears on the four lower
Enochian Magic in the Golden Dawn • 289

points of ihe Golden Dawn pentagram ami in the Fixed


»igns ol the zodiac. He ch o se th e ordering of the Watch-
towers upon the Revised Creat Table of Raphael as his
starting point and sim ply laid the square o f the ele­
ments on top of the W atchtowers.
T h e existence of a second, earlier version of the Great
■fable, where the W atchtowers occupy different quarters,
was never m entioned in the Golden Dawn documents.
Mathers must have know n about the Original Table,
since he gathered all the letter variations that appear in
the five extant exam ples of the Great Table and incorpo­
rated them into the Golden Dawn Great Table. As a
result, som e cells of th e Golden Dawn Table have two
letters, sonic have three, and som e have four.
T h e version of the G olden Dawn W atchtowers
(they can n ot really be called a Great Table since they
are unconnected) presented on pages 2 9 0 -2 9 1 is what
appears in Regardie's G olden Dawn. I have allowed the
inaccuracies in lettering and cap italization to stand. It
is interesting to specu late w hat the original m em bers
of th e Golden Dawn m ade o f the apparently random
capital letters in th e tab les. T h e ninety one spirits of
the A ethers, w hose seven letter nam es are capitalized
by the angels on lire W atchtow ers, are never enum er
•tied. W estcott m erely w rites: "O f the letters on the
Tables, som e be w ritten as cap itals. T h e se are the ini
rial letters o f certain A ngels' nam es draw n forth by
another m ethod, not now explained, and the offices of
these do not co n cern a Z (elator) A ldeptus) M [in o r)."A
There is also no notice made by Mathers of letters on
the W atchtowers that are inverted right to left in Dee's
transcript. T h ese held the highest im portance tor the
angels, but exactly w hat that im portance was is never
clearly stated (except that the inverted letters at the ends
302 • Enochian Magic for Beginners

Ti ie S eals of the Watchtowers


T h e Golden Dawn developed the tour seals o i the quai
ters o f the Great Table, described by Kelley ju st prior to
the reception o f the W atchtow ers. into stylized, multi
colored em b lem s tor the W atchtow ers, w hile retaining
the essential features o f th e sym bols. T his was a useful
and perceptive innovation. These seals are painted
large just above the separate tables o f the Watchtowers
that adorned Golden Dawn tem ples, each W atchtower
in its Golden Dawn elem ental colors.'*
T h e outer rim and central T on the seal of the Cold
en Dawn W atchtow er o f Air is colored yellow ; the
background is mauve. T h e outer rim and central cross,
along with the letters and num bers around the cross,
on the seal o f the W atchtow er o f W ater is blue: the

Golden Down Seals o f (he Watchlowtrts


F.nochian Magic in the Golden Dawn • 303

background is orange. T h e outer rim on th e seal o f the


W atchtower o f Fire is red; m oving from the cen ter out­
ward the co n cen tric circles o f Ihe figure are colored
green, red, green, red. green; clockw ise from the top
the twelve flam es around the figure are red. yellow,
mauve, red, yellow, m auve, red, yellow, m auve, red,
yellow, m auve; the background is green. T h e outer rim
on the seal of the W atchtow er o f Earth is black; d o ck -
wise from the top the arm s of the cross are colored cit­
rine, olive, black, russet; the center of the cross and the
background arc both white.

“.Elem en ta l K in g s o f t h e E n tir e T ablet ”


Front the pattern of each o f these seals, a nam e of
power was extracted from the outerm ost letter ring on
Dee's wax Sigiilum Aemeth. Each nam e begins at the
capital T with the small 4 above it at the top o f Sigiilum
Aemeth and proceeds by ju m ps, either clockw ise or
counterclockw ise, with odd letters sim ply inserted
where tltis was found necessary. Regardie wrote; "'Ih e
Names yielded by the analysis of the Sigils are to be
considered a s the Elem ental Kings o f the entire
Tablet."1' He added that each King who bears one of
these nam es is ' purely and intrinsically an elem ental
force” and should be treated with caution.
The elem ental King o f th e Golden Dawn Watchtow­
er of Air is Tahaoelog. T h e actual letler formation of his
name is show n here.

4 22 20 18 l
Th h a o 8 e

This is extracted sim ply by beginning at the top of Ihe


circle of letters and num bers around the rim of Sigiilum
104 • Enoch ian Magic for Beginners

Aeineth and counting four spaces clockw ise for e.w h


letter or letter group. N otice that vowels have In «n
inserted into the nam e to m ake it easier to p ro n o u n cr.l
T h e King o f the W atch tow er o f Water is Thahel'V
obeaatanun. T h e extraction of this nam e is not neatl
so sim ple a s th e last, but I will give the Golden Daw
explanation, for w hat it is worth:
From b.4.6.h grouped about a cross, note that T equal
t. (the Cross equals th), is obtained: Cross tn h, then b I
then 6.b„ and continue 6:
4 22 b y 6 6 a t 14
Th h 4 14 b A 5 9 n n
yielding the name TAd/iebyotaunamin for the W.iiet
Tablet.
(Four moves from T gives 22.h, b.4. Is specially put
y.14 moves to 22 from t. Then 6.h. is special. From o.b. it I*
all plain moving by fi to tight [Wynn Westcoti])."
T h e first part o f W cstcott's explanation is cle
enough. However, I ’m not sure what he m eans by “y 1
moves to 22 from I.’ The square containing y/14 is ait
ally 21 spaces from the upperm ost 4/T. T h e “6.b."
apparently just inserted. However, from the square co
taining 6/A, th e rest proceed clockw ise by jumps of si:
The King o f die Walchtower of Earth is Thahaaod
The letters that make up his nam e arc given in this onl

4 22 11 a o t .
Th h A 5 10 11 ’

It is not so obvious how this name is extracted. ‘I i


Golden Dawn text says: "From the plain Cross, whi
equals T h 4 , proceed counting in each case forward
by num bers g iv en .” T h e m eaning, poorly expressed,
that you count 4 clockw ise from the upperm ost capit
Enoctiian Magic in the Golden Dawn • 305

T (w hich is regarded as th). T h is places you at the


square that con tains 22/h. You then count 22 clockw ise
from this square, w hich places you at the square con­
taining 11 /A. You count ll from this squ are, which
places you at the square containing a/5. Then you must
bend back to avoid crossing the uppermost T and count
(torn this square counterclockw ise 5 squares, which
places you at o/lO. Count 10 squares counterclockw ise,
and you reach l/ ll. T hen count 11 squares counter­
clockwise to reach the h.
T h e King o f the W atchiower of Fire is Ohooohaatan.
The letters in his nam e are represented in this way:

6 o o 22 H 6 t
w h a 17 O 12 A 9 n

The W under the 6 is not really a W at all, but is intend­


ed to represent the Creek letter Om ega, which appears
just to the left o f th e upperm ost capital T on the outer
¿ing of the Sigillum Aemeth. You proceed clockw ise by
lim p s of tw elve in each case to reach the follow ing let
ter-num ber com bin ation. T h e rationale for this is that
the Golden Dawn seal o f the W atchiower of Fire has
elve rays radiating out from it (D ee's seal has eleven
nine rays). This time there is no taboo about crossing
the 6/W that began the name.

Enochian C hess in th e G o ld en D aw n
The m ost interesting idiosyncrasy o f Golden Dawn
■bpchian magic was the invention of Enochian chess. It
was probably a purely theoretical exercise. Regardie
asserts in T he Golden Down that he never encountered a
member who was walling to play a game with him.
i0 6 • Eoochian Miigic for Beginners

all hough som e adepts m ade "fulsom e praises ol


rem arkable divinatory cap acity ."“ He further says that
the chess pieces he saw w ere unm ounted, and that this
was “a d e a r indication that ihey had never and could
never have been em ployed.”
The hoard was formed o f the sixteen squares of tin-
good angels in each subquarter o f a generic Walchlow
er. T h e squares of the Great Cross and lesser crosses
were sim ply removed. T his resulted in a board of sixty
four squares, the sam e num ber as on a regular chess
board. E ach o f these squares was divided with a crosfl
into four triangles, and each triangle painted its associ
aterl elem ental co lo r (yellow, blue, black and red).
T h e p ieces are Egyptian god forms. A full set num­
bered tw enty m en and sixteen pawns (the four king»
had no paw n). T h e gam e was to be played by four!
players seated on the four sides o f the board. Eaci*
received a qu een , knight, rook, bishop and king, ail
well as four pawns to stand before them . T h e king
occupied the co rn er square, w hich he shared w ith hi»
bishop. T h e elem ental association o f each set o f force»
is Indicated by colored bases. T h e forces o f the king ufl
air have yellow bases, those o f the king o f water blue
b ases, those o f the king o f earth black bases, and tho*«
o f the king of fire red bases.
The m en move the sam e way they' do in regular
chess, with a few idiosyncrasies. T h e queen can movffl
only three squares in any direction, but she may jump
over intervening pieces like the knight. T h ere is nol
castling. Th ere is no use of en passant for the pawn
which move only a single square (they do not have tli«
option o f a two square move at the start). When a pawn
reaches die end o f its rank, it is promoted to the rank ufl
the piece it guarded (the bishop's pawn is made a bishop!
Ennchian Magic in the Golden Dawn • 307

------------------------------------- ►
Earth Angle Fire Angle

('¿Men L>av.m Enockian Chess


the sam e clem ent, for exam ple), even if that piece is
ill in play. Presumably, additional pieces are needed.
T h e players play in team s o f tw o. or tw o players
play using tw o elem ental forces that are in harmony
Hh each o ilier (fire and air; water and earth ). W hen
•»lemate occurs, the player who is stalem ated loses his
turn until the stalem ate is rem oved. W hen one player
mi a team is checkm ated, he loses his m ove and his
308 • Em*'liian Magic for Beginners

partner continues to play in an effort to free him fiom


the checkm ate. W hen both players on a team are check
mated sim ultaneously, they lose and th e gam e is over
I have sim plified the description of Enochian chess
that is given in th e G olden Dawn. It h as numerous
weird little quirks w h ich, 1 am quite certain, would
m ake it im possible to actually play in any satisfactory
manner. Since it h as nothing w hatsoever to do with
genuine Enochian m agic, except by its nam e, there is no
point in devoting m uch space to it.

T r u e E n o c h ia n C hess
True Enochian ch ess (yet to b e invented) would be
three-dim ensional and would play on the four Watch
tow ers arranged at four levels. It would em ploy the
Enochian angels w hose names appear on the Great
Table as men. Each force should probably consist o f the
King, six Seniors, and sixteen D ispositors, with the six­
teen good angels serving as pawns. T h e Great Thble
would have to be conceived as though it were wrapped
hack upon itself into a sphere, so that a player could
m ove off the left edge o f the eastern qu arter and onto
the right edge o f the southern quadrant, o r o ff the hot
tom edge o f the northern quarter and onto the top edge
of the eastern quarter.
You are invited to fill in the rest o f the rules. I warn
you, how ever, this will be no easy task. It is a fairly
sim p le m atter to devise a co n cep t for a board game
su ch as ch ess. This is all the E n och ian ch e ss of the
Golden l>awn is— a co n cep t. It is a far m ore difficult
ch alleng e to com e up with a set o f rules that allows
the gam e to be played as an equ al co n test to a satisfy­
ing con clu sion w ithin an agreeable length o f time.
Appendix A

Enochian Book of Spirits


A R ec o n stru c ted E n o u iia n B o ok o f S pir its
In this appendix. I have attempted to reconstruct the
Book o f Spirits that is to he used to sum m on and estab­
lish a com m unication with the angels o f the Great Table
i during the initial eighteen-day working. I have used the
structure oi the Original Great Table o f the Watchtowers
as the basis for th ese invocations because I am present­
ing the original Knoehian magic o f Dee and Kelley. Any­
one w ho has understood the exposition o f the Great
Table previously given can. with little difficulty, alter
the text and ordering o f the invocations and the spelling
of the spirit nam es to «'fleet th e structure of my own
[Restored Great Table o r (though I do not recom m end it)
the structure o f the Great Table of Raphael.
In this work, I have placed the third cycle of the D e ­
positors and good angels on the northern subquarters. It
would seem m ore rational to place the cycles su cces­
sively in a circle clockw ise, east, sou th, west, north,
i However, it is clear from the Original Table and the
Vision of the Round House that the angels intended the
cycles o f the subquarters to be arranged in two rows in
the order east, sou th, north, west. T his in spite of the
fact that the individual subquarters of each cycle
around the Great Table are unfolded in the order east,
south, w est, north.

