John Dee (1527-1608) portrait
Biographer Charlotte Fell-Smith wrote in her 2004 book: "From the original (artist unknown) in the Ashmolean Museum, Oxford. It is inscribed on the face "Johannes Dee Anglus Londinensis Aet⁸ suæ 67." [This is the same age as this blogger is presently.] The portrait was acquired by Ashmole from Dr. John Dee's grandson Rowland, and was left by him to Oxford University with his collections."
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Anyone desiring to witness some manifestation of Divinity need only consider what is reported in the preceding blog article. N
Probably the rarest book that I was able to purchase during the period between 1985 and 1995 when I visited antiquarian book fairs searching for literary treasures was a limited edition reprint of the 1659 book A True & Faithful Relation of What passed for many Yeers Between Dr. John Dee (A Mathematician of Great Fame in Q. Eliz. And King James their Reignes) and Some Spirits: Tending (had it Suceeded) To a General Alteration of most STATES and KINGDOMS in the World. I decided to read the book in its entirety in late 2006. The book's title page also divulged further contents: "His Private Conferences with Rudolphe Emperor of Germany, Stephen K. of Poland, and divers other Princes about it. The particulars of his Cause, as it was agitated in the Emperors Court; By the Popes Intervention: His banishment, and Restoration in part. As Also The Letters of Sundry Great Men and Princes (some whereof were present at some of these Conferences and Apparitions of Spirits;) to the said D. Dee. Out Of The Original Copy, written with Dr. Dees own Hand: Kept in the LIBRARY of Sir THO. COTTON, Kt. Baronet. With a PREFACE Confirming the Reality (as to the Point of Spirits) of This RELATION: and shewing the several good uses that a Sober Christian may make of all. By Meric. Casaubon, D.D."
Illustrations opposite the book's title page present engraved portraits of Dr. Dee and his 'scryer' (spirit medium) Edward Kelly alongside depictions of famous men whose exploits were deemed comparable at the time of publication: Muhammad, Apollonius of Tyana, Roger Bacon, and Paracelsus. The portraits appear under the heading "The Order of the Inspirati."
The inside book jacket for the 1974 reprint described Dee as having attempted "to aid humanity by bringing peace and reconciliation to a Europe torn by war and religious intolerance. He and his medium journeyed throughout sixteenth century Europe to Bohemia, meeting leading political figures . . . Throughout their journey the two partners called upon the guidance and help of the spirits." Dee in the book would leave no doubt that many of his travels were conducted at the suggestion and involvement of the angelic spirits.
Also mentioned on the book jacket: "Whether these manifestations were the work of beneficent powers or whether they were the snares of Devils, is a matter for conjecture." Regarding this area of concern, Dee's pious Christian mentality and praises of God offered by Dee throughout the book were ignored — overlooked perhaps with the intention of inspiring interest in the book among latter-day aspiring wizards. To address the question raised, the development of one's morality involving intellectual and emotional capacities is integral to all of life's interactions and chronicles such as this of Dee and Kelly (also spelled Kelley in some sources) present vivid examples of men interacting with beings manifesting from another realm of existence.
Casaubon's edition brings together thirteen of John Dee's books chronicling "actions with spirits." During Dee's life, the majority of his supernatural experiences were shared with scryers (or [de-]scri[b]ers/psychic seers), among whom Edward Kelly is most prominent. The interaction of angelic spirits with the duo has resulted in a memoir of two very different temperaments responding to supernatural revelation. The mouldering diary pages constituting Casaubon's edition was reported to have been retrieved from a field where buried by Dee.
The first of Dee's journals presented in successive books spanning the period to May 23, 1583 weren't included in Casaubon's edition. How these books, now known as Mysteriorum Libri Quinque or 'Book of Mysteries' came to be is explained by Elias Ashmole in a preface to these works. One explanation is that Dee placed many of his cherished original manuscripts in a 'private drawer' of a cedarwood chest. Many years after his death, they were found by an English couple who didn't know what they had found. Missing volumes are believed due to the couple's maid having used them in her kitchen work. When the wife became a widow and remarried, her new husband exchanged the books with Elias Ashmole for an edition of the author's The Institution, Lawes & Ceremonies of the most Noble Order of the Garter (1672).
