Announcements from
Lodge Members and Officers

    Minervals will be held on June 11th, Firsts and Seconds on the 18th, Thirds on the 25th. Call the Lodge for data. All Initiations are arranged in advance.
    The Magick and Qabalah Class meets on the 8th and on the 15th. This is the continuing series by Bill Heidrick
    Ceremonial Magick with Ebony continues in the Elementary realms. 8 pm on June 1st and 29th. Lunar Ritual follows class on the 29th.
    Enochiana with Dave at 8 pm on the 21st. This month: "Circumnabulating the Circumference of the Sigillum Dei Aemeth".
    Lotte's Astrological ritual series celebrates the Sun's entrance into Cancer on June 20th. Time TBA. Call 655-4942 after the 7th.
    The Magick Theatre presents The Ghouls at 8 pm the 14th. John will provide copies to readers.
    The Third Rites of Eleusis '88 (Dis)Organisational Meeting starts at 8 pm the 13th. Glenn will give a slide show of previous Rites. This meeting is Mandatory for God-forms and highly recommended for anyone who would like to participate in this year's Rites. New Moon Ritual after this meeting.
    Secret Meeting...
    The Cancerian Birthday Splash will be held June 26th at 4:18 pm. Bring a friendly Crab.

Other Events:

    Hriliu Oasis meets every Friday at 8 pm. Call (707) 795-7529.
    Dii Alieni Camp hosts "Magick as Rock and Roll", starting at 8 pm. Call 652-3848. June 23rd.
    Ananke Oasis (formerly Selene) meets every Friday at 8 PM: 11th and 25th, Tarot Major Arcana; 4th, general meeting; 18th, Qabalah.
Also at Ananke:
Summer Solstice celebration on the 19th and Ist Degree initiation on the 26th. Call (408) 338-2915
    Aiwass Oasis Sunday activities this month: Ist Degree Initiation team practice on the 5th, Ist Degree initiations on the 12th and a Gnostic Mass on the 26th. Call (408) 438-1407
    Nefretiti Camp Gnostic Mass 8 PM on June 24th. Call (415) 654-6508

    On this question regarding "Black Magic and Pacts", I was not sure whether the question pertained to the book by that name or the practice itself. The book was published by A.E.Waite in the late 19th century. It was Crowley's first encounter with magic of the degenerate type, and he initially took it to be a serious study. Waite's book does have many interesting illustrations and excerpts from magical do-it-yourself books ranging in age from the 15th through the 18th centuries. If that were all it contained, the book would be of some interest. Unfortunately, Waite was perverted by something other than sex. Anybody can understand sex perversion; it's called "virginity". Waite, on the other hand, lusted after messing with people's heads. The Book of Black Magic and of Pacts is full of "blinds". Waite starts to describe a magical practice, gets down to the safe and dangerous parts, and then he switches the safe with the dangerous! Waite labels so called "good days" as "bad days", switches the labels on tables of hours, and generally renders his book useless. It's only good for three things: 1. impressing people with weirdness. 2. a work book for scholarship --- get the original material and correct Waite page by page. 3. setting people up for interesting magical accidents! The Book of Black Magic and of Pacts was later reprinted under the title The Book of Ceremonial Magic, a Complete Grimoire, Citadel Press, 1970 e.v.
    Crowley may have gotten seriously interested in writing magical books as a reaction against Waite. Certainly, Crowley's preference for the spelling "Magick" over the more common spelling "magic" was partly the result of a desire to avoid the BS of authors like A.E.Waite. Crowley wanted to use a different spelling to show that his brand of the stuff was serious and well studied. The "k" on the end is derived from old fashioned spelling, and does not appear when an "-al" ending is on the word: Magick, magical, not magickal. Many people go beyond that practice and spell it "magickal" to indicate that they agree with Crowley --- I used to do that myself, but strictly speaking it's not the right spelling. If anybody should learn to spell well it's a magician! ... in ritual anyway.
