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The Center for Enochian Studies, Volume I, number 2.

Anno 1581: 1582.

Mysteriorum
Liber Primus

Mortlaci

-1-

The Year 1581 through 1582
The First Book of the Mysteries
At Mortlake.*

* see R. Turner, ed., The Heptarchia Mystica
    (1986), pp. 111-115, for more regarding
    Dee's Mortlake residence.


 


 

   

John Dee his Note.            
            

Angelus, sive
Intelligentia, toti
Mundo praedominans.

4 Angeli praesidentis
Cardinibus Caeli:
et Agrippa notati.
in scala Quaternary.
 

ANNAEL            
            

Etymologia
Gratiola }Dei
Afflicta
Misericors.

Michael

Gabrieliii.

Raphael

Uriel

          
Etymologiaeii. Fortitudo
Dei
Prevalescentia---- } Dei
sive Praepotentia-
sive fortitudo }--
  praevalescens
   Medicina
   Dei
Lux Dei


 

et     Anna, et Annah,
obsecrantis, et confitentis particula est
hac roeiv., non absurde innuere videtur,
Orantem et confitentem Deum.


 

i.     H. Agrippa, De Occulta Philosophia Libri III
(1567), pp. 167-172.
ii.     Ibid., pp. 376-378.
iii.     "Virtus Dei," ibid., p. 377.
iv.     L. abbr. "rogo eum"

 

       A Note on Dee's use of Hebrew

 
      Dee uses Hebrew in the foregoing note to add  
emphasis, and for the elucidation of metaphysical  
and etymological meaning. In placing Aleph beneath  
the name of the archangel Michael, he is probably  
identifying this archangel's traditional primacy as  
chief of the angelic hoasts. He may also be drawing  
attention to the cabalistic significance of Michael's  
1. cf. theorem xiii triple solar, mercurial, and igneous nature1  
  permeating factor in the theory of Dee's Hieroglyphic
  Monad.
2. (1+50+1=52, 1+50+5=56)       Aleph Nun Aleph and Aleph Nun He2 are both Hebrew  
  roots similar in meaning to the Latin "obsecrantis
et confitentis . . ." which follows. They mean
entreaty and lamentation respectively. The first
as in "I pray thee,: and the second the action of
pleading or seeking, and tranferably to bow, or
bowing.
      The instruction itself is proabably quite
theologically straightforward, and somewhat akin to
a common difficulty faced in determining the intent
3. c.f. Ambix vol. xii,
    nos. 2 & 3, pp. 196-7
    n. 112, for a similar
    problem.
of Dee's sparse inclusion of fragmentary Hebrew3  
inscriptions.
 

 

 

   

John Dee his Note.1.            
            

The Angel, or Intelligence, that now predominates the whole world.

The Four Angelic governors of the Cardinal points of Heaven: as Agrippa notes in his scale of four.2.
 

ANNAEL            
            

Etymology:
The Grace }of God
The Affliction
The Compassionate

Michael

Gabriel

Raphael

Uriel

          
Etymologies3. The Strength of God The Superior expert of God
or the very powerful
or most influential strength
      of God
The Healing Power
     of God4.
The Light of God


 

and  ANA, and ANaH
It is our particular request that
through our solemn appealing and
confessing we may see a serious
sign, of the speech and manifestation
of God.

 

 

1.     This note in Elias Ashmole's hand.
2.     H. Agrippa, Three Books of Occult Philosophy
(1651), trans. J. Freake, pp. 183-187. Freake
translates this "Four Angels ruling over the
corners of the world." This passage is also
plagarized by F. Barrett, The Magus (1801),
pp. 108-111.
3.     Op. cit., Agrippa, pp. 415-417, and Barrett,
pp. 55-57.
4.     "The Medicine of God," ibid.

 

       EXPLICATIO.