*09
310 • Enochian Magic for Beginners

T h is contradiction betw een the way th e cycles are


unfolded around the Great Table (east, south, north,
w est) and the way th e individual subquarters in each
cycle are unfolded (east, south, w est, north) m akes no
sense to me. However, I have decided not to second
guess the angels on this matter. T h e arrangem ent of the
subquarters and their four cycles of four are presented
as they were delivered by Ave to Dee. For a better
understanding o f this distinction, see the diagram o f the
four cycles of the Keys in Chapter Fourteen, which
show s the sam e arrangem ent.
It should be noted that the Enochian letter Van
stands for both U and V in English. Therefore these Eng
lish letters may be interchanged in th e nam es o f the
angels where this aids the pronunciation o f the names. If
you com pare the nam es o f the angels below with the let­
ters on th e Original Great Table (w hich I have not
altered, except to correct errors) you will see when !
have m ade this substitution. Generally, I have substi­
tuted U in place o f V w hen there is no adjacent vowel or
when the ease of vibrating the name is greatly improved.
T h ese invocations should be written o r typed out by
the m agician on clean paper, and then bound into the
form o f a book. Alternatively, they m ay be written by
hand in a new bound jou rnal of blank pages. It is also
a good idea to include a table containing all the names
o f God and the angels in each in vocation before the
text of that invocation, as Dee did in his own version of
the Book o f Spirits. O ne o f th e reasons is that it allows
the inclusion in the hook of the nam es of th e evil
angels, or cacodem ons, formed o f three letters. These
nam es are com posed o f two letters from under the left
arm s of th e lesser crosses coupled with a prefatory let
ter from the Black Cross on the sam e line o f the Great
Appendix A: Enochian Book of Spirits «311

Table. T h e nam es o f th ese dem ons are not to be voiced


in the invocations, but the angels do not expressly for­
bid Lhat they be w ritten in the book. Dee included
them in his tables.
It is usually the practice in ritual magic to m em orise
the text o f invocations prior to the ritual in which they
are to be used. This is always the best course. However,
these Enochian invocations are quite complex. Since the
Book of Spirits obviously was intended to play a central
role in the invocations, it will be acceptable to the
angels if the m agician reads the text from the book he
or she has made. In either case, the book should always
he present during th e invocations. Each invocation is
read three tim es on its own day: o n ce at sunrise, once
at noon, and o n ce at sunset.
T h ese readings must he done in a holy place, a
place that has b een ritually cleansed and consecrated to
its purpose. A flam e should he kept burning on the
Table of Practice during the invocations. T h e Table may
be used as an altar during ritual as well as a support for
the scrying stone. T h e m agician should b e dressed in
clean w hite linen, and be physically and m entally pure
in the m agical sense. A cleansing prayer is recom ­
mended before each speaking o f an invocation.
A large representation o f the Great Table of the
W atchtowers that corresponds with the structure o f the
invocations should also b e present, You may w ish to
adopt the Golden Dawn practice o f dividing the Great
Table into individual Watchtowers and hanging these on
the walls of the ritual cham ber in the four directions. Or
you may prefer to use my own Enochian cube, a cubic
representation of the Great Table that I suggested for
Gerald and Betty Sch u eler's The Angels' M essage to
H um anity. See the Scluielers' book for a description of
312 • Enochian Magic for Beginners

its making. If the cu b e is em ployed, it should be placed


on the Table o f Practice during the invocations.
It may be that the Book of Spirits is to be used only
during th e eighteen days o f the initial invocation. Its
primary purpose is to call forth the angels so that they
can b e induced to write their sigils or signatures in the
Book of Silvered Leaves, using the body of th e magician
as their w riting instrum ent. On this su b ject the angel
Ave tells Dee:
Ave: You must never use the (linen| Garment after, but
that one? onety. neither the book.
Kelley: To what end is the book made then, if it be uol
to he used after.
¡fee It Is made for to he used that day ottely.'
Notice that it is Dee w ho says th e book is to be used
only on the nineteenth day o f the working, not Ave. The
angel says the hook and the special linen garm ent are to
be used only once, but this may m ean only during the
period o f the working. C ertainly it would seem neces
sary to refer to th e invocations in the Book o f Spirits on
su ccessive days. Perhaps the linen garm ent that is worn
on the day of consum m ation m ay also be worn on the
eighteen days of invocation, but never after the working
is concluded.
Nor it is com pletely clear which book Ave refers to,
although D ee and Kelley seem to assum e that the angel
is talking about the Book of Spirits. Ave may m ean that
the Book o f Silvered Leaves is to be used only once, at
the time the invoked angels imprint their sigils upon it.
If this is so , then no restriction is placed by the angels
on the use of th e Book of Spirits.
You will find it easier to comprehend the overall pat
tern of th e Book o f Spirits in this appendix if you refer
Appendix A: Enochian Book of Spirits »313

to the tab le near the beginning oi Chapter Thirteen,


which shows tlu* offices o f the various classes of angels
on a Watchtower. T h ese groups and their works arc the
sam e on all four W atchtow ers, but the angels o f each
W atchtower only function in the corresponding quarter
o f the Earth.
Som e Ncopagan practitioners may o b ject to the
overtly Christian content of these invocations. They are
free to com pose th eir own set of invocations that do not
m ention th e Hebrew nam es ot Cod o r the nam e of
Christ. However, they should consider that Enochian
m agic functions w ithin the context o f Christianity and
m akes extensive use o f Christian, G nostic, and Kabbal-
istic sym bolism . Indeed, it is scarcely possible to under­
stand Enochian m agic without a knowledge o f the
m yths and m agic of the Old and New Testam ents, as 1
have dem onstrated in my book T errag ram m aro n . I used
as my models D ee's ow n invocations in Liber S d em ia e
and the prayer of Enoch delivered to D ee by the angel
Ave, w hich I quoted iu full in Chapter Sixteen. These
paradigms are responsible for the Christian tone.
In com posing the follow ing original invocations, I
hope that I have m anaged lo d o a le tte r job than Dee,
and that Ave would not tell m e. as he told Dee, "My
brother, I see thou dost not understand the mystery of
this B o o k ." However, only tim e and repeated use will
prove Ihe worth, or lack of worth, o f these invocations.
314 • Enoch inn Magic for Beginners

ANGELS OF THE FIRST DAY


Quarter Ruling Name Names u( God
East Adonai Sabaoth ORO. IBAH. AOZPT

Invocation of the First Day: B anners of


the Ea st
Adonai Sabaoth. Lord of H osts, «he fountain of true wis­
dom . who open s the m ysteries of being and not being
who know s the im perfections and inner darkness of
m en, I , _________ , a fragile vessel o f the m aking o f youi
hands, stand here before you and call upon your name. I
am less than the sand before your m ountain. I am less
than the torrents in the springtime before the wonderful
and unknow n waves of your sea. Yet 1 call upon your
nam e, and in your nam e I am becom e mighty.
Light m y soul and m ake m e a seer of visions, that I
may see your creatures who are the glory o f your coun
tenance. I will praise your nam es and m agnify your
works am ong them . T h o se w ho lift their hearts to you
in the east ascend by one gate, and through that gate
descend your appointed m essengers, for we have all
one God, all o n e beginning from you, and all acknow l­
edge you the sole Creator.
I offer and dedicate this table of the W atchtower of
die Hast unto you. and unto your holy angels whose
nam es appear inscribed upon this table and written in
this book, desiring their presence in and through your
holy names o f the east. ORO, IBAH, AOZPI, and your
other names having dominion in the east. Let it please
your angels to dwell with me, that I may dwell with them,
to rejoice with me, that 1 may rejoice with them ; to minis
ter unto me, that l may magnify your names among them.
Appendix A: Enochian Book nf Spirit.-» • 315

As you «ire the light and comfort to your angels, so


are they my light and com tort in your nam es: as it
pleases them to receive what you offer, so also 1 receive
with pleasure w hat they offer unto m e; even as they
prescribe no laws unto you, O Lord, so shall I prescribe
no laws unto them .
Behold, when 1 call upon them in your nam es that
are in the W atchtow cr o f the East, let it lie unto m e in
mercy as unto the true servant of the Highest. Let them
m anifest to m e in the eastern regions at whatever time
or circum stance, and by whatever words. I call them. So
also let them depart w hen I bid them depart. Let them
do tor m e as for the servant of the Lord.
Behold, 0 Lord, the true light and com fort of the
world, the ruler of the heavens, I offer this table of the
W alchtow er o f the East unto you. Com m and it accord­
ing to your pleasure. By the Father, the Son , and the
Holy Ghost. Amen. Amen. Amen.

ANGF.IS OF THF. SECOND DAY


Quarter Ruling Name Names of God
South Adonai Malekh MOR, DIAL. HCTCA

¿VOCATION OF THE SECOND DAY: BANNERS


of the S outh
Adonai M alekh, Lord and King, the fountain of true
wisdom, w ho opens the m ysteries of being and not
being, who knows the im perfections and inner darkness
316 • Enochian Magic for Beginners

o f m en. 1 , _________ , a fragile vessel o f th e m aking ol


your hands, stand here before you and call upon your
name. I am less than the sand before your m ountain. I
am less than the torrents in the springtime before the
wonderful and unknown waves o f your sea. Yet 1 call
upon your name, and in your name 1 am becom e mighty.
Uglu my soul and m ake mo a seer o f visions, that I
may see your creatures w ho are the glory o f your coun­
tenance. I will praise your nam es and m agnify your
works am ong them . T h o se w ho lift their hearts to you
in the south ascend by one gate, and through that gate
descend your appointed m essengers, for we have all
one C od, all one beginning from you, and all acknowl
edge you the sole Creator.
I offer and dedicate this table of the W atchtow cr of
the South unto you, and unto your holy angels whose
nam es appear inscribed upon this tab le and written in
this b o o k , desiring their presence in and through your
holy nam es o i the sou th, MOR, DIAL. HCTGA, and your
other nam es having dom inion in the south. lx?t it please
your angels to dwell with me, that I m ay dwell with
them ; to rejoice with m e. that 1 m ay rejo ice with them;
to m inister unto me. that 1 may magnify your names
am ong them.
As you are the light and com fort to your angels, so
are they my light and com fort in your nam es; as it
pleases them to receive w hat you offer, so also I receive
with pleasure w hat they offer unto m e; even as they
prescribe no law s unto you. O Lord, so shall I prescribe
no laws unto them.
Behold, w hen 1 call upon them in your nam es that
are in the W atchtow er of the South, let it be unto m e in
m ercy as unto the true servant of the Highest. Let them
m anifest to me in the southern regions at w hatever time
Appendix A: bnochian Book of Spirits * 3 1 7

or circum stance, and by whatever words, I call them . So


also let them depart w hen 1 bid them depart. Let them
do for m e as for the servant o f the Lord.
Behold. 0 Lord, th e true light and com fort of the
world, the ruler o f th e heavens, 1 offer this table o f the
W atchtower o f the South unto you. Command it accord­
ing to your pleasure. By the Father, the Son , and the
Holy Ghost. Amen. Amen. Amen.

r
ANGELS OF THE THIRD DAY
Quarter Rulinft Name Names ot God
West Elohim Sabaoth MPH. A RSI.. GAIOL

Invocation of the T hird Day: B anners of


th e W est
Klohim Sabaoth, Cod o f Hosts, the fountain o f true wis­
dom. w ho opens the mysteries of being and not being,
who knows the im perfections and inner darkness of
m en. I , _________ , a fragile vessel of the m aking of your
hands, stand here before you and call upon your name. 1
am less than the sand before your m ountain. I am less
than the torrents in the springtime before the wonderful
ami unknown waves o f your sea. Yet I call upon your
name, and in your nam e I am becom e mighty.
Light my soul and m ake m e a seer o f visions, that 1
may see your creatures w ho are the glory o f your coun
tenance. 1 will praise your nam es and magnify your
works am ong them . T hose who lift their hearts to you
318 • Enoch ian Magic for Beginners

in the west ascend by o n e gate, and through that gate


descend your appointed m essengers, for we have all
one God, all one beginning from you, and all acknow l­
edge you the sole Creator.
I offer and dedicate this table o f the W atchtower of
the West unto you, and unto your holy angels whose
names appear inscribed upon this table and written in
this b ook, desiring their presence in and through your
holy nam es o f the west. MPH, AKSL, GAIOI., and yom
other names having dominion in the west. Let it please
your angels to dwell with me, that l may dwell with them;
to rejoice with me, that I may rejoice with them ; to minis­
ter unto me, that 1 may magnify your names am ong them.
As you are th e light and com fort to your angels, so
are they my light and com fort in your n am es; as it
pleases them to receive w hat you offer, so also I receive
with pleasure what they offer unto m e; even as they
prescribe no laws unto you, O Lord, so shall I prescribe
no laws unto them.
Behold, w hen I call upon them in your nam es that
are in the W atchtower o f the West, let it he unto me in
m ercy a s unto the true servant of the Highest. Let them
m anifest to m e in the western regions at whatever time
o r circum stance, ami by whatever words. I call them. So
also let them depart w hen 1 bid them depart. Ix»i them
do for m e as tor the servant o f the Lord.
Behold. O Lord, the true light and com fort of the
world, th e ruler o f the h eaven s, I offer this table ot the
W atchtower o f the West unto you. Com m and it accord­
ing to your pleasure. By the Father, the S o n . and the
Holy G host. Amen. Amen. Amen.
Appendix A: Bnochian Rook of Spirits. * 3 1 9

