July 21, 2019
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The First Key

Utilisation: Use first for all angels associated with the Tablet of Union.

Enochian Version (EnochianCharacters):Ol sonf vorsg goho Iad balt lansh calz vonpho sobra zol ror i ta Nazpad Graa ta Malprg Ds holq Qaa nothoa zimz Od commah ta nobloh zien Soba thil gnonp prge aldi Od vrbs oboleh grsam Casarm ohorela caba pir Od zonrensg cab erm Iadnah Pilah farzm zurza adna Ds gono Iadpil Ds hom Od toh Soba Ipam lu Ipamis Ds loholo vep zomd Poamal Od bogpa aai ta piap piamoi od vaoan ZACARe ca od ZAMRAM Odo cicle Qaa Zorge Lap zirdo Noco MAD Hoath Iaida.

Enochian Version (Roman Characters): Ol sonf vorsg, goho Iad balt, lansh calz vonpho: sobra z-ol ror i ta Nazpad Graa ta Malprg Ds hol-q Qaa nothoa zimz Od commah ta nobloh zien: Soba thil gnonp prge aldi Od vrbs oboleh grsam Casarm ohorela caba pir Od zonrensg cab erm Iadnah Pilah farzm zurza adna Ds gono Iadpil Ds hom Od toh Soba Ipam lu Ipamis Ds loholo vep zomd Poamal Od bogpa aai ta piap piamo-i od vaoan ZACARe c-a od ZAMRAM Odo cicle Qaa Zorge, Lap zirdo Noco MAD Hoath Iaida.

Enochian Version (Phonetics): Ol sonuf vaoresaji, gohu IAD Balata, elanusaha caelazod: sobrazod-ol Roray i ta nazodapesad, Giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. Causarem ohorela caba Pire: das zodonurenusagi cab: erem Iadanahe. Pilahe farezodem zodenurezoda adana gono Iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape Piamoel od Vaoan! Zodacare, eca, od zodameranu! odo cicale Qaa; zodoreje, lape zodiredo Noco Mada, Hoathahe I A I D A!

English Translation: I reign over you, says the God of Justice, in power exalted above the firmaments of wrath: in whose hands the Sun is as a sword and the Moon as a through thrusting fire: which measures your garments in the midst of my vestures, and trussed you together as the palms of my hands: whose seats I garnished with the fire of gathering, and beautified your garments with admiration. To whom I made a law to govern the holy ones and delivered you a rod with the ark of knowledge. Moreover you lifted up your voices and swore obedience and faith to him that lives and triumphs, whose beginning is not, nor end can not be, which shines as a flame in the midst of your palace, and reigns amongst you as the balance of righteousness and truth. Move, therefore, and show yourselves: open the Mysteries of your Creation: Be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key: Most of Call One appears to be composed of the words of God Himself. “I reign over you, says the God of Justice, in power exalted above the firmaments of wrath: in whose hands the Sun is as a sword and the Moon as a through thrusting fire.” As we see in the line above, the speaker of the Call established that he is not speaking his own words, but those of the God of Justice (Iad Balt or Iadbaltoh). By quoting the very words of the Creator at the time of their creation, the speaker is reminding the Angels of the promises they have made, and the commands given to them by God. (We shall see this elsewhere in the Calls.) The speaker is also proving that he knows these secret words, and thus established his own autority. Remember that Call One is intended to move the “King and Ministers of Government,” who are also the “First Seven.” These are likely the seven Archangels who stand “before the Face of God” as depicted in the Revelation of St. John and elsewhere. Among these seven planetary Archangels, those of the Sun and Moon stand as chiefs. The first line of the Call reveals that the God of Justice is so far exalted (likely super-celestial, as in Gnosticism), even the mighty Sol and Luna are but tools or weapons in His hands-a sword and a “through-thrusting fire” (fiery arrow). The second part of the Call: “Which measures your garments in the midst of my vestures, and trussed you together as the palms of my hands: whose seats I garnished with the fire of gathering, and beautified your garments with admiration. To whom I made a law to govern the holy ones and delivered you a rod with the ark of knowledge.” In the first line above, the initial word which most likely refers to the Sun and Moon described in the previous line of the Call. In the study of astrology, the path of the Sun and Moon across the sky is used to distinguish the twelve principal constellations from among the chaotic mass of stars. Because of this, the Sun and Moon are credited with bringing order to chaos, as well as the government of the planetary and zodiacal Angels. From the standpoint of astrology, it is Sol and Luna who “truss together” the signs and planets (the kings and ministers of government). It is they who mark out (measure) the paths of the stars through the vault of the Heavens-the vestures (territories) of Iadbaltoh. The next line suggest that God has garnished the seats of Sol and Luna with the “fire of gathering.” This makes sense when we consider that the Sun and Moon are said to burn with a mere reflection of the Fire from Heaven. The line then addresses the kings and ministers once again, and suggests that the Sun and Moon have “beautified your garments.” The planets in our solar system are beatified your garments. The planets in our solar system are beautified by glowing with the light reflected from the Sun. The next line seems to refers to the natural laws set by Iadbaltoh-those that govern the Holy Ones (Angels), and those which they enforce upon the created realm. As the kings and ministers of the Universe, they both hold the rod (sceptre) of rulership and represent the ark (or storehouse) of all knowledge. (Remember that Dee was an astrologer, and regularly read the stars for knowledge.) “Moreover you lifted up your voices and swore obedience and faith to him that lives and triumphs, whose beginning is not, nor end can not be, which shines as a flame in the midst of your palace, and reigns amongst you as the balance of righteousness and truth.” With the word moreover, Iadbalthoh changes the subject of his speech. He is, of course, still addressing the kings and ministers, but He suddenly appears to refer to a Divinity distinct from Himself-“Him that Liveth and Triumpeth.” This would seem to be a direct reference to the Christos-the Anointed One who descends from Heaven to take on a body of flesh and triumph over evil (“liveth and triumpheth”). In the Book of Revelation, the Christos conquers the physical realm and is established as eternal King. We have already discussed the Gnostic Christos (also called the Logos, or Word). It is both self-created and eternal, both distinct from and part of the Highest God. The descriptive terms used in Call One to describe “Him that liveth…” are typical of the Christos. He is described as eternal, and (in thye same spirit of the Call thus far) is associated intimately with solar imagery. He “shineth as a flame” in the midst of the palace of the Holy Ones, as the Sun shines in the center of our solar system. Both the Christos in heaven and the Sun in the celestial realm are the central pillar and balance. (Interestingly, Gnostic texts describe the Christos’ first act as that of bringing balance to the realm of the Aeons. It then descended to the physical realm, to do the same here.)66 Therefore, Call One serves to remind the Angelic rulers of the Universe that they have sworn themselves to both Iadbaltoh and the Christos. “Move, therefore, and show yourselves: open the Mysteries of your Creation: Be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.” Finally, the Call end with an evocational formula-or conjuration.67 As we shall see, all of the Calls end with similar conjurations. All of them are spoken by the speaker of the Call, rather that by a figure-such as God-being quoted within the Call. However, there are a couple of instances where Iadbaltoth is quoted within the formula.[1]

The Second Key

Utilisation: Use second for all Archangels of EHNB of the Tablet of Union as well as for all other angels.

Enochian Version (Enochian Characters):Adgt vpaah zongom faaip Sald viiv L sobam Ialprg Izazaz piadph casarma abramg ta talho paracleda Qta lorslq turbs ooge Baltch Giui chis lusd orri Od micalp chis bia ozongon Lap noan trof cors tage oq manin Iaidon Torzu gohel ZACAR ca cnoqod ZAMRAN micalzo Od ozazm vrelp Lap zir Ioiad.

Enochian Version (Roman Characters): Adgt v-pa-ah zongom fa-a-ip Sald vi-i-v L sobam I-al-prg I-za-zaz pi-adph cas-arma abramg ta talho paracleda Q-ta lors-l-q turbs ooge Baltch Giui chis lusd orri Od mi-calp chis bia ozongon Lap noan trof cors tage o-q manin Ia-i-don Torzu gohel ZACAR ca c-no-qod, ZAMRAN micalzo Od ozazm vrelp Lap zir Ioiad.

Enochian Version (Phonetic translation): Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelar; lape zodir IOIAD!Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelar; lape zodir IOIAD!

Modern English Translation: Can the wings of the winds understand your voices of wonder, O you the second of the first, whom the burning flames have framed within the depth of my Jaws; whom I have prepared as Cups for a Wedding, or as the flowers in their beauty for the Chamber of righteousness. Stronger are your feet than the barren stone, and mightier are your voices than the manifold winds. For you are become a building such as is not, but in the mind of the All Powerful. Arise, says the First: Move therefore unto his Servants: Show yourselves in power: And make me a strong seething: for I am of him that lives forever.

Analysis of the Key: here, in Call Two, we find no Genesis-like quotes from Iadbaltoh, but instead a more psalm-like adoration spoken by the speaker himself. “Can the wings of the winds understand your voices of wonder, O you the second of the first…” Leitch thinks that “this is a necessary companion to the commanding tone of Call One.”[2] At first, we can be tempted to see the Christos once more in the title “Second of the First.” Yet we can be bothered by the fact that this Call will later refer to the Second of the First in the plural. If such is the case, this Call is likely addressed to the same kings and ministers (or Holy Ones) as the First Call. Occult philosophy commonly refers to the gods and Angels as “Second Cause”-as opposed to God, the “First Cause.” The “voices of wonder” mentioned in this first line likely have a double meaning. Taken at face value, the phrase appears to refer to the “wonderful voices” of the Holy Ones. However, the Angelical used here is Faaip (voices), while the strandard Angelical word for voices-used laterin this same Call – is Bia. Thus, Leitch have conjectured that Faaip is meant to indicate “voicings” – as in songs or psalms. In this light, the “Second of the First” both have wonderful voices and are signing sings of wonder. “…whom the burning flames have framed within the depth of my Jaws; whom I have prepared as Cups for a Wedding, or as the flowers in their beauty for the Chamber of righteousness.” Here we find a small change. While the Holy Ones were first credited with the “voicing of wonder,” it is now the speaker who claims to be signing them. (This makes sense, if the speaker is reciting the Keys in their Angelical. Remember that Nalvage previously referred to the Calls as voices: “In 49 voices, or callings; which are the Natural Keys to open those, not 49 but 48 […] Gates of Understanding.”) The “burning flames” (of passion) have framed the voicing in “the depths of my jaws”- or deep within the speaker’s heart where such psalms of passion would be inspired. It is these psalms that have been prepared as one would prepare a wedding or a bridal chamber. (Interestingly, the Holy Temple-wherein resides the Presence of God, or the Sheckinah-is often decribed in jewish tradition as a bridal chamber.) “Stronger are your feet than the barren stone, and mightier are your voices than the manifold winds. For you are become a building such as is not, but in the mind of the All Powerful.” He re we see the adoration of the Second of the First (clearly in the plural). I note that comparaison is made between them and elements of the earthly realm – wing and stone. They are greater than the elements, and are in fact the building blocks of the physical world. Also, as we see in Gnosticism, the created world was preconceived only in the mind of the All Powerful – which might indicate Iadbaltoh and/or the Cristos. (John 1 describes the Logos as both “God” and “with God.” In the same chapter, John affirms that the Logos is the Creator, or the agent of the Creation.)68 In the Calls, Iadbaltoh is the primary Creator, though the Christos may be granted the same status, because the two are One. “Arise, says the First: Move therefore unto his Servants: Show yourselves in power: And make me a strong seething: for I am of him that lives for ever.“ The Call finally ends with another conjuration formula. There is a short quote from God once again – called “the First” in this case, as the kings and ministers were called “the Second of the First” in the first line of the poem. The final line ends with “Him that liveth forever,” which is likely a reference to Call One’s “Him that liveth…” who has no begiing or end – the Christos.69[3]