The earlier spiritual journals not included in A True & Faithful Relation. . . have been published as John Dee's Five Books of Mystery: Original Sourcebook of Enochian Magic: From The Collected Works Known as Mysteriorum Libri Quinque edited by Joseph J. Peterson. For this easy-to-read revised 2003 edition, Peterson explained that he added footnotes to clarify obscurities in the language, translated Latin passages and updated the text in some particulars. One footnote about Dee's influence upon the English language states "he is credited with coining the word 'unit,' which he used to translate the Greek 'monas.' He also coined the word Britannia.'" Excerpts I've included from the fourth and fifth books of mystery are from Peterson's edition except where otherwise noted. Latin translations quoted from the Peterson edition are indicated by italics followed by an asterisk.
Included in the fifth of these books of mystery are a description of the circumstances involving the angels dictating to Kelly the book entitled Liber Loagaeth in an otherwise unknown language. In the introduction to John Dee's Five Books of Mystery Peterson divulges about Liber Loagaeth, "This 'angelic book' was later used to extract a long series of messages (or 'calls') in yet another unknown language, called Enochian . . . Since the book is so central to these angelic communications, it is amazing that it has remained unpublished." Digital scans of Liber Loagaeth and other Enochian manuscripts had been available at the website themagickalreview.org, where I read in 2006 an unidentified commentator's affirmation that the angels dictated ". . . a complete classification of the universe based upon mathematical and linguistic principles." The commentator continued:
The revolutionary nature of the mathematics involved (which foreshadowed the system of
point-sphere numeration which is discussed in The Book of the Law) is today but little understood. The same may be said of the corresponding linguistic aspect of these conferences, with its unique and original "Angelic" or "Enochian" language; and although this language has been studied in greater depth, and has been found to possess its own grammar and syntax, further work on this inflected language (along the lines of Chomskayan structural analysis) is the subject of continuing interest.
Among contemporary books about Dee, John Dee: Essential Readings (1986) presents excerpts from his writings with commentary by the book's editor Gerald Suster. Upon considering possible conclusions about Dee's "angel magic" and the nature of Kelly's participation, Suster finds it "very doubtful whether a mere trickster could have endured the boredom of taking down the Enochian alphabet . . ." Something considered by Suster is the possibility "that Kelley was able to activate the (still) little known powers of the unconscious." If this 'unconscious' can be understood as a facet of an Organizing Superconsciousness with unlimited forms of activated Self-Expression utilizing selected consciousness units or individual 'spirits,' Dee and Kelly's predicament becomes more comprehensible, as do other quandaries one may consider in respect to their lives. The record of John Dee's life is much better documented than Kelly's. In his anthology, Suster selects autobiographical writings and diary entries to provide an overview of Dee's life. Suster also ponders what sense can be made of his experiences and accomplishments.
One of the many qualities which distinguished the Renaissance was the quest for harmony of thought, word, and deed. To take a mundane example, in Elizabethan England a man of substance aspired to explore unknown parts of the Earth, fight the Queen's enemies, make love to ladies, appreciate a scientific instrument, and turn a neat sonnet. The same quest prevailed in the sphere of the intellect, and the intelligent gloried in the liberated powers of the independent human mind. This ideal had its enemies and as the sixteenth century came to a close, these grew in number, influence and power.
For individuals like Dee who embraced the call of serving God, angels and his fellow man, the accumulation of wealth was an implausible goal — and thus it would remain in our own time for such an individual. Although Dee's memoirs reveal that throughout his life he experienced continual unfulfilled financial ambitions, there was always food on his table and devoted friends and family members providing support and care even when there was little income. There were occasions when family heirlooms had to be sold. A long sustained priority among Dee's expenditures were those made for his research. Prior to commencing the spirit conferences, Dee's research encompassed the work of the seekers of occult knowledge preceding him, including Roger Bacon, Johann Reuchlin, Johannes Trithemius, Heinrich Cornelius Agrippa, and Paracelsus. The library amassed by Dee is known to have been one of the most extensive personal collections ever achieved. It seems to me that equating material wealth with success when considering the life of a spiritual messenger is one of the fallacies of our outmoded materialistic age. The final chronicle presented in Casaubon's compilation of Dee's journals documenting his interactions with spirits is dated 1607, not long prior to his physical demise. In these final conferences, a new scryer named Bartholmew Hickman related to Dee comforting words of the angel Raphael in the same manner and with the same sensibilities as the earlier angelic messages.