    On the subject of actual black magic and pacts with devils, that's for crazy people and other Christians. "Black Magic" generally just means "the other guy's religion." It can mean deliberate efforts at magic in the service of "evil", but that's either fantasy play or insanity. Most people have a romantic idea of "evil", and think that it is something either against the laws of some misunderstood deity or like the bad guys in comics and movies. In ancient times, "evil" simply meant "that which causes pain, hurt or loss of the quality of life." It is common for people who grew up worshiping a god that didn't agree with them to have a period of rebellion. At such a time, role playing games like "Satan worship", "pacts with the Devil" and the like may be followed. Later, people either grow out of it or re-define the "Devil" to mean something very abstract. There is no Christian Devil, save in the minds of Christians. The Christian Devil first appeared in history about the middle of the first millennium A.D., as a heresy. As a Hebrew word, "Satan" means roughly "God's prosecuting attorney." Since that is not a very friendly office in certain obvious ways, unlettered early Christians came to use the word as an epithet for anyone who trapped them in crime or got them into trouble.
    Crowley used the words "Black Magic" to signify any practice of willful action or meditation that is not helpful in attaining union with the Deity. People who deliberately hurt themselves or other people in subtle ways are what Crowley would call "black magicians". Crowley also used the term "Black Brother" to mean something more serious. This is not a racial term, but indicates someone who almost reached union with the Deity but backed out at the last minute. Crowley felt that such a person was very dangerous. Crowley also used "Black Brothers" to refer to religions he didn't like, particularly some modern forms of Christianity.
    Pacts are simply agreements like contracts and treaties. An agreement that is unfair, leads to harm or involves an exaggerated payment is a bad pact. Certainly, selling your soul to the devil would be a bad pact on three counts: 1. the soul is worth infinitely more than anything that is to be gained. 2. the contract cannot be enforced. 3. there is no such devil. Such silly business does make great ghost stories, however. Crowley often worshiped various deities, including the god Pan, fear inspiring personification of the elemental forces of nature. Pan was the goat-footed god that Christians sometimes used as a model for pictures of their "Devil". That's just another old slander. The Goat of Mendes is another figure that "looks like the devil" ... probably smells like the devil too! Eliphas Levi published the classical portrait of this allegorical creature in his book Transcendental Magic..., page 186. Although Levi calls his drawing "The Sabbatic Goat" and "The Baphomet of Mendes", Crowley usually preferred a different image. According to Crowley, Baphomet is the symbolic name of the god of the Templars. It is in the latter sense, not the former, that Crowley took the Name "Baphomet" as head of Ordo Templi Orientis. In his "Confessions", Crowley further identified "Baphomet" with "Father Mythras". Both Levi and Crowley (who felt himself to be a reincarnation of Levi) used the Goat as an image for "The Devil" trump or Atu in Tarot. Both Levi and Crowley considered the Christian concept of "The Devil" to be false. They used the "Sabbatic Goat" in place of more traditional depictions to show that this was a personified force of nature and not a creature of evil. Crowley most frequently used a Roman Gnostic device to represent Baphomet --- it looks like a rooster chicken with a head of the god Silenus on its stomach and the head of a ram formed by its back and side feathers. The thing was probably once connected to worship of ABRAXAS. For a Roman example, see Jewish Symbols in the Greco-Roman Period, by Erwin R. Goodenough, Pantheon Books, Bollingen Series XXXVII, 1953, figure 1086, Vol. III and description Vol. II, p. 249. Crowley is rather loose with his language, considering that the Christian Devil is an obvious fabrication and that the "devil" or demon of nature is the main symbol. This has led some ignorant folk to think we are worshipers of the Christian Devil. You can't worship the Christian Devil or go to the Christian Hell unless you are a Christian. Who else would believe in such folly?

			2: After my fervent prayers made to God, for his
				merciful comfort and instructions, through the
				ministry of his holy and mighty Angel3, named
				merciful comfort and instructions, through the
i   ANAEL4				Anael5, (if it were his divine pleasure) I willed,
	the Scryer (named Saul6), to look into my great
	Crystalline Globe, if God had sent his holy Angel
	Anael7, or no:
ii   .			And Saul looking into my aforesaid Stone (or Crystal
	Note: An illuding10 intruder, even at the the first, putting himself as an Angel of light13. Take heed always of undue securities.			Globe8 for to espy Anael9, he saw there one, which
				answered to that name. But being earnestly requested
				of me to tell the Truth if he were Anael11, another
				did appear very beautiful: with apparel yellow,
				glittering, like gold and his head had beams like
				star beams, blazing, and spreading from it, his
				eyes fiery.12
			He wrote in the stone very much in Hebrew letters,
				and the letters seethed, all transparent gold.