The Third Key

Utilisation: Use third for all Ruling Lesser Angels of (E)XARP. Use first for all lesser Angels of the Watchtower of Air. Use first (only) for all angels of Water of Water beginning with IDOIGO.

Enochian Version (Enochian Characters):Micma goho Piad zir comselh a zien biab Os Londoh Norz Chis othil Gigipah vndl chis tapuim Q mospleh teloch Quiin toltorg chis i chis ge m ozien dst brgda od torzul i li F ol balzarg od aala Thiln Os ne ta ab dluga vomsarg lonsa capmiali vors cla homil cocasb fafen izizop od mi i noag de gnetaab vaun nanaeel panpir Malpirgi caosg Pild noan vnalah balt od vooan do oiap MAD Goholor gohus amiran Micma Iehusoz cacacom od dooain noar micaolz aaiom Casarmg gohia ZACAR vniglag od Imuamar pugo plapli ananael Q a an.

Enochian Version (Roman Characters): Micma goho Piad zir com-selh a zien biab Os Lon-doh Norz Chis othil Gigipah vnd-l chis ta-pu-im Q mos-pleh teloch Qui-i-n toltorg chis i chis ge m ozien dst brgda od torzul i li F ol balzarg, od aala Thiln Os ne ta ab dluga vomsarg lonsa cap-mi-ali vors cla homil cocasb fafen izizop od mi i noag de gnetaab vaun na-na-e-el panpir Malpirgi caosg Pild noan vnalah balt od vooan do o-i-ap MAD Goholor gohus amiran Micma Iehusoz ca-ca-com od do-o-a-in noar mi-ca-olz a-ai-om Casarmg gohia ZACAR vniglag od Im-ua-mar pugo plapli ananael Q a an.

Enochian Version (Phonetic Translation): Micama! goho Pe-IAD! zodir com-selahe azodien biabe os-lon-dohe. Norezoda cahisa otahila Gigipahe; vaunudel-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisaji em ozodien; dasata beregida od toreodul! Ili e-Ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa CALA homila; cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vaunu na-na-e-el: panupire malapireji caosaji. Pilada noanu vaunalahe balata od-vaoan. Do-o-i-ape mada: goholore, gohus, amiranu! Micama! Yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. Casarameji gohia: Zodacare! Vaunigilaji! od im-ua-mar pugo pelapeli Ananael Qo-a-an.

Modern English Translation: Behold, says your god, I am a Circle on whose hands stand 12 Kingdoms: Six are the seats of Living Breath: the rest are as sharp sickles or the horns of death, wherein the Creatures of your earth are to are not, except mine own hand which sleep and shall rise. In the first I made you Stewards and placed you in 12 seats of government. giving unto every one of you power successively over 456, the true ages of time: to the intent that from your highest vessels and the corners of your governments you might work my power, pouring down the fires of life and increase continually on the earth: Thus you are become the skirts of Justice and Truth. In the Name of the same your God, lift up, I say, your selves. Behold his mercies flourish and Name is become mighty amongst us. In whom we say: Move, Descend, and apply yourselves unto us, as unto the partakers of the Secret Wisdom of your Creation.

Analysis of the Key: Call Three returns to quoting Iadbaltoh. “Behold, says your god, I am a Circle on whose hands stand 12 Kingdoms: Six are the seats of Living Breath: the rest are as sharp sickles or the horns of death, wherein the Creatures of your earth are to are not, except mine own hand which sleep and shall rise.” He once again describes the Universe as viewed through the eyes of an astrologer, and this entire Call is reminiscent of a zodiacal chart. The Circle is that of the Heavens, whose boundary is marked by the band of fixed stars. This Circle is then divided among twelve astrological Houses (called ‘Kindoms” ion the poetry of the Call) through which the stars pass in their daily courses. Quite often, the houses and their twelves signs are divided between positives and negatives, or fortunate (the seats of living breath) and unfortunate (sharp sickles or the horns of death). It is through these “kingdoms” that God directs the fate of the world-or where the creatures of the earth are and are not. We must remember that Call Three was decribed by Gabriel as “the first of nature, and the beginning of your being in body; whereby the things of the world have life and live.” This makes perfect sense, as Call Tree seems to include a description of the physical realm. The Circle of Heavens marks the boundary between the highest Divine realm ad the created ohysical Universe. If the focus of this Call is upon the establishment of the zodiacal forces, then it is necessarily also about the establishment of the physical world. The final words of this passage-which sleep and shall rise – are something of an enigma. They could simply mean that God directs who lives and dies – but that pesky word shall throws doubt upon the issue. If the creatures of the earth sleep (die) and shall rise, it would seem to suggest the Judeo-Christian concept of the Resurrection. 70 That would certainly fit with the apocalyptic nature of the Calls and the Book of Loagaeth itself. It would imply that the establishment of the Twelve Kingdoms will last until the End of Times. “In the first I made you Stewards and placed you in 12 seats of government. giving unto every one of you power successively over 456, the true ages of time: to the intent that from your highest vessels and the corners of your governments you might work my power, pouring down the fires of life and increase continually on the earth: Thus you are become the skirts of Justice and Truth.” At this point, the poetry resumes a more Genesis-like tone, with God placing His Angels in their seats of government at the beginning of time. The subject in this case is that of twelve “Kingdoms” of the zodiac, and the Angels that govern them. It is their job, under the direction of the Seven Archangels, to direct the activities of the world, and to animate it by “pouring down the fires of life and increase continually.” In the second line of this passage, we learn the celestial Governors (stewards) are given power successively over “the true ages of time” (or Universe). In fact, Dee began his Angelic evocations by contacting Annael, the Archangel of Venus who was the then-current successive ruler of the cosmos. 71 Dee’s system followed those of Trithemius’ Septum Secundus and the Arbatel of Magic, where the Seven Archangels govern in an Aeonic succession. It is difficult to say with any surety what is indicated by the numbers “456.” Most of these numbers were added by the Angel Illemese some time after the Angelical had been transmited, as if they were an afterthought or a special consideration. Going strictly by context, we can assume that the phrase “456, the true ages of time” is a reference to the zodiacal Kingdoms (or Angels) governed by the Seven Archangels. (The “456” will appear again in the following Call.) Finally, notice the mention of the “skirts of justice and truth” at the end of this passage. In Call One we saw the Christos described as the “balance of righteousness [or justice] and truth,” and associated with the Sun at the heart of the solar system. Here in Call Three, we find the Governors of the twelve zodiacal kingdoms described as the outer boundaries (skirts) of that central balance. A fairly cohesive depiction of the Universe has developed, particularly from an astrological standpoint. “In the Name of the same your God, lift up, I say, your selves. Behold his mercies flourish and Name is become mighty amongst us. In whom we say: Move, Descend, and apply yourselves unto us, as unto the partakers of the Secret Wisdom of your Creation.” The quotes from Iadbaltoh complete, the speaker again speaks for himself, and closes the Call with a general conjuration. Call Four through Seven seem to address a group of stellar Angels collectively reffered to as the “Thunders.” These particular Angels appear in the Book of Revelation: “And [the mighty Angel] cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a Voice from heaven saying unto me. Seal up those things which the seven thunders uttered, and write them not.” (Revelation 10:3-4).[4]

The Fourth Key

Utilisation: Use third for all Ruling Lesser Angels of (H)KOMA. Use first for all lesser Angels of the Watchtower of Air. Use first (only) for all angels of Water of Water beginning with NELAPR.

Enochian Version (Enochian Chraracters): Othil lasdi babge od dorpha Gohol G chis ge auauago cormp pd dsonf vi vdiv Casarmi oali Map m Sobam ag cormpo crpl Casarmg cro od zi chis od vgeg dst ca pi mali chis ca pi ma on Ionshin chis ta lo Cla Torgu Nor quasahi od F caosaga Bagle zi re nai ad Dsi od Apila Do o a ip Qaal ZACAR od ZAMRAN Obelisong restel aaf Normolap.

Enochian Version (Roman Chraracters): Othil lasdi babge od dorpha Gohol G chis ge auauago cormp pd dsonf vi v-di-v Casarmi oali Map m Sobam ag cormpo c-rp-l Casarmg cro od zi chis od vgeg dst ca pi mali chis ca pi ma on Ionshin chis ta lo Cla Torgu Nor quasahi od F caosaga Bagle zi re nai ad Dsi od Apila Do o a ip Q-a-al ZACAR od ZAMRAN Obelisong rest-el aaf Nor-mo-lap.

Enochian Version (Phonetic Translation): Otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? Casaremi oeli MEAPEME sobame agi coremepo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o CALAA. Torezodu nor-quasahi od fe-caosaga: Bagile zodir e-na-IAD: das iod apila! Do-o-a-ipe quo-A-AL, zodacare! Zodameranu obelisonugi resat-el aaf nor-mo-lapi!

