John Dee's Five Books of Mystery: Original Sourcebook of Enochian Magic

«Anno 1581: 1582 Mysteriorum Liber Primus Mortlaci *1* Præter alias meas extemporaneas preces, et eiaculationes ad Deum vehementiores: Hæc una, maximè usitata fuit Oratio mea Matutina, Vespertinaque: pro Sapientia.» — el diario abre con el encabezado del primer libro, el lugar —Mortlake— y la rúbrica de la oración de Dee: entre sus plegarias improvisadas, ésta era la más usada, la de mañana y tarde por la sabiduría.

«In nomine Dei Patris, Dei Filij, Dei Spiritus Sancti. Amen. Omnipotens, Sempiterne, vere, et viue Deus, in adiutorium meum intende: Domine Dominantium, Rex Regum, Jeouah Zebaoth, ad adiuuandum me festina: Gloria Deo, Patri, Filio, et spiritui Sancto: Sicut erat in principio, et nunc, et semper et in sæcula sæculorum: Amen. Recte sapere, et intelligere doceto me, (Ô rerum omnium Creator,) Nam Sapientia tua, totum est, quod volo: Da verbum tuum in ore meo, (Ô rerum omnium Creator,) et sapientiam tuam in corde meo fige.» — el cuerpo de esa oración, en latín: invocación trinitaria, los nombres divinos Jeouah Zebaoth, y la petición central de Dee, que su única voluntad es la sabiduría de Dios.

«O Domine Jesu Christe (qui sapientia vera es, æterni et Omnipotentis tui Patris) humilimè tuam oro Diuinam Maiestatem, expeditum mihi ut mittere digneris, alicuius pij, Sapientis expertique Philosophi auxilium, ad illa plenissimè intelligenda perficiendaque, quæ maximi valoris erunt ad tuam laudem et gloriam amplificandam: Et si Mortalis nullus iam in terris viuat, qui ad hoc munus aptus sit: vel qui ex æterna tua providentia, ad istud mihi præstandum beneficium assignatus fuerit: Tunc equidem humilimè, ardentissimè et constantissimè a tua Diuina Maiestate requiro, ut ad me de cælis mittere digneris bonos tuos Spirituales Ministros; Angelosque, videlicet Michaëlem, Gabrielem, Raphaëlem ac Urielem» — la segunda mitad de la oración fija el orden de la petición: primero un filósofo sabio de carne y hueso, y solo si no vive ninguno en la tierra, los ángeles Miguel, Gabriel, Rafael y Uriel.

«Ab anno 1579. hoc ferè modo: Latinè, vel Anglicè; (ast circa annum 1569 alio et peculiari, particulari modo: interdum pro Raphaële, interdum pro Michaële) ad Deum præces fundere: mihi gratissimum fuit: Mirabilem in me faciat Deus Misericordiam suam.115 Amen John Dee his Note» — Dee data su propia práctica: así desde 1579, en latín o en inglés, y de otro modo hacia 1569, unas veces por Rafael y otras por Miguel; la línea final es el rótulo con que la edición marca la nota.

«O God Almighty, thow knowest, & art my director, and witnes herein, That I haue from my youth up, desyred & prayed unto thee for pure & sownd wisdome and understanding of some of thy truthes naturall and artificiall: such, as by which, thy wisdome, goodnes & powre bestowed in the frame of the word might be browght, in some bowntifull measure under the Talent124 of my Capacitie, to thy honor & glory, & the benefit of thy Servants, my brethern & Sistern, in, & by thy Christ our Saviour.» — abre la protesta de fe de 1582, escrita por Dee en inglés: lo que ha pedido desde joven es entender las verdades naturales y artificiales, y el fin declarado es la gloria de Dios y el provecho de los demás.

«And for as much as, many yeres, in many places, far & nere, in many bokes, & sundry languagis, I haue sowght, & studyed; and with sundry men conferred, and with my owne reasonable discourse labored, whereby to fynde or get some ynckling, glyms, or beame of such the forsaid radicall truthes: But, (to be brief) after all my forsaid endevor I could fynde no other way, to such true wisdome atteyning, but by thy extraordinary gift: and by no vulgar Schole doctrine, or humane Invention.» — el argumento con que Dee justifica el giro: agotados libros, lenguas, conversaciones y razonamiento propio, no halla otra vía que el don extraordinario.

«And, Seing, I haue red in thy bokes, & records, how Enoch enioyed thy favor and conversation, with Moyses thow wast familier: And allso that to Abraham, Isaac, and Jacob, Josua, Gedeon, Esdras, Daniel, Tobias, and sundry other, thy good Angels were sent, by thy disposition, to instruct them, informe them, help them, yea in worldly and domesticall affaires, yea and sometimes to satisfy theyr desyres, dowtes & questions of thy Secrets:» — el precedente escriturario que Dee alega, y que incluye expresamente los asuntos mundanos y domésticos, no solo los secretos.

«And furdermore Considering, the Shew-stone, which the» — la frase se corta en el pie de plana y continúa en la siguiente: Dee va a alegar la piedra que usaban los sumos sacerdotes.

«high preists did use, by thy owne ordering: wherein they had lights and Judgments in theyr great dowtes: and considering allso that thow (O God) didst not refuse to instruct thy prophets, (then, called Seers) to give true answers to common people of things æconomicall, as Samuel, for Saul,125 seeking for his fathers asses being gon astray: and of other things vulgar true predictions, whereby to wyn credyt unto thy waightier affayres:» — el segundo precedente de Dee: si Samuel respondió por unas asnas perdidas, la adivinación de cosas menudas sirve para dar crédito a las mayores.

«And remembring what good cownsayle thy Apostle James giveth, saying, Si quis autem vestrûm indiget sapientia, postulet a Deo, &c.126 And that Salomon the wise, did so, euen immediately by thy self, atteyne to his wonderfull wisdome.» — el tercer precedente, con la cita latina de la epístola de Santiago y el ejemplo de Salomón.

«And having allwayes a great regarde & care to beware of the filthy abvse of such as willingly and wetingly, did invocate & consult (in diuerse sorts) Spirituall creatures of the damned sort: angels of darknes, forgers & patrons of lies & untruthes:» — Dee separa expresamente su práctica de la de quienes invocan a sabiendas criaturas de la parte condenada.

«And having perceyued by some slight experiens with two diuerse persons, that thow hadst a speciall care to give me thy light, and truth, by thy holy and true ministers Angelic and Spirituall: and at length, hearing of one, (a master of Arte, a preacher of thy word admitted) accownted as a good Seer,131 and skryer of Spirituall apparitions, in Christalline receptacle, or in open ayre, by his practise procured: and trusting to frame him, by my ernest & faithfull prayers unto thee (my God) to some my help in my forsayd Studies:» — cómo llega Dee a su primer vidente: un maestro en artes y predicador reputado buen vidente, en receptáculo de cristal o al aire libre.

«Thereuppon trying him and using him, I fownd great diuersity betwene his private usuall manner, and intente of practise, and my pure, sincere, devowte, & faithfull prayer unto thee onely.» — y el desacuerdo que encuentra con él: no coincidían ni el modo ni la intención de la práctica.

«And out of Roger Bachon his boke written De mirabili potestate Artis et Natura,133 (where he writeth against the wycked Diuel callers) I noted unto him this sentence, Facilius (sine comparatione a Deo134 impetrandum foret, vel a bonis spiritibus, quicquid homini utile reputare &c135 which my cownsayle he promised me to follow» — la autoridad con que Dee corrige al vidente: la sentencia latina de Roger Bacon, contra los llamadores de demonios, según la cual es más fácil obtener de Dios o de los buenos espíritus cuanto le sea útil al hombre; la grafía Bachon es la del diario.

«Therfore, as well for a Memoriall answerable to the premisses, as for the better warrant of my Such exercises to be made accownt of, hereafter: (leaving all unto thy infinite mercies, and unsearchable providence,) I haue thowght it not impertinent, to note downe, even in this place one of the last Actions, which I had with the forsayd preacher: when I made ernest & faythfull petition unto thee (o the true and Almighty God) for sending, unto my cumfort & eridition, (yf it were thy blessed will,) thy holy, & mighty Angel Annael:» — Dee declara por qué abre el registro con esa sesión y no con otra: como memoria y como garantía de que sus ejercicios se tengan por lícitos.

«Anno 1581 Decembris 22. Mane136 Mortlak Δ: After my fervent prayers made to God, for his mercifull cumfort and instruction, throwgh the ministery of his holy and myghty Angel, named Anael,137 (yf it wer his diuine pleasure) I willed, the Skryer, (named Saul) to loke into my great Chrystaline Globe, yf God had sent his holy Angel Anael, or no:» — la primera sesión conservada, del 22 de diciembre de 1581 por la mañana en Mortlake: Dee, marcado con su delta, manda mirar al vidente Saul en el globo de cristal.

«And Saul loking into my forsayd stone, (or Chrystall Globe) for to espie Anael, he saw there one,138 which answered to that name. But being ernestly requested of me to tell the Truthe yf he were Anaël, An other did appere very bewtifull, with apparell yellow, glittering, like gold: and his hed had beames like ster beams, biasing, and spredding from it; his eyes fyrie.» — lo que Saul dice ver, según lo anota Dee: el primero responde al nombre, pero apremiado a decir verdad aparece otro, de vestido amarillo y ojos de fuego.

«He wrote in the stone very much in hebrue letters, and the letters seamed all transparent gold: which, Saul was not able eyther presently to reade, that I might write after his voyce, neyther to imitate the letters in short tyme.» — el primer fracaso de la técnica: la escritura hebrea en la piedra, que el vidente no sabe leer ni copiar.

«A bright ster, did go up and down by him. There appeared allso a white dog, with a long hed.139 And many other visions appeared, with this second: The first being voyded quite away.» — el resto de la aparición según el registro de Dee.

«Δ: In nomine Jesu Christi, Quis tu es?140 He answered to Saul his hearing. AN: Potestas omnis, in me sita est.141 Δ: Quake?142 AN: Bona, et mala.» — el interrogatorio de identidad, que la edición marca con las siglas de cada voz: Dee pregunta quién es, y el que responde, marcado AN, dice que en él está todo poder, el bueno y el malo.

«Δ: Then appeared in the stone, these two letters M. G. I then axing him some questions, de Thesauro abscondito:144 He answered, AN: Ne perturbes: Nam hæ sunt Nugse.» — Dee pregunta por un tesoro escondido y el ángel se lo despacha como fruslerías; *Nugse* es lo que imprime la plana donde cabría leer *Nugæ*.

«And withall appeared many dedd mens skulls, on his left hand. He sayd to me, AN: Ubi est potestas tua?146 Δ: Cur quæris de potestate aliqua mea?147 AN: Cur? Signifi, non mihi placet.» — el ángel devuelve la pregunta por el poder, y Dee la rehúye: el diálogo va entero en latín y con calaveras a la izquierda del que habla.

«Δ: An bonus aliquis Angelus, assignatus est huic speculo?149» — la pregunta con que Dee cierra la plana, sobre si hay un ángel bueno asignado a la piedra; la respuesta viene en la siguiente.

«AN: Etiam.150 Δ: Quis?151 AN: He answered, by the shew of these letters in the stone. Δ: Bonus ne ille Angelus, de quo in scripturis fit mentio?» — la respuesta es que sí, y el nombre se da por letras mostradas en la piedra, que la edición no reproduce en la capa de texto.

«Δ: Fieri ne potest, quod ego eundem videam, et cum illo agam?154 AN: Ita.155 And therewith appeared this character— Δ: Quid per hoc, significare velis?156 AN: Alterius Angeli character est.» — Dee pregunta si podrá ver y tratar a ese ángel; el carácter que aparece en la piedra no está en la capa de texto y queda fuera de esta ficha.

«Δ: Cur hîc, et nunc ostendis?158 AN: Causam ob magnam.159 Make an ende: It shalbe declared, but not by me. Δ: By whome then? AN: By him that is assigned to the stone: but not, tyll after the feast.» — el aplazamiento: quien ha de declararlo es el ángel asignado a la piedra, y no antes de la fiesta.

«And then thow must prepare thyself, to prayer and fasting.160 In the Name of God, be Secret: and in all thy doings praying, tyll thow hast thy desyre: which shall not be far of. After Newyeres tyde, Deale, But not on the Sabaoth day. Pray contynually. When it shall pleas god, to stir thee up, Then procede. In the brightest day, When the Sonne shyneth: In the morning, fasting, begynne to pray. In the Sonne Set the stone. Deale both Kneeling, and sitting.» — la regla de operación que dicta el ángel: secreto, ayuno y oración, nada en sábado, día claro, al sol y en ayunas, de rodillas y sentado.

«I haue done for this tyme. My name is ANNAEL. I will speak ones more to thee: and than farewell: for thow shalt not haue me any more. Be not to hasty in wrath.» — el ángel se nombra al despedirse y anuncia que no volverá.

«Δ: Is this, that, you ment to speak? AN: I. Do good to all men. God hath sufficient for thee, and for all men. Farewell.» — el cierre de la sesión, con la última instrucción moral del ángel.

«Δ: Remember, that diuerse other particulars, mowght haue byn Noted of this dayes Action: but these may suffice: And yet it is not to be forgotten, that as he sayd his name was Annael (with a dubble n) so he allso confessed himself to be the same Annaël which is prepositus orbis veneris:162 and allso Chief governor Generall of this great period, as I haue Noted in my boke of Famous and rich Discoueries.» — la nota con que Dee cierra la sesión: declara haber omitido particulares, fija la grafía del nombre con dos enes, y remite a otra obra suya para el cargo cósmico del ángel, prepósito de la esfera de Venus.

«Consider and Remember: That this Note, of the Action, (had with holy ANNAEL), is, of prince Befafes, (otherwise called Obelison) accownted as the Prolog of my first boke of mysticall exercises Anno 1582. Nouembris 20. Vide post.» — nota posterior de Dee sobre el estatuto de la sesión de Annael: no es el primer libro sino su prólogo, y quien lo declara es el príncipe Befafes, también llamado Obelison.

«Saterday Δ: One165 Mr. Edward Talbot cam to my howse,166 and he being willing and desyrous to see or shew some thing in spirituall practise, wold haue had me to haue done some thing therein.» — la llegada del segundo vidente, el 10 de marzo de 1582, con el nombre que el diario le da: Mr. Edward Talbot.

«And I truely excused myself therein as not in the, vulgarly accownted Magik, neyther studied, or exercised: But confessed my self, long tyme to haue byn desyrous to haue help in my philosophicall studies throwgh the Cumpany and information of the blessed Angels of God.» — Dee se deslinda ante el recién llegado: no es la magia que corrientemente se llama así, sino ayuda angélica para sus estudios filosóficos.

«And thereuppon, I browght furth to him, my stone in the frame, (which was given me of a frende) and I sayd unto him, that I was credibly informed, that to it (after a sort) were answerable Aliqui Angeli boni:167 And allso that I was ones willed by a Skryer, to call for the good Angel Anchor, to appere in that stone to my owne sight. And therfore I desyred him to call him: and (yf he wold) Anachor and Anilos likewise, accownted good Angels, for I was not prepared thereunto.» — la piedra, regalo de un amigo, y los tres nombres que Dee le pide llamar; él se declara no preparado para hacerlo.

«He than settled him self to the Action: and on his Knees att my desk (setting the stone before him) fell to prayer and entreaty &c. In the mean space, I, in my Oratory did pray, and make motion to god, and his good Creatures for the furdering of this Action.» — el reparto físico de la operación: el vidente de rodillas ante la piedra, Dee orando aparte en su oratorio.