ANGELS OF THE FOURTH DAY


Quarter Ruling Name Names ut God
North Eloah Va-Daath OIP. TEAA, PDOCE

Invocation of the Fourth Day: B anners


OF the N orth
Eloah Va-Daath, M anifest God, the fountain o f true w is­
dom , who opens Hie m ysteries of being and not being,
w ho knows the im perfections and inner darkness of
men. I . ________, a fragile vessel o f the making o f your
hands, stand here before you and call upon your name. I
am less than the sand before your m ountain. 1 am less
than the torrents in the springtime before the wonderful
and unknown waves o f your sea. Yet I call upon your
name, and in your name I am becom e mighty.
l ight my soul and m ake m e a seer o f visions, that 1
may see your creatures who are the glory o f your coun­
tenance. I will praise your nam es and m agnify your
works am ong them . T h o se who lift their hearts to you
in the north ascend by one gale, and through that gate
descend your appointed m essengers, for we have all
one Cod, all one beginning from you. and all acknow l­
edge you the sole Creator.
1 offer and dedicate this table of the Watchtower of
the North unto you. and unto your holy angels whose
names appear inscribed upon this table and written in
this book, desiring their presence in and through your
holy names of the north. OIP. TEA A. PDOCB, and your
other names having dominion in the north. Let it please
your angels to dwell with me, that I may dwell with them:
to rejoice with me. that I may rejoice with them; to minis­
ter unto me, that 1 may magnify your names among them.
320 • Enochian Magic for Beginners

As you are th e light and com fort to your angels, so


are they my light and com fort in your nam es; as it
pleases them to receive what you offer, so also I receive
with pleasure w hat they offer unto m e; even as thev
prescribe no laws unto you. O Lord, so shall 1 prescribe
no law s unto them.
Behold, when I call upon them in your nam es that
are in th e W atchtower of the North, let it b e unto me m
mercy as unto the true servant of the Highest. Let them
m anifest to m e in the northern regions at whatever time
or circum stance, and by whatever words. I call them So
also let them d ep an w hen l bid them depart. 1*1 them
do tor me as for the servant of the Lord.
Behold, 0 Lord, the true light and com fort of the
world, the ruler of the heavens, I offer this table of the
W atchtower of the North unto you. Com m and it accord
mg to your pleasure. By the Father, the S o n , and the
Holy Ghost. Amen. Amen. Amen.
Appendix A: F.nochian Book of Spirits »321

ANGFI-S OF T i l t FIFTH DAY


Ouarter Ruling N.iim-x Senior
liast Bataiva Abioro
Bataivh Habioro
South Iczhhca Aidrom
lczhhcl Laidrom
West Raagios Srahpm
Raagiol Lsrahpm
North Eldprna Aetp'o
Edlprna Aaetpio

Invocation of the F ifth Day: S eniors of


S pirit, L eft
You lour Seniors who stand in the Watchlowers upon the
line o f Spirit to the left side o f the pillar of the Son ami
the Father, in the nam e o f Cod who is both one and
three. 1 _______ call upon you to manifest yourselves.
You in the W atchtow er of the East w ho are Abioro. the
minister of mercy by Cod the Son , I call upon in the
nam e o f mercy Bataiva; but when you are Habioro, the
m inister o f severity by God the Father, I call upon you
by the nam e of severity Bataivh.
You in the W atchtower of the South who are
drum, the m inister o f mercy by God the Son, I call
upon in the nam e of m ercy Iczhhca; but when you are
Laidrom, the m inister o f severity by God the Father, I
call upon you by the nam e of severity' lczhhcl.
You in the W atchtower of the West who are Srahpm,
the m inister o f mercy by God the Son. 1 call upon in the
name of mercy Raagios; but w hen you are Lsrahpm. the
minister o f severity by God the Father, I call upon you
by the nam e o f severity Raagiol.
322 • Enochian Magic for Beginners

You in the Watchtower o f the North w ho are Aetpio.


the m inister of m ercy by God the Son, I call upon in the
nam e o f m ercy Eldprna; but when you are A aetpio, the
m inister o f severity by God th e Father, I call upon you
by the nam e of severity Edlprna.
I say to you all, descend through the gates 1 have pre
pared for your passage and dwell with me. Be manifest
unto me in what manner, and by what words, and at what
tune I call you. so that I may magnify the nam e of Cod
among you. Be m y teachers and guides in the knowledge
of all human affairs, and execute faithfully and in a perfect
manner whatever task I require of you that falls within
your office. Be a light and comfort unto m e, for I am the
true servant of the Highest, who is the light of heaven and
the comfort of the world. Amen. Amen. Amen.

ANGELS OF THE SIXTH DAY


Ruling Name Senior
Quarter
East Balai va Aaoxaif
Southlezhiha Aczinor
i West Raagins Saiinou
North Eldprna Adoeoet

Invocation of thf. S ixth D ay: S eniors of


the S o n , A bove
You four Seniors w ho stand in tlu* W atchtow ers upon
the line of the Son above the line of holy Spirit, in the
nam e o f God who is both one and three. I
Appendix A: Enochian Book of Spirits • 323

call upon you to m anifest yourselves.


You in the W atchtow er o f the Hast who are Aaoxaif.
the minister o f mercy by God the Son . I call upon in the
nam e of mercy Bataiva.
You in th e W atchtow er o f the South who are Aczi-
nor. the m inister o f mercy by God the Son. 1 call upon
in the nam e o f m ercy Iczhhca.
You in the W atchtower o f the West w ho are Saiinou.
the m inister o f m ercy by God the Son, l call upon in the
nam e o f mercy Raagios.
You in the W atchtower o f the North who are
Adoeoet, the m inister o f m ercy by God the Son. I call
upon in the nam e o f mercy Ejdpraa.
I say to you all. descend through the gates 1 have pre­
pared for your passage and dwell with me. Be manifest
unto me in what manner, and by what words, and at what
time I call you, so that 1 may magnify the name of God
among you. Be my teachers and guides in the knowledge
of all human affairs, and execute faithfully and in a perfect
m anner whatever task I require o f you that falls within
your office. Be a light and comfort unto me. for I am the
tiue servant of the Highest, who is the light o f heaven and
the comfort o f the world. Amen. Amen. Amen.
i2 4 • Enochian Magic for Beginners

ANGELS 01 H it SEVENTH DAY


Quart« Ruling Name Senior
East Bataivh Htmorda
South Iczhhcl Lzinopo
West Raagiol Laoaxrp
North Edlprna Alndood

Invocation of the S eventh Day: S eniors


of the Father , A bove
You tour Seniors w ho stand in the Watchtower»
upon th e line o f the Father above the line o f holy Spirit,
in the nam e of Cod w ho is both one and three. I
__________ call upon you to m anifest yourselves.
You in the W atchtow er of the East who are
Htmorda, the m inister of severe judgem ent by God the
Father, I call upon in the nam e of judgem ent Bataivh.
You in the W atchtower of the South w ho arc
L/inopo, the m inister o f severe judgem ent hy God the
Father, I call upon in the nam e of judgem ent Iczhhcl.
You in the W atchtower o f th e West who are
Laoaxrp. the m inister o f severe judgem ent by Cod the
Father, I call upon in the nam e o f judgem ent Raagiol.
You in the W atchtow er of the North who are
Alndood. the m inister o f severe judgem ent by God the
Father, I call upon in the nam e o f judgement Edlprna.
I say to you ail, descend through the gates 1 have
prepared for your passage and dwell with m e. Be mani
test unto m e in what manner, and by w hat words, and
at what tim e I call you, so that I may magnify the name
o f God am ong you. Be my teachers and guides in the
know ledge of all hum an affairs, and execu te faithfully
Appendix A: Enochian Book ot Spirits * 3 2 5

and in a perfect m anner whatever task I require o f you


that falls within your office. Be a light and comfort unto
me. for 1 am the true servant of the Highest, who is the
light o f heaven and the com fort of the world. Amen.
Amen. Amen.

ANGELS OF THF EIGHTH DAY


Quarter Ruling Name Senior
East Bataivh Haozpi
Bataiva Ahaozpi
South Iczhhcl I.hctga
lezhhea Alhctga
West Raagiol Lgaiol
Kaagios Slgaiul
North Edlprna Apdoce
Eldptna Aapdoce

Invocation of the E ighth Day: S eniors of


S pirit, R ight
You four Seniors w ho stand in the Watchtowers upon the
line o f Spirit to the right side ot the pillar of the Son and
the Father, in the name of Cod w ho is both one and
three, I _____ call upon you to m anifest yourselves.
You in the W atchtower o f the East who are Ilaozpi. the
minister o f severity by Coil the Father, 1 call upon in the
nam e o f severity Bataivh: but when you are Ahaozpi.
the m inister of mercy by Cod the Son . I call upon you
by the nam e of mercy Bataiva.
$26 • Enochian Magic for Beginners

You in (ho W atchtower of the South w ho are Lhctga,


the m inister o f severity by Cod the Father, I call upon m
the nam e o f severity Iczhhcl; but w hen you are Aihctga,
the m inister of mercy' by Cod th e Son, 1 call upon you
by the nam e o f m ercy Iczhhca.
You in th e W atchtow er o f the West w ho are Lgaiol,
the m inister of severity by Cod the Father, I call upon in
the nam e o f severity Raagiol; but w hen you are Slgaiol.
the m inister o f mercy' by Cod the Son, I call upon you
by the nam e o f mercy Raagios.
You in th e W atchtow er of the North who an*
Apdoce, the m inister o f severity by God the Father, 1 call
upon in the nam e o f severity' Edlprna; but w hen you air
Aapdoce, the m inister o f m ercy by Cod the S o n , I call
upon you by the name of mercy' Eldprna.
I say to you all, descend through the gates 1 have
prepared for your passage and dwell with me. Be mart!
fest unto m e in w hat m anner, and by w hat words, ami
at what time l call you, so that I may magnify the name
of God am ong you. Be my teachers and guides in the
know ledge o f ail hum an affairs, and execu te faithfully
and in a perfect m anner w hatever task I require of you
that fails within your office. Be a light and com fort unto
me, for I am the true servant o f the Highest, who is the
light o f heaven and the com fort o f the world. Amen.
Am en. Amen.
Appendix A: Enochian Book of Spirits • 327

ANGELS OF THE NINTH DAY


üuarter Ruling Name Senior
East Bataivh Hipolga
Smith lczhhd Lhiansa
West Raagiol Ligdisa
North Edlpma Aiimiap

Invocation of the N inth Day: S eniors of


t h e Father , B elow
You tour Seniors who stand in the W atchtower» upon
the line o f the Father below the line of holy Spirit, in the
name of Cod w ho is both o n e and three. I __________
call upon you to m anifest yourselves.
You in the W atchtower of the East who are Hipotga,
the m inister of severe judgem ent by Cod the Father, I
call upon in the nam e o f judgement Bataivh.
You in the W atchtower of the South who are I.hi-
ansa, th e m inister o f severe judgem ent by Cod the
Father. I call upon in the* name o f judgem ent lczlthcl.
You in die W atchtower o f the West who are Ligdisa,
the m inister o f severe judgem ent by Cod the Father, I
call upon in die nam e of judgement Raagiot.
You in the W atchtow er of the North who are Arin-
nap, the m inister o f severe judgem ent by Cod the
Father, l call upon in the nam e o f judgem ent Edlprna.
1 say to you all, descend through the gates I have
prepared for your passage and dwell with me. Be m an­
ifest unto m e in w hal m anner, and by w hat words, and
at what tim e 1 call you. so that 1 may magnify the name
of God am ong you. Be my teachers and guides in the
knowledge o f all hum an affairs, and execu te faithfully
and in a perfect m anner whatever task I require o f you
328 • Enoch ian Magic for B a n n ers

that falls w ithin your office. Be a light and comfort


unto m e. for I am the true servant of the Highest, who
is the light o f heaven and the com fort o f the world.
Amen. Am en. Amen.