Modern English Translation: I have set my feet in the south and have looked about me, saying, are not the Thunders of increase numbered 33 which reign in the Second Angle? under whom I have placed 9639 whom none hath yet numbered but one, in whom the second beginning of things are and wax strong, which also successively are the number of time: and their powers are as the first 456. Arise, you Sons of pleasure, and visit the earth: for I am the Lord your God which is, and liveth. In the name of the Creator, Move and show yourselves as pleasant deliverers, That you may praise him amongst the sons of men.

Analysis of the Key: Call Four returns to quoting Iadbaltoh, once again establishing his Angelic rulers in their seats of power. In this case, He has focused his attention on the south – called the “Second Angle.” (No “First Angle” is ever mentioned – however those who see a description of a zodiacal chart in Call Three have suggested it should be associated with the east – the place of the ascendant, where the horoscope begins. If this is the case, then Call Four likely moves clockwise upon that chart to the “Second Angle,” which is indeed associated with the south.) The final line above directs this Call toward the “Thunders of Increase” – who reigns in the south – and their direct subordinates. (The Angelical for “Thunders of Increase” is Avavago – and that name will appear again in Call Eight, also associated with the south.) These Angels have not been “numbered” (counted) by anyone except “One.” The Angelical word for “One” (L), was used earlier in the Calls as “The First” – a Name of God. Therefore, it is likely that Iadbaltoh is referring to Himself in this instance – though it is possible that the reference is to the Christos. “…in whom the second beginning of things are and wax strong, which also successively are the number of time: and their powers are as the first 456.” Here we are told more about the Angels (Thunders) of the Second Angle. Apparently they are related to the zodiacal Angels described in Call Three – who were given government in succession over “456, the true ages of time” in succession, and are equated with “the first 456.” Leitch say that he suspect that these Angels of the south are zodiacal, directly subordinate to the rulers of the twelve Kingdoms.[5] (See the following three Keys for more evidence toward this interpretation.) The Call also credits the Thunders with “the second beginning of things.” On the surface, this might be a reference to the foundation of the New World after the Tribulation. (See the final chapter of the Book of Revelation.) However, I should point out that the Angelical word used here – Croodzi (beginning) – oncludes no indication of “second” (Viv). Perhaps the intent here is to indicate that these Angels govern a cyclic time which periodically “restarts.” “Arise, you Sons of pleasure, and visit the earth: for I am the Lord your God which is, and liveth. In the name of the Creator, Move and show yourselves as pleasant deliverers, That you may praise him amongst the sons of men.” This Call ends with another conjuration formula. This one is unique, because it begins before the end of Iadbaltoh’s speech. 72 God Himself tells the Angels to arise and visit the Earth. Note how He refers to Himself at this point as He who “is and liveth” – similar to the title He previously gave to the Christos. Remember earlier, I explained this blending of the Highest God and the Christos in biblical literature. 73 The Creation was accomplished by God through the power of the Christos. Finally, the speaker concludes with his own words of conjuration “In the Name of the Creator.”[6]

The Fifth Key

Utilisation: Use third for all Ruling Lesser Angels of (N)ANTA. Use first for all lesser Angels of the Watchtower of Earth. Use first (only) for all angels of Earth or Earth beginning with ABALPT.

Enochian Version (Enochian Chraracters):Sa pah zimii duiv od noas taquanis adroch dorphal Ca osg od faonts peripsol tablior Casarm amipzi na zarth af od dlugar zizop zlida caosagi tol torg od zchis e si asch L ta vi u od iaod thild ds peral hubar Pe o al soba cormfa chis ta la vis od Qcocasb Ca nils od Darbs Q a as Fetharzi od bliora iaial ed nas cicles Bagle Ge iad i L.

Enochian Version (Roman Chraracters): Sa pah zimii du-i-v od noas ta-qu-a-nis adroch dorphal Ca osg od faonts peripsol tablior Casarm amipzi na zarth af od dlugar zizop z-lida caosagi tol torg od z-chis e si asch L ta vi u od iaod thild ds peral hubar Pe o al soba cormfa chis ta la vis od Q-co-casb Ca nils od Darbs Q a as Feth-ar-zi od bliora ia-ial ed nas cicles Bagle Ge iad i L.

Enochian Version (Phonetic Translation): Sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripeso ta-be-liore. Casareme A-me-ipezodi na-zodaretahe AFA; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe El ta-vi-vau; od iao-d tahilada das hubare PE-O-AL; soba coremefa cahisa ta Ela Vaulasa od Quo-Co-Casabe. Eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile Ge-iad I-el!

Modern English Translation: The mighty sounds have entered in your 3rd Angle and are become as olives in your olive mount, looking with gladness upon the earth and dwelling in the brightness of the heavens as continual comforters. Unto whom I fastened pillars of gladness 19 and gave them vessels to water the earth with her creatures: and they are the brothers of the first and second and the beginning of their own seats which are garnished with continually burning lamps 69636 whose numbers are as the first, the ends, and your contents of time. Therefore come you and obey your creation: visit us in peace and comfort: Conclude us as receivers of your mysteries: for why? Our Lord and Mr is all One.

Analysis of the Key: Call five is again spoken almost entirely by Iadbaltoh. “The mighty sounds have entered in your 3rd Angle and are become as olives in your olive mount, looking with gladness upon the earth and dwelling in the brightness of the heavens as continual comforters. Unto whom I fastened pillars of gladness 19 and gave them vessels to water the earth with her creatures.” Of course Iadbaltoh is not mentioned directly in the text, but we can see the use of first person in the phrase “…unto whom I have fastened pillars…” Thus, this Call fgits with the other that quote God during the creation of the Universe and the establishment of His Angelic rulers. Previously, in Call Four, we first met the Thunders of Increase – a group of Angels ruling in the Second Angel (couth). That imagery is continued into Call Five, where we meet “Mighty Sounds” (Thunders) in the Third Angle. If this is descriptive of a zodiacal chart, then the Third Angle should represent the western quarter. Notice that these Mighty Sounds are very numerous (“as olives in the olive mouint”) and dwell within the “brightness of the heavens,” “looking with gladness upon the earth.” Leitch thinks that this is a poetic description of stars in the sky, which further supports the interpretation of these Angels as zodiacal. This is further indicated by thye following passages: ”…and they are the brothers of the first and second and the beginning of their own seats which are garnished with continually burning lamps 69636 whose numbers are as the first, the ends, and your contents of time.” The Mighty Sounds of the Third Angle are the brothers of (that is, equated with) the Angels of the “First and Second” Angles. Also note how they are described as “the first, the ends, and the contents of time” – which is analogous to the descriptions of the zodiacal Angels in Call Three (the true ages of time) and Four (the number of time). Therfore, the Mighty Sounds in the third angle (west) are equated with the zodiacal Angels in the first two angles (east and south). 74 We can also suspect that the reference to “continually burning lamps” is another poetic description of the stars, shining on the night sky. “Therefore come you and obey your creation: visit us in peace and comfort: Conclude us as receivers of your mysteries: for why? Our Lord and Mr is all One.” The quote from Iadbaltoth have ended once more, and the Call returns to the viewpoint of the speaker, who employs a conjuration as we’ve come to expect.[7]

The Sixth Key

Utilisation: Use third for all Ruling Lesser Angels of (B)ITOM. Use first for all lesser Angels of the Watchtower of Fire. Use first (only) for all angels of Earth or Earth beginning with RZIONR.

Enochian Version (Enochian Chraracters):Gah s di u chis em micalzo pil zin sobam El harg mir babalon od obloc samvelg dlugar malprg arcaosgi od Acam canal so bol zar fbliard caosgi od chis a ne tab od miam ta vi v od d Darsar sol peth bi en B ri ta od zacam g mi calzo sob ha hath trian Lu ia he odecrin MAD Q a a on.

Enochian Version (Roman Chraracters): Gah s di u chis em micalzo pil zin sobam El harg mir babalon od obloc samvelg dlugar malprg arcaosgi od Acam canal so bol zar f-bliard caosgi od chis a ne tab od miam ta vi v od d Darsar sol peth bi en B ri ta od zacam g mi calzo sob ha hath trian Lu ia he odecrin MAD Q a a on.

Enochian Version (Phonetic Translation): Gahe sa-div cahisa EM, micalazoda Pil-zodinu, sobam El haraji mir babalonu od obeloce samevelaji, dalagare malapereji ar-caosaji od ACAME canale, sobola zodare fabeliareda caosaji od cahisa aneta-na miame ta Viv od Da. Daresare Sol-petahe-bienu Be-ri-ta od zodacame ji-micalazodo: sob-ha-atahe tarianu luia-he od ecarinu MADA Qu-a-a-on!

Modern English Translation: The spirits of your 4th Angle are Nine, Mighty in the firmament of waters: whom the first has planted a torment to the wicked and a garland to the righteous: giving unto them fiery darts to winnow the earth and 7699 continual Workmen whose courses visit with comfort the earth and are in government and continuance as the second and the third. Wherefore hearken unto my voice: I have talked of you and I move you in power and presence: whose Works shall be a song of honour and the praise of your God in your Creation.

Analysis of the Key:The spirits of your 4th Angle are Nine, Mighty in the firmament of waters: whom the first has planted a torment to the wicked and a garland to the righteous: giving unto them fiery darts to winnow the earth and 7699 continual Workmen whose courses visit with comfort the earth and are in government and continuance as the second and the third.” For some reason, this Call does not quote Iadbaltoh at all, though it does mention Him as “the First.” While it is spoken wntirely by the speaker, it does not take the style of a biblical psalm. 75 Instead, it retains the Genesis-like style of the previous three Calls, describing the establishment of the Angelic spirits of the “Fourth Angle.” For some reason, these spirits of the Fourth Angle go unnamed. However, it is most likely their name would be another take on Thunders, Mighty Sounds, etc. These particular entities reside in the “Fourth Angle,” which should be the northern quarter of a zodiacal chart. This Call also outlines the intimate relationship between these Angels and the Zodiacal Angels described in the three previous Calls. They are “ as the Second and the Third” – meaning they are equated with the Angels in the second (southern) and third (western) angles. Likewise, they are described as residing in the “Firmaments of Water” (the nightmare sky) and in charge of “continual workmen” whose “courses visit with comfort the earth.” We may have the impression that we are again looking at a poetic description of the stars in the sky. “Wherefore hearken unto my voice: I have talked of you and I move you in power and presence: whose Works shall be a song of honour and the praise of your God in your Creation.” Finally, this Call concludes like all the others, with the formula of conjuration for these Angels.[8]

The Seventh Key

Utilisation: Use second for all Ruling Lesser Angels of Water of Air beginning with LLAKZA.