				Which Saul was not able; either presently to read
				that I might write after his voice, neither imitate
				the letters in short time.
			A bright star14, did go up and down by him. There
iii   * .				appeared also a White* dog, with a long head.
	There appeared a great number of dead men's skulls likewise16:			And many other visions appeared with this second,
				the first being voided quite away.
			Thereupon I said, as followeth:
			: In nomine Jesu Christi, quis tu es15?
				In the name of Jesus Christ who art thou?
			He answered; to Saul's hearing.
			Annael: Potestas omnis, in me sita est.
				All power, is vested in me.
			: Quae?
				What powers?
			Annael: Bona, et mala.
				Good and bad.
			: Then appeared in the stone, these two letters:
				M.G.
			I then asking him some questions, de Thesauro
				abscondito17 [about hidden Treasure]; he answered:
			Annael: Ne perturbes: nam hac perturbes sunt Nugae.
				Don't confuse thyself: for by these foolish
				questions, thou throwest thyself into disorder.
			And withal appeared many dead men's skulls, on his
				left hand. He said to me:
			Annael: Ubi est potestas tua?
				Where is your power?
			: Cur quaeris de potestate aliqua mea?
				Why do you seek for some object of my power?
			Annael: Cur? Signifi, non mihi placet.
				Why? As a Sign, not to please myself.
			: I, thereupon, set by him, the stone in the frame
				and said: An bonus aliquis Angelus, assignatus est
				huic speculo?
				Is another good Angel assigned to this mirror18?
			Annael: Etiam.
				Yes, indeed.
			: Quis?
				Which?
			Annael: (Michael) MYKAL19
				he answered, by the show of these letters in my
				stone.
			: Bonus ne ille Angelus, de quo in scripturis
				sit mentio?
			Is that not the Good Angel, of whom mention is made
			in the scriptures20?
		Annael: Maxime'.21
			Certainly!
		: Fieri ne potest, quod ego eundem videam, et
			cum illo agam?
			Might not it become possible, that I might see
			what he does see; and when might I be able to do
			that.
		Annael: Ita.
			Thus.
			and therewith appeared this character:
			A
		: Quid per hoc, significare velis?
			To what significance does this veil allude?
		Annael: Alterius Angeli character est.
			It is the mark of another Angel.
		: Cur hic; et nunc ostendis?
			And why do you now set this forth?
		Annael: Causam ob magnam.
			Because the cause is great.
		Make an end: It shall be declared, but not by me.
		: By Whom then?
		Annael: By him that is assigned to the stone: but not
			till after the feast22. And then thou must prepare
iv   Prayers and			thyself, to prayer and fasting23. In the Name of
	fastings24.		God, be Secret: and in all thy doings: praying,
			till thou hast thy desire: Which shall not be far
			off. After New Year's tide: Deal, But not on the
			Sabbath25 day. Pray continually26. When it shall
			please god27, to stir thee up; Then proceed. In the
			brightest day, When the Sun shineth: In the morning:
			fasting, begin to pray. In the Sun Set the stone.
			Deal both Kneeling, and Sitting. I have done for
			this time.
		My name is ANNAEL.
		I will speak once more to thee; and then fare well;
			for thou shalt not have me any more.
			Be not too hasty in wrath28.
		: Is this; that, you meant to speak
		Annael: Ay: Do good to all men; God hath sufficient
			for thee, and for all men.
			Fare Well.
		: Gloria patri et filio et spiritui sancto:
			Sicut erat in principio, et nunc et semper:
			et in saecula saeculorum
			Amen.
			Glory to the father and the son and the holy ghost:
			As it was in the beginning and, is now
			and always shall be even unto the age of ages
			Amen.