ANGELS OF THF. TF.

i
Quarter I Rulinp. Name Senior
Fast Bataiva Autotar
South Iczhhca Acmbieu
West Raagios Soaiznt
North Lldprna Auodoin

Invocation of the T enth Day: Seniors o f


the Son, Bf.low
You four Seniors w ho stand in the W atchtowers upon
the line o f the Son below the line of holy Spirit, in the
nam e o f Cod who is both o n e and three. 1 _______
call upon you to m anifest yourselves.
You in the W atchtower o f the East w ho are Autotar.
the m inister o f m ercy by Cod the Son, I call upon in the
name o f mercy Bataiva.
You in the W atchtow er o f the South w ho arc Acm-
bicu, the m inister of mercy by Cod the Son , I call upon
in the name o f mercy Iczhhca.
Y'ou in the W atchtower o f the West who are Soaiznt.
the m inister o f mercy by Cod the Son, I call upon in the
nam e o f m ercy Raagios.
Appendix A: Enochian Book of Spirits • 329

You iu the W atchtower of the North who an*


Anodoin. the m inister o f m ercy by Cod the Son . I call
upon in the nam e of m ercy Eldprna.
I say to you all. descend through the gates I have pre
pared for your passage and dwell with me. Be manifest
unto m e in what manner, and by what words, and at what
time 1 call you. so that I may magnify the nam e of Cod
among you. Be my teachers and guides in the knowledge
of all human affairs, and execute faithfully and in a perfect
manner whatever task I require of you that falls within
your office. Be a light and comfort unto me, for I am the
true servant of the Highest, who is the light of heaven and
the comfort of the world. Amen. Amen. Amen.
330 • bnochian Magic for Beginners

ANCEI5 OF THE ELEVENTH DAY


(juaiter Ruling Name LHspositors From the Cross
letter name
East F.rzla R-/Ja 1 IAON
Zlar
Larz
Arzl
South Liboza 802a A AONI
Ozab
Zabo
Aboz
West Ataad Taad O ON1A
Aadt
Adta
Dlaa
North Adopa Dopa N N1AO
Opad
Pado
Adop

Invocation of the Eleventh Day :


D epo sito rs of J oining
You sixteen Dispositors who stand above the arm s ot
the eastern lesser crosses o f th e four W atchtow ers and
are potent and skilled in the joining together and
destruction of natural substances, in the nam e of Cod
w ho is both o n e and three, J ___________ call upon you
to manifest yourselves.
You four lights of understanding and truth who dwell
in the W atchtower o f the Fast, standing above the arms
o f the lesser cross of the east, and have your office in the
Appendix A: EnochiiUl Book of Spirits • 331

eastern part of the world, Rzla, Zlar, Larz and Arzl, I call
upon you in the fourfold name o f the cross IAON, and in
the name of Cod particular to your office, Lrzla.
You four lights of understanding and truth who dwell
in the W atchtower of the South, standing above the arms
of die lesser cross of the east, and have your office in the
southern part of the world. Boza. Ozab. Zabo and Aboz, I
call upon you in the fourfold nam e of the cross AON I, and
in the name o f God particular to your office, Eboza.
You four lights of understand and truth who dwell in
the Watchtower o f the West, standing above the arms of
the lesser cross of the east, and have your office in the
western part of the world, Taad, Aadl, Adta and Dtaa, I
call upon you in the fourfold nam e of the cross ONIA, and
in the nam e o f Cod particular to your office, Alaad.
You four lights of understanding and truth who dwell
in the Watchtower o f the North, standing above the arms
Of the lesser cross of the cast, and have your office in the
nonhem p an of the world, Dopa, Opad, Pado and Adop, I
call upon you in the fourfold name o f the cross N1AO, and
in the name of God particular to your office, Adopa.
I say lo you all, descend through the gates I have
prepared for your passage and dwell with m e in har­
mony. Be m anifest unto m y senses in what manner, and
with what words, and at w hat tim e I call you, so that 1
may magnify the nam e of Cod among you. Be my teach­
ers and guides in the arts of joining and loosing, and dis­
charge faithfully and in a perfect m anner whatever
service I require of you that falls within your appointed
office. Be a light and com fort unto me, for I am the true
servant o f Ihe Highest, who is th e light of heaven and
the comfort of the world. Amen. Amen. Amen.
332 • Enochian Magic for Beginners

ANGELS 0 ' THE TWELFTH DAY


Quarter Ruling Name tlisjKxsitors From itie Cross
letter name
East Eutpa Utpa l. LANU
Tpau
Paul
Autp
South Ephra Phra A ANUI.
Hrap
Raph
Aphr
West Atdim Tdim N NULA
Dimt
Imtd
Midi
North Aanaa Atldd U ULAN
Naaa
Aaan
Aaua

Invocation of the T welfth Day:


Depositors of Transporting
You sixteen Dispositors w ho stand above the arms of
the southern lesser crosses o f the four Watehtowers and
are potent and skilled in transporting from place to
place, in the nam e o f God who is both o n e and three. 1
_________ _ call upon you to m anifest yourselves.
You four lights of understanding and truth who dwell
in the Watchtower of the East, standing above the arms of
the lesser cross of the south, and have your office in the
eastern part of the world. Utpa, Tp au, Paut and Autp, I
Appendix A: Enoclium Book of Spirits • 333

call upon you in the fourfold name of the cross I.ANII,


and in the name of God particular to your office, Eutpa.
You four lights of understanding and truth who dwell
in the Watchtower o f the South, standing above the arms
of the lesser cross o f the south, and have your ofiice in the
southern part of the world. Phra, Hrap, Raph and Aphr. I
call upon you in the fourfold name of the cross ANUL, and
in the name of God particular to your office. Ephra.
You four lights of understand and truth who dwell in
the Watchtower o f the West, standing above the arm s of
the lesser cross of the south, and have your office in the
western part o f the world, Tdim. Dimt. Imtd and Midi, I
call upon you in the fourfold name o f the cross NULA,
and in the name o f Cod particular to your office, Atdim.
You four lights of understanding and truth who dwell
in the Watchtower of the North, standing above the arms
of the lesser cross of the south, and have your office in the
northern part of the world. Anaa, Naaa, Aaan and /Vina, I
call upon you in the fourfold name of the cross IRA N , and

I say to you all, descend through the gales I have


prepared for your passage and dwell with m e in har­
mony. Be m anifest unto my senses in what manner, and
with what words, and at w hat tim e 1 call you. so that 1
may magnify the nam e o f God am ong you. Be my
teachers and guides in the arts o f transporting from
place to place, and discharge faithfully and in a perfect
m anner whatever service 1 require o f you that falls
w ithin your appointed office. Be a light and com fort
unto m e, for I am the true servant o f the Highest, who
is the light of heaven and the com fort of th e world.
Amen Amen. Amen.
334 • Enochian Magic for Beginners

ANGELS OF THE THIRTEENTH DAY


Quarter Ruling Name Dtsposiloi* From it e Cross
letter name
East Hcnbr Cnbr A ACMU
Nbrc
Bren
Rcnb
South liioan Roan C CMUA
Oanr
Anro
N’roa
West Pmagl Magi M MUAC
Aglm
Glma
Lmag
North Ppsac Psae U UACM
Sacp
Acps
Cpsa

Invocation of the T hirteenth Day:


Depositors of the Sciences
You sixteen Disposilore who stand above the arm s of
the northern lesser crosses of the four Watchtovvers and
are potent and skilled in the m echanical arts and sci
en ces. in the nam e of God w ho is both one and three. 1
___________ call upon you to m anifest yourselves.
You four lights o f understanding and truth who dwell
in the Watchtower o f the East, standing above the arms of
the lesser cross of the north, and have your office in the
eastern part o f the world, Cnbr, Nbrc, Bren and Rcnb, I
Appendix A: bnochian Book of Spirits • 335

call upon you in the fourfold nam e o f the cross ACMU.


and in the name of God particular to your office. Hcnbr.
You four lights of understanding and truth who dwell
in the Waichtower of the South, standing above the arms
of the lesser cross o f the north, and have your office in the
southern part o f th e world. Roan. Oanr. Anro and Nroa, I
call upon you in the fourfold nam e of the cross CMUA,
and in the name o f God particular to your office, 11roan.
You four lights of understand and truth who dwell in
the Watch tower of the West, standing above the arms of
the lesser cross o f the north, and have your office in the
western part of the world, Magi, Aglm, Glma and I .mag,
1 call upon you in the fourfold nam e of the cross MUAC,
and in the name of Cod particular to your office, Pmagl.
You four lights o f understanding and truth who dwell
in the Watchtower of the North, standing above the arms
of the lesser cross of the north, and have your office in the
northern part o f the world, Psac, Sacp, Acps and Cpsa, I
call upon you in the fourfold name of the cross UACM.
and in the nam e o f God particular to your office. Ppsac.
I say to you all. descend through the gates I have
prepared for your passage and dwell with me in har­
mony. Be m anifest unto my senses in what manner, and
with what words, and at what time I call you, so that 1
may magnify the nam e of God am ong you. Be my teach
crs and guides in the m echanical arts and sciences, and
discharge faithfully and in a perfect m anner whatever
service 1 require of you that falls w ithin your appointed
office. Be a light and com fort unto me. for I am the true
servant o f the Highest, who is the light o f heaven and
the com fort of the world. Amen. Amen. Amen.
3 3 6 • Enochian Magic for Beginners

ANGELS OF T il FOURTEENTH DAY


Quarter Ruling Name Dfcpusilurs From tl ic Cross
letter name
East Hxgzd A ASIR

If If
South lliaom laom S SIRA
Aomi
Otnia
Miao
West Pnlrx Nlrx I IRAS
Lrxn
Rxnl
Xnlr
North Pziza Ztza K RASI
tzaz
Zazi
Aziz

Invocation of the Fourteenth Day:


Depositors of S ecrets
You sixteen Dispositors who stand above the a im s of the
western lesser crosses o f the four W atchtowers and are
potent and skilled in the discovery of hum an secrets, in
the nam e o f Cod who is both one and three, I __________
call upon you to manifest yourselves.
You four lights of understanding and truth w ho dwell
in the W atchtower o f die East, standing above the arms
of the lesser cross o f the west, and have your office in the
eastern part of the world, Xgzd, Czdx. Zdxg and Dxgz. 1
Appendix A: Enochian Book of Spirits • 337

call upon you in the fourfold name of the cross ASIR, and
in the name of God particular to your office. Hxgzd.
You four lights of understanding and truth who dwell
in the Watchlower o f the South, standing above the arms
of the lesser cross of the west, and have your office in the
southern part o f the world, laom , Aomi, Omia and Miao.
I call upon you in the fourfold name of the cross SIRA,
and in the nam e o f Cod particular to your office, Hiaom.
You four lights o f understand and truth who dwell in
the W atchtower o f the West, standing above the arm s of
the lesser cross o f the w est, and have your office in the
western part of the world. Nlrx, Lrxn, Rxnl and Xnljr, I
call upon you in the fourfold name o f the cross IRAS,
and in the nam e o f God particular to your office, i’nlrx.
You four lights of understanding and truth who dwell
in the Watchtower of the North, standing above the arms
o f the lesser cross of the west, and have your office in the
northern part o f the world, /iza, IzaZ, Zazi and Aziz, 1
call upon you in the fourfold name of the cross RASI, and
in the nam e o f God particular to your office, Pziza.
1 say to you all. descend through the gait's I have pre­
pared for your passage and dwell with m e in harmony.
Be manifest unto my senses In what m anner, and with
what words, and at w hat tim e I call you. so that I may
magnify the name of God am ong you. He m y teachers
and guides in the arts o f discovering human secrets, and
discharge faithfully and in a perfect m anner whatever
service I require o f you that falls within your appointed
office. Be a light and com fort unto me, for 1 am the true
servant of the Highest, who is the light of heaven and the
comfort o f the world. Amen. Amen. Amen.
338 • Enochian Magic for Beginner*

ANGELS OF THE FIFTEENTH DAY


Quarter Invoking & Good Invoking & EvU
Commanding Angels Commanding Angels
East 1DOIGO Cz(o)ns OGIODi Xcz
To(i)a Ato
ARDZA Si(gjas AZDRA Ksi
Fm{o)nd Pfm
South ANGPOl Ai(g)ra IQPGNA Xai
Or(p)mu Aor
UNNAX Rs(o)ni XANNU Rrs
Izlijnr PL:
West OI.GOTA Ta(g)co AIOCLO Mta
Nh(o)dd Onh
OALCO Pa (IJ ax OCLAO Cpa
Safaliz Hsa
North NOALMR Oplajmn RMLAON Mop
Apffjsl Oap
OLOACJ Sc(m)io GA0I.0 Csc
Va(r)sg llua

Invocation of thf. Fifteenth Day: Angels


of Medicine
You sixteen good angels w ho stand ben eath th e arms
o f the eastern lesser cro sses o f the four W atchtow ers
and are potent and skilled in the teaching o f m edicine
and the cu ring o f diseases, in the nam e o f God who is
both o n e and three. I call upon you to
m anifest yourselves.
You four good angels o f light who dw ell in the
W atchtow er o f the East, serving the lesser cross o f the
east, and have your office in the eastern part of the
Appendix A: Enochian Book of Spirits • 339

world. Czns. Tott, Sias and Fmnd, l call upon you in the
sixfold nam e of the pillar o f your cross, Idoigo, that you
show yourselves and m anifest perceptibly to my aware­
n ess; 1 com m and you in the fivefold nam e o f the beam
o f your cro ss, Ardza, 10 fulfill all my stated purposes
that fall w ithin th e function of your office. And when
the need for your services is extrem e, your nam es shall
be expressed Czons. Toitt. Sigas and Fmond.
Von four good angels o f light who dwell in the Watch-
tower of the South, serving the lesser cross of the east, and
have your office in the southern part of the world. Aira,
Ormn, Rsni and Iznr, 1 call upon you in the sixfold name
of the pillar of your cross, Angpoi. that you show your­
selves and manifest perceptibly to my awareness; I com­
mand you in the fivefold name of the beam of your cross.
IJnnax, to fulfill all my staled purposes that fall within the
function o f your office. And when the need for your ser­
vices is extreme, your names shall be expressed Aigra,
Orpmn. Rsoni and Izinr.
You four good angels o f light who dwell in the
W atchtower o f the W est, serving the lesser cross o f the
east, and have your office in the w estern part of the
world, Taco, Nhdd, Paax and Sai/., I call upon you in
the sixfold nam e of the pillar o f your cross. Olgota. that
you show yourselves and m anifest perceptibly to my
aw areness: I com m and you in the fivefold nam e of the
beam o f your cross, O alco, to fulfill all my stated pur­
poses that fall within the function o f your office. And
when the need for your services is extrem e, your names
shall he expressed Tagco, Nhodd, Patax and Saaiz.
You four good angels of light w ho dwell in the
Watchtower of the North, serving tlu* lesser cross o f the
east, and have your office in the northern pan o f the
world, O pm n, A pst, Scio and Vasg, I call upon you in
340 • Enochian Magic for Beginners

the sixfold nam e o f the pillar of your cross. Noalmr, that


you show yourselves and m anifest perceptibly to my
aw areness; 1 com m and you in the fivefold n am e o f the
beam o f your cross. Oloag. to fulfill all my staled pur­
p oses that fall w ithin the function o f your office. And
w hen the need for your services is extreme, your names
shall b e expressed Opamn. Aplst, Scm io and Varsg.
I say to you all, descend through the gates I have
prepared for your passage and dwell with m e in har­
mony. Re m anifest unto my senses in what manner, and
with w hat words, and at w hat tim e I call you , so that I
may magnify the nam e o f God am ong you. Be my
teach ers and guides in the practice o f cu rin g diseases,
injuries and infirm ities, and discharge faithfully and in a
perfect m anner whatever service 1 require o f you that
falls within your appointed office. Be a light and coni
fort unto m e, for I am the true servant o f the Highest,
who is the light of heaven and the comfort o f the world.
Amen. Amen. Amen.
Appendix A: Enochian Book of Spirits * 341