Enochian Version (Enochian Chraracters):R a as isalman para di zod oe cri ni aao ial purgah qui in enay butmon od in oas ni para dial casarmg vgear chirlan od zonac Lu cif tian cors to vaul zirn tol ha mi Soba Londoh od miam chis tad o des vmadea od pibliar Othil rit od miam C no quol Rit ZACAR ZAMRAN oecrimi Q a dah od o mi ca olz aaiom Bagle pap nor id lugam lonshi od vmplif vgegi Bigliad.

Enochian Version (Roman Chraracters): R a as isalman para di zod oe cri ni aao ial purgah qui in enay butmon od in oas ni para dial casarmg vgear chirlan od zonac Lu cif tian cors to vaul zirn tol ha mi Soba Londoh od miam chis tad o des vmadea od pibliar Othil rit od miam C no quol Rit ZACAR, ZAMRAN oecrimi Q a dah od o mi ca olz aaiom Bagle pap nor id lugam lonshi od vmplif vgegi Bigliad.

Enochian Version (Phonetic Translation): Ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-piregahe Qui-inu. Enai butamonu od inoasa NI pa-ra-diala. Casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. Soba lonudohe od nuame cahisa ta Da o Desa vo-ma-dea od pi-beliare itahila rita od miame ca-ni-quola rita! Zodacare! Zodameranu! Iecarimi Quo-a-dahe od I-mica-ol-zododa aaiome. Bajireje papenore idalugama elonusahi–od umapelifa vau-ge-ji Bijil–IAD!

Modern English Translation: The East is a house of virgins singing praises amongst the flames of first glory wherein the Lord hath opened his mouth: and they are become 28 living dwellings in whom the strength of man rejoices, and they are apparelled with ornaments of brightness such as work wonders on all creatures. Whose Kingdoms and continuance are as the Third and Fourth Strong Towers and places of comfort, The seats of Mercy and Continuance. O you Servants of Mercy: Move, Appear: sing praises unto the Creator and be mighty amongst us. For to this remembrance is given power and our strength waxes strong in our Comforter.

Analysis of the Key:The East is a house of virgins singing praises amongst the flames of first glory.” Like Call Six, this poem is not spoken by Iadbaltoh, and He is only mentioned herein (later in the Call) as “the Lord.” The style remains that of Genesis over that of Psalms. In this case, the east is directly addressed as such. It is not called an “Angle,” but we will see a reference to the Angles later in the poem. Going by the pattern we have followed thus far, the east should be the First Angle of the zodiacal chart. I am unsure if there is any deep significance to the phrase house of virgins. It could simply be a poetic description of the Angels who reside in the east. These are the Angels who sings praises as the Sun rises at dawn (viz., the flames of the First Glory), or those who sing in the direct presence of the Divine Throne. Their relationship to the newborn Sun (or, in Cristian imagery, the newborn Son) would explain their description as “virgins.” However, just like the Angels in Call Six, the virgins are not given a name. However, because they are equated with the Angels of the other three angles of the Heavens, Leitch suggest they are also “Thunders.”[9] “…wherein the Lord hath opened his mouth: and they are become 28 living dwellings in whom the strength of man rejoices, and they are apparelled with ornaments of brightness such as work wonders on all creatures.” Here we see the establishment of these Angels by Iadbaltoh. Although the focus of this Call is obviously upon the east, Leitch suspect that the “28 living dwellings” represent the astrological mansions of the Moon. This fits the zoological focus of the previous three Calls, and it recalls the imagery of the Moon that was mentioned only once in Call One. In the “ornaments of brightness” we see yet another poetic image of the stars in the nightime sky. “Whose Kingdoms and continuance are as the Third and Fourth Strong Towers and places of comfort, The seats of Mercy and Continuance.” Here we see that the Angels of the east are “as the Third and Fourth” – or as the Angels of the third and fourth angles. This supports the idea that they are zodiacal Angels along with those of Call Four, Five, and Six. By moving from the north to the east of the horoscope from the north to the east of the horoscope, the Calls have now completed the Circle begun in Call Four – encompassing all of the Angelic rulers of the zodiac. “O you Servants of Mercy: Move, Appear: sing praises unto the Creator and be mighty amongst us. For to this remembrance is given power and our strength waxes strong in our Comforter.” The Call finally comes to its concluding conjuration. However, this time an extra line is added to the end, which seems very formal and almost prayer-like. Maybe this is a conclusion of sorts, indicating a break between the previous seven Calls and those that follow. We can see in these Calls the formation of the entire universe, expressed in astrologicasl terms. The seven planetary Archangels are the “Seven Spirits of God” mentioned several times in the Revelation of St. John. They direct the Archangels of the Twelves Kingdoms of the Zodiac, who are themselves described in Revelation 21 as the guardians of the twelve gates of the Holy City. In turn, the twelve zodiacal Kingdoms are populated with innumerables Angels (or Thunders) who are grouped into the four quarter of the Universe – likely according to elemental triplicity. Leitch base the latter assumption on a diagram Dee drew of St. John’s description of the Holy City.76 Dee labelled the twelve gates with the secret names of the twelve Archangels, the Associated Hebrew tribes and their corresponding signs of the zodiac.77 This diagram indicates that the fiery triplicity (Aries, Leo, Sagittarus) is associated with the east; the earthly triplicity (Capricorn, Taurus, Virgo) is associated with the west; and the watery triplicity (Cancer, Scorpio, Pisces) is associated with the noth. This is the zodiacal attribution of elements to the four quarters, as given by Agrippa in his Three Books of Occult Philosophy (Scale of the Number Four).78 Having thus established the Angelic rulers who will govern the Creation, the following Call see to focus upon the Angels who will purify that Creation by fire during the Tribulation. Therefore, from this point onward, we shall see a narked increase in apocalyptic imagery. Much like the Revelation of St. John and other apocalyptic literature, the poetry of the Calls is extremely obscure and difficult to interpret. If the student wishes to gain a deeper understanding of the remaining Keys, we can suggest a study of such books as the Revelation of St. John, Daniel, the Book of Enoch, and related biblical texts. We will slso see more of the Thunders in later Calls, though it is uncertain if they are exactly the same Thunders outlined in Calls Four through Seven, or they are simply the previous Thunders who will act in that capacity in the future.[10] “Come away, for the Crowns of the Temple and the coat of him that is, was, and shall be crowned, are divided. Come, appear to the terror of the earth and to our comfort and of such as are prepared.” At last, we reach the concluding conjuration, in the speaker’s own words. This is a longer and more involved conjuration than we have seen so far – likely “geared up”

The Eighth Key

Utilisation: Use second for all Ruling Lesser Angels of Earth of Air beginning with AIAOAI.

Enochian Version (Enochian Chraracters):Bazmelo i ta pi ripson oln Na za vabh ox casarmg vran Chis vgeg dsa bramig bal to ha goho i ad solamian trian ta lol cis A ba i uo nin od a zi agi er rior Ir gil chis da ds pa a ox bufd Caosgo ds chis odi puran teloah cacrg isalman loncho od Vouina carbaf Niiso Bagle auauaga gohon Niiso bagle momao siaion od mabza Iad o i as mo mar poilp Niis ZAMRAN ci a o fi caosgo od bliors odcorsi ta a bra mig.

Enochian Version (Roman Chraracters): Bazmelo i ta pi ripson oln Na za vabh ox casarmg vran Chis vgeg dsa bramig bal to ha goho i ad solamian trian ta lol cis A ba i uo nin od a zi agi er rior Ir gil chis da ds pa a ox bufd Caosgo ds chis odi puran teloah cacrg isalman loncho od Vouina carbaf Niiso Bagle auauaga gohon Niiso bagle momao siaion od mabza Iad o i as mo mar poilp Niis ZAMRAN ci a o fi caosgo od bliors od corsi ta a bra mig.

Enochian Version (Phonetic Translation): Bazodemelo i ta pi-ripesonu olanu Na-zodavabebe OX. Casaremeji varanu cahisa vaugeji asa berameji balatoha: goho IAD. Soba miame tarianu ta Iolacis Abaivoninu od azodiajiere riore. Irejila cahisa da das pa-aox busada Caosago, das cahisa od ipuranu telocahe cacureji oisalamahe lonucaho od Vovina carebafe? NIISO! bagile avavago hohon. NIISO! bagile momao siaionu, od mabezoda IAD oi asa-momare poilape. NIIASA! Zodameranu ciaosi caosago od belioresa od coresi ta a beramiji.

Modern English Translation: The Midday, the first, is as the third heaven made of Hyacinth Pillars 26: in whom the Elders are become strong which I have prepared for my own righteousness says the Lord: whose long continuance shall be as bucklers to the stooping Dragon and like unto the harvest of a Widow. How many are there which remain in the glory of the earth, which are, and shall not see death, until this house fall and the Dragon sink? Come away, for the Thunders have spoken: Come away, for the Crowns of the Temple and the coat of him that is, was, and shall be crowned, are divided. Come, appear to the terror of the earth and to our comfort and of such as are prepared.

