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Enochian magick REF -- plaintext -- 2/2

To: (tyaginator)
From: Josh Norton 
Subject: Re: Enochian magick REF -- plaintext (LONG) -- 2/2
Date: Tue, 24 Dec 1996 13:20:52 Eastern Standard Time

At 02:54 PM 12/23/96 -0800, you wrote:
>didn't see 1/2.
Seems like usenet is getting less reliable every day. Here's the rest; I had
to split it into two messages since you said you can't handle attachments.

Only minor differences from the version published in the Enochian-l list.


Sorry about that last version -- I forgot my newsreader uuencodes
attachments even when they're part of the message.

What follows is version 0.2 of the Enochian Magick reference document. It
will be published at irregular intervals until I get around to finishing
it, then at 6 month intervals thereafter.  Comments and suggestions are
welcome, and should be sent to

-- Josh Norton


1.   The Dee Diaries

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

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

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

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

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

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

1.1  Parts of the magick

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

1.1.1     Period one: The Heptarchia Mystica

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

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

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

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

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

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

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

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

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

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

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

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

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

As with the table itself, the ensigns were intended as
instruments of conciliation between the magician and the
Heptarchic powers. Each ensign was associated with a
specific Heptarchic King, and therefor with a specific
planet and day of the week.    The 49 Good Angels

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

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

Each of these original seven tables was associated with
power over a particular aspect of existence; it follows that
each angel's name controls some part of each of those
aspects. The powers ascribed to each table or letter are:
     1.   Wit and wisdom
     2.   The exaltation and government of Princes
     3.   Prevailing in counsel, and over the nobility
     4.   The gain and trade of merchandise. (Later changed to
          Water by Dee, for no clear reason.)
     5.   The qualities of Earth, and of Water
     6.   Knowledge of the Air and those that move in it
     7.   The government of fire.

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

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

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

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

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

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

Mars    Babalel  Waters, battle   Befafes       seas

Jupiter Bynepor  life of all      Butmono       earth

Mercury Bnaspol  earth and its    Blisdon       life

Saturn  Bnapsen  casting out      Brorges       fire
                 wicked spirits

Venus   Baligon  powers of Air    Bagenol       not shown

Moon    Blumaza  not mentioned    Bralges       Air,

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

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

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

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

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

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

1.1.2     Period two: Liber Loagaeth and the Angelic

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

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

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

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

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

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

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

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

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

Several people have alleged that the angelic alphabet was
copied from some earlier book. Laycock examined all of the
possibilities, and while he recognized certain stylistic
similarities with previous magickal alphabets, he concluded
that none of them was sufficiently like it to count as an
earlier version.
[continued next message...]
Reality leaves a lot to the imagination. -- John Lennon

Josh Norton (aka Benjamin Rowe) --

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To: (tyaginator)
From: Josh Norton 
Subject: Re: Enochian magick REF -- plaintext (LONG) -- 2/2
Date: Tue, 24 Dec 1996 13:21:12 Eastern Standard Time
content-length: 25333
Status: RO

At 02:54 PM 12/23/96 -0800, you wrote:
>didn't see 1/2.

...And here's the second part of the split message.


1.1.3     Period three: Enochiana

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

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

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

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

Unlike the Heptarchia and _Liber Loagaeth_,  the pieces of
the Enochian system were presented in a seemingly haphazard
way. However, the sequence of presentation serves to confirm
that the angels were working from knowledge not available to
Dee and Kelly. In chronological order, the sections given
     1.   The "Tablet of God"
     2.   The first four Calls, delivered backwards a letter at a
           time, and their translations.
     3.   The fifth through eighteenth Calls, delivered forwards,
           without translations.
     4.   The names of the 91 Parts of the Earth in _Liber
           Scientiae_, with the number of their indwelling ministers
           and the number of the Zodiacal King ruling each.
     5.   The relation of the Parts to regions of the Earth.
     6.   The four Elemental Tablets or Tables of Enoch.
     7.   The translations of the Calls previously given, and the
           specification of the correct ordering of the Calls.
     8.   The Call of the Ayres or Aethyrs
     9.   The names of the Aethyrs.