«And within one quarter of an howre (or less) he had sight of one in the stone. but he still expected for two more: deeming this to be one of the three (namely Anchor Anachor Anilos). But I then cam to him, to the stone: And after some thanks to God, and Wellcome to the good Creature, used, I required to know his name. And he spake plainly, (to the hearing of E.T.) that his name is URIEL.» — el primer resultado con Kelley: en menos de un cuarto de hora aparece uno que no es ninguno de los tres esperados y que se nombra Uriel; el diario marca que quien oye es E.T.

«Δ: Are you one of them (sayd I, John Dee) that are answerable, (uppon due observations performed) to this stone? URIEL: I am. Δ: Are there any more besyde you? UR: Michael and Raphaël. But, Michael est princeps in operibus nostris.» — Uriel declara ser de los que responden a esa piedra y nombra a los otros dos, con Michael como príncipe de sus obras.

«Δ: Ys my boke, of Soyga,169 of any excellency? UR: Liber ille, erat Adæ in Paradiso reuelatus, per Angelos Dei bonos.170 Δ: Will you give me any instructions, how I may read those Tables of Soyga? UR: I can - But solus Michaël illius libri est interpretator.» — la primera pregunta de Dee en la primera sesión con Kelley es por el Soyga; Uriel lo declara revelado a Adán en el Paraíso y reserva su interpretación a Michael.

«Δ: I was told, that after I could read that boke, I shold liue but two yeres and a half. UR: Thow shallt liue an Hundred and od yeres.» — la profecía que Dee trae y la que el ángel le devuelve, sin resolver la contradicción entre ambas.

«Δ: What may I, or must I do, to haue the sight, and presence, of Michael, that blessed Angel? UR: Præssentias nostras postulate et invocate, sinceritate et humilitate. Et Anchor, Anachor, et Anilos, non sunt in hunc Lapidem invocandi.» — Uriel fija la condición —pedir con sinceridad y humildad— y prohíbe expresamente invocar en esa piedra a los tres ángeles de la primera lista.

«Δ: Oh, my great and long desyre hath byn to be hable to read those Tables of Soyga. UR: Hæc maximè respiciunt Michaëlem. Michaël est Angelus, qui illuminat gressus tuos. Et hæc revelantur in virtute et veritate non vi.» — el ángel remite otra vez a Michael y añade la condición: estas cosas se revelan por virtud y verdad, no por fuerza.

«Δ: Is there any speciall tyme, or howre to be observed, to deale for the enioying of Michael? UR: Omnis hora, est hora nobis.» — sobre la hora de operar: toda hora es hora para ellos, contra la regla horaria de los grimorios.

«Δ: After this, there appered176 in the stone a strange seale, or Characterismus of this fashion ensuing:» — el sello que aparece en la piedra no está en la capa de texto del troceo y queda fuera de esta ficha.

«Δ: What is the intente, or use of this? UR:177 Sigillum hoc in auro sculpendum, ad defensionem corporis, omni loco, tempore et occasione: et in pectus gestandum.» — el uso de ese sello, dicho en latín por Uriel: grabado en oro, para defensa del cuerpo en todo lugar, tiempo y ocasión, y llevado al pecho.

«Δ: So we ceased, with thanks to god: and I mused much uppon this Action: and layd all up in mynde, and writing. Δ: Soli Deo Honor omnis, et gloria.» — el cierre de sesión de Dee, que declara guardarlo todo en la memoria y por escrito.

«Δ: After that Mr. E.T. had called Uriel, and I was come to the stone and had used a short speche of thanks giving to God: I then required some instruction for the purpose of Soyga.» — la sesión de la tarde del mismo sábado, que Dee vuelve a abrir por el Soyga.

«UR: Peace. You must use Michael. Δ: I know no meanes or order to use in the invocating of Michaël.» — Dee declara no conocer el modo de invocar a Michael, que es lo que abre toda la instrucción siguiente.

«UR: He is to be invocated by certayn of the psalmes of Dauid, and prayers. The which psalmes, are nothing els, but a means unto the seat and Maiestie of God: whereby you gather with your selues due powre, to apply your natures to the holy Angels. I mean the psalmes, commonly called the Seven psalmes.» — la respuesta de Uriel: los siete salmos, y la razón por la que sirven, que no es conjurar sino ajustar la naturaleza del operante a la de los ángeles.

«You must use pleasant sauours: with hand and hart: whereby you shall allure him and wynn him (thorowgh Gods fauour) to atteyn unto the thing, you haue long sowght for.» — el segundo medio prescrito: perfumes, con mano y corazón.

«There must be Coniunction of myndes in prayer, betwyxt you two, to God Contynually. Yt is the wyll of God, that you shold, ioinctly, haue the knowledge of his Angells to-gither.» — el tercero, y la declaración de que la sociedad de los dos hombres es voluntad de Dios.

«You had atteyned unto the sight of Michaël, but for the imperfection of Saul. Be of good Cumfort.» — la explicación que el ángel da del fracaso anterior: la imperfección del vidente Saul.

«Δ: The chayre cam into the stone againe: and I axed what it ment. UR: This is a seat of perfection: from the which, things shall be shewed unto thee, which thow hast long desyred.» — la silla que aparece en la piedra, glosada por Uriel como asiento de perfección.

«Δ: Then was there a square Table browght into the stone: and I demaunded, what that Table betokened. UR: A Mysterie, not yet to be known. These two, shall remayn in the stone, to the sight of all undefyled creatures.» — la mesa cuadrada aparece antes de que se explique: el ángel la declara misterio aún no revelado.

«You must use a fowre square Table, two cubits square: Where uppon must be set Sigillum Dei,182 which is allready perfected183 in a boke of thyne: Blessed be God, in all his Mysteries, and Holy in all his works.» — la instrucción de la mesa y del sello, con el detalle de que el sello ya está acabado en un libro que Dee posee.

«This seal must not be loked on, without great reuerence and deuotion. This seale is to be made of perfect wax. I mean, wax, which is clean purified: we haue no respect of cullours.» — la materia del sello: cera purificada, y el color declarado indiferente.

«This seal must be 9 ynches in diameter: The rowndnes must be 27 ynches, and somwhat more. The Thicknes of it, must be of an ynche and half a quarter, and a figure of a crosse, must be on the back-side of it, made thus:» — las medidas exactas del sello mayor; la figura de la cruz que sigue no tiene capa de texto.

«The Table is to be made of swete wood: and to be of two Cubits high: with 4 feete: with 4 of the» — la frase se corta al pie de plana y sigue en la siguiente con los cuatro sellos bajo los pies de la mesa.

«former seales under the 4 feet. Δ: The fashion of the 4 feet, standing uppon the foresayd rownd seales, was shewed: so as the uttermost circle conteyning the letters, did seme to be clean without184 the cumpas of the fete, equally rownd abowt the same fete. And these seales were shewed much lesser than the principall seal.» — Dee anota cómo se le mostró la disposición: los sellos menores bajo cada pie, con su círculo de letras sobresaliendo.

«Under the Table did seme to be layd red sylk, two yardes square. And ouer the seal, did seme likewise red sylk to lye fowr square: somwhat broader then the Table, hanging down with 4 knops or tassells at the 4 corners thereof.» — la seda roja bajo la mesa y sobre el sello, con sus cuatro borlas.

«Uppon this uppermost red silk, did seme to be set the stone with the frame: right ouer, and uppon the principall seal: sauing that the sayd sylk was betwene the one and the other.» — y la posición de la piedra: sobre el sello mayor, con la seda de por medio.

«The Table was shewed to haue on the fowre sides of it, Characters186 and names, these, that are here in a schedule annexed, in 4 diuerse rowes.» — los caracteres y nombres de los cuatro lados de la mesa van en una cédula anexa que el troceo no recoge, y quedan fuera de esta ficha.

«UR: The characters and words on the sides of the square Table, are to be written with yellow, made of perfect oyle, used in the church.» — la instrucción sobre con qué se escriben: amarillo hecho de aceite perfecto, del que se usa en la iglesia.

«Δ: What oyle is that? UR: That oyle shalbe opened unto you. The oyle, is perfect prayers: of other oyle I haue no respect. We sanctifie, bycause we are holy: and you sanctify bycause of your holines.» — Dee pide precisión material y el ángel responde con una equivalencia: el aceite son las oraciones perfectas.

«UR: There is a spirit, named Lundrumguffa using you who seketh your destruction, in the hatred of men, in the hurt of thy goods. Discharge him to morrow with Brymstone.» — el ángel nombra a un espíritu que estaría dañando a Dee y prescribe el remedio: azufre.

«He haunteth thy howse, and seketh the destruction of thy dowghter. His pretence was to haue maymed thee in thy Sholder the last night, and long ago. Yf thow do not dischardg him to morrow, he will hurt, both thy wife and thy dowghter.» — el detalle doméstico de la amenaza, con hija, esposa y una lesión de hombro de la noche anterior.

«Giue him a generall discharge from your familie and howse. He will seke Sauls death, who is accursed.» — la fórmula del despido y el juicio del ángel sobre el vidente anterior.

«Δ: I know no means, or art to do this by. For I did burn in flame of Brymstone, Maherion his name and Character, whan I fownd Saul priuilie dealing with him (which manner of wicked dealing I had oft forbydden him) and yet he cam after, and wold haue carryed Saul away quick: as Robert Hilton, George,191 and other of my howse can testify.» — Dee objeta que el método ya le falló con otro espíritu, Maherion, y nombra testigos de su casa.

«UR: The cursed will come to the cursed. Δ: I beseche you to discharge him: and to bynde him somwhere far of, as Raphael did (for Thobias» — la sentencia del ángel y la petición de Dee, que pide el precedente de Rafael atando a Asmodeo; la frase sigue en la plana siguiente.

«UR: But Thobias did his part.192 Art is vayne, in respect of God his powre. Brymstone is a mean. Δ: Whan shall I do this? UR: To morrow at the tyme of prayers.» — la respuesta le devuelve la carga: Tobías puso de su parte, el arte nada vale ante el poder de Dios y el azufre es solo un medio.

«Sonday. a Meridie hora .3. a circiter.194 Δ: Uriel being called by E.T. there appeared one, clothed with a long robe, of purple: all spanged with gold, and on his hed, a garland, or wreath of gold: his eyes sparkling: of whome I axed Whether the characters noted for the Table, wer perfect: He answered, They are perfect:195 There is no question.» — la sesión del domingo 11 de marzo: la aparición de púrpura y oro declara perfectos los caracteres de la mesa.

«Δ: Are you Uriel? Than presently196 cam in One, and threw the brave197 spirit down by the sholders: and bet him mightyly with a whip: and toke all his robes, and apparell of him: and then he remayned all heary and owggly: and styll the spirit was beaten of him, who cam-in after him. And that spirit, which so bet him, sayd to the hearing of my Skryer, Lo, thus are the wycked skourged.» — al preguntar Dee por la identidad, la escena se invierte: entra otro, azota al primero, le quita las vestiduras y lo deja peludo y feo.

«Δ: Are you Uriel, who speaketh that? Uri: I am he. Write down and mark this: for it is worthy of the Noting. This was thy persecutor Lundrumguffa. I browght him hither to let thee see, how God hath ponished thy enemy.» — Uriel explica la escena: el apaleado era Lundrumguffa disfrazado, y el castigo se exhibe para que Dee lo anote.

«Lo, thus, hath God delt for thee: Lo thus haue I delt for thee: Thank God. Δ: Blessed be his holy name; and extolled, world with out ende.» — el ángel se atribuye la acción junto con Dios, y Dee responde con la doxología.

«E.T: He drew the wycked spirit away, by the leggs, and threw him into a great pitt, and washed his hands, as it were, with the sweat of his own hed: for he seamed to be all in a sweat.» — una de las intervenciones marcadas con la sigla del vidente: E.T. describe lo que ve, no lo que se dice.

«Δ: Here-uppon, my skryer saw Uriel go away: and he remayned out of sight a little while. Then he cam-in agayn: and an other with him: and iointly these two said to gither, Glorifie God for euer.» — la entrada del segundo ángel, anotada por Dee como lo que ve su vidente.

«And than Uriel did stand behinde: and the other did set down in the chayre, with a sworde in his right hand: all his hed glystring199 like the sonne. The heare of his hed was long. He had wings: and all his lower parts seamed to be with feathers. He had a roab ouer his body: and a great light in his left hand.» — el retrato del recién llegado: espada en la diestra, luz en la siniestra, alas y plumas, sentado en la silla que antes se declaró asiento de perfección.

«He sayd, Michaël: We are blessed from the begynning: and blessed be the name of God for euer.» — la primera palabra de Michael en el diario.

«Δ: My skryer saw an innumerable Cumpany of Angels abowt him: And Uriel did lean on the square Table by. He that sat in the chayre (whom we take to be Michaël) sayd Than,» — Dee marca la identificación como conjetura propia y de su vidente, no como declaración del que habla.

«Go forward: God hath blessed thee. I will be thy Guyde. Thow shallt atteyne unto thy serching. The World begynnes with thy doings.» — la promesa que abre todo el proyecto, dicha por el que ocupa la silla.

«The Angels under my powre, shall be at thy commaundement. Lo, I will do thus much for thee. Lo, God will do thus much for thee. Thow shalt see me: and I will be seen of thee. And I will direct thy liuing and conversation.» — la continuación de esa promesa, que incluye el mando sobre los ángeles subordinados y la visión directa.

«Martij 14. Wensday. mane circa horam 9ã. Δ: Being desirous to procede in this matter, by consent, we bent our selues to the Action. And after that E.T. had called Uriel and saw him, I cam to the desk from my oratorie. There did contynually appeare, the chayre and the Table. I than being affrayde that any other shold come into the stone, instead of Uriel, did ernestly require the spirituall creature appearing, to shew who he was, and what was his name: At length he answered, and sayde to the hearing of E.T., Uriel is my name, with diuerse called Nariel.» — la sesión del 14 de marzo, con la cautela declarada de Dee: teme que entre otro en lugar de Uriel, y pide el nombre; el que responde da además un segundo nombre, Nariel.

«Δ: Then he went away, for a while: and cam agayn, and sayd thus, Ur: The strength of God, is allwayes with thee. Dost thow know, what thow writest? Δ: In two senses, I may understand it: eyther that the good Angel Gabriel203 is allwayes with me, thowgh invisibly: or els, that the strength, and mighty hand of God, allwayes is my defense. Ur: Fortitudo Dei, tecum semper est.» — un caso de exégesis dentro del propio diario: Dee ofrece dos lecturas de la fórmula, la del nombre del ángel y la del atributo divino, y el ángel se la devuelve en latín sin decidir.

«Δ: He went away agayn, and cam agayn, following or wayting uppon an other: and before that other, was a man hauing his hed all couered with blak. Then he that cam so in the middle, did sit down in the chayre, and spake this worde following: Mi: Note.» — la entrada de la escena del hombre encapuchado, que Dee describe como quien mira una representación.

«Δ: This was Michael, with his sword in his right hand. Then cam Uriel to the man (hauing his hed all hyd, as it were in a blak hode) and toke-of that blak hode: and then lifted-up the Table cloth. He looked under it, and put it down againe: and lifted it up again. The man stode still before Michael. Then Michael rose; and toke-of all the mans clothes, and left him, as it were, onely in his shirt.» — el desvestimiento del hombre encapuchado ante Michael.

«Then Uriel toke a little rownd Tablet, as it were, of the bignes of a sixpence, hauing two letters in it, thus: and gaue it to Michaël.» — la tableta con dos letras que la edición no reproduce en la capa de texto y que queda fuera de esta ficha.

