"The Enochian Evocation of Dr. John Dee" (ed. Geoffrey James) is the 
     definitive and most complete edition of Dee's magical notebooks ever 
     to be published.  It contains a complete system of Renaissance Magic, 
     encompassing Planetary spirits, Zodiacial spirits, and the spirits of 
     the Four Quarters as well as Dee's famous 48 Angelic Keys 
     transliterated exactly as they appear in Dee's manuscripts, with 
     accents on the Enochian vowels, and with the English in the original 
     Elizabethan.  The book includes all of Dee's major magical writings, 
     his private grimoires, with an introduction and appendices which 
     supply background and give suggestions in the practice of Enochian 
     Evocation.
     
     
     
     The following exerpt is from Appendix A -- "The Practice of Enochian 
     Evocation":
     
         There are no descriptions in Dee's extant diaries of actual 
     Enochian evocation rituals, a fact that has led some scholars to 
     conclude that he never attempted the magic.  The existence, however, 
     of artifacts such as the wax sigils of Aemeth in the British museum 
     indicate that Dee, at the very least, constructed some of the 
     requisite furniture.  In addition, Dee compiled Sloane MSS 3191 (the 
     primary source for this book) to be a working collection of 
     conjurations for use in magical ceremonies.  Although it is possible 
     that Dee never went through with the experiments, it is far more 
     likely that he recorded the events in a separate diary that has not 
     survived.  Dee was a rabid diarist, and kept at least three 
     concurrent diaries during the period that he was working with Kelly, 
     each diary covering a different aspect of his life.  It would be well 
     in character for Dee to initiate a special diary for the practice of 
     the "radical truths" that he had sought for so many years.
     
         There are many clues that assist in uncovering of the operative 
     portions of this arcane branch of magical lore.  Sloane MSS 3191, for 
     example, delineates the portions of Enochian evocation that Dee 
     thought were most essential.  Other clues are scattered throughout 
     the surviving diaries.  Dee describes many scyring sessions, and it 
     is unlikely that the Enochian rituals differed very greatly from 
     those he practiced with his scryers.  In addition, many passages from 
     the scrying sessions contain hints and instructions concerning 
     Enochian evocation.  Another valuable source of information is the 
     body of magical literature that was available to Dee and Kelly.  The 
     effect of Agrippa, for example, upon Dee's philosophical outlook is 
     obvious, and many aspect of Enochian evocation are dependent upon the 
     worldview of the renaissance Magi. Also, Kelly's involvement in black 
     magic indicates influence from other magical texts. When all these 
     sources of information are gathered together, a coherent picture 
     emerges of the practice of Enochian evocation.
     
     Enochian rituals were practiced by two people, a Magus and a Scryer.  
     The Magus chanted the conjurations, compelling the Angels (by the 
     power of the names of God) to appear within the crystal stone.  The 
     Scyrer gazed into the crystal and related his visions.  The Magus 
     doubled as scribe, recording the visions and the results of the 
     ceremony.
     
     Both Scryer and Magus were expected to lead holy lives (at least 
     while practicing the magic), to cultivate piety and humility, and to 
     abstain from the practice of black magic.  During the ceremonies, 
     both were dressed in white linen robes, and the magus wore a magical 
     ring with a gold seal (as shown in Book Two, Chapter Two). Other 
     renaissance magical texts recommend that the Magus wear a crown and 
     carry a magical wand and/or sword, but none of these are mentioned in 
     Dee's work.
     
     Before practicing Enochian evocation, the Magus and Scryer located 
     and/or constructed the following items:
     
     1.   A crystal ball.  This was handled only by the magus or the 
     scryer.  Dee's was rather small, about two inches in diameter.
     
     2.   A circular wax tablet, 9 inches in diameter and 1.5 inches 
     thick, inscribed on the front with the Sigil of Aemeth and on the 
     back with a cross.  These designs are shown in Book Two.  The center 
     of the front was hollowed out slightly, so that the crystal ball 
     could easily be placed on top of the Sigil.
     
     3.   Four wax tablets, about 4 inches in diameter, similarly 
     inscribed.
     
     4.   A red silk "rug", two yards square.
     
     5.   A red silk tablecloth, about 1.5 yards square, with tassles at 
     each corner.
     
     6.   A table constructed of "sweet wood" (cedar?) a yard (two cubits) 
     square, with yard-long legs.  Each leg terminated with a hollow 
     cylinder, slightly more than 4 inches on the inside diameter and 
     about .5 inches thick.  The basic structure of this table is shown in 
     Book Two; because of its low profile, two wooden stools were probably 
     also necessary. A set of elaborate sigils were to be painted in 
     yellow oils on the top surface of the table. The arrangement of these 
     sigils is too complex to be reproduced in this volume, but can be 
     found in The True Relation, between the Preface and the first book, 
     on the page labeled "The Holy Table".
     