: Remember, that diverse other particulars29, might have been noted     of this day's Action: but these may suffice.'. And yet it is not     to be forgotten, that as he said his name was Annael (with a     double n30.) So he also confessed himself to be the same Annael     which is prepositus orbis Veneris31 [set over the sphere of     Venus]; and also: Chief governor General: of this great period,     as I have noted in my book of;                             Famous And Rich Discoveries32.                                                    -oOo- Consider and Remember:     That this Note; of the Action (had with holy ANNAEL), is of     Prince Befafes33, (otherwise called Obelison) accounted as the     Prologue of my first book of mystical exercises.     Anno 1582. Novembris 20. Vide post34 [Seen later in this book].                                                    -oOo-

1. Friday December 22nd MDLXXXI anno domini, vide notes: 2,5,6,8,10,11,12,28,30.   2. Dee signifies his own name throughout this book with the character of the Greek     capital letter Delta, in form; an upright equilateral triangle.   3. Rev.I:20,II:7,III:1-6.   4. Sufficient textual evidence throughout the corpus of Dee's writings demonstrates     that he was practicing a manner of working in accordance with the Heptameron     of Petri de Abano. We append the following passage taken out of this context     as an illustration:     Considerations of Friday.           The Angel of Friday, his Sigil, his Planet, the Signs governing that Planet,     and the name of the third heaven. The Angels of Friday re: Anael, Rachiel,     Sachiel. The Angels of the Air reigning on Friday are: Sarabotes, King. Ministers.     Amabiel, Aba, Abalidoth, Flaef The wind which said Angels of the Air are under:     The West-wind. Angels of the third heaven, ruling on Friday, which are to be     called from the four parts of the world. At the East: Setechiel, Chedusitaniel,     Corat, Tamael, Teneciel. At the West: Turiel, Coniel, Babiel, Kadie, Maltiel,     Huphaltiel. At the North: Peniel, Penael, Penat, Raphael, Raniel, Doremiel.     At the South: Porna, Sachiel, Chermiel, Samael, Santanael, Famiel. The perfume     of Friday is Pepperwort.           The Conjuration of Friday.           I Conjure and confirm upon you, ye strong and holy angels, by the names     +ON+HEY+HEYA+JA+JE+SADAY+ADONAY+, and in the name +SADAY+,     who created four-footed beasts, and creeping things, and man, in the sixth day,     and gave to Adam power over all creatures; wherefore blessed be the name of     the Creator in his place; and by the names of the angels serving in the third host,     before Dagiel, a great angel, and a strong and powerful prince, and by the name     of his star, which is Venus, and by his seal which is holy; and by all the names     aforesaid, I conjure upon thee, Anael, who art chief ruler of this day, that thou     labour for me, and fulfill all my petitions according to my will and desire in     my cause and business.           The spirits of the Air of Friday are subject to the West-wind; their nature     is to give silver; to excite men, and incline them toward luxery; to make     marriages; to allure men to love women; to cause, or take away infirmities;     and to do all things which have motion.           Cornelius Agrippa, His Fourth Book of Occult Philosophy. trans. R.Turner     (London, 1655.) pp.101-102. English of Latin from: Francis Barrett, The Magus     (repr. Secaucus,N.J.:Citadel, 1967.) p.125.   5. cf. Thelema Lodge O.T.O. (Berkeley Ca. Mar.1988 e.v.) with etymological reference     to Neh.III:1; Jer.XXXI:38; Zech.XIV:10; Tob.I-II,X-XI (Particularly I:21; We     shall discuss the angelic mysteries revealed in the book of Tobit in a subsequent     article); I Enoch.VI:8,LXIX:2; Luk.II:36-38.   6. Appended here is Dee's private diary for the year 1581; as it refers in some detail     to Saul Barnabas, and other circumstances surrounding this event:           FEBRUARY 9: I agreed with Mr Gentle Godolphin for to release the cozener     [i.e. sneak-thief] Vincent Murphin. Feb. 11: Harry Prise, of Lewsam, came to me     at Mortlake, and told of his dreams often repeated, and upon my prayer to God     this night, his dream was confirmed, and better instruction given. Feb. 12: Sir     William Herbert came to Mortlake. Feb. 23: I made aquaintance with Joannes     Bodinus, in the Chamber of Presence at Westminister, the ambassador being by     from Monsieur. Feb. 26: A very fair calm warm day.           