«Uriel lifted up the Table cloth: and, from thence, seamed to take apparaile, and put on the man. It semed to be sylk: and very full of wrynkles, or plights. And the man kneeled, and held-up his hands. Uriel toke like a lawrell bush, and set uppon the mans hed. And than the man kneeled before Michaël. Michaël toke the rownd thing, with the letters: and gaue it the man to eat: and he did eat it.» — el revestimiento y la coronación con laurel, y el gesto central de la escena: comerse la tableta de las letras.

«Ur: Lo, things are covered. Δ: Then he couered the Table and pluckt the cloth over it, down to the grownd, on euery side. The man rose up: And Michaël dubbed him on the hed with his sworde. Then the man stode-up. Then the man turned his face toward E.T. the skryer: and the man did resemble me (John Dee) in cowntenance. And then he turned to Michaël agayn. Michael wrote uppon the mans back, thus, ANGELVS TVÆ PROFESSIONIS.» — el desenlace de la escena: el hombre tiene el rostro de Dee, y lleva escrito en la espalda que es el ángel de su profesión.

«Δ: Then E.T. asked me, yf there were such Angels of a mans Profession: and I answered yea; as in Agrippa206 and other, is declared. Mi: Leaue your folly: Hold thy peace. Haue you not red, that they that cleaue unto God, are made like unto him.» — Kelley pregunta si existen tales ángeles y Dee responde con Agrippa; el que habla desde la silla les corta la discusión.

«Δ: Yes, forsoth. Mic: Thow camst hither to lern, and not to dispute. Laudate Dominum in operibus suis.» — la fórmula con que el ángel fija el régimen de las sesiones: se viene a aprender, no a disputar.

«Mi: He hath eaten strength against trubble: He hath eaten nothing: and in eating, he hath eaten all things. The name208 NA, be praysed in trubbles.» — la glosa que el ángel da de la comida de la tableta, en forma paradójica.

«Δ: Now Michael thrust out his right arme, with the sword: and bad the skryer to loke. Then his sword did seame to cleaue in two: and a great fyre, flamed out of it, vehemently. Then he toke a ring out of the flame of his sworde: and gaue it, to Uriel: and sayd, thus: Mic: The strength of God, is unspeakable. Praysed be god for euer and euer.» — de dónde sale el anillo en el relato: de la espada partida de Michael.

«Δ: Then Uriel did make cursy unto him. Mi: After this sort, must thy ring be: Note it.» — la orden de copiar el modelo.

«Mi: I will reveale thee this ring: which was never revealed since the death of Salomon: with whom I was present. I was present with him in strength, and mercy. Lo, this it is. This is it, wherewith all Miracles, and diuine works and wonders were wrowght by Salomon: This is it, which I haue revealed unto thee. This is it, which Philosophie dreameth of. This is it, which the Angels skarse know. This is it, and blessed be his Name: yea, his Name be blessed for euer.» — la reivindicación del anillo: no revelado desde la muerte de Salomón, y con él se obraron todos sus milagros.

«Δ: It shewed to be a Ring of Gold: with a seale graued in it: and had a rownd thing in the myddle of the seale and a thing like a V, throwgh the top of the circle: and an L, in the bottome:» — la descripción material que Dee hace del anillo visto en la piedra.

«cleane throwgh it: And had these fowre letters in it, PELE.» — el cierre de esa descripción: las cuatro letras del anillo; el trazo que Dee dibuja entre una frase y otra no está en la capa de texto.

«After that, he threw the ring on the borde, or Table: and it semed to fall throwgh the Table: and then he sayde, thus, Mi: So shall it do, at thy commaundement. Without this, thow shalt do nothing.210 Blessed be his name, that cumpasseth all things: Wonders are in him, and his Name is WONDERFVLL : His Name worketh wonders from generation, to generation.» — el anillo atraviesa la mesa a la vista de los dos, y el ángel impone la condición: sin él, nada.

«Δ: Then he went away: and cam-in agayn by and by. Mi: Note. Δ: Then he browght-in the Seale, which he shewed the other day: and opened his sworde, and bad the skryer, reade, and he red, EMETH.» — la lectura del nombre del sello, hecha por el vidente sobre la espada abierta.

«Mi: This I do open unto thee, bycause thow mervayledst at SIGILLVM DEI. This is the Name of the Seale: Which be blessed for euer. This is the seale self. This is Holy: This is pure: This is for euer. Amen.» — el ángel declara que EMETH es el nombre del Sigillum Dei, y da el motivo: que Dee se había maravillado de él.

«Δ: Then the seale vanished away. And I sayd to my frende (the Skryer) In dede, this other day, I considered diuerse fashions of the seal: and I fownd them much differing, one from an other: and therfore I had nede to know, which of them I shall imitate: or how to make one perfect of them all.» — la crítica de fuentes que Dee plantea en voz alta: las versiones del sello que ha visto difieren y no sabe cuál seguir.

«Mi: Dowt not for the making of it: for God hath perfyted all things. Ask not the cause of my absence, nor of my apparell: for that Mysterie, is known to God.» — la respuesta cierra la pregunta sin resolverla y le prohíbe además preguntar por las ausencias y el vestido del que habla.

«I haue no cloathing, as thow thy self shalt see. I am a Spirit of Truth, and Vertue.212 Yea you shall see me in Powre, and I will viset you in HOPE. Bless you the Lorde, and follow his wayes, for euer.» — la declaración de naturaleza del que habla: espíritu de verdad y virtud, sin vestidura.

«Δ: Then he went away: and Uriel followed him. And then I sayde to my skryer: It were good, we had euer some watch-word, when we shold not loke for any more matter at theyr hands, euery tyme of theyr visitting of us.» — Dee propone en voz alta un procedimiento práctico: una consigna que marque el fin de cada sesión.

«Mi: We lead tyme, Tyme leadeth not us: Put up thy pen. The Name of God, be blessed for euer.» — la respuesta, no pedida, da la fórmula: guarda la pluma.

«Δ: Then they lifted up theyr hands to heuenward (which heven, appeared allso in the stone) and turned toward us, and sayd, Valete.» — la despedida latina que cierra la sesión.

«Δ: So they departed: and at theyr going, the chayr, and the Table, in the stone, did seme to shake.» — el detalle final que Dee anota de la salida.

«Martij 15. Thursday. Hora 1¼ a meridie. Δ: After E.T. his calling into the stone, appeared a tall man, with a sceptre (very great) of gold, glittring. His body all red: and out of his hed, did shote out beames of light, like the sonne beames.» — la sesión del 15 de marzo abre con una aparición nueva, roja y con cetro.

«Δ: Being desirous, to know who he was, and his name, I requested him ernestly thereto. But he answered, as followeth, Invocate nomen Domini, et agnoscetis eum.» — la aparición rehúsa nombrarse y remite a invocar el nombre del Señor.

«Δ: Then I prayed the psalme, Deus misereatur nostri, et benedicat nobis &c.216 After that, he sayd, I am mighty. Δ: Bycause he delayed to declare his name, E.T. the skryer did require him, in the name of God the father, Jesus Christ his sonne, and of the holy ghost, to express his name: and he answered in speche. So I will by and by.» — el procedimiento de apremio: Dee reza el salmo y el vidente conjura por la Trinidad para arrancar el nombre.

«Δ: Then he seamed to take from his hed little bright sparcks, like little candells endes: and to stick them abowt the chayre: and he went rownd abowt the chayre: and than he spake, as followeth,» — el gesto que precede a la declaración del nombre.

«I am mighty, and working wonders: I am SALAMIAN.217 I rule in the hevens, and beare sway uppon erth in his name, who be blessed for euer. Thow doost dowt at me. I am the servant of God, in his light: I serve him. I say, I serve him, with feare and reverence. My name is SALAMIAN: Mighty in the Sonne, worker of wordly actions, as well internall, as externall: known unto God: whose name I know, and bless for euer.» — la autopresentación de Salamian, que se declara siervo y reprocha a Dee su duda.

«Δ: Then appeared a big flame of fyre by him in the ayre. Sal: Thow knowest not, or thow wilt not know, that Mamon, with his servants, are present abowt thee: whose presence doth hinder the presence of the vertues Adonay our comming. Blessed be God, in the highest.» — Salamian denuncia la presencia de Mamón como estorbo de la venida angélica.

«Δ: He toke the forsaide flame of fyre, and flung it up unto the heven ward. Sal: Mamon is a king whome God hateth: whose sect, contynually tempt, provoke and stir-up wickednes, against the Lord, and against his annoynted. But he dyeth: blessed be God for euer. Driue him away.» — el retrato de Mamón como rey de una secta tentadora, y la orden de expulsarlo.

«Δ: It is incomparably more easy for you to do. And as for my parte, I fele neyther in body, nor sowle, any token of his presence or working. Thereuppon he caused the whole chamber (which we were in) to appere very playnely in the stone: and so there shewed a great cumpany of wycked spirits to be in the chamber: and among them, One, most horrible and grisely thretting,218 and approaching to our heds: and skorning and gnashing at us.» — Dee objeta que él no siente nada, y la respuesta le muestra la cámara misma dentro de la piedra, llena de espíritus.

«Sala: God determines his mysteries, by Arte and vertue. Δ: Then he willed me very egerly, to drive them away. And I prayed fervently. And there seamed One to come into the stone, which had very long armes: and he draue them away courragiously: And so they were driuen away.» — la expulsión, obrada por la oración de Dee y por un tercero de brazos largos.

«After that presently, cam one into the stone, all white. Salamian reached this white one a Cup. The white man held-up the Cup: and sayd, as followeth, Lo, this is my name. God shall bless you. Fear not: your faithfullness provoketh me to tell my name, and this it is:» — la aparición del blanco de la copa, cuyo nombre se dice mostrando el objeto.

«(putting furth the Cup again) for, I am called Medicina Dei.219 I will shew thee, and I will shew you, the Angel of your Direction, which is called OCH.» — el nombre resulta ser Medicina Dei, y de él viene el del ángel de la dirección, OCH; la edición marca esta voz como Raph en la línea siguiente.

«Δ: This name he spake: he shewed it allso on the Table (before him) written. Raph: He is mighty in the sonne beames: He shall profit thee hereafter.» — el doble registro del nombre, hablado y escrito, y la sigla con que la edición adjudica la voz.

«Δ: Then cam in an other, and sat down in the chayre: and he sayde, as followeth, The strength of God liueth: and God raigneth for euer. I am Fortitudo Dei.» — la aparición siguiente se nombra por su oficio, no por nombre propio.

«Δ: Why, then, you are Gabriel: and I toke you hitherto to be Michaël. How shall I then amend my boke, in respect of your name, allwayes before, written Michael?» — el momento en que Dee declara haber atribuido mal las voces de su propio registro, y pregunta cómo corregirlo.

«For.Dei: What thow hast written, that hast thow written: and it is true. Write down this name. POLIPOS.221 Dost thow understand it?» — la respuesta no corrige el registro: lo escrito queda escrito y se declara verdadero.

«Δ: No, God knoweth. For.Dei: When that day commeth, I will speak with thee: yf thow observe that which I haue commaunded thee.222 As truely, as I was with SALOMON, so truely will I be with thee.» — Dee confiesa no entender el nombre dado, y la explicación queda aplazada bajo condición.

«Δ: Then cam in an other, whom we toke to be Uriel: for he went allso, as he was wont, and leaned at the Table.» — otra identificación que Dee marca como conjetura, fundada solo en la costumbre del gesto.

«For.Dei: Search for wisdome and lerning, and the lord will deliuer it unto you. Δ: I wold to god, I knew your name truely, or what peculier letter I might set for you, to Note your words and Actions by.» — Dee vuelve sobre el problema de las siglas: necesita una letra con que marcar en el registro a cada voz.

«For.Dei: Name I haue none, but by my office. SALAMIAN cam not hither, but by me. He is a mighty Prince, governing the hevens, under my powre. This is sufficient for thy Instruction.» — la respuesta: quien habla no tiene nombre sino oficio, y Salamian le está subordinado.

«I was with Salomon, in all his works and wonders: and so was this, whome God had appointed unto him. The Diuines know his name: and he is not hidden from the face of the erth: His name is written in the boke which lyeth in the Wyndow.» — la remisión que cierra el punto del nombre: está escrito en el libro que está en la ventana.

«Δ: Do you mean Agrippa his boke? And is it there expressed by the name SALAMIAN?223 For.Dei: I haue sayde.» — Dee identifica ese libro con el de Agrippa y no obtiene confirmación: la voz corta con una fórmula.

«Δ: What order will you appoint unto us two, in respect of our two beings to-gither? My frende here, may haue other intents and purposes of his affayres, then will serve me, for his ayde hauing in these Actions. For.Dei: Joyne in prayers. For God hath blessed you: Dowt not. Consider these mysteries.» — Dee plantea el problema práctico de la sociedad con el vidente, que tiene asuntos propios; la respuesta es orar juntos.

«Δ: Then they in the stone used talk to gither: but not well to be discerned of the eare of E.T.» — un límite del método que Dee registra: lo que las apariciones hablan entre sí no llega al oído del vidente.

«At length F.D. talked very much, and spedily to E.T. and disclosed unto him (which he expressed not to me, at the stone but afterward) all the manner of the practise, and the Circumstance abowt the Action intended, with the Gold lamin, the ring, the seales &c. And after I had spoken somwhat, in requesting him, to shew me the manner, How I shold artificially prepare euery thing spoken of, he sayd,» — un pasaje que Dee anota como recibido de segunda mano: el instructivo entero del lamen de oro, el anillo y los sellos se lo dicen al vidente, y éste se lo transmite después.

«F.D: [. . . Use me, in the Name of God, for all occasions.224 . . .] Blessed225 be God, who revealeth all Mysteries, &c. I am strength in nede. And Lo, here is Medicine for the sore. We bless the Lord: We gouern the erth, by the societie of Gabriel: whose» — la voz marcada F.D., que es la misma Fortitudo Dei de la plana anterior; los corchetes y los puntos suspensivos son de la edición e indican texto suprimido o repuesto.

«powre, is with us: but he not here. &c. Use Patience. Ur: I liued with Esdras: I liued in him, in the lord, who liueth for euer.226 Raph: I liued with Tobie: Tobie the yonger.» — cada voz se acredita por un precedente bíblico propio: Uriel con Esdras, Rafael con el joven Tobías.

«Δ: This was the white creature, that spake this. F.D: We liue in the Lorde: who be praysed for euer. Δ: I stode silent a good while. FD: What wilt thow? Δ: I did attend, what you wold say. F.D: I haue sayd.» — Dee identifica quién habla por su aspecto, y anota su propio silencio y el desencuentro que produce.

«Δ: I haue byn long at this tyme, in my dealing with you. I trust, I do not offend you therewith. But, for my parte, I could finde in my hart to contynue whole dayes and nights in this manner of doing: euen tyll my body shold be ready to synk down for wearines, before I wold giue ouer. But I feare, I haue caused wearines to my frende here.» — Dee declara que él seguiría días y noches enteros, y que el cansancio que teme es el de su vidente.

«F.D: In vertue is no wearines. Δ: Now he stode up, out of his chayr: and he, and they all, ioinctly blessed us, stretching theyr hands toward us, Crossingly. And so they went away. The Table and the chayre remayned and the glyttring sparckles, or drops of streaming little lightes were of the chayre immediately.» — la respuesta a ese temor y la salida de la sesión, con la mesa y la silla quedándose en la piedra.

«Δ: Glorie, thanks, and honor be unto the Almighty Trinitie.» — la doxología con que cierra el primer libro de misterios.

«[Mysteriorum Liber Secundus] . . . mysteryes,229 . . . . . . ow toward a thing, r . . . . . . howse is hollow, it is empty and voyde . . . . . . ants: The God of heuen and erth, will send into . . . NOTE. We bring tydings of light* . The Lord is owr . . . you and we prayse to gither. His name be praysed for ever. O . . . in his Mysteries: O holy and eternall God.» — el segundo libro abre con el manuscrito dañado: la edición imprime con puntos suspensivos lo que falta de cada renglón, y el título va entre corchetes porque el códice no lo lleva.