Prior to this comparatively brief concluding portion of A True & Faithful Relation . . ., the actions chronicled throughout the book document the partnership of John Dee and Edward Kelly whose relationship is shown as often contentious. Often when the angelic beings spoke to Kelly about himself, Dee recorded that Kelly wouldn't reveal these sentiments to Dee for the sake of his journal. Some of the books and charts created by Dee and Kelly in many ways remain a puzzle. The enigmatic writings were commented upon by the angel Gabriel chronicled on April 21, 1584 when asked to alleviate Kelly's distrust. (Note: in the transcripts of the conferences, Dee's comments were represented by a triangle and the angels' words often appeared in italics.)
E.K. Why joyn you numbers with these letters, and added none with those of the former table?
Brother, what is the cause that all the World is made by numbers? The numbers we Speak of, are of reason and form, and not of merchants.
△. I beseech you as concerning the powder whereof he thinketh that he hath made due assay of it, as if it should have been the Philosophers Stone, and so affirmed to be, by the minister of this action? I beseech you to answer, the thing, as his reason may be satisfied.
△. They give no answer hereunto, but proceeded in the former matter of numbers.
Gab. ...... Every letter signifieth the member of the substance whereof it speaketh. Every word signifieth the quiddity of the substance. The Letters are separated, and in confusion: and therefore, are by numbers gathered together: which also gathered signife a number: for as every greater containeth his letter, so are the secret and unknown forms of things knit up in their parents: Where being known in number, they are easily distinguished, so that herein we teach places to be numbered: letters to be elected from the numbred, and proper words from the letters, signifying substantially the thing that is spoken of in the center of his Creator, whereby even as the minde of man moved at an ordered speech, and is easily persuaded in things that are true, so are the creatures of God stirred up in themselves, when they hear the words wherewithal they were nursed and brought forth: for nothing moveth, that is not perswaded: neither can any thing be perswaded that is unknown.
Throughout his journals, Dee attempted to record the words of spirits as closely as possibly yet his own religious sensibility must've influenced his recollection and selection of words at times. On this occasion in 1584 , the comments attributed to the angel Gabriel refer to God as "all power" and Kelly is noted to have asked, "As concerning the power, What is it?" Gabriel responded, "What it is, that it is, for the knowledge of it may lead you to error." Dee wrote, "This answer offended greatly E.K. and thereupon he left off, and would receive no more at their hands." The predicament would be one of several similar occasions showing Kelly's periods of frustration and ambivalence toward the advice of the angelic spirits.
Crystal gazing was the essential mode of Dee and Kelly's mystical experiences. As Dee noted in a short book De Heptarchia Mystica (1588): "very many cam(e) uppon the convex superfices of the Transparent globe . . ."
Where visions in a crystal ball are concerned, consider this predicament as the Elizabethan Age's equivalent of the movies with 'spiritual creatures' (angels and other manifested human emissaries) and assorted objects, letters and numbers seen in reflective surfaces — usually with symbolic or metaphorical significance. God as the ultimate auteur, so to speak. The visions are described as featuring diverse attire, animals, furniture, transformations, swords, fire, trumpets, jewelry, beams of light, celestial sights, plants, smoke, gold, water, you name it. Dee even referred to his encounters with spirits as "actions" — reminding me of that famous Hollywood expression, "Lights! Camera! Action!"
The first three books of Mysteriorum Libri Quinque or 'Book of Mysteries' can be read online and following quotes are derived from this source. I have added an additional 'e' when 'thee' is indicated while underlining is omitted as found for some passages from the original manuscripts as these excerpts needn't be accentuated herein. Perhaps, the pivotal passage in all of Dee's journals is found in his second book of mystery when the angel Michael is quoted:
Mic: Blessed art thow among the Saincts: And blessed are you both. I will pluck thee, from among the wycked [he spake △ to my skryer.]
Thou Coomyttest Idolatry.
But take hede of Temptation:
The Lord hath blessed thee.
This is a Mystery.