ANGELS OF THE SIXTEENTH DAY


Ouarter Invoking & Good Invoking K Evil
Commanding Angels Commanding Angels
East LLACZA 0>'(a)ub A7CAI.I. Xoy
Pa (c)oc Apa
PALAM Kb(2)nh MALAP Rrh
Di(a)ri Pdi
South ANFFM Om(a)gg MELANA Xom
Cb{e)al Agi)
SONDN Rl(e)mu NUNOS Rrl
laf nihil Pia
West NLLAPR Ma(l)gm RPA1.EN Mma
Le|a)oc Ole
OMEBB Usfplsn RBF.MO Cus
Ru(r)oi llxu
North VADAU Gm(d)iun 1LADAV Mgm
Ecfajop Oec
OBAUA Am(l)ox AUABÛ Cam
Br(i)ap Hhr
1

Invocation of the S ixteenth Day: Angels


of Metals and Stones
You sixteen good angels who stand beneath the arms of
the southern lesser crosses o f the four Watchtowers and
are potent and skilled in the finding and working of
m etals and precious ston es, in the nam e o f God who is
both one and three, 1 ___________ call upon you to m an­
ifest yourselves.
You four good angels of light w ho dwell in the
W atchtower o f the East, serving the lesser cross o f the
sou th, and have your office in the eastern part o f the
342 • Enoch ian Magic for Beginners

world. Oyub, Paoc, Rbnh and Diri, 1 call upon you in


the sixfold nam e of the pillar o f your cross, Llacza, that
you show yourselves and m anifest perceptibly to my
aw areness: 1 com m and you in the fivefold nam e o f the
beam o f your cross, Palam , to fulfill all m y stated pur
poses that fall within the function o f your office. And
when the need for your services is extrem e, your names
shall be expressed Oyaub, P acoc, Kbznh and Diari.
You four good any,els of light who dwell in the
W atchtow cr o f th e South, serving the lesser cross o f the
sou th, and have your office in the southern part o f Ihe
world. Om gg, Gbal, Klmu and lahl, 1 call upon you in
the sixfold nam e o f the pillar o f your cro ss, Anaeem,
that you show yourselves and m anifest perceptibly to
my aw areness; I com m and you in the fivefold nam e of
the beam o f your cross, Sondn. to fulfill all my stated
purposes that fall within Ihe function of your office. And
when the need for your services is extrem e, your names
shall bo expressed Ornagg, Gbeal, Rlemu and lamhl.
You four good angels o f light who dwell in Ihe
W atchtow er o f the West, serving the lesser cross of the
sou th, and have your office in the western pari o f Ihe
world, M agm , Leoc, Ussn and Ruoi, I call upon you in
the sixfold nam e of the pillar of your cro ss, Nelapr, that
you show yourselves and m anifest perceptibly to my
aw areness; I com m and you in the fivefold nam e of the
beam o f your cross. Om ebb. to fulfill all my stated pur­
poses that fall w ithin the function o f your office. And
w hen the need for your services is extrem e, your names
shall be expressed M algin, Leaoc, Uspsn and Ruroi.
You four good angels o f light w ho dwell in Ihe
W atchtower of th e North, serving the lesser cross o f the
south, and have your office in the northern part of die
world, Cm nm . Ecop. Amox and Brap. 1 call upon you in
Appendix A: Enochian Book of Spirits • 343

the sixfold name of the pillar of your cross, Vadali, that


you show yourselves and m anifest perceptibly to my
aw areness: I com m and you in the fivefold name o f the
beam o f your cross, O baua, to fulfill all my stated pur
poses that fall w ithin the function o f your office. And
w hen the need for your services is extrem e, your names
shall b e expressed Gm dnni, Ecaop, Amlox and Briap.
1 say to you all, descend through the gates I have
prepared for your passage and dwell with m e in har­
mony. Be m anifest unto my senses in what maimer, and
with w hat words, and at w hat tim e I call you. so that I
may magnify the n am e o f God am ong you. Be my
teachers and guides in the discovery and use o f m etals
and precious ston es, and discharge faithfully and in a
perfect m anner w hatever service I require o f you that
falls w ithin your appointed office. Be a light and com ­
fort unto me. for I am the true servant o f the Highest,
who is the light of heaven and the com fort o f the world.
Amen. Amen. Amen.
344 • Enochian Magic for Beginners

ANGELS OF THE SEVEI's’TEENTH DAY


Quarter 1In v o k in g &
Good Invoking & Evil
Commanding Angels C o m m a n d in g Angrls
East A1AOA1 Ab(a)mo 1AOAIA Cab
Na(o)eo O na
OIUT O c ( j ) n m TIIIO Mor
S h li)a l A sh
Smith CBALPT O p (a )n a TPLA B C Cop
Do (IJop Odo
A R B I7. Rx(pjao ZIBRA Mrx
AxiOir Aax
West M ALAD1 P a f ljc o IDALAM K pa
Nd(a)zn A nd
OLAAD U(d)po DAALO Xii
X r ( ijn h Ext
North VC)LX D O Da(I)tt ODXLOV Rda
Di{x)om A di
SIODA Oo(d)pz ADOIS Xoo
R g (o )an Erg

Invocation of the Seventeenth Day:


Angels of T ransformation
You sixteen good angels w ho stand heneath th e arms of
the northern lessor crosses of th e four W atchtowers and
are potent and skilled in the transform ation o f forms, in
th e nam e o f God who is both o n e and three, I
_________ call upon you to m anifest yourselves.
You four good angels o f light w ho dw ell in the
W atchtow er o f the East, serving the lesser cross of the
north, and have your office in the eastern part o f the
world, Abm o. Naco, Ocnm and Shal, 1 call upon you in
Appendix A: Enochian Book of Spirits • 345

the sixfold nam e o f the pillar o f your cross. Aiaoai, that


you show yourselves and m anifest perceptibly to my
aw areness; 1 com m and you in the fivefold nam e of the
beam o f your cross. O iiit. to fulfill all my stated pur­
poses that fall within the function o f your office. And
when the need for your services is extrem e, your nam es
shall be expressed A bam o, N aoco, Ocannt and Shial.
You four good angels o f light who dwell in the
W atchtower o f the South, serving the lesser cross o f the
north, and have your office in the southern part of the
world. O pna, D oop, Rxao and Axir, 1 call upon you in
the sixfold nam e o f th e pillar o f your cross. Cbalpt. that
you show yourselves and m anifest perceptibly to my
aw areness: 1 com m and you in the fivefold name of the
beam o f your cross, Arbiz, to fulfill all my stated pur­
poses that fall w ithin the function o f your office. And
w hen the need for your services is extrem e, your names
shall be expressed Opana, Dolop, Rxpao and Axtir.
You four good angels o f light who dwell in the
W atchtower of the W est, serving the lesser cross of the
north, and have your office in the w estern pan of the
world, Paco, Ndzn. Iipo and Xrnh, 1 call upon you in
the sixfold nam e of the pillar o f your cross, Maladi, that
you show yourselves and m anifest perceptibly to my
aw areness: 1 com m and you in the fivefold nam e of the
beam o f your cross, Olaad, to fulfill all my stated pur­
poses that fall within th e function of your office. And
w hen the need for your services is extrem e, your names
shall be expressed Palco, Ndazn. Iidpo and Xrinh.
You four good angels o f light who dwell in the
W atchtower of th e N orth, serving the lesser cross o f the
north, and have your office in the northern part of the
world, Datt, DiOm, Oopx and Rgan, I call upon you in
the sixfold nam e of the pillar of your cross, Volxdo, that
346 • Enochian Magic for Beginners

you show yourselves and m anifest perceptibly to my


aw areness; I com m and you in the fivefold nam e of the
beam ot your cross, Sioda, to fulfill all my stated pur­
poses that fall within the function of your office. And
when the need for your services is extrem e, your names
shall b e expressed Daltt, Dixom , Oodpz and Rgoan.
I say to you all, descend through th e gates 1 have
prepared for your passage and dwell w ith m e in har­
mony. Be m anifest unto my senses in what manner, and
with w hat words, and at w hat tim e I call you , so that I
may m agnify the nam e o f God am ong you. Be my
teachers and guides in the transform ation o f forms, and
discharge faithfully and in a perfect m anner whatever
service I require o f you that falls within your appointed
office. Be a light and com fort unto me. for I am the true
servant o f the Highest, w ho is the light o f heaven and
the com fort of the world. Ainen. Amen. Amen.
Appendix A: Enochian Book of Spirits- • 347

A N G E L S O F T H E E IG H T E E N T H D A Y

Q u a rte r I n v o k in g & Good I n v o k in g ii Evil


C o m m a n d in g Angels C o m m a n d in g Angels
E ast AOURRZ Ac(u)ca ZRRWOA Cac
N p fr la t Onp
ALOA1 Olflloi 1AOLA Mot
Pm (7.) o x Apm
S o u th SPMNTR Msini/al KINMPS Cms
la(n)ba Oia
ILP1Z IzlOxp Z1PL1 Miz
St(r)lm Ast
West 1AAASD Xpfajcn DSAAAI Rxp
Va(a)sa Ava
ATARA Da(s)pi APATA Xda

Rn(d)il Em
N o rth RZIONR Adfilre RNOIZR Rad

Si(o)sp Asi
NRZFM Pa(n)li Ml-'ZRN Xpa
Ac(r)or Eac

Invocation of the Eighteenth Day:


A n g els of the E lements
You sixteen good angels who stand beneath the arm s of
the w estern lesser crosses o f the four W atchtowers and
are potent and skilled in the knowledge ami use o f the
four elem ents and the elem entáis that dwell in them , in
the nam e of God w ho is both one and three, I
call upon you to manifest yourselves.
You four good angels o f light w ho dwell in the
W atchtow er o f the E ast, serving the lesser cross o f the
348 • Enoch ian Magic for Beginner«

w est, and have your office in the eastern part o f the


world, Acca w ho inhabits the air and understands the
qualities and uses o f the air and its Sylphs, Npat who
inhab its the w ater and understands the qualities and
uses ol the water and its Undines, Otoi w ho inhabits the
earth and understands the qualities and uses o f the
earth and its G nom es, and Pmox who inhabits the liv­
ing fire and understands the qualities and uses o f fire
and its S a la m a n d e r, I call upon you in the sixfold name
o f the pillar o f your cross, Aourrz, that you show your
selves and m anifest perceptibly to my aw areness; I
com m and you in the fivefold nam e of the beam o f your
cross, Aloai. to fulfill all my stated purposes that fall
within the function o f your office. And w hen the need
for your services is extrem e, your nam es shall be
expressed A cuca, Nprat, Otroi and Pm zox.
You four good angels o f light who dwell in the
W atchtower o f the South, serving the lesser cross o f the
w est, and have your office in th e southern part of the
world, Msal who inhabits the air and understands the
qu alities and uses o f the air and its Sylphs, laba who
inhabits the water and understands the qualities and
uses o l the water and its Undines, Izxp w ho inhabits
the earth and understands the qualities and uses of the
earth and its Gnom es, and Stim who inhabits the living
fire and understands the qualities and uses o f the fire
and its Salam anders, 1 call upon you in the sixfold name
o f the pillar o f your cro ss, Spmnir, that you show your­
selves and m anifest perceptibly to ray aw areness; I
com m and you in the fivefold nam e of the beam o f vour
cro ss, llpiz. to fulfill all my stated purposes that fall
within the function o f your office. And w hen the need
for your services is extrem e, your nam es shall be
expressed M sm al, lanba. Izixp and Striin.
Appendix A: Enochian Book of Spirits • 349