«Δ: Than cam in Michael, with a sword in his hand, as he was wont: and I sayd unto him, are you Michael? Mich: Dowt not: I am he which reioyce in him that reioyceth in the Fortitude and strength of God.» — Dee vuelve a preguntar la identidad, y la respuesta no es un nombre sino una perífrasis que se enlaza con la Fortitudo Dei de la sesión anterior.

«Δ: Is this Forme, for the Great Seale perfect? Mi: The forme is true and perfect. Thow shalt sweare by the liuing God, the strength of his Mercy, and his Medicinall vertue, powred into mans sowle neuer to disclose these Mysteries.» — la confirmación del sello viene con una condición: el juramento de secreto que Dee ha de prestar.

«Δ: Yf No man, by no means, shall perceyue any thing herof, by me, I wold think that I shold not do well.» — la objeción de Dee al juramento, y la frase que Peterson pone como epígrafe de su introducción: si nadie llegara a saber nada por él, no le parecería estar obrando bien.

«Mi: Nothing is cut from the Church of God. We in his Saincts are blessed for euer. We separate thee, from fyled and wycked persons: We move thee to God.» — la respuesta acota el secreto: no se corta nada de la Iglesia, se separa a Dee de los impuros.

«Δ: I vow, as you require: God be my help, and Gwyde, now and euer, amen. MIC: This is a Mystery, skarse worthy for us ourselues, to know, muche lesse to Reueale. Art thow, then, so Contented?» — Dee jura, y el que habla insiste en el peso de lo revelado.

«Δ: I am: God be my strength. Mic: Blessed art thow among the Saincts: And blessed are you both. I will pluck thee, from among the wycked [he spake to my skryer.]234 Thow Commyttest Idolatry. But take hede of Temptation: The Lord hath blessed thee. This is a Mystery.» — la acusación de idolatría va dirigida al vidente, no a Dee, y el corchete que lo aclara es nota del propio Dee.

«Dee, what woldest thow haue? Δ: Recte sapere et Intelligere &c.235 Mic: Thy Desyre is graunted thee.» — la pregunta y la respuesta con que Dee repite, dentro de la sesión, la fórmula de su oración latina por la sabiduría.

«[Michael: -]:237 I will shew thee in the mighty hand and strength of God, [what] his Mysteries are: The true Circle of his æternitie Comprehending all vertue: The whole and Sacred Trinitie. Oh, holy be he: Oh, holy be he: Oh, holy be he. Uriel answered, Amen.» — lo que se anuncia revelar: el círculo verdadero de la eternidad divina, que comprende toda virtud; los corchetes son suplementos del editor donde el manuscrito está dañado.

«Mic: Now what wilt thow? Δ: I wold full fayne procede according to the matter in hand. Mic: Diuide the owtward circle into 40 æquall partes: whose greatest numbers are fowre. See thow do it presently.» — la primera instrucción constructiva del Sigillum: dividir el círculo exterior en cuarenta partes.

«Δ: I did so. Diuiding it first into fowre: and then every of them into ten. He called Semiel, and one cam in and kneled down: and great fyre cam out of his mowth.» — Dee ejecuta la división en el acto, y con ello entra en escena Semiel.

«Michael sayde, To him, are the Mysteries of these Tables known. Michael sayde, Semiel (agayn) and by and by, he239 said, O God thow hast sayd and thow liuest for euer. Do not think here I speake to him. Δ: He spake that to us, least we might dowte of his last speches, as being spoken to Semiel: which he directed to the æternall god and not to Semiel.» — un problema de adjudicación de voz dentro del propio diario: se advierte a los dos hombres que la alabanza no iba dirigida a Semiel sino a Dios.

«Semiel stode up, and flaming fire cam out of his mowth: and than he sayd, as followeth, Sem: Mighty Lord, what woldest thow with the Tables? Mic: It is the will of God, Thow fatche them hither. Sem: I am his Tables. Behold these are his Tables. Lo where they are.» — Semiel se identifica con las tablas que se le mandan traer.

«Δ: There cam-in 40 white Creatures, all in white Sylk long robes and they like chyldern: and all they fallyng on theyr knees sayd, Thow onely art Holy among the highest. O God, Thy Name,240 be blessed for euer.» — las cuarenta criaturas que encarnan, una por una, las cuarenta partes del círculo.

«Δ: Michael stode up out of his chayre, and by and by, all his leggs semed to be like two great pillers of brass:241 and he as high as half way to the heven. And by and by, his sword was all on fyre and he stroke, or drew his sworde ouer all theyr 40 heds. The Erth quaked: and the 40 fell down: and Michael called Semiael, with a thundring voyce, and sayd, Declare the Mysteries of the Liuing God, our God, of one that liueth for euer.» — la escena que ordena el dictado: la espada sobre las cuarenta cabezas y la orden de declarar.

«Sem: I am redy. Δ: Michael stroke ouer them, with his sword agayne: and they all fell down, and Uriel allso on his knees. And commonly at the striking with his sword, flamyng fier like lightening did flash with all.» — el gesto se repite y marca cada paso del dictado.

«Δ: Then stept furth, one of the 40, from the rest, and opened his brest which was couered with Sylk, and there appeared a great T all of Gold.» — el procedimiento de entrega de cada letra: la criatura abre el pecho y muestra el carácter.

«Mi: Note the Number. ∆: Ouer the T, stode the figure of 4, after this manner: The 40, all, cryed, Yt liueth and Multiplyeth for euer: blessed be his name.» — a cada letra le corresponde un número; el dibujo intercalado no está en la capa de texto.

«Mi: Place that, in the first place. It is the name of the Lorde.244 ∆: Than there seamed a great clap of thunder to be. Then stepped (before the rest) one other of the 40, and kneled as the other did before. And a voyce was herd saying, Prayse God, for his name is reuerent.» — la orden de colocar cada carácter en su lugar del círculo, y el turno de la segunda criatura.

«Michael sayd to me, say after me thus, Deus Deus Deus noster, benedictus es nunc et semper: Amen. Deus Deus Deus noster, benedictus es nunc et semper: Amen. Deus Deus Deus noster, benedictus es nunc et semper: 245 Amen.» — la fórmula latina que Dee ha de repetir tres veces, dictada palabra por palabra.

«Mi: Write with reuerence, These Mysteries are wunderfull, the Number of his name, and knowledge: Lo, this it is, 9. Behold, it is but one, and it is Marveylous.» — el número que acompaña a la segunda letra, con la fórmula que lo declara uno y múltiple a la vez.

«Then he opened his brest, and there appered an n, (not of so big proportion as the other), with the number of 7 over it.248 Mi: Multiplicatum est Nomen tuum in terra.» — el tamaño relativo de la letra es parte del dato, y Dee lo anota.

«Mi: Thow must not write these things, but with great devotion. He Liueth.» — la condición que se le impone al acto mismo de escribir el registro.

«There cam an other in, and sayd, Et sum Finis et non est mihi Numerus. Sum Numerus in numero Et omnis Numerus est mihi Numerus. Videte.» — una de las criaturas se declara fin y número sin número, en la serie de fórmulas latinas que acompañan a cada letra.

«You must Note that in the stone the whole world in a manner did seme to appere, heuen, and erth, &c.» — Dee anota que la escena no ocurre en un espacio abstracto: en la piedra aparece el mundo entero.

«Mi: Orate invicem.262 ∆: Hereuppon we prayed a psalme; my skryer saying one verse, and I the other &c.» — el reparto litúrgico entre los dos hombres, versículo por versículo.

«Δ: Note: All the Cumpanies of these 40, stode five to gither, and five to gither, and so in eight Cumpanyes; each, of fiue.» — la nota estructural de Dee sobre cómo se agrupan las cuarenta criaturas: ocho compañías de cinco.

«Δ: This was a very white one: The upper partes of his throate, seemed open and there seemed to cum out of it fyre, in very many and diuerse cullours. He sayd, Trinus sum.285 Mi: Benedictum sit nomen El.» — otra de las cuarenta criaturas, que se declara trina al entregar su letra.

«Δ: Then cam a very fayre yong one in with long heare hanging on her (or his) sholders: and on her belly appered a great scotcheon;289 to hir, or him, Michael gaue a flame of fyre: and she, or he, did eat it.» — Dee anota el sexo de la aparición como indeterminado y corrige el pronombre tres veces en una sola frase.

«Michael stroke his sword ouer them agayn, and sayd, Natus est illa Lux. Ille est Lux noster.» — una de las fórmulas latinas del dictado; la concordancia irregular es la que imprime la plana.

«Δ: All sayd, Benedictus est qui sic et sic est,297 throwing up into the ayre thre cornerd trenchers298 of this fashion all of Gold. The one side of the trenchers was thus marked, and the other side had nothing on.» — los objetos triangulares de oro, marcados por una cara sola; las marcas no están en la capa de texto.

«Δ: I axed him yf I shold not cease now, by reason of the folk tarying for us to come to supper. Mic: Lay away the world. Contynue your work: Coniunxit spiritum mentibus illorum.» — un choque entre la sesión y la casa: Dee pregunta si puede cortar porque los esperan a cenar, y se le manda seguir.

«[Δ: As in scotcheons of armes, where the man and his wifes armes ar ioyned perpale, as the heraulds term it.]» — nota marginal de Dee que explica lo visto por la heráldica: dos armas unidas en palo.

«Mi: Stay; place this, in the second place. This went away.» — la instrucción de colocación que acompaña a cada carácter del sello.

«Δ: Then stept one oute, hauing all his body under his white sylken habit (as they all, had) very braue after the fashion of those dayes, with great ruffs, cut hose, a great bellyed dubblet, a veluet hat on his hed, with a feather: and he advanced him self braggingly: He had burnt into his forhed a little n: and Michael sayd, Non est numerus illius in Cælis.» — la aparición viene vestida a la moda isabelina del momento, y de esa figura se dice que su número no está en los cielos.

«Δ: Then cam one who put of his white habit: and he toke a sword, and smote up into the ayre, and it thundred: and he had a seal (suddenly there) very gorgeous of gold and precious stones: he sayd, Regnum meum. Quis Contradicet?» — la figura que reclama reino propio dentro de la serie.

«Δ: He hath proceding out of his mowth, many little (enns,) n, and on his forhed, a great A. Mi: Non quòd est A, sed quod contradicit A. Nec portio, nec numerus eius invenitur in cælo. Habet autem Numerum terrestrem Mysterium.» — la glosa distingue esa A de la verdadera: es la que contradice a la A, sin parte ni número en el cielo, con número terrestre.

«Δ: He shewed three figures of ‘6’ set in triangle thus, 6 6 6 Mi: Vobis est Mysterium hoc, posterius reuelandum.» — los tres seises en triángulo, declarados misterio que se revelará después.

«Δ: And there cam a fyre and consumed him, and his chayre away, suddenly. Mi: Perturbatur terra iniquitate sua.» — la salida de esa figura.

«Δ: One appeared with a fyry sword, all bluddy, , his vesture all bluddy, and he had s.340 Est numerus in numero.341Δ: He went away. Δ: I understand it to be a letter, and the number 5 also.» — Dee anota su propia interpretación de lo visto y la somete a confirmación; la coma suelta marca donde iba un dibujo que no está en la capa de texto.

«Δ: He offered to blow, but blew it not. On the ende of his Trumpet was a little a and 24 under it.» — la trompeta que no suena, motivo repetido en esta serie.

«Δ: They all now seemed to be gon: Michael and all. He cam in agayn and two with him. And he sayd, Hij duo Cælati sunt adhuc.348 They two went away. Mi: Vale. Natura habet terminum suum.» — quedan dos lugares del sello sin declarar, y esa frase latina es la que después se discute.

«Δ: After supper Mr. Talbot went up to his chamber to prayers: and Uriel shewed himself unto him: and told him that somwhat was amyss, in the Table or seale which I had byn occupyed abowt this day.» — el episodio de la corrección: el vidente recibe a solas, después de la cena, el aviso de que el sello está mal.

«And thereuppon, Mr. Talbot cam to me into my study: and requyred the Seale (or Tables) of me: for he was wished to correct somthing therin, (sayd he). I deliuered him the seal, and he browght it agayn within a little tyme after, corrected: both in the numbers, for quantyty and some for place ouer or under: and also in one letter or place omitted.» — Dee entrega el sello y el vidente se lo devuelve corregido en números, en posiciones y en una letra; el inciso *sayd he* marca que la razón la da él.

«Which I denyed, of any place omitted by me, that was expressed unto me. And the rather I dowted, uppon Michael his words last spoken, uppon two places then remayning yet empty: saying, Hij duo cælati sunt adhuc.350 But If I had omitted any, there shold more than two haue wanted.» — el desacuerdo queda escrito sin armonizar: Dee niega haber omitido nada, y lo argumenta contando los huecos.

«Whereuppon we thowght good to ax Judgment and dissoluing of this dowte, by Michael. And comming to the stone He was redy. I prepownded this former Dowte. He answered,» — el procedimiento con que resuelven la disputa entre ellos: llevarla a la piedra.

«Mi: Veritas est sola in DEO. Et hæc omnia vera sunt.352 You omitted no letter or history that was told you. But the skryer omitted to declare unto you.» — el fallo da la razón a Dee y carga la omisión al vidente.

«Δ: May I thus recorde it? Yt is iustly reformed by Uriel: the one being omitted of the descrier and the other not yet to us declared, might make that phrase meete to be spoken, Hij duo cælati sunt adhuc.» — Dee pide licencia para consignarlo así en el registro, y redacta él mismo la fórmula.

«Mi: Thow hast sayd. Δ: I pray you to make-up that one place yet wanting. Then he stode up on his great brasen leggs agayn: He called agayn, Semiæl Semieil. Then he cam, and kneled down.» — aprobada la fórmula, Dee pide que se complete el lugar que falta.

«Consummatum est.355 Δ: The shewer (a white man) pluckt oute a trumpet, and put it to his mowth, as thowgh he wold blow, but blew not: and there appeared at the ende of the Trumpet the greke ω. There arose a myst, and an horrible Thunder.» — el último carácter de la serie es la omega griega, entregada por una trompeta que tampoco suena.

«Mi: It is done. Δ: Then of the three 6 6 6 before Noted, with his finger he put oute the two lowermost: and sayd, Iste est numerus suus.» — la resolución del triángulo de seises: se borran dos y queda uno.

«And Michael did put his finger into the Trumpets ende, and pulled furth a rownd plate of Gold, wheron was the figure of ‘i’ with many circles abowt it, and sayd, Omnia unum es» — la fórmula que cierra la serie de las cuarenta letras: todo es uno; la plana imprime *es* donde cabría *est*.

«Δ: The forme of the world which appered before, vanished away: and Semyeil358 went away, And Michael cam and sat in his chayr agayn: and his brasen leggs wer gone, and uppon our pawsing he sayd,» — el retiro de la escena, con las piernas de bronce ya desaparecidas.

«Mi: Go forward. Do you know what you haue allready written? Laudate Dominum in Sanctus eius.359 Note: The Circumference (which is done) conteyneth 7 names: 7 names, conteyn 7 Angels: Euery letter, conteyneth 7 Angels: The numbers are applyed to the letters.» — la clave de lectura del círculo ya escrito: cuarenta caracteres que encierran siete nombres, y cada nombre siete ángeles.

«Whan thow dost know the 7 names, thow shalt understand the 7 Angells. The Number of 4,360 pertayning to the first T, is a Number significatiue: signifying, to what place thow shalt next apply the eye: and being placed aboue, it sheweth removing toward the right hand: Taking the figure for the number of the place applyable to the next letter to be taken.» — la regla de extracción: el número sobre la letra manda contar hacia la derecha ese número de casillas.