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

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

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

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

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

The table consists of an 6-by-6 inner portion, surrounded by
four names of four letters each. Each corner of the inner
portion contains the letters "IAD", an angelic word for God.
The inner portion is divided into four 3-by-3 tables, called
"continents" by the angel Nalvage; each of these contains
three angelic words, written diagonally, which describe the
nature of that section. Reading the lines of the section
horizontally gives the names of three groups of angels.
Continent   Name        Motto                Choirs of
Upper left  Highest     "I am the joy of     1. Joy
            Life        God                  2. Presence
                                             3. Praising

Lower left  Life, or    The moving power of  1. Power
            Second      God, or God's power  2. Motion
            Life        in motion.           3. Ministering

Upper       Life not    The result of God's  1. Action
right       now         action               2. Events
            dignified,                       3. Establishing
            which will

Lower       Life which  The discord and      1. Lamentation
right       is also     lamentation of God   2. Discord 
            Death                            3. Confusing

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

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

Nalvage says of this Table:
     "1. Its substance is attributed to God the Father.
     "2. The first circular mover, the circumference, God
     the Son, the finger of the Father, and the mover of all
     "3. The order and knitting together of the parts in
     their due and perfect proportion, God the Holy Ghost.
     Lo, in the beginning and end of all things.""

"Substance" is used here in the philosophical senses of
"essence" and "something considered as a continuous whole".
The unbroken continuity of God the Father is expressed in
the duality of the Son (the outer ring of the Table) and the
Holy Ghost (the inner continents). The arrangement of the
continents reflects (or is reflected in) the positions of
the elemental tablets in the Great Table, in the same way
that Binah "contains" the lower sephiroth in the cabala.
Thus this table may represent the unmanifest Supernal Triad
from which the manifest elements of the angelic magick have
emanated.   The 48 Calls

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

Nineteen Calls were given to Dee and Kelly. The final Call
has thirty variations, making the total of 48 Calls. The
purpose of the Calls is sufficiently described by Nalvage:
     "This self-same art is it, which is delivered unto you
     as an infallible doctrine, containing in it the waters
     which run through many Gates: even above the Gate of
     Innocency, wherein you are taught to find out the
     dignity and corruption of nature: also made partakers
     in the Secret Judgements of the Almighty to be made
     manifest, and to be put into execution.
     "I am therefore to instruct and inform you, according
     to your doctrine delivered, which is contained in 49
     Tables. In 49 voices, or callings: which are the
     Natural Keys to open those, not 49 but 48 (for One is
     not to be opened) Gates of Understanding; whereby you
     shall have knowledge to move every Gate, and to call
     out as many as you please, or shall be thought
     necessary, which can very well, righteously, and wisely
     open unto you the secrets of their Cities, and make you
     understand perfectly [that] contained in the Tables."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The angels of the Lesser Angles are assigned governance over
specific areas of knowledge, e.g., medicine, precious
stones, mechanical arts, etc. These powers can be easily
associated with one of the four elements; the result is that
the positioning of the elements in the Tablet of God is
reflected downwards in the positions of the Tablets in the
Great Table, and in the positions of the Lesser Angles
within each Tablet.
Type of Angel  Lesser Angles    Power
Servient       Upper left       Medicine
"              Upper right      Metals and Stones
"              Lower left       Transformation
"              Lower right      Living creatures

Kerubic        Upper left       Mixing of natures
"              Upper right      Changing of place
"              Lower left       Mechanical arts
"              Lower right      Understanding

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

_Liber Scientiae, Auxilii, et Victoriae Terrestris_, the
"Book of Knowledge, Help, and Earthly Victory", is the third
major portion of the Enochian magick. The details were given
during the 1584 work, and were compiled into a book by Dee
in May of the following year. In introducing this part of
the work, Nalvage said:
     "There are 30 Calls yet to come. Those 30 are the Calls
     of Ninety-one Princes and Spiritual Governors, unto
     whom the Earth is delivered as a portion. These bring
     in and dispose Kings and all the governments upon the
     Earth, and vary the natures of things with the
     variation of every moment; Unto whom the providence of
     Eternal Judgement is already opened. These are
     generally governed by the 12 angels of the 12 Tribes,
     which are also governed by the 7 who stand before the
     presence of God. ."

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

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

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

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

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

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

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

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

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

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

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

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

The instructions for using the Enochian magick are equally
spare, a few sentences in length:
     "Four days (after your book is made, that is to say,
     written) must you only call upon those names of God,
     [i.e., in the Tablets] or on the God of Hosts, in those
     "And 14 days after you shall (in this, or in some
     convenient place) call the Angels [of the Tablets] by
     petition, and by the name of God unto which they are
     "The 15th day you shall clothe yourselves, in vestures
     made of linen, white: and so have the apparition, use,
     and practice of the Creatures. For, it is not a labour
     of years, nor many days."

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

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

Reality leaves a lot to the imagination. -- John Lennon

Josh Norton (aka Benjamin Rowe) --

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