Analysis of the Key: The Call Eight suddently returns to quoting Iadbaltoh – and it will be the last to do so until the final Call (that of the thirty Aethyrs). Once again, God is describing the establishment of some aspect of the Universe. “The Midday, the first, is as the third heaven made of Hyacinth Pillars 26: in whom the Elders are become strong which I have prepared for my own righteousness says the Lord…” In classical texts, the reference to the “midday” sometimes indicates the south. 79 (This Call will later reference the “Thunders” – or Avavago – who are said in Call Four to reign in the south.) However, it is unclear if the south is the intended meaning of “midday” in this case. The southern angle of a horoscope also doubles as the zenith, or the highest point in the Heavens through which the planets and stars pass. The first line of Call Eight could be interpreted in that way, as midday is the time when the Sun passes through the zenith. God places into the zenith a series of mysterious “pillars.” The poem is not clear on whether or not these pillars are Angels – however, the speaker will later address them directly in his conjuration. Thus, I can only assume that they are Angelic intelligences of some sort. (The Call does say they are made of “hyacinth” – which may mean lapis lazuli, a stone used to symbolisze the night sky.)80 The Call does tell us that the pillars are associated in some way with the Elders of the Apocalypse (first mentioned in Revelation 4:4.) These twenty-four beings are described as tribal Elders (two for each Hebrew tribe) and direct adbisors to the Divine Crown. In occultism, they are often associated with the zodiac (as are the tribes) – a positive and negative Elder for each sign. (It is a shame, of course, that the number of pillars given in the Call is twenty-six, rather than twenty-four to match the number of Elders.)81 “…whose long continuance shall be as bucklers to the stooping Dragon and like unto the harvest of a Widow.” The pillars are intended, as long as they last, to act as barriers against the “stooping dragons.” (Too stoop means here to dive, as a bird after its prey.) This imagery reminds us of the four “Watchtowers” described in Dee’s advanced magick, and introducted by the Angel Ave with the following words: “The Four houses are the Four Angels of the Earth, which are the Four Overseers, and Watchtowers, that… God… hath placed the … Great Enemy, the Devil. [A True and Faithful Relation, p. 170.] So, the Watchtowers serve the same function as the pillars of Call Eight – to hinder the demonic forces of the Universe. (Satan will be reffered to as “the Dragon” later in this same Call.) Furthermore, the names of the twenty-four Elders are found (in groups of six) in the four “Watchtowers” 82 – suggesting yet another connection between the Watchtowers and trhe pillars. The final description of the pillars in Call Eight is the most enigmatic, for the pillar are “like unto the harvest of a widow.” It has been held that sorrow and hardship are the “harvest of a widow,” and I have to agree.83 Yet, we have to question why pillars established to hinder the dragon(s) would also be a source of sorrow. A simple interpretation might be that the sorrow and hardship are experienced by the dragons who desire to dive past the pillars. A more involved interpretation would draw from Gnosticism, which referred to the band of fixed stars as a “Great Barrier” that must be overcome, through ordeal and tribulation, by each aspirant who wishes to gain entry to Heaven. (This is applied to the story of Jesus, who suffered torture an final Crucifixion upon the cross in order to propel his soul beyond the Great Barrier.) If the pillars are associated with the Elders (the zodiac), then Call eight may be referring to both their function of keeping the dragons out as well as their function of keeping the unworthy sealed in. “How many are there which remain in the glory of the earth, which are, and shall not see death, until this house fall and the Dragon sink?” This is the most apocalyptic line of Call Eight. We saw earlier that the pillars only keep out the dragon(s) so long as they are in place. This line warns that the removal of the pillars will result in an immediate attack by the dragon. (The word sink is used here in the same sense as stoop – to dive and attack.) Leitch belive this to be a direct reference to the Tribulation. It seems to indicate such by asking, “How many are currently alive on the earth who will still be alive when the pillars are removed?” Compare tis to Matthew 24, where jesus tells his disciples of the End Tinmes, “Verily I say unto you. This generation shall not pass, till all these things be fulfilled.” Come away, for the Crowns of the Temple and the coat of him that is, was, and shall be crowned, are divided. Come, appear to the terror of the earth and to our comfort and of such as are prepared.” At last, we reach the concluding conjuration, in the speaker’s own words. This is a longer and more involved conjuration than we have seen so far – likely “geared up” due to the apocalyptic nature of the Call. The Thunders (or the Avavago from Call Four) are mentioned again, which we assume in this case is a direct reference to the Thunders of Calls Four through Seven. It is likely that the Thunders having “spoken” carries the Revelation of St. John (shown previously), where each of Seven Thunders utters “a Voice.” On the other hand, it may indicate the fact that Calls Four through Seven have already been spoken. Lastly, note the reference to “Him that is, was, and shall be Crowned.” This appears to be another reference to the Christos as we saw in Calls One and Two – especially in His aspect as the eternally crowned King. The divided “crowns of the Temple” and “coat” of the crowned King. The divided “crown of the Temple” and “coat” of the Cristos likely represent a disrupted Universe – as in the Tribulation.[11]

The Nineth Key

Utilisation: Use second for all Ruling Lesser Angels of Fire of Air beginning with AOVRRZ.

Enochian Version (Enochian Chraracters):Mica oli bransg prgel napta ialpor ds brin efafafe P vonpho o l a ni od obza Sobca v pa ah chis tatan od tra nan balye a lar lusda so boln od chis hol q C no quo di cial v nal aldon mom caosgo ta las ollor gnay limlal Amma chiis Sobca madrid z chis ooanoan chiis auiny dril pi caosgin od od butmoni parm zum vi C nila Daziz e thamz achildao od mirc ozol chis pi di a i Collal Vl ci nin a sobam v cim Bagle Iab baltoh chirlan par Niiso od ip ofafafe Bagle acosasb icorsca unig blior.

Enochian Version (Roman Chraracters): Mica oli bransg prgel napta ialpor ds brin efafafe P vonpho o l a ni od obza Sobca v pa ah chis tatan od tra nan balye a lar lusda so boln od chis hol q C no quo di cial v nal aldon mom caosgo ta las ollor gnay limlal Amma chiis Sobca madrid z chis ooanoan chiis auiny dril pi caosgin od od butmoni parm zum vi C nila Daziz e thamz a-childao od mirc ozol chis pi di a i Collal Vl ci nin a sobam v cim Bagle Iab baltoh chirlan par Niiso od ip ofafafe Bagle acosasb icorsca unig blior.

Enochian Version (Phonetic Translation): Micaoli beranusaji perejala napeta ialapore, das barinu efafaje PE vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi CIAL. Vaunesa aladonu mom caosago ta iasa olalore ginai limelala. Amema cahisa sobra madarida zod cahisa! Ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. Dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai Colalala. Ul ci ninu a sabame ucime. Bajile? IAD BALATOHE cahirelanu pare! NIISO! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore.

 

Modern English Translation: A mighty guard of fire with two edged swords flaming, which have Vials 8 of Wrath for two times and a half: whose wings are of wormwood and of the marrow of salt, have settled their feet in the West and are measured with their Ministers 9996. These gather up the moss of the earth as the rich man doth his treasure: cursed are they whose iniquities they are in their eyes are millstones greater then the earth, and from their mouths run seas of blood: their heads are covered with diamond, and upon their heads are marble sleeves. Happy is he on whom they frown not. For why? The God of righteousness rejoices in them! Come away, and not your Vials, for the time is such as requires comfort.

 

Analysis of the Key:A mighty guard of fire with two edged swords flaming, which have Vials 8 of Wrath for two times and a half: whose wings are of wormwood and of the marrow of salt, have settled their feet in the West and are measured with their Ministers 9996.” In Call Nine, a platoon (guard) of fiery Angels land in the west.  Their physical aspect is terrifying – wings of wormwood (a poison) and salt, flaming swords and of course the horrible “vials of wrath.” These vital appear to draw from the Revelation 15, where we find seven Angels with the vials of plagues.84 Therein, as each Angel pours out its vial of God’s wrath, horrible catactrophes take place on Earth – such as water turning to blood, people stricken with sores, and the land burning with scorching sunlight. The western orientation of this Call appears to be a smooth transition from the southern angle (or zenith) of the previous Call – through we are unsure if that pattern truly applies after Call Seven. (See Calls Ten to Thirteen, where the apparent clockwise pattern breaks down entirely.)”These gather up the moss of the earth as the rich man doth his treasure: cursed are they whose iniquities they are…” A thesaurus suggests that moss is a synonym of words such as muck, mire, quagmire, slime, and so on.85 (In the Lexicon, Leitch have settled upon the word dross.) If that is the correct interpretation, then the “moss of the earth” may be one and the same with the “cursed” in the next line. The phrase “they whose iniquities they are” likely indicates those iniquitous humans toward whom the terrible Angels will direct their wrath. It is they who will be “gathered” (likely cut down, as in gathering a crop) in huge numbers (as the rich man gathers treasures). “in their eyes are millstones greater then the earth, and from their mouths run seas of blood: their heads are covered with diamond, and upon their heads are marble sleeves. Happy is he on whom they frown not. For why? The God of righteousness rejoices in them!” Here the Call returns to describing the terrifying aspect of these Angels – and the picture is far worse that previously imagined. Notice how often hard things are used to describe them – eyes of milestones, heads of diamond, and marble gloves. The image is that of unstoppable juggernauts, impervious to cries for mercy. Why should Iadbaltoh rejoice in such terrible creature? Because they are the mighty forces that will someday scour the “moss” from the face oif the Earth. These Angels are never named in this Call; however, we will see the Thunders mentined once again in Call Ten. It is possible that these Angels are Thunders as well – though it is uncertain what relation (if any) they have to the Thunders of Calls Four through Seven. “Come away, and not your Vials, for the time is such as requires comfort.” The concluding conjuration formula is very short this time. It calls for them to come, but to leave their vials behind. (We wouldn’t want them to bring those down until the Final Day!) Finally, apparently as a defense against the wrathful nature of these Angels, the speaker informs them that the time requires comfort.[12]

 The Tenth Key

Utilisation: Use second for all Ruling Lesser Angels of Air of Water beginning with OBGOTA.

Enochian Version (Roman Chraracters): Coraxo chis cormp od blans Liucal aziazor paeb soba lilonon chis virq op eophan od salbrox cynixir faboan U nal chis Coust ds saox co casg ol oanio yor eors vohim gizyax od math cocasg plo si molui ds pa ge ip larag om droln matorb cocasb emna L patralx yolci math nomig momons olora gnay angelard Ohio ohio ohio ohio ohio ohio noib ohio caosgon Bagle madrid i zirop chiso drilpa Niiso crip ip nidali.

Enochian Version (Phonetic Translation): Coraxo cahisa coremepe, od belanusa Lucala azodia-zodore paebe Soba iisononu cahisa uirequo OPE copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. Vaunala cahisa conusata das DAOX cocasa ol Oanio yore vohima ol jizodyzoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. El pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. Ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe Ohyo! caosagonu! Bajile madarida i zodirope cahiso darisapa! NIISO! caripe ipe nidali!

Modern English Translation: The Thunders of Judgment and Wrath are numbered and are harboured in the North in the likeness of an oak, whose branches are Nests 22 of Lamentation and Weeping laid up for the earth, which burn night and day: and vomit out the heads of scorpions and live sulphur mingled with poison. These are the Thunders that 5678 times in ye 24th part of a moment roar, with a hundred mighty earthquakes and a thousand times as many surges, which rest not nor know any echoing time between. One rock brings forth 1000, even as the heart of man does his thoughts. Wo, Wo, Wo, Wo, Wo, Wo, yea Wo be to the earth! For her iniquity is, was and shall be great! Come away: but not your noises.