You four good angels of light w ho dwell in the


W atchtow er o f the W est, serving the lesser cross of the
w est, and have your office in the western part of the
world, X pcn w ho in habits th e air and understands the
qualities and uses o f the air and its Sylphs, Vasa who
in hab its the w ater and understands the qualities and
uses o f the water and its Undines, Dapi who inhabits
the earth and understands the qualities and uses o f the
earth and its Gnom es, and Rnil who inhabits the living
fire and understands the qualities and uses o f the fire
and its Salam anders. 1 call upon you in th e sixfold name
o f the pillar of your cro ss, laaasd, that you show your­
selves and m anifest perceptibly to my aw areness; 1
com m and you in th e fivefold nam e o f the beam of your
cross, Atapa. to fulfill all my stated purposes that fall
within the function o f your office. And w hen the need
for your services is extrem e, your nam es shall be
expressed Xpacn, Vaasa, Daspi and Rndil.
You four good angels of light w ho dwell in the
W atchtower of the North, serving the lesser cross of the
west, and have your o ffice in the northern part o f the
world. Adre w ho inhabits the air and understands the
qualities and uses o f th e air and its Sylphs, Sisp who
inhabits the w ater and understands the qualities and
uses o f the water and its Undines, Pali who inhabits the
earth and understands the qualities and uses o f the
earth and its Gnom es, and Acar who inhabits the living
fire and understands the qualities and uses of the fire
and its Salam anders, I call upon you in the sixfold nam e
of the pillar o f your cro ss, Rzionr, that you show your­
selves and m anifest perceptibly to m y aw areness: I
com m and you in the fivefold name of the beam of your
cross, Nrzfm, to fulfill all my stated purposes that fall
w ithin the function of your office. And w hen the need
350 • Enoch ian Magic for Beginners

for your services is extrem e, your nam es shall be


expressed Adiré. Siosp, Panli and Acrar.
1 say to you all, descend through the gates 1 have
prepared for your passage and dwell with m e in har­
mony. Be m anifest unto m y senses in w hat manner, and
will» w hat words, and at w hat tim e 1 call you, so that I
may m agnify the nam e of God am ong you. Be my
teachers and guides in the knowledge, com m and and
use of the four elem ents and the four classes of elem en­
tal creatures, and discharge faithfully and in a perfect
m anner w hatever service I require o f you that falls
w ithin your appointed office. Be a light and com fort
unto me, for 1 am the true servant of the Highest, who
is th e light o f heaven and the com fort o f the world.
Am en. Am en. Amen.

O rison of the N ineteenth Day


O Lord of Hosts, is there any creature that m easures the
heavens, that is mortal? Can a frail and fearful vessel of
flesh lift itself up, heave tip its hands, or gather the Sun
to its bosom ? How shall 1 therefore ascend into the
spheres? T h e air will not carry me. but m ocks my folly. 1
fall down, for I am the clay of the earth. How, therefore,
can the light o i heaven enter into m an’s imagination?
N otwithstanding, I am com forted. In your nam e I
am becom e mighty. You w ho are the light o f truth and
savior o f the world can . and shall, and do, com m and
the heavens and all its hosts as it pleases you. I require
nothing but by you, and through you. for your greater
honor and glory. W hat it pleases you to offer me, I
Appendix A: Enochian Book of Spirits «351

receive. Behold, I pledge my possessions, my labor, my


heart and soul for the fulfillment o f this work.
T h ese consecrated tables, shaped and prepared
according to your w ill, 1 offer up to you and to your
holy angels, desiring their attendance in and through
your nam es ot power. Command them as you w ill, O
Lord. May it please your angels to dwell with me, that I
may dwell with them ; to rejoice with me, that I may
rejoice with them ; to m inister unto me, that I m ay mag­
nify your name. As you are their light and com fort, so
they will be my light and com fort; as they receive what
it pleases you to offer, so I will receive what it pleases
them to offer; as they prescribe no law's to you, so shall
1 prescribe no law s to them . Yet w hen I call upon them
in your nam e. O Lord, be it unto m e in mercy as unto
the servant o f the Highest.
1 am becom e a seer in the light o f your cou nte­
nance. 1 see your shining angels and magnify your
nam e am ong them . Adonai Sabaotli, 1 _________ call
upon th e power ot your nam e. In th e power o f your
mighty nam e this work o f invocation is well and truly
fulfilled. Amen. Amen. Amen.
A p p e n d ix B

The Vision of the


Round House
M onday, J anuary 1 4, 1 585, at P rague
Kelley: Here is, Dee, cue with a Vail afore liis face, as it
were, a Hair Cloth oi Ash colour: 1 kuow him not yet: 1 see
a Carden full of fruit, of divers sons, lrr tire midst of it is a
place higher Urea the rest. Ou lliat place slaadelh a round
House, it had) tour corners (within] and 4 Windows: and
every- Window is round, and hath 4 round partitions, round
also. It hadi 4 Doores, and at the East Door is one step, at
die South 2 steps, and at the North 3, and at die West Door,
4 steps: The first Door is while, like Chrystal, transparent:
The South Door is red of an high colour, transparent, 'lire
North Door is bright black, not to be through seen, as die
rest. The West is green, like an Emerauld Stone: So is the
South Door like a Ruby. The Doores be all plain. The House
width) (as it may be judged by the transparent Doores)
seemelh to be while, and empty.
He diat hath his face covered, openelh the East Door;
and all die House seemed) to be on tire, like a furnace, lire
fire within doth wove, and move about die House, and by
die root'e. Now he openeth die West Dour, aud diere
appeared), as if all the House wen- a fountain full of water.
And diere run divers strearnes, in the same one water,
whereof, one doth gu and come, as if it ebbed aud flowed;
which stream dudi go about all the rest, by the sides of die
House, that is, as if it were the Ocean sea compassing the
)5 4 • Enochian Magic for Beginners

World. The next stream, within that, moved) horn the 4


sides ward, and make (in maimer] 4 Triangles, ui rather
Cones, of water, whose vertices rest cut off (as it wen?) by
the middle stream ot water which OCCUpieth die middle or
Center of the House, and is in circular form invirotted.
An other manner of stream there is, which commeth
from the 4 corners of an innermost square: and so run
diam etraUler or am iradictorie wise, toward dial circular
middle stream.
The middle stream seemeth to issue out at the very Center
of the place, and to mount up. and making an arch of his
course, doth seem to fail circulariler in one circumference.
Kelley: The fire also had diversity in it.
ffee: I would you had noted die diversity of die fires also.
Levanael: Those that leant truly, learn by parts.
Kelley: The colour of die water iu the Center, is most
pure white.
The waters of that Saint Andrews Crosse, are like a
water somewhat Saffronish coloured. The waters of die Hi
angles, are somewhat like a walrish blew, which appeared)
most, in the top of the arches of their flowing:
For all spring otherwise
The uttermost water, is ot Quick silver shew, as if it
were somewhat mortified.
Dee; In the figure following, you may gadier a better
and more easie understanding of this Dcscripdou of the
water streams.
C asau b o n 's Marginal Mole: H ere is a b la n k , o r
void space in the O rig in a l C opie: b u t no fig ure. (1
have inserted ray own illustrations into th e voids
in D ec’s m anuscript D.T.)
Appendix B: The Vision of the Round House • 355

Currents o f Water in the Round House


Kelley: Now he openeth the Fire Door againe: And the
fire appeareth in a square place. And there appeare 4 fires
filling liie whole place, leaving nothing vaccuum.
One of these fires scemeth to rise from the Center of the
place; and to go in low arches to the 4 comers of the
House.
The House seemeth to have 14 foot long in every side.
The arches of these fires seem to come from a trunk of
fire, which riseth troin about the Center: and seemeth to be
4 foot over in the Diameter.
This Trunk seemeth to be high three quarters of the
height of the place: The place seemeth to be as high as it is
broad.
On the top of this fiery uunk, scemeth the fire to be in
form of a fiery Globe, having 6 foot, his Diameter, which
fire reverberatelh and rollcth in it self.
From the sides of the Trunk (between the said Globe
and the foresaid Arches,) goeth up tire Triangularly, filling
ail; saving that which remaincth filled, by the flames of
fire, which ariselh horn the Globe to the 4 corners of the
House, filling all the place above the Globe.
Dee As by the figure annexed, more plainly may appear.
C asaubon's Marginal Note: Here is a blan k, or
void space in the Original Copie: bui no figure.
356 • Enochian Magic for Beginnen»

Currents o f F i r e in ¡he Found House


Kelley: Note The colour of the fire o f the 4 arches, is
very red: The rest are very pure. Aerial, candent. etc.
The Motion of die trunk fire is swiftest.
The Original Center of all these fires, seemeth to be very
little.
Now he openeth die red Door.
The House seetuelh darkish, of colour of the stuoak of a
Wax Candle being put out.
tjw uiaeL By it self, it is not. but hy the Sutrne. it is clear
Kelley: It hadi 4 motions in it also: every one moving
more swiftly then die other: All from the middle of the
House. Three of them move arch-wise to the sides.
The first and second arise to half the height of die place.
The third occupielh the other half.
The fourth goelh upright to the top of the House.
The second his space (that he striketh against on the
Wall) is doubled to die space of the Wall, against which
the first smitcdi.
C asaubon's Marginal Note: Here is a blan k . or
void space in the Original Copie: but n o figure.
Appendix B: The Vision of the Round House • 357

Currents o f A ir in Hu- Round House


Kelley. Now he openeth the black bright Door: and the
House there seemctii full of black dust, like Cun-powder
colour, or somewhat of Leadish colour.
Now he seccucih to goe down, iaire and softly from the
House, down the little Hill, 3nd from thence goeth by a
water side, to a Ruckrsh Mountain.
He speaketh.
Levanaeb Ascend. I am now ready for you: Bring out
your Mattocks. Spades, and Shovels. Enig £ veri eri.
Kelley: Now come out of that Rock, seven lean ineu,
with Spades, and Shovels, and Mattocks, etc.
Levanael: Follow me.
Kelley: Now they be come up to the foresaid Hill.
U w m ael: Come on, Dig till you Unde.
Kelley: Every oue slandeth distinctly one from another,
and they dig ou the foresaid Hill, winch before seemed
covered with Earth and Grasse: But uow it appeareth to be
a Rock, and they dig that the Fire flielh out again ot their
sttoakes. and some have broken their Mattocks, some their
Spades, all except two, one with a Shovel, an other with a
Pickax.
IttvJbTuv!; O Lord we labour in vain
Ijv n n a e i So you are sure to do. unless you have bellet
Tholes.
358 • Enochian Magic for Beginners

Workmen: Alas we labour in vain.


One o f them: This is long of you.
Levanael: I had you provide Instruments to labour with,
but you asked not me. wherein you should labour. Therefore
have you digged away that which yon saw. and have repulse
with that you know not.
A dark man thou art. and hidden away from men. and
so are thy doings.
Kelley: They stood gazing one on another.
Levanael: Have you not better Instruments? Go. provide
your selves, and return.
Kelley: They ninne a great pace to the foresaid Rocky
Cave from whence they came nut first. Now they come
agalue with great Beetles of Iron, and Wedges. They knock
their Wedges (as we use in Wood) ar.d so break off great
Slakes of Stone, like Slate, and throw it down the Hill.
U neof them. What a thing is this, that this Wedg is bro­
ken?
Another We are in worse case then ever we were.
Kelley. Their wedges are broken, the most pan. and the
Fire flieih out of the Stone in great abundance.
Levanael: The nature of this Stone is not to cleave: There­
fore if you have no other Instruments you must cease.
Kelley: They are in great disquietness among them­
selves.
Lmmaef Those that go a Journey, provide them
Cloathes against all weathers: He that is worthy of the
Name of a Conqueror, canieth with him all Engines:
Where the Bridges be broken down, he stayeth not.
because he is prepared: Behold, he hath victuals for time
to come, and his Study is as well the event, as is the mean.
So should true Labourers do: considering what they work
In. For the Earth is a Monster with many faces: and the
receptacle of all variety. Go home, stand not idle. Provide
by Arts for the hardnesse of Nature, for the one Sifter
weepeth without the other.
Kelley. They go away speedily.
Leiwtnef. They have their Tholes to harden, and their
Appendix B: Tire Vision of the Round House • 359