Over the years, I've occasionally had the opportunity to glance in crystal balls without ever having noticed any unusual images yet Dee's transcripts are of such complexity that I'm convinced that the apparent natural laws of our world are in accord with human sensibilities and these laws seemingly may alter to reflect changes in societal consciousness. I can't recall how Dee first came to my attention. Years ago, during a vacation to London I found a concise biographical sketch of Dee at a metaphysical bookstore. Three Famous Occultists is comprised of biographical profiles of Dr. Dee by G. M. Hort, Franz Anton Mesmer by R. B. Ince, and Thomas Lake Harris by W. P. Swanson. An impression left by this biography was that clairvoyant vision and crystallomancy, soul travel, divination, prophetic dreaming, guidance by guardian spirits, and astrology were among the scholarly pursuits of the period although sometimes clandestine.
As Casaubon's book entailed what have become known as Dee's 'spiritual diaries,' Dee also infrequently made notes in a private diary between 1554 and 1601. The entries seem intended to remind himself of the dates of certain incidents and occurrences. For example, the notation for January 19, 1594 stated only "the cobler with the mad woman." Dee recorded transactions involving money or his books along with observations about such matters as weather, dreams, and health ailments including kidney stones. This personal diary would be published in the nineteenth century and supplements Dee's other autobiographical sources available. One effect of reading the diary is that the reader is reminded that many of Dee's daily circumstances were mundane. There are such practical domestic comments as on July 21, 1596: "Isabell Bardman from the chamber to the kitchin."
The concept of science precluding consideration of a Creator Consciousness has always seemed to me as a hasty response to elude the uncertainty and complexity raised by the prospect of considering such a multifaceted subject; however, for me too, when I first became acquainted with the astonishing aspects of Dee's life during my youth, I didn't know what to think about the paranormal interaction described. At the time, I considered myself agnostic (it was not meant for anyone to know about God during an Earth Life!) and didn't fully understand that my research into paranormal case studies was in fact an attempt to make sense of life. And so it seems this must've been Dee's predicament.
While reading sixteenth century English can be difficult for a contemporary sensibility, perusing the variety of Dee's autobiographical accounts generally leaves the impression that he was a compassionate man held in high esteem by those who knew him. I was pleased to find that many of Dee's spiritual books are now available to be read without charge on the Internet, including Monas Hieroglyphica ('The Hieroglyphic Monad'). This cryptic book is said to have been written in twelve days by Dr. Dee in 1564 at the age of thirty-seven prior to the beginning of his spirit conferences. The twenty-four theorems presented were translated from the Latin by J. W. Hamilton-Jones in 1947. I had to consult a dictionary to understand even the English used to communicate Dee's purpose as stated in a corollary to Theorem XXII:
In these few words, I know that I give not only the principles but the demonstration to those who can see in them how to fortify the igneous vigour and the celestial origin, so that they may lend a willing ear to the great Democritus, certain that it is not mythical dogma but mystic and secret, according to which it is the medicine of the soul, the liberator from all suffering, and is prepared to for those who wish for it and as he has taught; it is to be sought for in the Voice of the Creator of the Universe, so that men, inspired by God, and engendered anew, learn through the perfect disquisition of the mystical languages.
It's apparent that Dee has attempted to convey some comprehended synchronicity relevant to the perspective of a sixteenth century mathematician than yet a comment from Dee in the theorem that followed is more readily understandable: " . . I say the Spirit writes these things rapidly through me; I hope, and I believe, I am merely the quill which traces these characters." The comparison between this early work of Dee and the angelic language to be presented in many of his later books gives evidence of the angelic influence upon his subconscious.
As I acquainted myself with Dee's transcripts of his consultations with spirits, I was again reminded how mysteries of human individuality, inspiration and achievement find ultimate solutions in the perception of God as Superconsciousness/Id and our brains as transmitters of thought. Our individual personality becomes the result of feelings and decisions arising from those thoughts that one chooses to act upon. Human civilization evolves from individuals honestly sharing innovative insights into some particular avenue of human experience and knowledge; in doing so, each is expressing Love in return to the Creator Consciousness. Dee himself declared his appreciation of God throughout his writings, although any autobiographical record should be acknowledged as representing a mere experiential fragment of any personal happening or thought succession that an author attempts to delineate on the printed page.