     7.   Twelve banners or flags each embroidered with a name of God as 
     as shown in Book Five, Chapter Three.
     
     This furniture was arranged into a temple where Enochian evocation 
     could be practiced.  This may have been intended to be in the open 
     air rather than within a building, as there are no descriptions of 
     candles or torches.  Furthermore, the magical circle specifies 
     "Terra" (Earth), which may or may not have been intended 
     symbolically.
     
     The temple was constructed in the following manner:
     
     1.   The place of working was enclosed by a circle as shown in Book 
     Five, Chapter Three.  The banners were propped at the circle's edge.
     
     2.   The red silk rug was laid in the center of the circle.
     
     3.   The four small wax tablets were arranged in a square pattern in 
     the center of the silk rug, 1 yard square.
     
     4.   The table was balanced upon the wax tablets, so that the hollow 
     cylinders at the end of the table legs overlapped them.
     
     5.   The large wax tablet was placed on the center of the table.
     
     6.   The silk tablecloth was draped over the table, covering the 
     large wax tablet, so that the tassles dangled almost to the floor.
     
     7.   The crystal was laid on top of the tablecloth, balanced on the 
     indentation in the wax tablet.
     
     The Magus was required to have a book in which prayers and 
     conjurations were recorded for use within the temple.  For the 
     complete practice of Enochian evocation, it probably would have had 
     the following contents:
     
     
     PART ONE: PRAYERS
     
     The Oration to God -- as shown in Book Two, Chapter Five.
     
     The Prayer of Enoch -- as shown in Book One, Chapter Two.
     
     The Fundemental Obesance -- as shown in Book Five, Chapter Four.
     
     
     PART TWO: CONJURATIONS
     
     The Heptarchic Conjurations -- formed by inserting the specific 
     attributes of the each King and Prince (as shown in Book Two, Chapter 
     Seven) with the generalized conjuration (as shown in Book Two, 
     Chapter Six).
     
     The Angelical Keys -- as shown in Book Three. These were to be 
     written in both Angelical and English.  Note that the last key was to 
     be repeated 30 times, with the third word altered to indicate the 
     Aire being worked. In Sloane MSS 3191, the various Aires are listed 
     in the margin. The individual names of the Aires are given in Book 
     Four, Column Four.
     
     The Invitations to the Angels of the Quarters -- as shown in Book 
     Five, Chapters Five through Thirteen.
     
     The ordering of Dee's workbooks suggests that he intended a certain 
     cross-semination of the earlier (Heptarchic) and later (Angelical) 
     systems.  In any case, the magical book is described in Dee's diaries 
     as consisting "first of the invocation of the names of God and second 
     of the invocation of the Angels, by the names of God" -- an ordering 
     is preserved in the contents above.
     
     Note that, unlike other renaissance magical systems, Enochian 
     evocation does not include a "Dismissal" or "License to Depart", a 
     conjuration designed to send a spirit back to its dwelling place.  
     Dee evidently felt this to be unneccessary, although most renaissance 
     Magi would have considered this omission dangerous.
     
     Enochian evocation was believed to summon three interrelated 
     hierarchies of angels:
     
     1.   The Heptarchical Royalty -- who were believed to govern "all 
     earthly actions", and "disperse of the will of the Creator".  One 
     conjured them to obtain "knowledge of God truly, the number and 
     doings of His Angels perfectly, and the beginning and ending of 
     Nature substantially".  These angels were based upon the 7 planets 
     and the 7 days of the week.
     
     2.   The Angels of the Aires -- who were believed to rule over the 
     various countries of the earth.  One conjured them to "subvert whole 
     countries without armies", to "get the favor of all the (human) 
     Princes", and to "know the secret treasure of the waters, and the 
     unknown caves of the earth".  These angels were based on the 12 
     houses of the Zodiac and the 30 Aires, which were evidently 
     subdivisions of the "vault of stars" in which the "fixed stars" were 
     believed to reside.
     
     3.   The Angels of the Quarters -- who were believed to have been 
     "put onto the earth so that the Devil's envious will might be 
     bridled, the determinations of God fulfilled, and his creatures kept 
     and preserved".  One conjured them to obtain a variety of semi-divine 
     powers and capabilities.  These Angels were based upon the 4 Elements 
     and the 4 compass points.
     
     Thus Enochian evocation consisted of a complete panoply of magical 
     art, covering planetary, zodiacal, and elemental operations, and 
     reputed to control hundreds of named and thousands of unnamed Angelic 
     creatures.  Because of the complexity of these Angelic hierarchies, I 
     shall discuss each in detail...
     
     (The appendix continues, giving specific details of the angelic 
     hierarchies, probable reconstructions of Enochian talismans, a 
     variation of Enochian script never before published, and the ordering 
     of the days for the practice of Enochian evocation magic.)
     
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     "The Enochian Evocation of Dr. John Dee is available from:
     
     Heptangle Books
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     Berkeley Heights, NJ,
     07922 0283
     
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