«The under number, is significatiue: declaring, to what place thow shalt apply the next letter in the Circumference, toward the left hand. Which thow must reade, untyll it light uppon a letter, without number, not signifying. This is the Whole. So shalt thow fynde the 7 principall Names: known with us, and applyable to thy practise. Make experience.» — la otra mitad de la regla, el número debajo manda a la izquierda, y la condición de parada: una letra sin número.

«Δ: Then telling from the T, 4 more places (toward the right hand) exclusiuely, I finde in that fowrth place, from T, (but being the fifth from the beginning, and with the begynning) this letter h: with 22, ouer it. Therfore, I procede to the right hand, 22 places: and there I finde A, and 11 over it. Going then toward the right hand 11 places furder: I finde a little a with 5 under it: by reason of which under place of 5, I go toward the left hand, 5 places, exclusiuely, where I finde o with 10, under it: wheruppon I procede to the left hand, farder by 10 places, and there I see the letter t, and 11, under it: and therfore going to the left hand 11 places, I see there the letter h alone without any number. Wherfore, that letter, endeth my word, and it is in all, ThAaoth. Ys this, as it shold be?» — Dee ejecuta la regla paso por paso y somete el resultado a comprobación; es el pasaje que muestra el procedimiento entero.

«Mi: That is not the name. Thow shalt understand all in the next call.362 The Rule is perfect. Call» — el resultado se declara equivocado y la regla, correcta: el error es del que la aplica; la frase sigue en la plana siguiente.

«The howre being come we attended Michael his retorn to make the Practise euydent of his first Rule. Mi: Saluete.» — Dee anota que la sesión siguiente se convoca para ensayar la regla.

«Thow diddest erre: and herein hast thow erred: and yet notwithstanding no error in thee, bycause thow knowest not the error. Understand that the 7 Names must Comprehend, as many letters in the whole, as there are places in the Circle: Some letters are significatiue of them selues. In dede no letters, but dubble numbers, being the Name of God.» — la corrección viene con la disculpa incorporada, y añade la condición aritmética: las letras de los siete nombres han de sumar las casillas del círculo.

«Thow hast erred in the first name, in setting downe ‘Aa’; that is, twise a togither, which differ the word. Which thow shalt Note to the ende of thy work: Wheresoever thow shalt finde two ‘aa’ togither the first is not to be placed within the Name, but rather left with his inward power.» — la enmienda concreta de la regla: la primera de dos aes seguidas no entra en el nombre.

«Thow shalt fynde 7 Names proceding from three generall partes of the Circumference: My meaning is, from three generall letters: and onely but one letter, that is, this letter A.364 Accownt thow, and thow shalt finde the names iust.» — una segunda condición de control sobre los puntos de arranque.

«I speak not of any that come in the begynning of the word but such as light in the myddest: Proue, proue:365 and thow shalt see. Whereas thow hast ‘go’, it is to be red ‘og’. This is the whole.» — el acotamiento de la enmienda y una segunda corrección, ahora por inversión de dos letras.

«Δ: I haue red in Cabala of the Name of God of 42 letters: but not yet of any, of 40 letters: That of 42 letters is this,» — Dee objeta desde su lectura cabalística: conoce el nombre de cuarenta y dos letras, no uno de cuarenta.

«id est: Pater Deus, Filius Deus, spiritus sanctus Deus: Tres in uno, et unus in tribus. Vel Trinitas in unitate et unitas in Trinitate.367 Or thus, which in Latin is, Pater Deus, Filius Deus, et Spiritus Sanctus, Deus, attamen non tres Dij sed unus Deus.368 And as this is of God, Unitie in Trinitie, so of Christ onely (the second persone of the Diuine Trinitie) the Cabalists haue a name explained of 42 letters, on this manner,» — Dee da la lectura trinitaria del nombre de cuarenta y dos letras en dos formas latinas; el hebreo que precede a cada una no está en la capa de texto.

«That is in Latine, Sicut anima rationalis, et caro, homo unus, ita Deus et homo Messias unus.369 I am not good in the hebrue tung, but, you know my meaning.» — la fórmula cristológica paralela, y una confesión de límite: Dee declara no ser bueno en hebreo.

«Mi: The letters being so taken oute, being a name, and a number, doth certefye the old rule of 42 letters, whan you restore them in agayn.» — la respuesta reconcilia las dos cuentas: restituidas las letras suprimidas, el total vuelve a ser cuarenta y dos.

«Mi: Note, Oute of this Circle371 shall no Creature pass, that entreth, yf it be made uppon the earth. My meaning is, if he be defyled: This shalt thow proue to be a mysterie unknown to man. Beasts, birds, fowle and fish do all reuerence to it: In this they were all Created. In this, is all things conteyned. In tyme thow shalt finde it, in ADAMS Treatise from Paradise.» — la virtud que se atribuye al círculo, y la fuente que se le adjudica: un tratado de Adán venido del Paraíso.

«A and ω: Primus et Nouissimus; unus solus Deus viuit nunc et semper: Hic est, et hic erit: Et hîc, sunt Nomina sua Diuina. Dixi:» — la fórmula alfa y omega con que se cierra la enseñanza del círculo.

«Thow art watcht all this night: who is euen now at the Dore: Clerkson. Blessed are those, whose portion is not with the wicked. Benedicamus Dominum.374 Halleluyah.» — un aviso de asunto doméstico dentro de la sesión: quien está a la puerta es Clerkson, el mismo que había presentado al vidente.

«Tuesday the 20 of Marche: circa 10ã mane. Δ: Are you Uriel? Ur: I am. We thank thee for thy great good will.375 We cannot viset thee now. At the twelfth howre thow shalt use us. Δ: Fiat voluntas Dei.» — una sesión que se abre y se cierra en tres réplicas: los ángeles citan para otra hora.

«Δ: At the twelfth howre, my partner was busyed in other affayres, and so contynued tyll abowt 2 of the Clok: when; we comming to the stone, fownd there Michael and Uriel: but Michael straight way377 rose up and went out, and cam in agayn, and one after him, carrying on his right shulder, 7 little baskets,378 of gold they seamed to be.» — la cita se pierde porque el vidente estaba ocupado, y Dee lo anota; entran entonces los siete cestos de oro.

«Mi: Shut up your doores. Δ: I had left the uttermore dore of my study, open: and did but shitt the portall dore of it.» — una orden de secreto material, y la ejecución parcial que Dee consigna.

«Δ: He toke the 7 Baskets, and hanged them rownd abowt the border of a Canapie, of beaten gold, as it were. Mi: Ecce, Mysterium est. Benedictus Dominus Deus Israel.» — la disposición de los cestos en el borde de un dosel de oro batido.

«Δ: Therewith he did spred oute, or stretch the Canapy: whereby it seamed to couer all the world [which seamed to be in the stone, allso, heven, an erth] so that the skryer could not now see the heven. And the baskets, by equall distances, did seeme to hang in the border of the horizon.» — el dosel cubre el mundo entero de la visión y los cestos quedan repartidos por el horizonte; el corchete es aclaración de Dee.

«Mi: What wold you haue? Δ: Sapientiam.380 Mi: Rede the names thow hast written. Δ: I had written these according to the Rule before giuen, as I understode it:» — Dee responde con la misma palabra de su oración matutina, y presenta los siete nombres extraídos según entendió la regla.

«Mi: Loke to the last name. Δ: I had written, (as appeareth) Galetsog, by misreckening the numbers, where I fownd it shold be Galethog with an h and not s.» — una errata de Dee corregida en el acto sobre el último nombre.

«Mi: Lo, els thow hadst erred. They are all right, but not in order. The second is the first (his name be honored for euer), The first here, must be our third, and the third here, must be our second: thus set downe.» — los siete nombres resultan correctos pero desordenados, y se reordenan los tres primeros.

«Mi: Work from the right, toward the left, in the first angle next unto the circumference.» — la instrucción de sentido para escribir el anillo siguiente del sello.

«Δ: After euery of the 7 letters shewed he did put them up in his bosom as sone as he had shewed them fully. The plates wheron those letters were shewed, hath the forme of the segment of a circle, thus and seemed to be of pure gold.» — el soporte de cada letra: placas de oro en forma de segmento de círculo; el dibujo intercalado no está en la capa de texto.

«Then he pulled all the 7 plates out of his bosom, and Uriel kneeled down before him. Then the plates did seeme to haue two wings (eche of them) and to fly up to heven382 under the Canapye.» — las siete placas se van volando bajo el dosel una vez mostradas.

«Δ: After this, one of the 7 baskets, (that which is in the east) cam to Michael, and he sayd, Mi: Seal this:383 For This was and is for euer.» — el orden de apertura de los cestos empieza por el del este.

«Δ: He opened the basket, and there cam a great fyre out of it. Mi: Diuide the 7 partes of the circle next unto that which thow hast done, euery one, into 7.» — la instrucción del segundo anillo del sello: siete partes divididas cada una en siete.

«Note: (for the tyme wilbe Long) Seuen, rest in 7: and the 7, liue by 7: The 7, gouern the 7: And by 7, all Gouernment is. Blessed be he, yea blessed be the Lord: praysed be our god. His Name be magnified. All honor and Glory be unto him now and for euer. Amen.» — la fórmula que da la razón del septenario recursivo de todo el sello.

«1. Δ: Then he toke oute of the fire in the basket, a white fowle like a pigeon. That fowle had a Z uppon the first of 7 feathers which were on his brest. That first feather was on the left side.» — el procedimiento del segundo anillo: cada cesto da un ave y cada ave siete plumas con una letra.

«Mi: Note. There is a mysterie in the seuen, which are the 7 governing the 7 which 7 gouern the earth. Halleluyah.» — la jerarquía de septenarios que el propio texto declara.

«Mi: Write the letters. Δ: Now, a small 1 in the second fether. Then he couered those first two letters, with the other feathers. The third an 1, like the other. Then he couered that allso. The fowrth an R. He covereth that. The fifth a great roman H. He couereth it. The sixth feather hath a little i. Then he hid that feather. The last feather had a small a.» — el dictado pluma por pluma del primer nombre, con las letras tapadas a medida que se dan; las grafías van tal cual el troceo, sin cotejo contra el facsímil.

«2. Δ: Then he stretched out his hand and there cam an other basket to him, and he pluckt out a white byrd, much bigger than the other: as big as a swan: with ‘7’ feathers on his brest.» — el segundo cesto y su ave, mayor que la primera.

«Δ: Than the third Basket cam to him: and he toke out a byrd all green as grass, like to a peacok in form and bignes.» — el tercero, con un ave verde.

«Δ: There started out of this birds brest, 7 fethers, like gold, and fyrie.» — y sus siete plumas de oro.

«[Δ: Note: All this while the firmament was not to be seen.] Mi: Magnum est DEVS in Angelis suis.» — nota de Dee sobre el estado de la visión mientras dura la entrega de las aves.

«UR: This is a Mysterie. He is here, and not here which was here before.» — la fórmula con que se explica que quien sostiene el cesto ya no es el mismo, al relevar Uriel a Michael.

«6. Δ: He opened the Basket and pluckt out like a phenix [or pelican Δ] of the bignes of a swan: all fyrie sparkling. His byll is bent into his brest and it bled. In his brest was a quadrangle made with his own feathers, thus. He put it up, and hung it by the other Baskets.» — la sexta ave, con el pico clavado en el pecho; el corchete con la delta es duda del propio Dee sobre si era fénix o pelícano.

«Δ: All the Baskets flew up: and so the Canapie vanished away, and the Heaven appeared.» — el retiro de la escena de los cestos.

«Δ: Michael sayd to Uriel, It is thy part, to expownd these Mysteries: Go to, in the name of our God. Δ: Uriel cam and stode before him and sayde, What will you: Ô our fellows and seruants to GOD? What will you?» — el reparto de oficios entre las dos voces: uno muestra, el otro expone.

«Δ: Perfect knowledg and understanding, such as is necessary for us.393 UR: Looke uppon, and see if thow canst not understand it: We will depart for a little space: and come to thee agayne.» — la petición de Dee y la respuesta pedagógica: que lo intente solo antes de que se lo expliquen.

«Δ: So they went: and left all the stone in fyre, so that neyther the Chayr or Table could be seen in it.» — lo que queda en la piedra durante esa ausencia.

«UR: Those 7 letters394 are the 7 Seats of the One and everlasting GOD. His 7 secret Angels proceding from euery letter and Cross so formed: referring in substance to the FATHER: in forme, to the SONNE: and Inwardly to the HOLI GHOSTE.» — la exposición del anillo: siete asientos de Dios, y cada letra con su cruz repartida entre las tres personas por sustancia, forma e interioridad.

«Loke uppon it: it is one of the Names, which thou hast Before: euery letter conteyning an Angel of brightness: comprehending the 7 inward powres of God: known to none, but him self: a Sufficient BOND to urge all Creatures to life or Death, or any thing els conteyned in this world.» — el poder que se le atribuye al nombre: vínculo bastante para obligar a toda criatura.

«Yt banisheth the wicked, expelleth euyll spirits: qualifieth the Waters, strengtheneth the Just, exalteth the righteous and destroyeth the Wicked.» — la lista de sus efectos.

«He is ONE in SEVEN. He is twise THREE.396 He is seuen in the Whole. He is Almighty. His Name is euerlasting: His Truth can not fayle. His Glory is incomprehensible.» — la aritmética teológica con que se cierra la exposición.

«UR: Thow must refer thy numbers therin conteyned, to the upper circle. For, From Thence, all things in the inward partes, shalbe comprehended. Looke if thow understand it.» — la regla de lectura entre anillos: los números del interior remiten al círculo de arriba.

«Δ: I finde it to be GALETHOG. UR: It is so. Δ: I thank God and you, I understand now (allso) the numbers annexed.» — Dee aplica la regla y da con el nombre; ésta vez acierta.

«UR: As this darknes is lightened, by the spirit of God, herein; so will I lighten, yea so will the Lord lighten your Imperfections, and glorifie your myndes to the sight of innumerable most holy and unspeakable Mysteries.» — la promesa de iluminación, hecha por analogía con lo que acaba de ocurrir.

«UR: The parte wherein thow hast labored, conteyneth 7 Angels. Dost thow understand it? Δ: Not yet. Ur: Oh how far is mans Judgment from Celestiall powres? Oh how far are these secrets hidden from the wycked? Glory be unto him, which seeth for euer.» — Dee confiesa no entender el paso siguiente, y la respuesta convierte la ignorancia en argumento.

«UR: Note: We cannot tary long. Thow must set down these letters onely, by 7, in a spare paper, thus:397 UR: Rede----------------Begyn at the first, and rede downward.» — la instrucción material: copiar las letras de siete en siete en papel aparte y leer en columna.

«Δ: I rede thus, Zaphkiel, Zadkiel, Cumael, Raphael, Haniel, Michaël, Gabriel.399 Ur: Thow hast red right.» — el resultado de esa lectura son siete nombres angélicos ya conocidos de la tradición, y no nombres nuevos.

«Ur: Thus dost thow see, how mercifully God dealeth with his seruants. Euery letter here, conteyneth or comprehendeth the number of 72 Vertues:400 Whose names thow shalt know: skarse yet revealed to the world.» — la promesa de las setenta y dos virtudes por letra, aún no entregadas.

«Yet I will thus much shew you, for your Cumfort beside. What seest thow? Δ: He spake to the skryer. And he saw an innumerable multitude of Angels in the Chamber or study abowt us, very bewtifull with wyngs of fyre.» — una visión de consuelo dada al vidente, no a Dee, y anotada por Dee como lo que el otro dice ver.