Steeles to temper. It will be more than an hour space


before they return. Therefore may you spend the time iu
your necessity, and use the time of day as you are
acquainted or wonted. 1 also must over-see them, 01 else
their labour will be without fruit.
Kelley: Now he is gone.
D ee's note; T h e sam e day. a fte r d in n e r u v
re tu rn e d to o u r fo rm e r purpose fo r Cod h is Service,
to h is Honour a nd G lory.
Kelley: He is here. Now the Labourers be comming out;
They have Wedges made long and sharp: and Pickaxes
with three pikes very short.
Workers: Our trust is. that these tool will serve.
Kelley: They fall to work. They make like square holes,
and pul in their wedges, and break up the rock nr blackish
stone (like vron-mine, or Magnes stone) in roundish lumps
as big as a two pony loaf, about two or three inches thick
They pick or dig round about the hole first, and so after
use (heir wedges. The Pickaxes have three heads, each
pick thereof bigger then the other. The first is as hig as one
finger: the second as two: the third as broad as four fin­
gers. Aud so after the first digging they fetch three or four
cakes or pieces out of one hole, and then they go to
another Now one of them is tain into the ground, up to
the amt-pits. Now another is fain in. to the knees. Now the
house slaudiug thereon beginneth to shake, and waver
from one side to the other. Now the men be gotten out of
the holes they stuck in.
Levanael: Make an end ot your labour.
One o f the Workman to the Guide: It hehoveth you to
find a remedy, or to let us understand what remedy we
shall finde, that you may descend thence: for In. the peril
you stand in, is great: tor this Rock was nothing else hut a
shell, whose kernel is a bottomlesse lake, and a mvre
quickened with some shut up water.
Levanael; You come hither as Labourers, therefore make
an end of your work, and stand not idle. If the house, fall,
and I sink, then is your labour at an end. For the end of
360 • Enochian Magic tor Beginners

your labour is the fulfilling of my will, and the promise


which you have made me.
One o f them: We arc ready lo do our promise; but we
arc more ready to provide liiat you may be amongst us; so
you may be free from danger.
Lcvannei: 0 you of little wit; are you not ashamed?
which of you have dwelt within the secrets of this Hill-
yea. which of you intendeth lo fulfil his promise? Judge
not a thing whereof you have uo skill, neither be slack in
dial you have to do; for die one hath his reward of idle
nesse, and the other is condemned of rashnesse: For why?
It spiingeth on her mother ignorance.
They soy. If we work, it is against reason. Neither do
our tools answer to this labour. Therefore we had rather be
idle, then to labour about nothing: for to labour in vain, is
to do nothing.
If we were determined to work, how should we pertortu
out determination, since the Instruments of working want?
Levant.tel: Gather up the pieces of your spades, that is
wood, and may he ioyned together: The older and the
baser they are. the fitter they are to turn up such soile.
Kelley: There commedi a Smith by with a budget full of
nails.
One o f them to the Sm ith: Wltat hast thou there?
Sm ith: Nails.
Kelley. They be like Horshooe-naJls.
Levonnel: Thou cam'st in good time, leave thy nails
behind thee, and at thy return 1 will pay thee for them. See,
God is nm unmindful ol us, for nails are the fittest things
to further your work. Joyn dicrefore your spades and shov
els together, and labour.
Kelley Now they arc mending their spades and shovels,
the Iron of them being all off and broken.
Now they work, and throw away the earth like durlv
sand, and the skurt of the earth sticketh to their spades
and shovels.
One goeth hehinde. and makeih a trench to let the
water out from the sand.
Appendix B: The Vision of the Round House • 361

One o f them: How now! Have we found harvest tn the


midst of winter?
Levanaei: Why: what have too there?
One o f them: Mam', either Alablaster or Salt.
Kelley: Now one of them knocketh a piece off with his
shovel-end. and reacheth it up to his Guide.
Leraruzel: Did I not tell you, that the Earth hath many
faces?
Kelley: They work now easily, and cut up like Salt or
Alablaster.
Now they have digged all the hill away, even to the
house. Now the house seemeth buiided upon that white
stuff.
One o f them : If we dig any further, we shall undermine
the house.
Levanaei: Go to vour business.
Kelley: They work.
LevanaeL Soft. soft. Now labour with your hands as
softly as may he. Stand aside.
Kelley: Now he taketh one nf the Irons nf their spades,
and seemeth himself to pare the sides of the Foundation
under the house, and it seemeth to he a vessel of transpar­
ent glasse. and having fire within it.
Leiranael: The fear of the lord is a burning fire, con-
sumeth not. but rectifieth the body; the old dross it wipeth
away, and the daily influxion of ihe flesh and sin it sepa­
rated) from the soul.
Behold (I say} he liveth not. but unto whom life is given:
neither is their any joy. but it is ascending; for the end of
joy is glory; but glory is the consummation of desire, and
the beginning ol felicity. No man entereth into |oy, but by
life: neither is there any life, but in the fear nf Gnd.
Whosoever therefore hath the fear of Cod, let him draw
ticer, and come hither. Number exceedeth not, but by uni­
ties. Neither is there any multiplication but by order. For the
root of number is one. And things that ascend are dignified
by order. Out ot this vessel go four vents ascending into
that Rock, which is the Root, which is this building.
362 • Enochian Magic for Beginners

U is said, Rehold: let my spirit enter in, let there be Sep


oration made within the house of the North, that the earth
may be divided into her members. Cursed be that body,
that is not divided, according to proportion, answering to
the Division. For she hath yet not cast off the shape of
daiknesse.
KeUey: There runneth up tire into the house, from out of
the lound glasse vessel under the foundation of the house.
And that fire maketh a great noise (through the black
bright or marble door to be hard only.) Now that North
door is mightily thrown open, and there appear in the
house like kernels of apples, and slime appeared!, and
water thinner then slime, and there appeareth pure water,
else. Now there commcth together stuff like yellow earth,
which ihe fire wrought out of the black earth: And die
pure water runneth into that yellow stuff.
Lew nael Of that take a pan.
Kelley: The fire retumeth back again among the stuff hi
that house, and there appeal of all Creatures some.
Levanaei: Here is Creadon, and it is the first.
Kelley Now he taketh a lump nf the earth lying by,
which was thrown up. aud he breaketh it into six pieces
like round Ralls.
He taketh a thing like a vessel of iron, and putteth into
it that mixture of yellow eardi and water. And it looketh
now like grasse mingled with water
Levanaei: Thou art strong, and wilt beget a strong
Child.
Kelley: Now he putlcdi out the earth which he put in,
and it is a lump of gold. He giveth it him that standelh by.
Levanaei So are the seeds of the earth.
Kelley: Now he taketh the second, and putteth it in.
Levanaei Corruption is a thief, for he hath robbed thee
of thy best Ornaments, for thou an weaker in the second.
kelley: He taketh it out, and It is as if it were pure silver
ljet.<anael: Where there is douhle theft, povcitli iusueth.
But, notwithstanding. Thou art tme; for thou gives! unto
every thing as much as he desireth: Thou opencsl the
Appendix 13: The Vision of the Round House • 363

greatest hahility and strength oi thy power, not such as it


hath been, hut such as it is.
Kelley: Now he putteth in die tliird Ball.
Levanaei: Thou must tony, for diou art of an harder
digestion, since thou art the third. Content thy self, for
thou art not an Inheritor.
Kelley: He taketh it out, and giveth unto one of them
that standeth by, that is a red metal like copper.
Now he taketh up another of die Balls, and holdeth it in
his hand.
Levanaei: Behold, thy mother. Heat is gone, and the
enemy of life entreth; for lie that passeth his middle age.
decayeth, and draweth to an end,
Behold, thou shall find a Step mother, for thou cam'st
out of time.
Kelley: Now he putteth it into the vessel.
Levanaei Let cold cover thy face, let the North truly
beget thee, for thou art an enemy lu thy predecessors. But
thou are of great vertue, for of thy excrement shall venue
receive dignity. And thy venue shall be a garland to
Nature: for thou shah he visible when the other are silent:
the Seas shall not hinder thy venue, notwithstanding, thy
vertue shall differ with the Seas: For as they differ, so shalt
thou.
Kelley: Now he taketh it out. It is a ragged thing like
Smiths cynder of iron, and it hath holes in it. as if it were
spongy.
Now he taketh up another Ball of die earth: he putteth
it in.
Lei'anael: Thou are tractable and like unto an obedient
daughter: But thou shalt be the fifth hi die second and an
Instrument to the first.
Kelley: Now he taketh it out, it is like unto a white
whetstone, as he shaped It at the pulUng in, it is like
Tynne.
Now he taketh up another Ball, and putteth it in.
Levanaei: Thou art the last that hath in himself and by
himself his being: Behold thy face is like unto wax. but thy
364 • Enoch ian Magic {or Beginners

inward bowels are like unto the anger o f a Serpent: Many


shall have thee, but shall not know thee.
One o f them by said: Will you give me nothing?
Keiley: A great cloud covcrclh them all, the stone and all.1
Notes
Chapter One

1. Casaubon, Meric. A True & Faithful Relation o f What


p assed fo r m any Years Betw een Dr. Joh n Dee (A
M athem atician o f Great Fam e in Q. Eliz. an d King
Jam es their Reignes) an d Som e Spirits: Tending (had
it Succeeded) To a General Alteration o f most STATES
a n d K1NGDOMES in th e World. London: 1659.
Reprinted in facsim ile by T h e A ntonine Publishing
C o., Glasgow, 1974, page 174.
This work is a reproduction of a portion o f Dee's
m ag ica l d iaries, along w ith p lates o f som e of the
more im portant Enochian sym bols such as the Table
of P ractice and the G olden Talism an. It should he
noted that the pagination in this work is faulty. The
pages jum p (for no obvious reason) from 2 5 6 to 353,
and continue at this higher level. 1 have adhered to
the page num bering that appears in the original.

2 . Ibid., p. 184.

3. Ibid., p. 145.

4 . Ibid., p. 64.

5. ibid., pp. 15 9 -1 6 0.

365
366 • Enochian Magic for Beginners

6. For an exam ple of a typical book of spirits, see Francis


Barrett's The Magus (London: 1801). the plate facing
page 105 o f Book II.

7. Trite a n d Faithful Relation, p. 184.

8. Ibid.

9. Ibid., p. 189.

10. S ee references to the im portance o f M onday in the


E n o ch ia n co m m u n icatio n s in A I h i e a n d Faithful
Relation, pp. 23 and 114.

11. Ibid., pp. 145-6.

12. Ibid., p. 161.

13. Ibid., p. 394.

14. Ibid., p. 373.

15. Ibid., p. 61.

16. Ibid., p. 209.

C h a p te r T w o
1. D eacon , R ichard. Jo h n Dee: Scientist, Geographer,
Astrologer an d Secret Agent o f Elizabeth I. London:
Frederick Muller, 1968, pp. 15 16. D eacon is quoting
from Dee’s Compendious Rehearsall.
Notes • 367

2. Ibid., p. 4.

3. Ibid., p. 3.

4. Sm ith. Charlotte Fell. Joh n Dee: IS27-1608. London:


C onstable and Company, 1909, pp. 23-4.

5. Ibid., p. 77.

6 . Ibid.

7. W aite, A rthur Edw ard. The A lchem ical Writings o f


Etiward Kelly. London: Jam es Elliott & Co., 1893, pp.
xvi-xix. Concerning W aite’s account o f the finding of
the powders, Charlotte Fell Smith com m ented that it
was "largely an im aginary story based upon Lenglet
du F resn o y ’s (1 7 4 2 ) and Louis F ig u ier’s in L’A l
chem ie et lex Alchem isies (Paris, 1 8 5 6 )." (John Dee:
1527-160S. pp. 7 7 -7 8 . note l)

8. John Dee: Scientist. Geographer, etc., p. 132.

9. A shm ole. Elias. Theairum Chem icnm RrUarmicum.


London: 1652, p. 481.

10. John Dee: 1 5 2 7 -1 6 0 8 . p. 77.

11 Unpublished m anuscript. British Library. Sloane MS.


3188, fol. 9.

12. H alliwell, Ja m e s Orchard, ed. The Private Diary o f


Dr. John Dee. London: Camden Society, 1842, p. 11.

13. Ibid., p. 12.


368 • hnochian Manic for Bcyinncrs-

14. Private Diary, p. 11.

15. John Dec: 1527-1608. p. 68.

16. Private Diary, p. 13.

17. John D ee: ¡527-1608, pp. 6 8 -6 9 .

18. Private D iary , p. 14.

19. Ibid., pp. 1 4 -1 5 .

C hapter T hree

1 . 1Y>u' an d Faithful Relation, pp. 2 8 -2 9 .

2. Ibid., p. 30.

3. John Dee: Scientist, Geographer, i'tc.. p. 168.

4 . Ibid.

5. Ibid.

6 . TYue an d Faithful Relation, p. 30.

7. Ibid., p. 31.

8. Ibid ., p . 231.

9. Ibid., p. 396.
Notes • 369

10. Thie an d Faithful Relation, p. 396.

11. Ibid., p. 9 o f the Actio Tertia section.

12. Ibid., p. 11.

13. Ibid ., p. 12.

14. Ibid., p. 13.

15. Ibid., p. 20.

16. Ibid., p. 21.

17. John Dee: J 527- 1608, p. 202. See also C asaubon, p.


3 2 . the marginal note.

18. Jo h n Dee: Scientist. Geographer, etc., p. 274.

19. lY ueand Faithful Relation, p. 164.

C h a p t e r Fo u r

1. 7Yue an d Faithful Relation, p. 2 0 of the Actio Tertia


section.

2. Ibid., p. 11.

3. Ibid., p. 161.
370 • Enochian Magic for Beginners

4 . Liber Scientiae a Vicioriae Tenestris is part of British


M useum m an u scrip t S lo a n e 3191. Il is en tirely in
Latin, written in D ee's own hand.

5. Ja m e s , G eoffrey. The E n ochian M agick o f Dr. John


Dee. M innesota: Llewellyn Publications, 1994, pp. 1-
2.

6 . True, an d Faithful Relation, p. 170.

7. Ibid ., p. 145.

8. Ibid., p. 146.

9 . Ibid., p. 188.