 
      The preceeding angelic arrangement is a synthesis of  
Renaissance metaphysical principles; in particular combining  
the occult doctrines of H. Cronelius Agrippa with John Dee's  
own rather peculiar magical theorems. The four archangels  
central to this table are the angelic personalities whose  
1. More discussion of this
      will be given in the
      forthcoming issue.
proper names appear in the Cannon and Apocrypha of traditional  
Hebrew and Christian scripture.1 It was the primary intention
  of Dee's religious magick, as will become clear in the exegesis
2. Note that these archangelic
      beings form the foundation
      of much of the ritual practice
      of modern ceremonial magick.
      See A. Crowley, Liber O vel
      Manus et Sagittae (Book 6);
      B. Heidrick, Magick and
      Qabalah; and I. Regardie,
      The Golden Dawn. etc.
of his spiritual diaries, to make contact with these angelic  
intelligences.2
      It is the placement of Annael in the superior position of
this hierarchy that is rather unorthodox. It is probable that
Dee is identifying this particular angel with the Anima Mundi,
  or World Spirit, as predominating over the rulers of the four
3. Initiates of the VIII O.T.O.
      will notice Crowley's direct
      application of this formula
      to Enochian Magick; see De
      Nuptiis Secretia Deorum cum
      Hominibus (Book 24), chs. xi
      & xii; also Liber XXX AErum
      vel Saeculi (Book 418). aethers
      ix & ii. etc.
elements. This representation of the feminine aspect of
nature, and the female spirit in particular, can be seen in
the concluding plate of the first edition of Dee's Monas
Heiroglyphica, where she is pictured grasping in her right
hand a seven-pointed star4. This heptangular symbol is
cabalistically attributed to Netzach, whose ruling archangel
  is Haniel, an alternate form of the name Annael. Studious
4. Ambix vol. xii. nos. 2 & 3
      (June & Oct. 1964), plate iii.
attention to the phonetic exposition of his concluding note,
as well as to the etymological and hieratical implications of the
  upper right-hand notation, will support this proposition.
The concluding note is itself both an attempt to translate
and to latinize the given Hebrew idiom, and in so doing to set
forth the formative method of Dee's Magical experiments in the
science of theurgy.

 

Bibliography

The following bibliographic citations refer only to points raised in Dee's actual text. Our readers should note that this bibliography is cumulative over the course of the project, and that a comprehensive indexed listing is in the works.

Henrici Cor. Agrippae, De Occulta Philosophia Libri III: Quibus Accesserunt . . . (Paris: 1567). The classic overview of Renaissance magical thought, and the source-book for Dee's working method.

Henry Cornelius Agrippa, Three Books of Occult Philosophy, trans. J. F[reake] (London: 1651). English translantion of Libri III above.

Francis Barrett, F.R.C., The Magus, or, Celestial Intelligencer (London): Lackington, Allen & Co., 1801; modern facsimile reprint Ilkeley, Yorkshire: The Scholar Press). A gathering of the essential material from Agrippa's School of occult philosophy.

Bill Heidrick, Magick and Qabalah (Berkeley: Ordo Templi Orientis, 1980). An invaluably concise introduction to the cabalistic use of Hebrew etymology in the Western mgaical tradition.

C. H. Josten, "A Translation of John Dee's Monas Hieroglyphica (Antwerp: 1564), with an Introduction and Annotations," Ambix vol. xii, nos. 2 & 3 (June & Oct. 1964). The definitive translation of Dee's Heiroglyphic Monad. Indispensable to the comprehension of Dee's metaphysical theory, and useful to the student of Dee's Latin prose.

 

Afterword & Acknowledgements.

This month we extend particular appreciation to Brother Clifton Cheshire, Brother Craig Brown, and Sister Caitlin Aliciane for their labor and support in bringing this project to fruition. And our thanks as always to the fellows and associates of the Center for Enochian Studies at Thelema Lodge, for the preparation of the foregoing offering.

For a copy of the manuscripts from which this month's article has been edited, with pertinent supporting materials, please send $3.00 (make checks payable to CASH) and request "C.E.S. appendix vol. I, #2." {Note to web edition: This offer is no longer in effect. Don't send money for this purpose. Included here for historyonly.}

Next month we present Doctor John Dee's Latin prefatory prayer to this his First Book of the Mysteries.