Charlotte Fell-Smith's 1909 biography John Dee (1527 — 1608) offers some unconvincing allegations, such as the theory that Kelly's often-expressed chagrin of dealing with the spirits was pretended. In my estimation, Fell-Smith also made the mistake of accepting the unproven hypothesis that Dee's scryers Edward Talbot and Edward Kelly were different names of the same man. Fell-Smith wrote: "Kelly was born at Worcester, on August 1, 1555, as appears by the horoscope drawn for him by the astrologer. He began life as an apothecary's apprentice, and showed some aptitude for his calling." Beyond the mysteries associated with Kelly, Fell-Smith's biography of Dee is an interesting compendium of details and observations about his life and times, incorporating many of Dee's own biographical statements from his diary and from his autobiographical document The Compendious Rehearsal (1597).
Fell-Smith introduced her research by appraising, ". . . he was too far advanced in speculative thought for his own age to understand . . . suspected and looked askance at as clever beyond human interpretation." Fell-Smith found a "heap of obloquy piled upon his name" with his occult proclivities resulting with all of his achievements in the realms of history and science being ignored. About A True & Famous Relation . . ., Fell-Smith commented, "Some of the figures and parables, as well as the language used, are full of a rare poetic imagery, singularly free from any course or sensual symbolism . . . the 'spiritual creatures' who, as Dee believed, influence the destinies of man, become living and real, as of course they were to the seer."
I find it useful to present some of Fell-Smith's data to provide a background on Dee and his era. Of Welsh descent, Dee was a boy when he learned Latin. He was eighteen when he graduated B.A. from St. John's College in 1546 and was then selected one of the original Fellows of Trinity College, where he was appointed under-reader in Greek. Dee became a skillful astronomer and in 1547 made his first journey abroad to confer with learned men of the Dutch Universities. Dee returned to Cambridge in 1548 to take his degree of M.A. and in 1548 he entered as a student in France at the University of Louvain. Fell-Smith surmised, "It was at Louvain, no doubt, that his interest in the subject of alchemy became strengthened and fixed. Stories were rife of course of the famous alchemist, Henricus Cornelius Agrippa, who had died there, in the service of Margaret of Austria, only a dozen years or so before." In 1550, Dee went to Paris and here gave free public lectures or readings of Euclid—"Mathematice, Physice et Pythagorice"—at the College of Rheims. Fell-Smith's research divulged that Foxe called Dee a bachelor of divinity in 1555 and Dee added the letters S. D. T. to his name in some of his written works.
Dee returned to England in 1551. After writing and dedicating to King Edward VI two books in manuscript, Dee produced two works written at the request of Jane, Duchess of Northumberland. His proclivity for research would eventually result with a personal library consisting of more than 4,000 volumes. Public perception of him being involved in dark practices commenced after he cast horoscopes for Queen Mary and Princess Elizabeth; thereafter, he was imprisoned when an informant named George Ferrys alleged that not only had his children been harmed by Dee's "magic" but Dee was also directing his enchantments against the Queen's life. Dee was cleared of all suspicion of treason and passed an examination in matters of religion. When the throne passed to Elizabeth, Dee was commanded by Robert Dudley to name an astrologically favorable day for the coronation and she held him in esteem throughout her life. Fell-Smith wrote:
We must remember that in the early years of Queen Elizabeth's reign it was thought necessary to pass an Act of Parliament decreeing that all who practiced sorcery causing death should suffer death; if only injury was caused, imprisonment and the pillory would be the punishment. Any conjuration of an evil spirit was to be punished by death as a felon, without benefit of clergy or sanctuary. Any discovery of hidden treasure by magical means was punishable by death for a second offence.
But if "magic" was tottering on its throne, the reign of alchemy was still uncontested. Belief in it was universal, its great votaries in the past were of all nations.