MARCH 8: It was the eighth day, being Wednesday, hora noctis 10 - 11 [i.e.     ten to eleven o'clock PM] the strange noise in my chamber of knocking; and the     voice, ten times repeated, somewhat like the screech of an owl, but more long     drawn, and more softly, as it were in my chamber. Mar. 12: All reckonings paid     to Mr. Hudson, £11.17s. Mar. 13: Elizabeth Kyrton came to my service. Mar. 23:     at Mortlake came to me Hugh Smith, who had returned from Magellan's Straights     and Vaygatz; after that, rain, stormy wind, south-west. Mar. 25: Helen was hired     at our Lady Day for the year, for four nobles, wages; she had her covenant penny,     and also 6s., 8d. for her pains taken since she came.           APRIL 3: I ride towards Sneedgreen, to John Brown, to hear and see the     manner of the doings. Apr. 14: I came home from Sneedgreen.           MAY 25: I had sight in Crystal [Gk. krystallw] offered me, and I saw.           JUNE 7: hora 7 1/2 mane nata est [i.e. at 7:30 AM the birth occurred of]     Katharina Dee. Jun. 10: baptisata a meridie hor. 5 1/2 Katharina [i.e. she was     baptised at 5:30 AM]. Mr Packington of the court, my Lady Katherine Crofts,     wife to Sir James Crofts, Mr Controller of the Queen's household, Ms Mary     Skydmore of the Privy Chamber, and cousin to the Queen, by their deputies     christened Katherine Dee. Jun. 17: Young Mr Hawkins, who had been with     Sir Francis Drake, came to me to Mortlake. Jun. 30: Mr John Leonard Haller,     of Hallerstein, by Worms in Germany, received his instructions manifold for     his journey to Quinsay, which journey I moved him unto, and instructed him     plentifully for the variation of the compass, observing in all places as he passed.           JULY 6: My wife churched. Jul. 7: In the morning at 1 3/4 after midnight,     Mr Hind's son born. Jul. 10: My right shoulder and elbow-joint were so     extremely in pain that I was not able in fourteen days to lift my arm outward,     not an inch; the pain was extreme. I used Mr Larder, Mr Alles, and Alice Davies,     and about the twenty-fifth day I mended. Jul. 12: About ten of the clock 1/2     before noon [[Gk. roger 'is inkredible doggednes and ingratefulness agains me     to mi fake, almost redi to lai violent ands on me, mager enrik kan parteli tel. =     Roger's incredible doggedness and ungrantfulness against me to fake, almost     ready to lay violent hands on me, Mr. Henrick can partly tell.] At the same day     the Earl of Leister fell foully out with the Earl of Sussex, calling each other     traitor, whereupon both were commanded to keep their chambers at Greenwich,     where the court was. Jul. 19: Mr Henrick came to London to visit his wife and     children. Jul. 26: Mr Henrick came, and goodman King with him. Jul. 28: Mr     Collins did ride into Lincolnshire.           AUGUST 3: All the night very strange knocking and rapping in my chamber,     Aug. 4: and this night likewise. Katherine was sent home from Nurse Maspely,     of Barnes, for fear of her maid's sickness, and goodwife Bennet gave her suck.     Aug. 11: Katherine Dee was shifted to nurse Garret at Petersham on Friday,     the next day after St Lawrence's Day, being the eleventh day of the month; my     wife went on foot with her, and Ellen Cole, my maid, George and Benjamin,     in very great showers of rain. Aug. 12: Recepi literas a D. Doctore Andrea Hess     occultae philosophiae studioso, per Richardi Hesketh amici mei, Antwerpiae     agentis, diligentiam in negociis meis, et recepi, una cum literis, Mercurii Mensitam     seu Sigillam Planetarum [i.e. received a letter from Andrew Hess D.D., a man     studied in occult philosophy, by means of my friend Richard Hesketh, my agent     from Antwerp; diligent in his dealings for me, and has received, along with the     letter, the Mensitam, or planetary seal, of Mercury.] Aug. 26: About 8 1/2 (at     night) a strange meteor in the form of a white cloud crossing the galaxiam     [L.