Analysis of the Key: At last, we find a new reference to the apocalyptic Thunders. The Call goes as follow: “The Thunders of Judgment and Wrath are numbered and are harboured in the North in the likeness of an oak, whose branches are Nests 22 of Lamentation and Weeping laid up for the earth, which burn night and day: and vomit out the heads of scorpions and live sulphur mingled with poison.” At last, we find a new reference to the apocalyptic Thunders. However, not the change from “Thunder of Increase” who rained down life and comfort upon the Earth in previous Calls, to “Thunders of Judgment and Wrath” (Angelical: Coraxo) who store up lamentation and weeping for the Earth. This may support the view that these Thunders are not the same as those previous to Call Eight. Notice that these Angels have a terrifying aspect like those of Call Nine, in this case vomiting scorpions, poison, and fire. Imagery suggesting hardness is invoked again and in the description of these Angels as an “oak” – a type of tree known for being rigid and unbending. This Call focuses upon the north, which seems to be the natural progression from the west in the previous Call. However, this is the lest Call that seems to follow that smooth pattern,87 and Leitch therefore suspect that an entirely dirrerent pattern exists from Call Eight onward. Sadly, he confess being unable to decode the directional references in these later Calls. “These are the Thunders that 5678 times in ye 24th part of a moment roar, with a hundred mighty earthquakes and a thousand times as many surges, which rest not nor know any echoing time between. One rock brings forth 1000, even as the heart of man does his thoughts.” Here the description of the Thunders of Judgment and Wrath continue. These Angels apparently bring great earthquakes, similar to catastrophic events described in the Revelation and elsewhere.88 “Wo, Wo, Wo, Wo, Wo, Wo, yea Wo be to the earth! For her iniquity is, was and shall be great!” These seven “soes of the Earth” are likewise drawn from Revelation (chapters 8-11), where St John mentions only three.89 However, they are associated with the sounding of seven trumpets blow by the seven Archangels Each trump results in disaster upon the Earth (hail, blood, fire, death, the Star Wormwood90, etc.), and the “woe” in the world. Thus, the poetry of this Call likely addresses the results of all seven trumps by repeating the word woe sevent times. “Come away: but not your noises.” The concluding conjuration asks Tunders to come, but to leave behind their “noises” (earthquakes, fire-vomiting, and so on). Leitch find it significant that Call ten ends with an extremely abbreviated conjuration, very similar to that found in the previous Call. It is, once more, as if the speaker wishes to summon these Angels without gaining too much of their attentions. Calls Nine and Ten certainly appear to be commected pair. They are similar in their basic structure, appear to describe similarly terrifying Angels, and they are the most laden with apocalyptic imagery. The following Call ha a slightly different structure and imagery that the preceding two, but it does reference the Coraco (“Thunders”) first mentioned in Call Ten.

The Eleventh Key

Utilisation: Use second for all angels of Earth of Water beginning with MALADI.

Enochian Version (Roman Chraracters): Ox i ay al holdo od zirom O Coraxo ds zddar ra asy od vab zir comliax od ba hal Niiso salman teloch Casar man holq od ti ta z-chis soba cormf i ga Niisa Bagle abramg noncp ZACARe ca od ZAMRAN odo cicle qaa Zorge lap zirdo noco Mad Hoath Iaida.

Enochian Version (Phonetic Translation): Oxiayala holado, od zodirome O coraxo das zodiladare raasyo. Od vabezodire cameliaxa od bahala: NIISO! salamanu telocahe! Casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. NIISA! bagile aberameji nonucape. Zodacare eca od Zodameranu! odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A!

Modern English Translation: The Mighty Seat groaned and they were 5 thunders which flew into the East: and the Eagle spoke and cried with a loud voice, Come away: and they gathered themselves together and became the house of death of whom it is measured and it is as they are, whose number is 31. Come away, for I have prepared for you. Move therefore, and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key:The Mighty Seat groaned and they were 5 thunders which flew into the East: and the Eagle spoke and cried with a loud voice, Come away…” Even though the imagery of Call Eleven is slightly different, I do find that its relationship to the Revelation of St. John is as close or close than what we see in Calls Ten and Eleven. This close relationship is made apparent right away: The Thunders flying out from the “Mighty Seat” and the Eagle (one of the Four Holy Living Beasts, or Chaioth haQodesh) are both seen in Revelation 4.91 In fact, the first lines of Call Eleven sounds as if they could have been quoted right out Revelation itself. This Call is also unique for the very same reason. While the other Calls have drawn imagery from Revelation, they have all been descriptions of the Creation in action, or adorations or quotes Iadbaltoh, or the like. Call Eleven, alone among the forty-eight Calls, is written as if it were telling a story. It gives the sense that a prophet is recording a vision in action, like St. John, Ezekiel, or Isaiah. In these passages, five of the Thunders (Coraxo) fly from the Divine Throne and head toward the east. However, the eagle speaks up and call them back. Leitch presume that the eagle calls them to the north – the natural position of the eagle / Scorpius in the four-zodiacal quarters.92 Leitch therefore suspect that Call Elemen is associated with the north rather than the east. “…and they gathered themselves together and became the house of death of whom it is measured and it is as they are, whose number is 31.” The northern association of this Call mat be supported by the fact the the returning Thunders gather themselves together and become “the house of death” – which could be a reference to Scorpius (the Sign that rules the eitghth astrological House of death/generation) in the north.93 “Come away, for I have prepared for you. Move therefore, and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.” The conclusing conjuration is much more elaborate than we saw in the preseding two Calls. We can note that the speaker makes specific reference to being “prepared” for the arrival of the Thunders, which could have some relationship to the House of Death concept. That is the astrological House of wills, inheritance, and all things one must prepare before passing. Moreover, as Call Eleven is an apocalyptic vision, it suggests that the speaker is spiritually prepared for Divine Judgment. As a final note, this is the first Call that resumes the use of the “Repetitive Formula Pattern” (or RFP) established in the concluding conjuration of Call One. The formula will be the standard conjuration found from here through Call Eighteen. The next seven Calls )Twelve through Eighteen) breaks with the previous literary patterns. While they certainly remain very apocalyptic in nature, they suddenly look less like biblical passages and more like grimoric conjurations composed of biblical imagery (though as specific as we saw in Calls Nine through Eleven.) They are spoken by the speaker from the start to finish, and some of them address rather powerful celestial forces. We can also notice that each of these seven Calls contains a specific name or title of God. (I have undicated each in what follows with bold characters.) This further supports the interpretation of these Calls as straight conjurations, associating them with occult literature common in Dee’s time.

The Twelvfth Key

Utilisation: Use second for all angels of Fire of Water beginning with IAAASD.

Enochian Version (Enochian Chraracters):Nonci dsonf Babage od chis ob hubaio tibibp allar atraah od ef drix fafen Mian ar E nay ovof soba do o a in aai i VONPH ZACAR gohus od ZAMRAM odo cicle Qaa Zorge lap zirdo noco MAD Hoath Iaida.

Enochian Version (Roman Chraracters): Nonci dsonf Babage od chis ob hubaio tibibp allar atraah od ef drix fafen Mian ar E nay ovof soba do o a in aai i VONPH ZACAR gohus od ZAMRAM odo cicle Qaa Zorge, lap zirdo noco MAD Hoath Iaida.

Enochian Version (Phonetic Translation): Nonuci dasonuf Babaje od cahisa OB hubaio tibibipe: alalare ataraahe od ef! Darix fafenu MIANU ar Enayo ovof! Soba dooainu aai i VONUPEHE. Zodacare, gohusa, od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A!

Modern English Translation: O you that reign in the South and are 28, The Lanterns of Sorrow, bind up your girdles and visit us. Bring down your train 3663 that the Lord may be magnified, whose name amongst you is Wrath. Move, I say, and show yourselves: open ye Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key:O you that reign in the South and are 28, The Lanterns of Sorrow, bind up your girdles and visit us. Bring down your train 3663 that the Lord may be magnified, whose name amongst you is Wrath.” This is the second Call that mentions the number 28 (see Call Seven), though this instance is associated with the south rather that the east. It seems unlikely that the two are related, as the 28 in Call Seven were associated with strength and rejoicing, while the 28s in this Call are associated with “the latern of Sorrow.” Who these Angels are who reign in the south, or why they should be “lantern of sorrow,” is not explained. These could be a new set of apocalyptic Angels, or they could be the same Angels we have previously seen in the south. The use of latern imagery may suggest stars, as it did in earlier Calls. Note that both this Call and the next are addressed to the Angels in the south. It is difficult to imagine why two Calls in a row should be assigned in the south – though we might compare this to Call Nine and Ten, both of which appear to be assigned to the north. “Move, I say, and show yourselves: open ye Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.” Finally, the Call ends wit the RFP conjuration formula from Call One – with the exception that the usual word therefore has been replaced with I say. No explanation for this change exists – it is an alteration Dee made between recording the Calls in his journals and transcribing them to his 48 Claves Angelicae.94 (Compare this to the following six Calls, which contain the same RFP without either therefore or I say.

The Thirteenth Key

Utilisation: Use second for all angels of Air of Earth beginning with ANGPOI.

Enochian Version (Enochian Chraracters):Napeai Babgen ds brin vx ooaona lring vonph doalim eolis ollog orsba ds chis affa Micma isro MAD od Lonshitox ds ivmd aai GROSB ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo noco MAD Hoath Iaida.

Enochian Version (Roman Chraracters): Napeai Babgen ds brin vx ooaona lring vonph doalim eolis ollog orsba ds chis affa Micma isro MAD od Lonshitox ds ivmd aai GROSB ZACAR od ZAMRAN, odo cicle Qaa, zorge, lap zirdo noco MAD Hoath Iaida.

Enochian Version (Phonetic Translation): Napeai Babajehe das berinu VAX ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. Micama isaro Mada od Lonu-sahi-toxa, das ivaumeda aai Jirosabe. Zodacare od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

Modern English Translation: O you swords of the South which have 42 eyes to stir up the wrath of sin, making men drunken which are empty. Behold the promise of God and his power which is called amongst you a Bitter Sting. Move and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key:O you swords of the South which have 42 eyes to stir up the wrath of sin, making men drunken which are empty. Behold the promise of God and his power which is called amongst you a Bitter Sting. Move and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.” Call Thirteen addresses the Angels of the south once again – though we cannot be certain if these are the same entities. They are called the “sword of the south”, which is likely a reference to sword-bearing Angels. (The name Bitter Sting also carry the connotation of a sword stroke or attack.) The Call only tells us that they are stired up by sin, and they seem to direct their wrath against those who are spiritually “empty.” The Call concludes with the RFP from Call One, missing only the second word therefore. (Compare to Call Twelve, which replaces therefore with I say.) The RFP as we see it here in Call Thirteen will remain unchanged throughout the following five Calls.