After a year searching for rare books in high-walled German towns, Dee in 1563 wrote from the sign of the Golden Angel, in Antwerp, to Cecil (future Lord Treasurer) to ask if he was expected to return to England or remain there to oversee printing of books and continue his research. He did remain in Antwerp and completed Monas Hieroglyphica to be confronted by the response that (Fell-Smith quoted Dee) "universitie graduates of high degree, and other gentlemen, dispraised it because they understood it not." On his return to England in June, Dee revealed that he read the book with Queen Elizabeth at her request and found encouragement from her for his philosophical and mathematical studies. Fell-Smith profiled a different perspective among the populace: ". . . the popular eye was already beginning to see in Dee no highly equipped mathematician, geographer and astronomer, but a conjurer and magician of doubtful reputation, in fact, in the current jargon, one who 'had dealings with the devil.' What there had been at this time to excite these suspicions beyond the fact that Dee was always ready to expound a comet or an eclipse, to cast a horoscope, or explain that the Queen would not immediately expire because a wax doll with a stiletto in its heart was found under a tree, is hard to say."
Fell-Smith mentions that the Queen "had sent him on some mission of her own, which probably we shall not be far wrong in thinking connected with Dee's alchemistic experiments. Every Court in Europe at this time had astrologers and alchemists in its employ, and the Queen and Burleigh were as anxious as Dee that he should really attain the ever-elusive secret of transmutation."
In 1569, Dee was past forty when he took up residence with his mother in her house at Mortlake on the river Thames. "Dee added to it by degrees, purchasing small tenements adjoining, so that at length it comprised laboratories for his experiments, libraries and rooms for a busy hive of workers and servants." Dee doesn't seem to have shown much skill at handling money. There doesn't seem to be any period of his life when he felt that his income was sufficient. A 1574 letter to Lord Burleigh documents one of Dee's many requests for financial assistance from her Majesty with a surprising offer as described by Fell-Smith.
Now, if her majesty will grant him, but Letters Patent under her hand and seal, the right for life to all treasure he can find, he promises to give Burleigh one half, and of course to render to the Queen and Commonwealth the proportion that is theirs. It is not the gold, as wealth, that appeals to this man of books and stars: —
"The value of a mine is matter for King's Treasure, but a pott of two or three hundred pounds hid in the ground, wall, or tree, is but the price of a good book, or instrument for perspective astronomy, or some feat of importance."
Little is known about Dee's apparent first marriage in 1575 at the age of forty-eight but Compendium Memorial records that his wife died on the 16th of March 1575, when "the Queen's Majestie, with her most honourable Privy Council, and other her Lords and Nobility, came purposely to have visited my library: but finding that my wife was within four houres before buried out of the house, her Majestie refused to come in; but willed to fetch my glass so famous, and to show unto her some of the properties of it, which I did; her Majestie being taken down from her horse by the Earle of Leicester, Master of the Horse, at the church wall of Mortlake, did see some of the properties of that glass, to her Majestie's great contentment and delight."
Fell-Smith explains that Dee's diary was written in the pages and margins of three fat quarto almanacs, bound in sheepskin and clasped. He could handwrite what Fell-Smith describes as "a roman hand with neat printed letters" as well as "a scribbling hand" with the latter characterizing the diary entries. Fell-Smith stated that the diary was transcribed very inaccurately by Halliwell.
In 1578 Dee was fifty-one years old when he married twenty-three-year-old Jane Fromond, a lady-in-waiting at the Court to Lady Howard of Effingham, wife of the Lord Admiral. They would have eight children although his sons Michael and Theodore would succumb at the ages of nine and thirteen. Dee's mother died in 1580 at the age of seventy-seven. In 1581, Dee's diary entries cite events in his life that foreshadow his soon gaining a new understanding of earthly reality.
March 8th, it was the 8th day, being Wensday, hora noctis 10, 11, the strange noyse in my chamber of knocking; and the voyce, ten tymes repeted, somewhat like the shrich of an owle, but more longly drawn, and more softly, as it were in my chamber.
May 25th, I had sight in Xρυσταλλω offerd me, and I saw.
Aug. 3rd, all the night very strange knocking and rapping in my chamber. Aug. 4th, and this night likewise.
Aug. 26th, abowt 8½ (at night) a strange meteore in forme of a white cloude crossing galaxiam, whan it lay north and sowth over our zenith; this cloud was at length from the S.E. to the S.W. sharp at both ends, and in the west ende it was forked for a while; it was abowt sixty degrees high, it lasteth an howr, all the skye clere abowt, and fayr starshyne.