=The Milky Way] when it lay north and south over our zeneth; and this     cloud was at length from the south-east to the south-west sharp at both ends,     and in the west end it was forked for awhile: it was about sixth degrees high,     it lasted an hour, all the sky clear about, and fair star-shine.           SEPTEMBER 5: Roger Cook, who had been with me from his fourteenth year     of age till twenty-eight, of a melancholy nature, picking and devising occassions     of just cause to depart on the sudden, about four of the clock in the afternoon     requested of my license to depart, whereupon rose hot words between us; and he,     imagining with himself that he had the 12th of July deserved my great displeasure     and finding himself barred from view of my philosophical dealing with Mr     Henrick, thought that he was utterly recessed from intended goodness toward     him. Notwithstanding Roger Cook's unseemly dealing, I promised him, if he     used himself toward me now in his absence, one hundred pounds as soon as of my     own clean ability I might spare so much; and moreover, if he used himself well     in life toward God and the world, I promised him some pretty alchemical     experiments, whereupon he might honestly live. Sep. 7: Roger Cook went forth     altogether from me. Sep. 29: Robert Gardner, of Shrewsbury, came to my service.           OCTOBER 8: I had news of the chests of books found by Owndle in     Northamptonshire; Mr Barnabas Saul told me of them, but I found no truth in it.     Oct. 9: Barnabas Saul, lying in the . . . hall was strangely troubled by a spiritual     creature about midnight. Oct. 13: I rode to South Mimes, Oct. 14: to St Needs,     Oct. 16: at Mr Hickman's, Oct. 20: at Tosseter, Oct. 21: Oxford; Dr Cradock,     Oct. 23: from Oxford to Wyckam. Oct. 24: I came home. Robert Hilton came to     my service.           NOVEMBER 16: the Queen removed to Whitehall, and Monsieur with her.     Nov. 27: I rode to Greenside. Nov. 28: to goodman Wykham, two miles beyond     Chayly by Lewys. Nov. 29: I made aquintance with Mr George Kylmer for Sir     George's books. Nov. 30 I came home.           DECEMBER 1: Katherine Dee's nurse was paid 6s., so nothing is owing     to her. Dec. 5: Ellen my maid fell sick. Dec. 7: George my man had the great     fall off the ladder, hora 10 fere mane [i.e. about 10:00 AM]. Dec. 8: I sent a     letter to Mr Kylmer. Dec. 22: My Lord Chancellor's son, Mr Bromley, and Sir     William Herbert came to me. Helen Cole was paid her wages and reckonings     til this Christmas, and so discharged [from] my service, being newly recovered     of her ague. Her desire was to go to her friends.           Edited from The Private Diary Of Dr. John Dee..., ed. Jas.O.Halliwell (London:     Camden Socy. 1842) pp. 10-13.   7. cf. Frater Achad (Chas.S.Jones), Crystal Vision (Chicago IL: Yogi Publ. Socy. 1923     e.v.) pp.64-66.   8. Gk. Xpustallw [=2461]     viz.May 25th, 1581 op.cit.The Private Diary...,p.11.   9. Davidson equates Anael with Haniel, Hanael, Hamiel, Aniel and even Onoel (One     of the 7 Gnostic archons). As one of the 7 angels of creation; a chief of     principalities, virtues, angels and innocents and a prince of archangels, Anael     is attributed to Friday, Venus and rules over the sexual functions among other     things.           Gustav Davidson, A Dictionary Of Angels (London: Collier-Macmillan Ltd.,     1967)pp.17,48,134,213. 10. illuding (rare) = mocking from L. illudere: to mock at, ridicule. 11. Aggripa assigns Haniel to the planet Venus and her sphere Nogah (nun-ayin-gimel-    heh) under the rule of Jehovah Zebaoth (cf. Thelema, Apr.88) in Netzach (nun-    tzaddi-heh) the third heaven . Also attributed to this angel are the month of     December and sign of Capricorn, thus quite precisely fullfilling the magical     criterion for just such an operation as is here given. 12. 'Familiar shapes of the Spirits of Venus:           They do appear with a fair body, of middle stature, with an amiable and     pleasant countenance, of colour white or green, the upper part golden. The     motion of them is as if it were a most clear Star.', op.cit. Occult Philosophy     p.45. 13. ' an Angel of Light ' id est Lucifer = L. lux + fer; lit. light bearing; proper name     of the Morning Star, i.e. Venus; transf. the angel of light. cf. Isa. XIV:12,     Rev.I:12-20, II:7, III:1-6, XXII:1-5. 14. Al.I:3 sub figura CCXX. 15. I John IV:1-3. 