«Lo, thus you shalbe shaddowed402 from the wicked. Kepe these Tables secret. He is secret that» — la orden de guardar las tablas en secreto; la frase se corta al pie de plana.

«¶ He must go for the bokes, els they will perish.403 Δ: He ment that my partner Ed. Talbot, shold go to fatch the bokes from Lancaster (or therby) which were the L. Mowntegles404 bokes, which Mr. Mort yet hath: wherof mention is made before.» — un encargo doméstico dentro de la sesión, que Dee glosa nombrando a su compañero y los libros de Lord Monteagle.

«Wensday 21 Martij, circa 2ã a meridie. Δ: After appearance was had, there cam in one before Michael (who sat in his seat) and Uriel leaned on the table (as he, usually did). This seemed to be a Trumpeter:405 he was all in white, and his garments bespotted with blud. He had nothing on his hed. His heare very long hanging behynde him on his sholders. The Trumpet seamed to be gold. The sownd therof was very playne.» — la sesión del 21 de marzo abre con un trompetero, y Dee anota que esta vez el sonido sí se oye.

«Δ: I axed of my skryer, in what manner Uriel now shewed, (and Michael likewise.) Then Michael sayd, I warned thee for axing of my apparell or manner.406 Et hæc est Gloria illius, quæ non commouebitur ab impijs.» — Dee reincide en la pregunta prohibida sobre el aspecto de las apariciones y se le recuerda el aviso.

«Mi: Quid vultis? Δ: Iuxta voluntate Dei, Sapientiam nobis necessariam &c. Mi: Sapientia mundi, nihil est, peribit autem in æternum. Veniat æternitas DOMINI, ab uniuersis mundi partibus. Venite, venite, sic vult DEVS ADONAY fac officium Phanaël.» — el intercambio de apertura en latín, con la sabiduría del mundo declarada nada y la orden al trompetero Phanaël.

«Δ: This Phanael was the Trumpeter, (above mentioned) who thereupon blew his Trumpet, lustily,408 turning him self rownd abowt, to all the world. Then, from 7 partes of the world, (being equally diuided abowt the Horizon,) cam 7 Cumpanyes of Pillers all of fyrye cullour glittring. And euery Cumpany of Pillers high and great and as thowgh they were Pillers of fyre. The Heauen, the Sonne, and, Mone and Sterrs seemed to tremble.» — la entrada de las siete compañías de pilares, que sustituyen a los cestos como soporte del dictado.

«Mi: Mark this Mystery. Seuen comprehendeth the Secrets of Heven and erth. seuen knitteth mans sowle and body togither (3, in sowle, and 4 in body).» — la doctrina del siete, con su descomposición en tres del alma y cuatro del cuerpo.

«In 7, thow shalt finde the unitie. In 7, thow shalt finde the Trinitie. In 7, thow shalt finde the Sonne, and the proportion of the Holy Ghoste.410 O God, O God, O god, Thy Name (O God) be praysed euer, from thy 7 Thrones, from thy 7 Trumpets, and from thy 7 Angels.» — la continuación de esa doctrina: el septenario contiene la unidad, la trinidad y las personas.

«Mi: In 7, God wrowght all things. Mi: Note. In 7, and by 7 must you work all things. O Seuen tymes Seuen, Veritie, vertue and Maiestie. I Minister by thy licence. This expownd, by thy Vertue (Δ: Michael spake that, pointing to Uriel.)» — la regla operativa que se deriva de la doctrina, y la nota de Dee que adjudica el gesto.

«Δ: One of the pillers leaned toward the skryer, and had like a pommel or mace hed, on the top of it. And Michael with great reuerence toke out of the top of it a thing like an S.» — el procedimiento del dictado por pilares: cada cabeza guarda una letra.

«Δ: The Pillers all ioyned togither at the tops, making (as it were) One Mace or Pommell, and so flew up to heven wards.» — la salida de cada septena de pilares una vez entregadas sus letras.

«Δ: Michael with his sword, Cut them asunder: and cryed out, Away you workers of Iniquitie. 414 Perijt Malus cum malis.» — dos pilares intrusos son cortados: dentro de la propia sesión se marca lo que no pertenece al dictado.

«Δ: The pillers fell down, and the grownd swallowed them up. Tanta est tua audacia Sathan416 sed DEVS noster viuit.» — y se les nombra su origen: la audacia de Satán.

«Δ: The pillers which before ascended, cam down ioyntly: and oute of them a Voyce saying, NON SVM.418 Δ: Then the 7 pillers next his right hand, bowed to Michael, And oute of them, a voyce sayd, SVM.» — el contraste entre las dos voces, la que dice no soy y la que dice soy.

«Mi: Write the Name down in the Tables. Δ: Then he toke of, 3 of the heds of the Pillers, and sett them downe and there appered, BTZ, great» — el dictado por grupos de letras; la frase se corta al pie de plana.

«Mi: Ista sunt secreta secretorum.422 Invocate Nomen eius, aut nihil agere possumus. 423 The key of Prayer openeth all things.» — la condición que se repone en medio del dictado: sin invocación del nombre, nada pueden.

«Δ: Then the other 4 pillers, bowingly shewed 4 letters thus, KASE, and the number 30 with a prik under. Then the Pillers ioyned theyr heds togither very close, and flew up into the firmament with Thunder.» — un grupo completo de letras con su número y su punto de posición.

«NO, NOT the Angels of heuen, (but I,) are priuie of these things. Δ: So there appeared, 4 letters, HEID. Δ: Then the other 3 pillers were opened and had ENE on theyr tops. Dominus collocatur in numero suo.» — la reserva que se declara sobre el conocimiento de esas letras: ni los ángeles del cielo son partícipes.

«Δ: Then the fowrth Cumpany of pillers bowed to Michael: out of them cam a voyce: Viuo sicut LEO in medio illorum.» — cada septena se anuncia con una fórmula latina propia antes de dar sus letras.

«Δ: Then cam 7 other pillers to Michael, and a Voyce oute of them, saying, Serpens sum, et deuoraui serpentem.» — otra de esas fórmulas, la de la serpiente que devoró a la serpiente.

«Δ: Then Michael toke of, the heds of 4: then appeared first an I, then MEG. Then he opened the other 3, and CBE appeared. Mi: Numerus illius, est nulli cognitus.» — otro grupo de letras, con el número declarado desconocido para todos.

«Δ: Then he smote fyre out of the last pyller, and it thundred and there seemed to come out of it innumerable Angels like little Children with wings, and there appered N, and suddenly did shut up.438 Sic sic sic Deus noster.» — el último pilar de una septena da su letra entre una multitud de ángeles con forma de niños alados.

«Δ: Then the seuenth opened: Then seamed trees to leap up, and hills, and the seas and waters to be trubbled, and thrown up.» — el efecto cósmico que acompaña a la apertura del séptimo.

«Δ: Note: my skryer was very faynt, and his hed in manner gyddy, and his eyes, dasyling, by reason of the sights seen so bright, and fyrie, &c. Michael bad him be of good cumfort, and sayd he shold do well.» — el desgaste físico del vidente, anotado por Dee como dato de la sesión.

«Mi: Cease for a quarter of an howre. Δ: After we had stayed for a quarter of an howre, we comming to the stone agayne, fownd him come all ready to the stone: and Uriel with him. Who, allso, had byn by, all the while, during the Mysterie of the ‘7’ pillers.» — la pausa que se concede por ese agotamiento.

«Mic: Set two stoles in the myddst of the flowre. On the one, set the stone: and at the other let him knele. I will shut the eares of them in the howse, that none shall heare us. I will shew great Mysteries.» — la disposición material que se manda para lo que sigue, con la casa declarada ensordecida.

«Michael than, with a lowd voyce sayd, Adeste Filiæ Bonitatis: Ecce DEVS vester adest: Venite.» — la fórmula de convocatoria de las hijas de la bondad.

«Δ: There cam in 7 yong women apparelled all in Grene, having theyr heds rownd abowt attyred all with greene silk, with a wreath behinde hanging down to the grownd.444 Michael stroke his sword ouer them, no fyre appearing: Then they kneeled: And after, rose agayn.» — las siete mujeres de verde, y el detalle de que esta vez la espada no da fuego.

«Mi: Scribe quæ vides.445 Δ: One of them stept out, with a little blue tablet on the forhed of her: and in it written, El.» — la orden de escribir lo que se ve, y el primero de los nombres entregados por tableta.

«Δ: They all togither, sayd, Nos possumus in Cælis multa.446 Δ: Then they went theyr way, suddenly disäpering.» — la declaración de potestad con que las hijas se despiden.

«Δ: Then cam in 7 yong men, all with bright cowntenance, white apparaled, with white silk uppon theyr heds, pendant behinde as the women had.» — el segundo grupo, siete varones de blanco.

«One of them had a rownd purifyed pece or ball of Gold in his hand. One other had a ball of siluer in his hand. The third a ball of Coper. The fowrth a ball of Tynne in his hand. The fifth had a ball of yern.454 The sixth had a rownd thing of Quicksyluer, tossing it betwene his two hands.» — cada uno lleva una bola de un metal, en la serie planetaria clásica.

«The last had a ball of Lead.455 They wer all apparayled of one sort. Mi: Quanmvis456 in uno generantur tempore, tamen unum sunt.» — el séptimo cierra la serie con el plomo, y la fórmula latina declara que, generados a la vez, son uno; *Quanmvis* es lo que imprime la plana.

«Mi: Facite pro illis, cum tempus erit.458 Δ: All answered, Volumus.459 Mi: Magna est Gloria Dei inter vos. Erit semper. Halleluyah.» — el compromiso que los siete asumen para cuando llegue el tiempo.

«Δ: They made cursy, and went theyr way, mownting up to heven. Mi: Dixit Deus, Memor esto nominis mei: Vos autem immemores estis.» — la salida del segundo grupo y el reproche que sigue, dirigido a los dos hombres.

«Filiæ Filiarum Lucis Venite. Qui463 habebitis filias venite nunc et semper.464 Dixit Deus, Creaui Angelos meos, qui destruent Filias Terræ.» — la convocatoria del tercer grupo, las hijas de las hijas de la luz.

«Adsumus,465 Δ: Sayd 7 little wenches which cam in. They were couered with white silk robes, and with white abowt theyr hed, and pendant down behinde, very long.» — el tercer grupo, siete muchachas de blanco.

«Mi: Vbi fuistis vos?466 Δ: They answered: In terris, cum sanctis et in cælis, cum glorificatis.467 Δ: These spake not so playn, as the former did; but as though they had an impediment in theyr tung.» — Dee anota una diferencia de dicción entre grupos, como si estas hablaran con impedimento.

«Δ: They had, euery one, somwhat in theyr hands, but my skryer could not iudge what things they were. Mi: Non adhuc cognoscetur Mysterion hoc.» — un límite de la visión que se declara desde los dos lados: el vidente no distingue, y se le dice que aún no ha de conocerse.

«Adsumus, 473 Δ: Sayd 7 little Childern which cam in, like boyes couered all with purple, with hanging sleues like preists or scholers gown sleues: theyr heds attyred all (after the former manner) with purple sylk.» — el cuarto grupo, siete niños de púrpura con mangas de clérigo o de escolar.

«Mi: Quid factum est inter filios hominum? Male viuunt (sayd they) nec habemus locum cum illis tanta est illorum Iniustitia. Veh mundo, scandalis: vel scandalizantibus, Veh illis quibus Nos non sumus.» — la respuesta de los niños sobre el estado del mundo: no tienen lugar entre los hombres.

«The first ---------- ----- Δ: He sayd, Nec nomine meo timet Mundus.475 The second ---------- An ----- Nullus videbit faciem meam.» — la entrega de nombres del cuarto grupo, cada uno con su sentencia latina; los guiones son la maqueta de la edición y el primer nombre no está en la capa de texto.

«The third ---------- Aue ----- Non est virgo super terram cui dicam.477 [Δ: And pointed to his tablet, wherein that word, Aue, was written.]» — el tercer nombre, con la nota de Dee que aclara de dónde lo lee.

«The fowrth ---------- Liba ----- Tanta est infirmitas sanctitudinis Diei. Benefacientes decesserunt ab illo.478 The fifth ---------- Rocle - Opera manuum illorum sunt vana. Nemo autem videbit me.» — el cuarto y el quinto nombre de la misma serie.

«The sixth shewed his Tablet and said, Ecce -- Hagonel480 - Qui adhuc Sancti sunt, cum illis viuo.481 The seuenth had on his tablet -- Ilemese -- Hij imitauerunt doctrinam meam. In me Omnis sita est Doctrina.» — el sexto y el séptimo, Hagonel e Ilemese.

«Δ: I thowght my skryer had missherd, this word Imitauerunt, for Imitati sunt.483 And Michael smyled and seemed to lawgh, and sayd, Non curat numerum Lupus.484 And farder he sayd, Ne minimam detrahet à virtute, virtutem.» — Dee sospecha que el vidente oyó mal una forma latina, y la corrección se le devuelve con un refrán.

«Mi: Note this in thy Tables. Dost thow understand it? Loke if thow canst. Δ: He sayd to Uriel, It is thy part, to interpretate these things.» — otra vez el reparto: uno muestra, el otro interpreta.

«Ur: Omnis Intelligentia est a Domino. Mi: Et eius Nomen est Halleluyah.489 Compose a table, diuided into 7 parts, square.» — la instrucción de componer la tabla cuadrada de siete partes.

«Ur: Those 7 names, which procede from the left hand to the right, are the Names of God, not known to the Angels: neyther can be spoken or red of man. Proue if thou canst reade them. Beatus est qui secrete. Nomina sua conseruat.» — la declaración más fuerte del sistema: siete nombres de Dios que ni los ángeles conocen ni el hombre puede pronunciar, y en la misma frase la orden de leerlos.

«Ur: These Names, bring furth 7 Angels: The 7 Angels, and Governers in the heuens next unto us,492 which stand allwayes before the face of God.493 Sanctus Sanctus Sanctus est ille DEVS noster,» — de esos nombres proceden los siete ángeles de la presencia.

«Ur: Euery letter of the Angels names, bringeth furth 7 dowghters. Euery dowghter bringeth furth her dowghter, which is 7. Euery dowghter-her-dowghter bringeth furth a sonne. Euery sonne in him self, is 7. Euery sonne hath his sonne, and his sonne is 7.495 Let us prayse the God of Seuen, which was and is and shall liue for euer.» — la regla de generación que organiza toda la jerarquía: hijas, hijas de hijas, hijos e hijos de hijos, de siete en siete.

«Vox Domini in Fortitudine. Vox Domini in Decore. Vox Domini reuelat Secreta. In templo eius, Laudemus Nomen eius El. Halleluyah.» — la fórmula salmódica que acompaña a esa doctrina.

«See if thow canst now understand this table. The Dowghters procede from the angle on the right hand, cleaving the myddle: where theyr generation ceaseth. The Sonnes from the left hand to the right to the middle: so proceding where theyr number endeth in one Centre. The Residue thow mayst (by this Note) understande.» — la regla de recorrido de la tabla: hijas desde la derecha, hijos desde la izquierda, y las dos series terminando en el centro.

«Loke to the corner of the right hand, being the uppermost: where thow shalt finde . Refer thyne eye to the upper number, and the letter aboue it. But the Number must be fownd under neth, bycause his prick so noteth.» — el detalle de puntuación que decide si el número se lee arriba o abajo; el carácter señalado no está en la capa de texto.

«Vera est hæc Tabula, partim nobis cognita, et partim omnibus, incognita. Vide iam.508 The 30 by E, in the second place, in the upper right corner, serueth not in the consideration of the first Dowghters, but for an other purpose.» — la tabla se declara verdadera y solo en parte conocida por quien la dicta; y se advierte que no todos sus números sirven a la misma cuenta.