Appraising the events chronicled in Mysteriorum Libri Quinque, Dee's first description of angelic contact on December 22, 1581 was with the angel Anael as scryer Barnabas Saul reported what he saw in Dee's crystal globe. Dee promptly inquired about hidden treasure and Annael's reply is translated from Latin by Peterson as: "Don't bother for these are trifles." When Dee inquires if any angel is assigned to the crystal globe, the response is translated as "Yes, certainly.*" When Dee asks in Latin if this is the good angel mentioned in scripture, he receives another affirmative response.
The next spirit action in Dee's Mysteriorum, Liber Tertius was dated March 10, 1582 involving scryer Edward Talbot. (Margin notes by Dee are in brackets.).
△. One Mr. Edward Talbot cam [Note: he had two dayes before made the like demannde and request unto me: but he went away unsatisfied, for his comming was to entrap me, yf I had had any dealing with wicked spirits as he confessed often tymes after: and that he was set on, &c.] to my howse, and he being willing and desyrous to see or shew something in spirituall practise, wold have had me to have done some thing therein. And I truely excused myself therein: as not in the, vulgarly accownted Magik, neyther studied, or exercised: But confessed my self, long tyme to have byn desyrous to have help in my philosophicall studies through the Cumpany and information of the blessed Angels of God. And thereuppon, I browght furth to him, my stone in the frame, (which was given me of a frende) and I sayd unto him, that I was credibly informed that to it (after a sort) were answerable Aliqui Angeli boni: And allso that I was once willed by a Skryer, to call for the good Angel Anchor, to appere in that stone in my owne sight. And therefore I desyred him to call him: and (yf he wold) Anachor and Anilos likewise, accownted good angels, for I was not prepared thereunto, &c, He than settled him self to the Action, and on his knees att my desk (setting the stone before him) fell to prayer and entreaty &c. In the mean space, I, in my Oratory did pray, and make motion to God, and his good Creatures for the furdering of this Action. And within one quarter of an howre (or less) he had sight of one in the stone. but he still expected for two more: deeming this to be one of the three (namely Anchor Anachor Anilos). But I then cam to him, to the stone: And after some thanks to God, and Wellcome to the good creature, used; I required to know his name. And he spake plainly, (to the hearing of E.T.) That his name is URIEL.
When Dee inquired if there were any more beside Uriel, the angel's response in Latin gave the names of Michaël and Raphael with further explanations translated in the Peterson edition as: "But, Michaël is the foremost in our works* . . . These things mostly involve Michael. Michaël is the angel who illuminates your path.*" A margin note that Dee made in May was added near a quotation in Latin attributed to Uriel instructing that a specially designed seal should be engraved in gold for bodily protection: "This was not True Uriel: as may appere." Later that day, 'Uriel' told Dee and Talbot, "Yt is the wyll of God, that you shold, joinctly, have the knowledge of his Angells to gither." Then instructions were given about the characteristics of the table that should be used and 'Uriel' informed Dee that a spirit named Lundrumguffa was using him and seeking destruction for him and his family but could be discharged with brimstone. Uriel told him further, "He will seke Saul's death, who is accursed." Dee recorded his reply to Uriel:
△. I know no means, or art to do this by. For I did burn in flame of Brymstone, Maherion his name and Character, when I fownd Saul privilie dealing with him (which manner of wicked dealing I had oft forbydden him) and yet he cam after, and wold Have carryed Saul away quick: as Robert Hilton, George, and other of my howse can testify.
UR. The cursed will come to the cursed.
The following day Talbot called for Uriel and the spirit who appeared was thrown down by another spirit who beat him with a whip and took away his purple robe spangled with gold and his head's golden wreath. The first spirit was revealed as "all heary and owggly" before being drawn away by another Uriel and thrown into a great pit. This other Uriel explained, "Lo, thus are the wycked skourged." Dee realized that the first spirit had been an imposter spirit or what Dee and his scryers would come to call an 'illuder.' The second Uriel explained, "This was thy persecutor Lundrumguffa. I browght him hither to let thee see, how God hath punished thy enemy." This would be only the first among many occasions to follow that would lead Dee and his scryers to have second thoughts about their interpretations of what they were witnessing. However, some of the things said by the first Uriel were evidently true because the second Uriel was soon accompanied by the angel Michaël with a head radiating light, sword in hand, long hair and wings. Uriel and Michaël jointly said, "Glorifie God for euer" with following assertions by "whom we take to be Michaël" including "I will be thy Guyde . . . The World begynnes with thy doings . . . The Angels under my powre, shall be at thy commanndement." There would be many anecdotes about 'illuder' spirits being revealed in Dee's following transcripts.