16. Gen.III:1-6, 22-24; Rev.II:7, III:1-2. 17. "Dee askes de Thesauro abscondito receives an evasive answer. "This note is     from a fair copy of this text in an unknown hand at the end of Libri Quinti     Appendix, SL. MSS.3188 fol. 123. And is interesting not only because this     question is seemingly reasonable, given note 2. above, but also in light of     the fact that both Dee's future relationship with Edward Talbot and much     of the dealings covered in note 32 depended on the success of his ability to     accertain such information 18. Possibly an obsidian mirror owned by Dee and still extant. Probably also     related to the events of June 17, 1581. Note that by reckoning Dee's first     address, and the speech immediately preceding this cited passage, the sum     of Stones equals two. 19. MYKAL i.e. Michael Hebrew scriptural rendering, Dan.X:13,21. [mem-yod-    kaph-aleph-lamed=101] 20. Dan.X:2-21, XII:1-3; Ad.& Ev.XIII:3-XV, XXI-XXII:2, XXV, XXVIII:3-XXIX,     XLI-XLIII:2, XLIV:1, XLV:1, XLVI:2-XLVIII, LI; Ap. Mos.III:2,3,     XIII:2-XIV:1, XXII, XXXVII, XL, XLIII; 1 En.IX, X:11-XI, XX:5,6,     XXIV:6-XXV, XL:9, LIV:6, LX:4-10, LXVIII:5 LXXI:1-13; 2 En.XXII:6-11,     XXXIII:10; III Bar.XI-XVII; Jud.8-9; Rev.XII:7-8. 21. We have given this as 'Certainly' but in context; Extensively, may be a more     accurate rendering. 22. i.e. Christ Mass. 23. A common preparatory instruction of Medieval and Renaissance Grimiores     given as a prerequisite for successfull angelic invocation. Founded in the     theurgistic methods of the Bible: II Sam.XII:16; I Kin.XIX:8; Zech.VIII:19;     Mt.IV:1-11 & Lk.IV:1-13 (vide Ex XXIV:18, XXXIV:28 & Dt.IX:9). 24. Acts XIV:23, I Cor.VII:5 25. Dee gives 'Sabaoth' for Sabbath. 26. I Thes.V:17. 27. sic. God. 28. Ja.I:19. 29. For more detailed information in regards to the specifics of Dee's practice of     angelic magick the interested reader is referred to bibliographic references     given here and in our preceding articles. 30. This confusion over spelling probably derives from the appearance of this name     in the Book of Tobit [I:21]. It is rendered in the Septuagint as GK. Avanl     [alpha-nu-alpha-eta-lambda=90] but was originally written in Hebrew as     HNNAL [heh-nun-nun-aleph-lamed=136]. 31. Notat de Agrippo scalarum nonus et decimus. 32. Extant only in MSS. [Cotton Ms. Vit. C. VII] and originally part of an uncompleted     larger work referred to by Dee as the IMPERIUM BRITTANICUM which is     now for the most part lost. An outline; some fragments of text, and commentaries     upon it by other authors [cf. Purchas, Camden] do exist in various published     and MSS. form. It was to contain besides this text; General And Rare Memorials,     a work on the paradoxical compass and sundry speculations on matters historical,     political, and geographical. Extant portions of this book purport to trace the     lineage of the English Monarchy through the antediluvian mythos and compare     the Ophirian Voyages of Solomon [Josephus Antiq: lib.viii cap.6] with the quasi-    historical Arthurian quest for the graal to support British geopolitical claims     and aspirations.           Substantial scholarly evidence supports the premise that plans now lost with     the logs used by Sir Francis Drake in his exploratory and privateering activities     were based on these materials by Dee. As are the known works of other     Elizabethan Navigators. Dee seemingly associated the reign of Elizabeth to a     venusian current that posited an expansion of the British Dominion through the     favor of the God of Hosts and the intercession of his holy angels.           It is evident that certain keys to establishing a cabalum linguae anglicae de     enochiana particulari per De Collectanarum Heptarchia Mystica et Liber Scientia     Auxilii Et Victoria Terrestis lies in further research in the materials related to     this book. 33. The Enochian Evocation..., ed. & trans. G.James (Gilette N.J.: Heptangle, 1985) p.21. 34. vide Liber Mysteriorum Quartus [SL.MS.3188 art.4].

Events Calendar for June 1988 e.v.

    The viewpoints and opinions expressed herein are the responsibility of the contributing authors and do not necessarily reflect the position of OTO or its officers.

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