«The Names of the great Seale must follow the Orthographie of this Table. Virtus vobiscum est.» — la regla que subordina la grafía del sello a la de la tabla.

«Ur: In the table are the names of 7 Angels. The first is Zabathiel, beginning from the left uppermost corner, taking the corner letter first, and then that on the right hand above,» — el recorrido con que se lee el primer nombre angélico dentro de la tabla.

«Ur: Write these names in the Great Seal, next under the 7 names which thow wrotest last: videlicet, under , An Aue &c. distinctly in great letters.» — dónde van esos nombres dentro del sello mayor.

«Ur: Make the E and L of Zabathiel, in one letter compownded, thus ZABATHI . In this, so fashion your E and L. And this name must be distributed in his letters into 7 sides of that innermost Heptagonum. For the other, I will teache you to dispose them. You must make for IEL (in this name onely) I with the annexed. So haue you iust 7 places.» — la ligadura de E y L se inventa para que el nombre quepa en los siete lados del heptágono; los caracteres compuestos no están en la capa de texto.

«Ur: The next fiue names thow shalt dispose in the fiue exterior angles of the Pentacle: euery angle conteyning one whole name.» — el reparto de los cinco nombres restantes por los ángulos del pentáculo.

«Ur: Set the first letters of these 5 names, (in Capitall letters) within the fiue acute internall angles of the Pentacle: and the rest of eche name following Circularly from his Capitall letter, but in the 5 exterior obtuse angles of the Pentacle.» — la regla fina: la capital dentro del ángulo agudo y el resto girando por los obtusos.

«Ur: Set Z, of Zedekieil within the angle which standeth up toward the begynning of the greatest Circle. And so procede toward thy right hand.» — el punto de arranque del reparto y su sentido.

«Ur: In the middle now of thy Pentacle, make a cross † like a Crucifix and write the last of those 7 names Leuanael thus,» — la cruz central del pentáculo y el séptimo nombre; la forma en que se escribe no está en la capa de texto.

«Uriel: Vidit DEVS, opus suum esse bonum et cessauit a Labore suo. Factum est.» — la fórmula de cierre, calcada del relato de la creación: visto que la obra era buena, cesó del trabajo.

«Δ: Michael stode up and sayd, The æternall Blessing of God the FATHER, The mercifull Goodnes of CHRIST, his SONNE The unspeakable Dignitie of GOD the Holy GHOSTE bless you, preserue you, and multiply your doings in his Honor and Glory.» — la bendición trinitaria con que se despide la sesión.

«Ur: These Angels are the angells of the 7 Circles of Heven, gouerning the lightes of the 7 Circles. Blessed be GOD in us, and by us, Which stand contynually before the presence of GOD, for euer.» — la adscripción final de los siete ángeles a los siete círculos del cielo y sus luces.

«Δ: Whan may we be so bold, as to require your help agayn. Mic: Whan so euer you will, we are ready. Farewell.» — Dee pregunta por el régimen de las próximas sesiones y se le declara abierto.

«Δ: Sit Nomen Domini benedictum, ex hoc nunc, et usque in sæcula sæculorum.» — la doxología latina con que Dee cierra el segundo libro.

«Anno 1582 Aprilis 28 a meridie hora 4.519 E.T: Onely Michael appeared; Δ: And to diuerse my Complayntes, and requests sayde, Mi: The lord shall consider thee in this world, and in the world to come.» — el tercer libro abre el 28 de abril de 1582 con quejas de Dee, que el diario no detalla.

«Mi: This is one Action, in one person: I speak of you two.520 Δ: You meane us two to be ioyned so, and in mynde united, as yf we wer one man? Mi: Thou understandest.» — la doctrina de la sociedad: los dos hombres cuentan como una sola persona en la operación, y Dee la parafrasea para confirmarla.

«Take heade of punishment for your last slaknes. Δ: Yf you mean any slaknes on my behalf, Truely it was and is for lak of habilitie521 to buy and prepare things, appointed of you. Procure I pray you habilitie, and so shall I make spede.» — Dee responde al reproche con un motivo material: no tiene con qué comprar lo que se le manda hacer.

«E.T: A great hill of gold with serpents lying on it appeared: he smyteth it with his sword, and it falleth into a mighty great water, hedlong. Mi: Dost thow understand? Δ: No verylie. E.T: He razed the hill away, as thowgh there had byn none; and sayd, Mi: Lo, so it is of this worldly habilitie.» — la respuesta a la queja de dinero es una parábola vista en la piedra, que Dee declara no haber entendido hasta que se la glosan.

«Δ: I pray you how must the Lamine be hanged? Mi: As concerning the lamine, it must be hanged unseen, in some skarf.522 The Ring when it is made, I will lessen it according to my pleasure.» — una consulta práctica de Dee sobre cómo se lleva el lamen.

«I meane by two Cubites, your usuall yarde. Haste, for thow hast many things to do. Glory be to God, Peace unto his Creatures. Mercy to the wicked, Forgivenes to the Faithfull: He liueth, Ô he rayngneth, O thow art mighty, PELE: thy name be blessed.» — la conversión de la medida a la yarda inglesa, dentro de la misma bendición.

«E.T: He is now couered, in a myghty couering of fyre, of a great beawty. There standeth a thing before him. I cannot tell what it is.» — una de las intervenciones donde el vidente declara su propio límite: ve algo y no sabe qué es.

«E.T: There appeare of the figure, (before, imperfect) two little women: One of them held up a Table which lightened527 terribly: so that all the stone was couered: with a myst. A voyce cam out of the myst, and sayd, Ex hijs creata sunt, 528 et hæc sunt nomina illorum.» — la entrada de las siete tablas del tercer libro, entregadas por figuras femeninas.

«Δ: The Table semed square, and full of letters and numbers, and Crosses, in diuerse places, diuersly fashioned.» — la descripción que Dee da de la primera tabla; su contenido no está en la capa de texto.

«A finger cam out of the mist, and wyped oute, the first shew, with the Cross, letters, and numbers. The second was in like wise. The Third was a b with the tayle upward thus: g . The 52 with the three great BBB, semed to be couered with Gold. The two Crossed ones he did not wipe out with his finger.» — el dictado se hace por borrado: un dedo tacha lo que no cuenta y deja lo que sí.

«The places are very blak, but where the letters, and numbers do stand. E.T. hard a voyce saying, Finis Tenebrarum:532 Halleluyah.» — el contraste de negro y letra que estructura la tabla.

«Mi: Prayse God: Be inwardly mery. The Darknes is comprehended. God bless you: God bless you: God blesse you.» — la fórmula que declara comprendida la oscuridad.

«You must leave of for an howre and a half: for you haue .6. other Tables to write to night. Prayse God: be ioyfull.» — la sesión se administra por horas y por carga de trabajo.

«After supper we resorted to our scholemaster. E.T: I here a voyce but see nothing: he sayeth, Initium bonum in nomine eius et est. Halleluyah.» — Dee llama maestro de escuela a la voz de la piedra, y el vidente declara oír sin ver.

«E.T: There come six yong maydens, all in white apparell, alike: Now they all be gonne into the dark parte of the stone, except one. There cam a flame of fyre out of the dark, and in the flame written Vnus537 on this manner: She that standeth without, putteth her hand into the dark: and pulleth out a ball of light: and threw it oute: and it waxed bigger and bigger; and it Thundred.» — el modo de entrega de las seis tablas restantes: cada doncella saca del negro lo que ha de mostrarse.

«She wyndeth and turneth her self abowt, begynning at her hed, and so was Transformed into a Table, rownde.» — la figura misma se convierte en la tabla que entrega.

«E.T: Three faces do shew and shote oute, and euer returne into one hed agayne: and with it cam a mervaylous swete sauour. The Table was of three cullours: white, redd, and a mixture of white541 and red, changeably. A strong sownding cam withall, as of clattring of harness or fall of waters; or such like.» — la primera tabla, trina en rostros y en colores, con olor y sonido; el vidente informa por los cinco sentidos, no solo por la vista.

«There cam a sterre shoting oute of the dark, and settled itself in the myddle of the Table: And the fyre which cam oute with the woman, did cumpas the Table abowt.» — la composición final de esa tabla.

«A voyce sayd, O honor, laus et gloria, Tibi qui es, et eris.542 The Table sheweth wunderfull fayre and glorious. Onely seuen priks appeare on the Table.» — la tabla queda reducida a siete puntos.

«The three angles of the triangle open, and in the lower point appeared a great A. And in the right upper corner LV. (E.T: The Table trembled.) And in the other Corner appeared thre circles of æquall bignes, æqually, or alike intersecting eche others by theyr centers.» — la figura trinitaria de los tres círculos iguales que se cortan por sus centros.

«A voyce: Unus est, Trinus est; in omni Angulo est. Omnia comprehendit: Fuit, est, et vobis erit. Finis et Origo.» — la fórmula que glosa esa figura.

«E.T: The woman sayth, Fui: sum quod non sum.544 A voyce: Lux non erat et nunc est.» — la paradoja con que la figura se despide de su propia transformación.

«E.T: The woman being turned, from the shape of the Table, into womans shape agayn, went into the dark. Then one part of the darknes diminished. In the dark was a mervaylous turmoyling, tossing, and stur, a long tyme during.» — la oscuridad mengua con cada tabla entregada.

«A voyce: For a tyme Nature can not abyde these sightes. E.T: It is become Quiet, but dark still.» — la explicación de las pausas: la naturaleza no soporta esas visiones seguidas.

«A voyce: Pray and that vehemently, For these things are not revealed without great prayer.» — la condición que se repone cada vez que la visión se detiene.

«E.T: After a long tyme there cam a woman: and flung up a ball like a glass: and a voyce was hard saying, Fiat. The ball went into the darknes, and browght with it a great white Globe hollow transparent.» — la segunda tabla, y el Fiat que ordena la escena como un relato de creación.

«Then she had a Table abowt her neck, square of 12 places.546 The woman seamed to daunce and swyng the Table: Then cam a hand oute of the dark: and stroke her and she stode still, and becam fayrer: She sayd, Ecce signum Incomprehensibilitatis.» — la tabla de doce casillas y el nombre que se le da: signo de la incomprensibilidad.

«E.T: The woman is transformed into a water, and flyeth up into the Globe of Light.» — la salida de esa figura por transformación en agua.

«E.T: One commeth, (a woman) out of the Dark very demurely, and soberly walking, carrying in her hand a little rownd ball: and threw it into the dark: and it becam a great thing of Earth. She taketh it in her hand agayne, and casteth it up into the rownd Globe and sayd, Fiat.» — la tercera figura, que hace la tierra dentro del globo.

«A voyce: Scribe. Veritas est.551 E.T: A sword cam out of the Dark: and claue the woman a sunder, and the one half becam a man, and the other a woman,552 and they went and sat uppon the Ball of cley or erth.» — la partición de la figura en varón y hembra sobre la bola de barro, escena calcada del relato de la creación.

«E.T: Then stept out an other woman hauing a sword in her hand. She toke a thing oute of the dark (a bright thing) and cut it in twayn and the one parte she cut into two unæqual partes, and the other half she cutteth into a thowsand (or innumerable) partes. Then she toke all the partes up into her skyrt. She hath a Table, and it hangeth on her shulders. She stept before the other woman, whose hed standeth in the dark.556 This woman her Table is fowresquare. She is very bewtifull.» — la figura que divide la luz en partes desiguales y en innumerables partículas.

«Note this Cross with the two bees, the 4 and the 6, is one of the Notes annexed to the second Table of the 4 of Enoch’s Tables: And the T of Enoch’s Tables semeth to answer with the T first in the Seale of Æmeth, and the cross allso.» — una nota de cotejo dentro del propio diario, que empareja un signo de estas tablas con las Tablas de Enoc y con el Sello de Æmeth, y lo dice como parecer.

«She sayd, Lumina sunt hæc Intelligentiæ tuæ.557 She sayd, Fere nulli Credendus est hic numerus.» — la glosa que la propia figura da de lo que ha partido, con una reserva sobre el número.

«Square, with 36 places. She crymbleth clay, and it turneth to byrds. She seameth to be like a witch. Into the bosse of her Table, she put her hand and that bosse, was in the Dark and oute of the bosse, she seemed to fatch that Clay. She sayd, Ad usum tuum Multiplicati sunt.» — la tabla de treinta y seis casillas, y una comparación del vidente que no se corrige: la figura le parece una bruja.

«E.T: There commeth oute a woman; out of the Dark. She plucketh at the dark, and casteth it on the grownd, and it turneth to herbes, and plants becomming like a garden, and they grow up very fast. She sayd, Opus est.» — la figura de las plantas, con la que se completa el ciclo creador de las tablas.

«E.T: Then appered Michael, his Chayre, and Table agayne manifestly: which all this while, were not seen. Mi: Obumbrabit vestigia vestram veritatis luce.» — el regreso de la escena habitual tras la serie de tablas.

«The Actor, The Actor, The Actor: One Disposer; he, which is one in all; and All in all: bless you from the wickednes of Deceyte: Create you new vessels: To whome I commyt you.» — la bendición de cierre, que pide expresamente guarda contra el engaño.

«Mi: Fare Well. Serue God. Be patient. Hate vayne glorie. Liue iustly. Amen. Δ: What spede shall I make for the yard square Table, the Wax, the seale, and the Character? Mi: As thow ar motioned, so do.» — Dee vuelve a lo material con una lista de encargos pendientes.

«Δ: Note, All the Tables before were by E.T, letter for letter noted out of the stone standing before him all the while: and the 7 Tables following wer written by me as he repeted them orderly out of the stone.» — la nota más importante sobre la producción del registro: las primeras tablas las copió el vidente de su puño, las siete siguientes las escribió Dee al dictado de aquél.

«Aprilis 29: Sonday: Nocte hora 8¼. E.T: Two appeare, Michael and Uriel. Mi: Et posuit illos in ministerium eius. Quid desideratis? Δ: Sapientiam et scientiam nobis necessariam, et in Dei servitio potentem ad eius gloriam. Mi: Sapere, a Deo: Scire a Creatura et ex creaturis est.» — la sesión del 29 de abril abre con una distinción: la sabiduría viene de Dios, el saber de las criaturas.

«Mi: This work is of wisdom (Δ: Sayd Michael, and stode up.) E.T, sayd to me (Δ), He putteth oute his sword and willeth me to sweare, to that, that he willeth me: and to follow his cownsayle.» — el juramento que se le exige al vidente llega a Dee de segunda mano, dicho por el propio vidente.

«Mi: Wilt thow. Δ: Then with much ado, E.T. sayd as followeth, E.T: I promise,567 in the name of God the Father, God the sonne and God the holy ghost, to performe that you shall will me, so far as it shall lye in my powre.» — el juramento del vidente, prestado —anota Dee— con mucha dificultad y acotado a lo que esté en su poder.

«Mi: Now you towche world, and the doings uppon earth. Now we shew unto you the lower world: The Gouerners that work and rule under God:568 By whome you may haue powre to work such things, as shalbe to god his glorie, profit of your Cuntrie, and the knowledge of his Creatures.» — el giro del tercer libro hacia el mundo inferior y sus gobernadores, con el provecho del país declarado entre los fines.

«To E.T. he spake, What I do wish thee to do, thow shalt here know, before thow go. We procede to One GOD, one knowledge, one Operation.» — la fórmula de unidad con que se anuncia lo que sigue.