The Fourteenth Key

Utilisation: Use second for all angels of Water of Earth beginning with ANAEEM.

Enochian Version (Enochian Chraracters):Napeai Babgen ds brin vx ooaona lring vonph doalim eolis ollog orsba ds chis affa Micma isro MAD od Lonshitox ds ivmd aai GROSB ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo noco MAD Hoath Iaida.

Enochian Version (Roman Chraracters): Noromi bagie pasbs oiad ds trint mirc ol thil dods tolham caosgo Ho min ds brin oroch Quar Micma bial oiad a is ro tox dsi vm aai Baltim ZACAR od ZAMRAN odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida.

Enochian Version (Phonetic Translation): Noroni bajihie pasahasa Oiada! das tarinuta mireca OL tahila dodasa tolahame caosago Homida: das berinu orocahe QUARE: Micama! Bial’ Oiad; aisaro toxa das ivame aai Balatima. Zodacare od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

Modern English Translation: O you sons of fury, the daughters of the lust, which sit upon 24 seats, vexing all creatures of the earth with age, which have under you 1636: behold the Voice of God, the promise of him which is called amongst you Fire or Extreme Justice. Move and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key: The identity of the “sons of fury” and “daughter of the just” is unclear. We can see that they vex all creatures upon the earth with age – so they are related to the progress of time. They also sit upon twenty four seats, which evoked the imagery of the twenty-four Elders seen in Revelation, and mentioned in Call Eight. The Elders represents the positive and negative aspects of each zodiacal sign, and this could explain the refernce to “sons” and “daughters.” On the other hand, it is also possible that these sons and daughters are associated with the twenty-four hours of the day and night. There is too little descriptive evidence to be sure. The concluding conjuration is the RFP seen in Calls One, and Eleven through Eighteen. The next four Call (Fifteen through Eighteen) address the “Governors of the Four Flames.” We never learn the identity of the Governors or the meaning of the Four Flames. (In just one case – Call Eighteen – the Governor is referred to as a Flame). We are only given the impression that these Governors are extremely exalted and powerful. In some sense these beings bring to mind the four Cherubim of Jewish and Christian mysticism (actually described as Michael, Gabriel, Raphael, and Uriel).95 Closely related to these four are the Chaioth haQuodesh – the Holy Living Beasts we discussed in relation to Call Eight, who represent the zodiacal triplicities in Ezekiel 1 and Revelation 4. Depending upon which text you read, these great Beast uphold the Throne of God, or the firmament (Aethyrs). Of course, the Angel Nalvage, in A True and Faithful Relation, describe them as Watchtowers against the attacks of Satan.96 Even more, the “Governors of the Four Flamnes” remind me of four Gnostic beings called the “Great Luminaries” – Harmozel, Oroiael, Daueithai, and Eleleth.97 These four Luminaries are treated as both intelligent beings and as vast heavenly realms (or Aeons). They were created by the Christos for the purpose of bringning balance and order to heaven. Therfore, the twelve lesser Aeons were categorized and established within their realms: HArmozel: Loveliness, Truth, and Form. Oroiael: Afterthought, Perception, and Memory. Daueithai: Intelligence, Love, and Ideal Form (or Idea). Eleleth: Perfection, Peace, and Wisdom. The twelve lesser Aeons are archetypal concepts, representing varying aspects of the Mind of God. According to Gnostic thought, when Ialdabaoth created the signs of the zodiac. He modeled them upon the twelve lesser Aeons. Like wise, when He created the four Cherubim of the triplicates, He modeld them upon the Great Luminaries. With this in mind, it is likely the “Governors of the Four Flames” from the next four Calls are representative of the four luminaries or the triplicities, the Holy Living Beasts and perhaps even Dee’s four Watchtowers.

The Fifteenth Key

Utilisation: Use second for all angels of Fire of Earth beginning with OPMNIR.

Enochian Version (Enochian Chraracters):Ils tabaan li al prt casarman Vpahi chis darg dso ado caosgi orscor ds omax nonasci Baeouib od emetgis iaiadix ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo noco MAD hoath Iaida.

Enochian Version (Roman Chraracters): Ils tabaan li al prt casarman Vpahi chis darg dso ado caosgi orscor ds omax nonasci Baeouib od emetgis iaiadix ZACAR od ZAMRAN, odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida.

Enochian Version (Phonetic Translation): Hasa! tabaanu li-El pereta, casaremanu upaahi cahisa DAREJI; das oado caosaji oresacore: das omaxa monasaci Baeouibe od emetajisa Iaiadix. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

Modern English Translation: O you the governor of the first flame under whose wings are 6739 which weave the earth with dryness: which knows the great name Righteousness and the Seal of Honour. Move and show yorselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key: Though none of these four Calls will give us directional references, but we might be able to relate the “First Flame” with the “First Angle” seen in previous Calls. If so, then the ordering probably follows the same clockwise direction we saw in Calls Four through Seven. Therefore, the “Governor of the First Flame” (along with the 6739 ministers under him) would represent the stars of the east. The concluding conjuration is the RFP seen in Call One, and Eleven through Eighteen.

The Sixteenth Key

Utilisation: Use second for all angels of Air of Fire beginning with NOALMR.

Enochian Version (Enochian Chraracters):Ils viuialprt salman blat ds acro odzi busd od bliorax balit dsinsi caosg lusdan Emod dsom od tliob drilpa geh uls MAD zilodarp ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo noco MAD hoath Iaida.

Enochian Version (Roman Chraracters): Ils viuialprt salman blat ds acro odzi busd od bliorax balit dsin-si caosg lusdan Emod dsom od tli-ob drilpa geh uls MAD zilodarp ZACAR od ZAMRAN odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida.

Enochian Version (Phonetic Translation): Ilasa viviala pereta! Salamanu balata, das acaro odazodi busada, od belioraxa balita: das inusi caosaji lusadanu EMODA: das ome od taliobe: darilapa iehe ilasa Mada Zodilodarepe. Zodacare od Zodameranu. Odo cicale Qaa: zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

Modern English Translation: O you second flame, the house of Justice, which has your beginning in glory and shall comfort the just: which walks on the earth with feet 8763 that understand and separate creatures: great are you in the God of Stretch Forth and Conquer. Move and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key: Here we meet the Governor of the Second Flame, which likely relates to the southern quarter. Leitch say that he is unsure if the “house of justice” is intended to refer to one of the astrological Houses – though Leitch find it unlikely. It appears to be the Governor himself who is the “house of justice” and will “comfort the just.”. This is apparently related to the Tribulation and final judgment of humanity. There is an obscure reference here to “walking upon the earth” and “understanding and separating creatures.” Later in the Key of the Aethyrs, we will find a similar reference to the “reasonable creatures of the earth,” which indicates mankind. It is difficult to decide, he in Call Sixteen, if the Governor of the Second Flame (and the 8763 ministers under him) is walking upon the Earth as a human, or merely with humans. The conclusing conjuration is the RFP seen in Calls One, and Eleven through Eighteen.

The Seventeenth Key

Utilisation: Use second for all angels of Water of Fire beginning with VADALI.

Enochian Version (Roman Chraracters):Ils do alprt soba vpa ah chis manba zixlay dodshi od brint Taxs hubaro tas tax ylsi so bai ad I von po vnph Aldon dax il od toatar ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD hoath Iaida.

Enochian Version (Roman Chraracters): Ils do alprt soba vpa ah chis manba zixlay dodshi od brint Taxs hubaro tas tax ylsi, so bai ad I von po vnph Aldon dax il od toatar ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD hoath Iaida.

Enochian Version (Phonetic Translation): Ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta FAXISA hubaro tasataxa yolasa: soba Iad I Vonupehe o Uonupehe: aladonu dax ila od toatare! Zodacare od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

Modern English Translation: O you third flame whose wings are thorns to stir up vexation and hast 7336 Lamps Living going before you, whose God is Wrath in Anger, gird up your loins and hearken. Move and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key: In Call Seventeen we see no reference to a Flame, though we can assumne this is the Governor of the Third Flame based on the progression from Call fifteen through Eighteen. This particular Governor (and his 7336 ministers) most likely represents the stars of the western quarter. (Note the reference to lamp again – which has previously indicated stars.) We are only told that this Governor has wings that “stir up vexation” upon the Earth – which seems to fit the name “Wrath in Anger.” This is apocalyptic imagery once again. (As a note, the phrase “gird up thy loins” means t”to prepare oneself.”)

The Eighteenth Keys

Utilisation: Use second for all angels of Earth of Fire beginning with VOLXDDO.

Enochian Version (Roman Chraracters): Ils Micail-z olprit ial prg Bliors ds odo Cusdir oiad o uo ars caosgo Ca sar mg La iad eran brints cafafam ds iumd a q lo a do hi MOZ od ma of fas Bolp comobliort pambt ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD hoath Iaida.

Enochian Version (Roman Chraracters): Ils Micail-z olprit ial prg Bliors ds odo Cusdir oiad o uo ars caosgo Ca sar mg La iad eran brints cafafam ds iumd a q lo a do hi MOZ od ma of fas Bolp comobliort pambt ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD, hoath Iaida.

Enochian Version (Phonetic Translation): Ilasa micalazoda olapireta ialpereji beliore: das odo Busadire Oiad ouoaresa caosago: casaremeji Laiada ERANU berinutasa cafafame das ivemeda aqoso adoho Moz, od maoffasa. Bolape como belioreta pamebeta. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A.

Modern English Translation: O you mighty Light and burning flame of comfort which opens the glory of God to the centre of the earth, in whom the Secrets of Truth 6332 have their abiding, which is called in thy kingdom Joy and not to be measured: be you a window of comfort unto me. Move and show yourselves: open the Mysteries of your Creation: be friendly unto me: for I am the servant of the same your God, the true worshipper of the Highest.