10. Ibid., p. 82.

11. Ibid., p. 396.

C h a p t e r F iv e

1. John Dee: 1527-1608 , p. 80.

2 . True an d F aithfu l Relation, the 4 4 th page in the


unpaginated Preface.

3 . John Dee: Scientist. Geographer, etc, p. 275.

4. Iftie and Faithful Relation. 44th page in die Preface.


Notes * 371

5. Joh n D ee: Scientist, Geographer, etc., p. 274.

6. Ibid., p. 275.

7. John Dee: 1527-1608, p. 82.

8. French, Peter. Joh n Dee: The World o f a n Elizabethan


Magas 119721. London; Ark Paperbacks, 1987, p. 13.
A shm ole's epitom e o f Enochian m agic is preserved
in the Bodleian m anuscript Ashm ole 1790.

9. Crowley, Aleister. The Confessions o f Aleister Crowley


[1969J. London: Arkana Books, 1989, p. 387.

10. Ibid., p. 618.

11. Ibid., p. 612.

12. Crowley, Aleister. The B ook o f the Law [1904; first


published 1 937J. Q u eb ec: 9.3 P ublishing, p p . 10-1
(this is on pages 2 - 3 o f ch . 1 o f C row ley's m anu ­
script version).

13. Ibid., p. 37 (m anuscript p. 5 o f ch. 2).

14. Tyson, Donald. Tetragramrriaton. St. Paul: Llewellyn,


1995. p. 231.

15. Book o f the. Law, pp. 47-8 (m s. pp. 15-6 o i ch. 2 ). .

16. Ibid., p. 57 (m s. p. 1, ch . 3).

17. Ibid ., p. 61 (ms. p. 5, ch . 3).


372 • Enochian Magic for Beginners

1«. Tcrragramrrwiun, pp. 2 3 0 -2 3 1 .

1 9 . Book o f the Law , p. 70 (m s. p. 14, ch. 3}.

20. Ibid ., p- 22 (m s. p. 14, ch. 1J.

21. Ibid., p. 72 (ms. p. 16, ch . 3 ).

22. Denning, M elita & O sborne Phillips. M ysierifl Magi­


en. B o o k V o f th e M agical Philosophy. St. Paul:
Llewellyn, 1981, pp. 174-250.

C hapter S ix

1. John Dew: Scientist, Geographer, etc., the second plate


following p. 214.

2. John Dee: 152?-]m . p. 69.

3. Ibid., p. 72.

4. The Enochian Magick, p. 26.

5. Ibid., p. 27.

6 . Ibid.

7. 'Rim er, R obert. The Heptarc.hia Mystica o f Joh n Dee


[1 9 83J. W ellingborough: T h e Aquarian Press, 1986,
p. 76.
Notes • 373

8. Tyson, Donald. Three Books o f Occult Philosophy Writ­


ten by Henry Cornelius Agrippa. St. Paul: Llewellyn,
1993, pp. 4 7 7 . 482.

9. T he Enochian M agick, p. 29.

10. Heptarchui Mystica, pp. 80-81 (sec also Smith, p. 63).

11. Ibid., p. 80.

12. 7hue and Faithful M a rio n , p. 231.

13. Ibid., p. 382.

14. Joh n Dee: ¡527-1608. p. 72.

15. The Heptarchia Mystica, p. 102.

16. Ibid., p. 82.

17. John D ee: 1527-1608, p. 74.

18. Heptarchia Mystica, p. 87.

19. Lavcock, Donald C. 'the Complete Enochian Dictionary.


London: Askin Publishers, 1978, p. 36. Laycock is
quoting from Kelley's m anuscript version o f Liber
Logaeth, which is British Library Sloane MS 3189.

20. John Dee: V ie Wbrhl o f a n Elizabethan Magus, p. 116.

21. True and Faithful Relation, p. 172.

22. Heptarchia Mystica, p. 92.


374 • Enochian Manic for Beginners

23. Heptarchia Mystica, p. 88.

2 4 . M cLean, Adam. A Treatise On Angel Magic. Grand


Rapids: Phanes Press, 1990, pp. 30 40.

25. Heptarchia Mystica, p. 25.

26. The Enochian M agick, p. 37.

27. Ibid., p. 36.

2 8 . C om plete E n ochian Dictionary, p. 2 4 . S e e also


French, p. 117.

29. Occult Philosophy, p. 532.

30. John Dee: 1527-1608 . p. 73.

31. John Dee: Scientist, Geographer, etc., p. 226.

32. Occult Philosophy, p. 553.

33. The Enochian Magick, p. 40.

34. Ibid., p. 32.

35. The Enochian Magick, p. 29. See also Him er, p. 40.

36. Heptarchia Mystica, p. 35.

37. The Enochian Magick, p. 32.

3 8 . Heptarchia Mystica. p. 44.


Notes . 175

C hapter S even

1. l i v e (V i d. Faithful Relation, pp. 9 2 -9 3 .

2. The Enochian Magick, pp. 11-12.

3. Complete Enochian Dictionary<, p. 27.

4 . L iber Logaeth is preserved in B ritish M useum MS


Sloane 3189.

5. Heptarchia Mystica, p. 102.

6 . Complete Enochian Dictionary, p. 44.

7. Ibid., p 43.

8. Kegartlie, Israel. The Golden D aim . St. Paul: Llewellyn


Publications, 1989, (6th edition), pp. 6 2 9 -6 3 0 .

9. Ibid., p. 650.

10. Ibid.

11. Ibid., p. 669.

12. Com plete Enochian Dictionary, pp. 4 5 - 4 7 , 5 9 - 6 2 ,


6 6 -6 7 .
376 • Enoch ¡an Magic for Beginners

C hapter E ight

1. linragrammntQn, Appendix A.

2. Ilcptaichui Mystic/j, p. 9 5 - % .

3 . Ibid ., p. 81.

4 . Ibid., p. 103.

5. The Enochian Magick. p. 134.

6 . Heptarchia Mystica, p. 84.

7. Ibid., pp. 61-2.

8 . Ibid., p. 63.

9. Ibid.

C h a p t e r N ine

1. Heptarchia ¡Mystica, p. 59.

2 . The Enochian Magick. p. 29.

3. Heptarchia Mystica. p. 50.

4 . Ib id ., p. 6 7 . D ee is not ex p licit, saying only o f this


Notes • 377

sp irit: "th o u preservest m e (through the m ercy o f


God) from the power o f the wicked: and w ast with
m e in extrem ity. Thou wast with m e thoroughly.”
T h e reference is perhaps to the events o f Septem ber
23, 1583. W hen Dee and Kelley* were disembarking
from a Danish flyboat into a sm all fishing boat, the
rigging o f the fishing boat b ecam e entangled with
that of the flyboat and caused the lighter craft to take
on water. Kelley bailed the boat using a gauntlet and
was able to keep it from foudering in the rough sea
until they m ade land at Q ueenborough. Kent (see
C asau b o n , p. 3 3 ). T his incident took p lace a year
after th e recep tion o f the H eptarchia. but perhaps
(he portion o f Dee's manuscript that contains the ref­
erence to the spirit M ares was written at a later date.

C h a p t e r T en

1. '¡hie an d Faithful Fetation, p. 77.

2. Ibid., p. 145.

3. Exodus 39.

4 . T h ese diagrams o f the tribes in relation to the gates


a re reproduced in G eoffrey Ja m e s ' The Enochian
M agick o f Dr. Jo h n Dec, Llew ellyn P u b lication s,
1994, p. 103. Ja m es has reproduced them , in a slight­
ly modified form , from Dee’s manuscript Ü ber Sei-
en tia e Auxilii et Victoriae Terrestris, w hich form s
British Library docum ent Sloane MS 3191.
378 • Enochian Magic for Beginners

5. Exodus 2 7 :1 .

6 . Ju n g , C.G. Psychology a n d Alchem y. New Jersey :


Princeton University Press. 1980, pp. 1 2 6 -1 2 7 .

7. The Enochian Magick, p. 11.

8. Ibid., pp. 1-2.

9. 7h ie an d Faithful Relation, pp. 139-140.

10. Ibid., p. 231.

11. m id., p. 181.

C hapter E leven

1. 1Yue an d Faithful Relation, pp. 168-169.

2 . Ibid., pp. 170-171.

3 . Ibid., p. 92.

C h a p t e r T w elve
1. 'five an d Faithful Relation, p. 172.

2. Psychology an d Alchemy, p. 127.


3. D ue an d Faithful Relation, p. 173.
Note» • 379

4 . liv e an d Faithful Relation, p. 173.

5. Ibid., pp. 1 7 5 -1 7 6 .

6. Ibid., p. 177.

7 . Ibid., p. 183.

8. Ibid., p. 355.

9. Ibid., p. 179

10. Ibid., p. 144.

11. Ibid., p. 179.

12. Ibid.

13. Ibid., pp. 1 3 -1 6 of the “Actio T en ia” section.

Chapter T hirteen

1. D v e an d Faithful Relation, p. 184.

2. Ibid., p . 178.

3. The Enochian M agick, p. 120.

4 . Ih te an d Faithful Relation, p. 178.

5. Tetragrammaton, pp. 2 2 3 -2 2 4 .
380 • Enochian Magic for Beginners

6 . Thu? and Faithful Relation, p. 61.

7. Ibid., p. 180.

8. Ibid., p. 181.

9 . Ibid., p. 179.

10. Ibid., p. 181.

11. Ibid., p. 180.

12. Ibid.

13. Ibid., p. 180-181.

14. Ibid., p. 188.

15. Ibid., p. 184.

16. Ibid., p. 183.

17. Ibid ., p. 184.

18. Ibid., p. 187.

Chapter Fourteen
1. ’/hi«? a n d Faithful Relation, p. 78.

2. Ibid., p. 79.

3. Ibid.
Notes • 381

4 . Ibid., p. 81.

5 . In B ritish Library S lo a n c MS 3191. D ee h as taken


extrem e care to reproduce both the En ochian lan ­
guage version (in Latin characters) and the English
translation of the Keys in a meticulous printed script.

6. Complete Enochian Dictionary, p. 35.

7. It is my strong opinion that the direction in the Thir­


teenth Key should be w est, not south. No m istake
was m ad e by D ec and Kelley in tran scribin g this
w ord, b e ca u se the English correctly m atch es the
Enochian. “B abagen" does indeed m ean south. How­
ever, as I have shown in my book Terragrammafon
(p. 219) this direction violates the seq u en ce previ­
ously and subsequently adhered to in the Keys.
Beginning with the Third Key, each Key is associ­
ated with a direction in four cycles around the Earth
that being in the east and move clockw ise: 3rd-east,
4 tit-south, 5th-w est, (ith-north; 7th-east, 8th-south,
9th w est. 10th n o rth ; llth -e a s t, 12th -so u th , 13th-
west (should b e ), 14th-norlh; 15lh -easi, 16th-south,
I7th-w est. 18th north.
I advise anyone working with the Keys lo change
“Swords of the sou th ” to “Swords o f the north.” and
“babagen” to "so b el."

Chapter Fifteen
1. 7 h te and Faithful Relation, p . 1 3 9 -1 4 0 .
382 • Enochian Magic for Beginners

2. Denninp,, Melita & Osborne Phillips. Mysteria Magien.


St. Paul: Uewellyn Publications. 1981, p. 177.

3. 7Y ueand Faithful Relation, p. 183.

4. Ibid., p. 188.

5. Enochian Magick, p. 116.

6. 7ftze an d Faithful Relation, p. 153.

7. Ibid. p. 154.

8. Ibid., pp. 15 6 -157.

9. Ibid., pp. 158 159.

10. OiXull Philosophy, p. 97.

C hapter S ixteen

1. 7Yueand Faithful Relation, pp. 188-189.

2. Ibid., p. 184.

3 . ibid., p. 182.

4 . Ibid., p. 188.

5. Ibid.
Notes • 383

6 . Ibid., pp. 196-7.

7. Three Books o f Occult Philosophy, p. 300.

Chapter S eventeen

1. The Golden Dawn, p. 624, footnote 2.

2. Ibid., p. 625.

3. TYue an d Faithful Relation, p. 179.

4. See Crowley. Aleister.77ic Vision an d the Voice. Edited


by Israel Regardie. D allas: Sang real Fou ndation,
1972. This material first appeared as a supplement to
Volum e 1. N um ber 5 of C ro w ley 's period ical The
Equinox.

5. The Golden Down, pp. 6 5 7 -6 5 8 .

6. Ibid., p. 656.

7. True and Faithful Relation, p. 181.

8. Golden Dawn. pp. 631-634.

9 . Ibid., p. 638.

10. Ibid., pp. 643 644.

11. Ibid., p .6 3 7 .
384 • Enochian Magic for Beginners

12. W ang, R o b ert. T he Secret Temple. York B each :


Sam uel Weiser. 1980, the eighth plate and pages 85-
8 . T his book is an excellent description of th e ritual
fu rnitu re and to ols o f the G olden D aw n. S ee also
Golden Dawn, p. 657.

13. Golden Dawn, p. 659.

14. Ibid., p. 658.

15. Golden Dawn. p. 683.

Appendix A
1. D u e an d Faithful Relation, p. 184.

Appendix R
I. TYue an d Faithful Relation, pp. 3 5 5 -3 5 9 .
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