Several days later, Uriel said, "The strength of God, is allwayes with thee. Dost thow know, what thow writest?" Dee replied: "In two senses, I may understand it: eyther that the good Angel [Peterson translation from Latin: "Rather Michael was indicated: For Gabriel is the Predominance of God: and therefore also the strength, but to another degree.*"] Gabriel is allwayes with me, thowgh invisibly: or els, that the strength, and mighty hand of God, allwayes is my defense." In the conference, intrigue was created when Michael displays a ring "wherewith all Miracles, and divine works and wonders were wrowght by Salomon." The golden ring shows letters of different sizes and positions – P, E, L, E clockwise from upper left; V and L in the upper and lower middle; and at center a large O overlapping a horizontal I. This situation was apparently created so that the angelic spirits could ascertain if the two men would consider using the spirit conferences as a means of finding ways of wielding power for personal benefit.
The first book of mystery offers a discordant glimpse into one heavenly realm when a description is given of an interlude with the spirit identifying himself as Salamian whom is first seen holding a scepter of gold. His body was described as "all red: and out of his hed, did shote out beames of light, like the sonne beames." He declared "I am mighty" and that he ruled in the heavens, continuing: "Thow doost dowt at me. I am the servant of God . . ." Salamian's image in the crystal was accompanied by a vision of fire. He told Dee and Talbot that "Mamon, with his servants, are present about thee." Salamian equated God with hatred by telling them, "Mamon is a king whome God hateth: whose sect, contyunally tempt, provoke and stir up wickedness . . ." Dee responded, "I fele neyther in body, nor sowle, any token of his presence or working."
Thereuppon he caused the whole chamber (which we were in) to appere very playnely in the stone: and so there shewed a great cumpany of wycked spirits to be in the chamber: and among them, one, most horrible and grisely thretting, and approaching to our heds: and skorning and gnashing at us.
During the same spirit conference, a man appearing in the crystal calls himself by the name Fortitudo Dei. Dee responds:
△ Why, then, you are Gabriel: and I toke you hitherto to be Michaël. How shall I then amend my boke, in respect to your name, allwayes before, written Michaël?
For.Dei. What thou hast written, that hast thow written: and it is true.
This excerpt provides an introduction to the convoluted nature of the phenomena that can be consistently found throughout Dee's spiritual diaries. In Mysteriorum Liber Secundus, the images of three figures of '6' set in triangle are reported and the angel Michael is quoted in Latin, "This mystery is to be revealed to you afterward.*" At the following conference, Dee described:
△ Then of the three 6 6 6 before Noted, with his finger he put oute the two lowermost: and sayd, "This is his number."* And Michael did put his finger into the Trumpets ende, and pulled furth a rownd plate of Gold, whereon was the figure of the 'I' with many circles abowt ut, and sayd, Everything is 1*
During Dee's association with Talbot, angel Michael's comments included the following:
We lead tyme, Tyme leadeth not us:
Everything is given by God.*
Wickedness will rule for a time.*
All is one.*
Manifold is Our God.*
Seven comprehendeth the Secrets of Heven and erth:
Seven knitteth mans sowle and body togither. (3, in sowle, and 4 in body)
In 7, thou shalt finde the Unitie
In 7, show shalt find the Trinitie
In 7, thow shalt finde the Sonne, and the proportion of the Holy Ghoste.
. . . We are present* . . .
Joye and helth give unto the riche:
Open strong locks:
Be Mercifull to the wicked:
Pluck up the poore:
Read unto the Ignorant:
The first three books of mystery feature a large variety of allegorical vignettes and metaphysical expressions glimpsed in the crystal or heard, including inthe third book:
A voyce: He is one, he is three; he is in each corner.
Everything will be understood. He was, is, and will be to you.
The end and the beginning.*
E.T. The woman sayth, I was, I am that which I am (was?) not.*
A voyce:
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