Analysis of the Key: The final Governor is called “Flame of Comfort” and a “window of comfort.” I notice that the Governors have been alternately hostile (weaving the Earth with dryness, stirring up vexation) and comforting (comfort of the just, window of comfort). This appear to be standard apocalyptic imagery, wherein the Tribulation is a nightmare for the unworthy, but exhalts the true believers. (Note Call Six, where Iadbaltoh is said to have established Angels to be “a torment to the wicked and a garland to the Righteous.”) The Governor of the Four Flame is described as revealing (opening) the Glory ofr God even unto “the center of the Earth” – meaning “everywhere on Earth without exception.” This fits well with the Divine Name Joy – or measureless joy. This Call, like the one before it, does not offer a number for the Governor of the Flame. However, if we follow the same pattern we have so far, this should be the Fourth Flame and represents the northern quarter. And, though it is unclear, his 6332 ministers appear to be called the “Secrets of Truth.” The concluding conjuration is the RFP seen in Call One, and Eleven through Eighteen.

The Last 30 Calls and the Story of Eden

Those Eighteen Call we just saw should collectively represent the establishment – which should collectively represent the establishment of the Universe throughout the six biblical Days of Creation. While there is much here drawn from the Book of Revelation and other End Time literature, Leitch find that the Tribulatory events are all set in the furure. (That is, what we see in these Calls is the creation and placement of the angels who will bring the world to an end, but we are not witnessing the Tribulation in action.) The Final Call which represents Keys Nineteen through Forty-eight, concerns itself with the Fall from Eden – officially beginning the Seventh Day of Rest. This Seventh Day, and its fallen state, continue to the present time. It will not end until the Tribulation itself – which (at least in Dee’s Mysticism) is considered the “Eight Day” leading to founding of the New Kingdom.

The story of Eden is often considered one of the oldest stories of manking. In fact, this is a misconception. The story of Eden is among the oldest written stories. Meanwhile, the human race is much older than the language. (We’ve had only about ten thousand years of writing. writing We’ve had spoken language for much longer – although without written records we can never know exactly how long.) In fact, the story of Eden (including its original predecessors)99 are later versions of an older legend. The tale of the “first shaman” =- in oral form – has existed among tribal cultures of many thousands of years.100 The legend describes a paradisal period fo humanity (“In the beginning…”), when people had familiarity with the Gods and lived in harmony with animal and nature. The, usually through some misunderstanding on the part of the first shaman, humanity became estranged from the gods. They lost their hope of immortality, lived I enmity with the animals, and found themselves out of sync with nature. The unfortunate soul who caused the disaster became the first shaman, because it was his duty, and the duty of all schamans who followed him, to labor to bridge the gap between man and the Divine. That is the foundation of the Great Work to this very day. When this story was finally written down,101 it was done by one of our ancestors in a city after the agricultural revolution. Therefore, the first shaman was placed in a garden. The garden had been planted by the gods, who alone know the secrets of agriculture – and all of the “arts of civilization” that come along with it (kingship, mathematics, astrology, priesthood, and so forth). In the earliest versions of the garden legend, man is invided in by the gods, who have deemed him worthy to join their ranks. In the later biblical version, man is created for the sole purpose of the tending the garden. This is purely a reflection of agricultural society.   Therefore, in the biblical Eden we find the Tree of Knowledge of Good and Evil – the source of this agricultural version of the legend. Eating the fruit of this Tree is the “mistake” that causes Adam and Eve to lose their place in paradise. Even worse, their expulsion comes with a curses against its own creation. However, Leitch believe the story of the Fall from Eden is, quite literally, a moral tale. Adam begins the story in paradise, where the environment was comfortable, and there was no toil associated with survival. God gives Adam every fruit tree and seed-bearing plant, so food is always an arm’s length away. This is in fact, mirrors the state of humanity in its earliest infancy (or “in the beginning”) when we lived in temperate climates, surrounded by trees and plants that freely provided us food. Compraed to the current human condition, life on earth for the earliest human was a paradise. As time progresses, the human began to distinguish itself from other animals by one thing alone – language. From the most primordial ma-ma (thought by some to be the very first word), humans were set to become “the reasoning creatures of the earth.”103 We developed logical consciousness (or, as Call Sixteen says, we began to “understand and separate creatures.”) This is represented in the Eden tale by Adam naming all things. By applying names to the things and animals around him, Adam (Man) laid the foundation of all language, magick, science, and technology. But the advent of language among human sent them on an unalterable collision course with the loss paradise. As language develops both thought and the capacity for thought increase.  Language eventually brought technological revolutions that altered the way human lived on this planet. Eventually, language and technology molded humanity into what we know today as “cultures.” It is probably where the Tree of the Knowledge of Good and Evil entres the story. As human culture developed, social taboos were the inevitable results., For the first time ever, we began to create a sense of “right vs wrong” – or, to put it poetically, we partook the fruit of the Tree of the Knowledge of Good and Evil. Once we established “good vs evil,” the vast array of human mores grew as if from a seed. Notice that Adam and Evem once they had eaten of the fruit, suddently “knew they were naked.” Body consciousness did not exist before we developed our moral consciousness. It was the forbidden fruit that caused Adam and Eve to do something so silly as seek cover to hide their “nekedness” from God and each other. This Knowledge (or discernement) of right and wrong became the source of humanity’s ultimate downfall. God was not uttering a petty curse against Adam at the expulsion from Eden, he was simply stating what he knew to be true. Man had created a moral world for himself in which he was destined to labor and weep. It would lead to hatred and warfare, persecution and death. The paradise in which the Earth provided for us freely, like a garden given by God, was no more. By the time we reach yhe Tribulation, the entire Universe is being judged on a consmic scale, with the “righteous” (the Right) on one side, and the “Iniquitous” (the Wrong) on the other. Humanity,a s we know it, collapses under the weight. This is what Leitch believe to be the essence of the Call of the Aethyrs. It represents the psysical world in its current state, in political and environmental disarray.

The Call of the Thirty Aethyr

Interrestingly, it was not Nalvage that delivered the Aethyric Keys. Apparently, his period as a teatcher ended at some point after he revealed the mysteries of the ninety-one Parts of the Earth.57 When it came to transmit the final thirty Keys, Gabriel had establishe Illemese as a substitute teacher. The Angel even appeared with the Corpus Omnium and Nalvage’s small golden pointing-rod. The next two days were spent in the transmission of a single, and very long Angelical Call. The English given for the text makes it obvious that it represents the biblical loss of Paradise, and thus represents the end of the initial creative period of Genesis (or the Seventh Day).58 After the Call was transmitted, Illemese revealed the Angelical names of the thirty Aethyrs. He then started: “There is all. Now change the name, and the Call is all one.”[13] Thus, Dee and Kelley learned that the thirty Keys open the Aethyrs are all composed of the same Angelical name of the Aethyr one desires to access. The first line of the Call of the Aethyrs reads as follow: “O you heavens which dwell in __ are mighty in the Parts of the Earth…” When written in English, rthe blank space is filled with “the First Aethyr,” “the Second Aethyr”, etc. However, when written in Angelical, the space is filled with the proper name of the Aethyr. Because of this repetition, there are technically only nineteen Calls in existence. (Remember Illemese previously told Dee, “There are nineteen [Calls] beside the first.”)59 However, by changing the single word in the nineteenth Call thirty times, we obtain a total of forty-eight Angelical Keys.

Analysis of the Call:O you heavens which dwell [in the ___ Aethyr] are mighty in the Parts of the Earth, and execute the judgment of the Highest. To you it is said, Behold the face of you God, the beginning of comfort; whose eyes are the brightness of the heavens; which provided you for the government of the earth, and her unspeakable variety; furnishing you with a power (of) understanding to dispose all things according to the providence of Him that sitteth upon the Holy Throne.” The Call of the Aethyrs is a conjuration all the way through. It begins by addressing all the Angels and Governors invoked by the first eighteen Calls. This would fit with the passage describing them as the Governors pf the Earth. These are the kings and ministers who maintain Natural Law, as described in Call One. The “Parts of the Earth” are spiritual jurisdictions over geographical locations (or nations), and distributed among the zodiacal Angels within the thirty Aethyrs. This is outlined in detail in Dee’s advanced magick – where this Call of the Aethyrs is used as a stand-alone conjuration for accessing the parts of the Earth.104 “…and rose up in the beginning saying, “The earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken and vexed in itself. Her course, let it run with the heavens, and as a handmaid let her serve them. One season, let it confound another, and let there be no creature upon or within her the same. All her members, let them differ in their qualities, and let there be no one creature equal with another. The reasonable creatures of the earth (or men), let them vex and weed out one another; and the dwelling places, let them forget their names. The work of man and his pomp, let them be defaced. His buildings, let them become caves for the beasts of the field. Confound her understanding with darkness. For why? It repenteth me I made man. One while let her be known, and another, and another while a stranger; Because she is the bed of an harlot, and the dwelling place of him that is fallen.” Here we see Iadbaltoh uttering the infamous Curse of Eden itself. In the case of the Call of the Aethyrs, notice that the Curse is phrased in astrological terms. The earth’s course is to “run with the heavens,” and she is to “serve them as a handmaid.” One season will confound another, the earth will be divided and governed by her Parts, and so on.105 These passages evoke images of a chaotic Earth governed by the ever-shifting stars. We can, of course, see this celestial chaos in any zodiacal chart. “O you heaven, arise! The lower heavens beneath you, let them serve you. Govern those that govern; cast down such as fall. Bring forth with those that increase, and destroy the rotten. No place let it remain in one number. Add and diminish until the stars be numbered.” Here, we return once more to the Angelic Governors of the world, and the (Angels of the) lower Heavens or Aethyrs who serve them. These subserviuent Angels are likely the various Thunders mentioned throughout the Calls – such as seen in numbers Four through Seven. The phrase Govern those that govern; cast down such as fall indicates the Angels directing the human governors of the world – to bring in and depose kingdoms as the stars shift. (In other words, they represent Fate.) The next line also attributes the Angels to the direction of Nature – to bring life where it might increase and to tear down that decay. The final two lines once again indicate the ever-changing astrological influence upon the Earth. It has also been suggested the phrase until the stars be numbered has an apocalyptic ring to it. To be “numbered” )or “measured”) may have the connotation in this case of “having run their course.” “Arise, move, and appear before the convenant of his mouth, which he hath sworn unto us in his justice. Open the mysteries of your creation, and make us partakers of undefiled knowledge.” At long last we reach the final conjuration. It calls upon a covenant with God, which is likely associated with humanity’s place in the Universe as expressed biblically. As the image of God, the aspirant has the right to converse with Angels – if only ha can return to his pre-Fall state.

 

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