«Behold these Tablets: Herein lye theyr names that work under God uppon earth: not of the wicked, but of the Angels of light. The Whole Gouernment, doth consist in the hands of 49: (in God his Powre, Strength, Mercy, and Iustice) whose names are here euident, excellent, and glorious. Mark these Tables: Mark them. Record them to your Cumfort.» — la tesis del tercer libro: el gobierno entero de la tierra está en manos de cuarenta y nueve ángeles de luz, cuyos nombres van en las siete tablas.

«This is the first knowledge. Here shall you haue Wisdome. Halleluyah. Mighty and Omnipotent art thow, O God, God, God, amongst thy Creatures: Thow fillest all things with thy excellent foresight. Thy Glorie be amongst us for euer.» — la promesa que acompaña a esas tablas.

«E.T: All the 7 (which here appeare) ioyne theyr Tables in One: Which, before they held apart. And they be of this Forme all to-gither. The myddelmost is a great Square and on eche side of it, One, as big as it, ioyning close to it. And ouer it ioyned two, which both togither wer æquall to it: and under it, wer such other two, as may appear in this little pattern. Being thus ioyned, a bright circle did cumpas and enclose them all, thus: but nothing was in the Circle.» — la disposición geométrica de las siete tablas en una sola figura, con el círculo que las abraza vacío.

«E.T: One stept-furth, and sayde, 1: Wilt thow haue witt, and wisdome: Here, it is. (Δ: Pointing to the middle table.)» — el primer dominio, el del ingenio y la sabiduría, adjudicado a la tabla del centro; el paréntesis es nota de Dee sobre el gesto.

«2: Another sayd, The Exaltation and Gouernment of Princes, is in my hand. (Δ: Pointing to that on the left hand of the two uppermost.) 3: In Cownsayle and Nobilitie I prevayle. (Δ: Pointing to the other of the two uppermost: which is on the right hand.)» — el segundo y el tercer dominio: el gobierno de los príncipes y el consejo de la nobleza.

«4: The Gayne and Trade of Merchandise is in my hand: Lo, here it is. Δ: He pointed to the great table on the right side of the myddle Table, that I meane which is opposite to our right hand while we behold those 7 Tables.» — el cuarto dominio, el del comercio, con Dee precisando de qué derecha se habla.

«5: The Quality of the Earth, and waters, is my knowledge, and I know them: and here, it is. (Δ: Pointing to that on the right hand: of the two lowermost.)570 6: The motion of the Ayre, and those that moue in it, are all known to me. Lo here they are. (Δ: Pointing to the other Table below, on the left hand.)» — el quinto y el sexto dominio, las aguas y la tierra por un lado y el aire por otro.

«7: I signifie wisdome: In fire is my Gouernment. I was in the begynning, and shalbe to the ende. (Δ:» — el séptimo dominio, el del fuego; la frase se corta al pie de plana.

«Mi: Mark these Mysteries: For, this knowne, the State of the whole earth is known, and all that is thereon. Mighty is God, yea mighty is he, who hath Composed for euer. Giue diligent eye. Be wise, mery, and pleasant in the Lorde; in Whose Name, NOTE, Begynne the Middle Table &c.» — el alcance que se reclama para el sistema entero: sabido esto, se sabe el estado de toda la tierra.

«Δ: I wrote oute of the stone the whole 7 Tables (as you see them here with theyr numbers and letters) while E.T. did vew them in the stone, and orderly express them.» — el reparto exacto del trabajo de copia: el vidente mira y dicta, Dee escribe.

«Δ: As concerning 39 V . 47 L &c in the second Table, where are 7 places: and there but 6 numbers and letters, and yet euery place semeth to haue a letter, in the iudgment of E.T. his sight. Which is the Number and letter wanting, and where must it be placed? Mi: Non potestis hoc videre sine ratione.» — una objeción de Dee por defecto de cuenta, y una respuesta que no la resuelve.

«Δ: The Next day, as I was loking on the Tables being finished, and ioyned all togither in One Compownd Figure, E.T. cam to me, and stode by me, and his ey was on the forsayd place which I was forced to leaue empty, in the 7th and last. And behold he saw houering and hopping in the ayre, two numbers and two letters cuppled to them, ouer the sayd place, and the next before it. And that, which I had placed the sixth, was to be put in the seuenth place, and that which was wanting, was to be set in the sixth place being 30 N.» — el hueco se llena al día siguiente, fuera de sesión y de la piedra: el vidente ve las letras flotando en el aire sobre el papel.

«E.T: Euery of the 7 Tables, as they wer written out of the stone do seme afterward to burn all in fyre: and to stand in fyre. E.T: After all the Tables wer written, eche toke hir Table aparte agayn and stode in theyr order.» — la señal de que una tabla ha quedado bien copiada.

«E.T: Note moreouer. The First, had Bokes in hir hand. Kings -------------- The second, a Crown in hir hand. Nobilitie -------------- The Third, Robes. Merchants - Δ: - Aqua573 - The fowrth, animal quadrupes vicium omnim colorum.574 Terra575 - The fifth, Herbes. Aer576 - The sixth, a fanne. Ignis577 - The seventh, a Flame of fyre in hir hand.» — el emblema con que cada tabla se identifica: libros, corona, ropas, animal, hierbas, abanico y llama; los rótulos latinos de los elementos son marginales de Dee.

«E.T: Uriel opened a boke in his own hand, and sayde, Ur: The Fontayne of wisdome is opened. Nature shalbe knowne: Earth with her secrets disclosed. The Elements with theyr powres iudged. Loke, if thow canst (in the name of God) understand these Tables. Δ: No: Not yet.» — la promesa de conocimiento natural, y la respuesta de Dee, que reconoce no entender aún.

«Ur: Beholde; I teache. There are 49 Angels glorious and excellent, appointed for the government of all earthly actions: Which 49 do work and dispose the will of the Creator: limited from the begynning in strength, powre, and glorie.» — la definición de los cuarenta y nueve, con su límite: su poder está acotado desde el principio.

«These shalbe Subiect unto you, In the Name, and by Invocating uppon the Name of GOD, which doth lighten, dispose and Cumfort you.» — la condición de la sujeción: solo por invocación del nombre de Dios.

«By them shall you work, in the quieting of the estates, in learning of wisdome: pacifying of the Nobilitie, iudgement in the rest, as well in the depth of waters, Secrets of the Ayre, as in the bowells and entralls of the Earth.» — el catálogo de lo que se promete obrar por ellos, que mezcla lo político con lo natural.

«Ur: Theyr Names are comprehended within these Tables. Lo, he teacheth, he teacheth, Lo, he instructeth, which is holy, and most highest. Take hede, thow abuse not this Excellency, nor overshaddow it with Vanitie, But stick firmely, absolutely, and perfectly, in the love of God (for his» — la advertencia contra el abuso, que la plana corta a media frase.

«Ur: Lo, I will breifly teache thee; you shall know the Mysteries in him: and by him, which is a Mysterie in all things. The letters are standing uppon 7 equall numbers. The Number before them is signifying, teaching and instructing (from the first Table to the last,) which are the letters that shalbe ioyned to gither:581 begynning all, with B, according to the disposition of the number untyll the 29582 generall names be known.» — la regla de extracción de los nombres de las siete tablas, con la B como letra inicial de todos.

«The first 29 are more excellent than the rest. Euery Name doth consist uppon the quantitie of the place: Euerie place with addition bringeth furth his name, which are 49.» — la jerarquía interna: veintinueve nombres principales dentro de los cuarenta y nueve.

«Δ: I pray you to tell me the first Name. Ur: The first Name is BALIGON. Mi: I haue to say to thee,583 and so haue I done:» — el único nombre que se entrega hecho, para que Dee compruebe la regla.

«Δ: Now he spake to E.T., of the matter he sware him to, at the begynning of this last Instruction: and he told me afterward what Michael had willed and moved him unto. Wherat he seamed very sore disquietted: and sayd this to me,» — Dee anota que lo que sigue no lo oyó él: se lo contó el vidente, y muy alterado.

«E.T: He sayd that I must betake my self to the world, and forsake the world. That is that I shold marry. Which thing to do, I haue no naturall Inclination: neyther with a safe Conscience may I do it, contrary to my vow and profession. Wherfore I think and hope, there is some other meaning in these theyr wordes.» — la objeción del vidente, en su propia voz: la orden de casarse va contra su inclinación y contra un voto, y él prefiere leerla en otro sentido.

«Mi: Thow must of force kepe it. Thow knowest our mynde.» — la respuesta cierra esa lectura alternativa y mantiene la orden.

«Tabula Collecta: 49 Angelorum Bonorum, Nomina continens [per Δ]586 Coordinatio Angelorum bonorum 49, per Jo. Dee, ita disposita» — el rótulo latino con que Dee firma la tabla de los cuarenta y nueve nombres que él mismo compuso; la tabla en sí no está en la capa de texto.

«Fryday Maij 4: hor 2½ a meridie Δ: E.T. wold not willingly now deale with the former Creatures, utterly misliking and discrediting them, bycause they willed him to marry.» — la consecuencia de esa orden: el vidente descree de las apariciones y se niega a tratarlas.

«Neyther wold he put of his hat in any prayer to god, for the Action with them: whereuppon I went into my Oratorie, and called unto God, for his diuine help for the understanding of his laws and vertues which he hath established in and amongst his Creatures, for the benefyt of mankinde, in his seruice, and for his glorie &c. And commyng to the Stone, E.T. saw there those two, whom hitherto, we wer instructed to be Michael and Uriel.» — Dee registra el gesto de desacato del vidente —no descubrirse para orar— y aun así sigue la sesión; nota además que la identidad de los dos es cosa en que fueron instruidos, no comprobada.

«E.T: Michael and Uriel, both kneled holding up theyr hands: and Michael seamed to sweat water abundantly, somwhat reddish or bluddish.» — la escena que abre la sesión del 4 de mayo, con el sudor sanguinolento.

«And Michael taketh them kneeling. And Uriel taketh a thing like a superaltare and layeth it uppon the Table: and with a thing like a Senser doth make perfume at the fowre corners of the Table: the smoke ascending up: and the senser, at the last, being set on the Table it seemed to fall throwgh the Table.» — el aparato litúrgico de la escena: siete haces caídos del cielo, un ara portátil y un incensario en las cuatro esquinas de la mesa.

«URIEL semeth to be all in a white long robe tucked up: his garment full of plightes588 and seemed now to haue wyngs: (which, hitherto, from the begynning of these kinde of Actions he did not) and on his hed a bewtifull crown, with a white Cross ouer the Crown.589 Uriel taketh the 7 Bundells from Michael: and with reuerence layeth them on the forsayd Superaltare.» — Dee anota como novedad que Uriel aparece esta vez con alas, cosa que no había hecho desde el principio.

«E.T: There commeth a man, as thowgh he were all of perfect pure glistring gold: somtyme seeming to haue One eye, and somtyme Three. From under the Table commeth a great smoke, and the place semeth to shake.» — la entrada del hombre de oro, que el vidente describe sin poder fijar cuántos ojos tiene.

«The Glorious man seemed to open the Covering of the 7 bundells (being of diuerse cullored sylk,) and there appered, that these Bundells seemed to haue in them, of all Creatures some, in most glorious shew. The glorious man seemed to stand uppon a little hill of flaming fyre. He taketh-of, of one of the Bundells a thing like a little byrd; and it hoouereth affore him as thowgh it had life: and than it rested uppon the thing like a superaltare.» — lo que guardan los haces: muestras de todas las criaturas.

«This glorious man590 seemeth to be open before, and his brest somwhat spotted with blud. He hath a berd forked of brownish cullour, his heare of his hed, long, hanging down to his sholders: but his face, for beutifull glittring, can not be discerned. His heares do shake, as thowgh the wynde carryed them. This man blesseth the bird, making a Cross ouer it: and, so he did three tymes. He looketh up to heven. Now the byrd, which, before, seamed to be but as byg as a sparrow, seameth to be as great as a swanne: very beutifull: but of many cullours.» — el retrato del hombre de oro y la multiplicación del ave por triple bendición.

«Now looketh Michael up, and held up his hands to heven, and sayeth, Sic, Sic, Sic, Deus noster.592 Uriel, (sayd)- Multiplicabit omnia, benedictione sua.» — la glosa de esa escena: multiplicará todas las cosas con su bendición.

«E.T: A voyce was hard, like Michael his voyce, saying, It was a byrd, and is a byrd, absent there is nothing but Quantitie.» — la fórmula que separa la especie de la cantidad; el vidente marca que la voz solo se parecía a la de Michael.

«A voyce:596 Beleue. The world is of Necessitie: His Necessitie is gouerned by supernaturall Wisdome. Necessarily you fall: and of Necessitie shall rise agayne. Follow me, loue me: embrace me: behold, I, AM.» — la declaración de necesidad y providencia con que se cierra la escena.

«Mi: This doth GOD work for your understanding. It is in vayne to stryve: All Government is in his hands. What will you els, what will you els?» — la respuesta a la resistencia del vidente: no vale porfiar, el gobierno entero es de Dios.

«Mi: This hath answered all our598 cauillations. Δ: What hath answered all our Cavillations? Mi: Thow hast written.» — Dee pide precisión sobre qué ha respondido a las objeciones, y se le contesta que lo escrito.

«One thing you shall see more, as a persuasion to the Infirmitie. E.T: The two byrds, which were there, before, and gon out of sight, now are shewed agayn: but none of the bundells appere.» — la visión final del tercer libro se anuncia como persuasión para la flaqueza, es decir, para la duda del vidente.

«They seme to grow to a huge bignes, as byg as mowntaynes: incredibly byg: and they seeme to hover up in the ayre, and to fly up toward heuen, and with theyr wyngs to towch the sky: And one of them with his bill seemeth to take sterrs into it: and the other bird to take them from the same byrd, and to place them agayn in the Skye.» — las dos aves crecen hasta tocar el cielo y mudan las estrellas de lugar.

«After this they semed to fly ouer Cities, and townes, and to break the clowdes in peces, as they passed: and to cause all dust to flye from all walls, and towres, as they passed, and so to make them clene.» — el paso de las aves limpia las ciudades.

«And in the streetes, as these two Byrds flew, seemed diuerse brave fellows, like bisshops, and Princis and Kings, to pass: and by the wyngs of these byrds, they were striken down. But simple seely599 ones, like beggers, lame and halt, childern, and old aged men, and wemen, seemed to pass quiettly, untowched and unouerthrown of these two Byrds.» — la parte política de la visión: caen obispos, príncipes y reyes, y los pobres pasan intactos.

«And than they seemed to come to a place, where they lifted up, with the endes of theyr wyngs, fowre Carkasses of dead men (owte of the grownde) with crownes on theyr heds: wherof one seemed to be a Childe. First these 4, seemed leane, and deade: Then they seemed quick600 and in good liking:601 And they being raysed up: parted eche from the other, and went into 4 sundry wayes, Est, West, North and Sowth.» — la resurrección de cuatro cadáveres coronados, que se reparten por los cuatro puntos cardinales.

«Now these two fowles hauing theyr wyngs ioyned togither, light uppon a great hill: and there the First fowle gryped the erth mightyly and there appeared diuerse Metalls, and the ^ Fowle spurned them away, still.» — la escena de los metales, que las aves desechan; el signo intercalado no está en la capa de texto.

«Then appeared an old mans hed, heare and all, on; very much wythered. They tossed it betwene them, with theyr feete: And they brake it: And in the hed appeared (in steede of the braynes) a stone, rownd, of the bignes of a Tennez ball of 4, cullours, White, black, red, and greene.» — la piedra de cuatro colores hallada dentro de una cabeza en lugar del cerebro.

«One of them (he that brake the skull), putteth that rownd stone to the others mowth or byll. The other eateth or nybbleth on it, and so doth the other allso.» — las dos aves comen de esa piedra.

«¶ Now these two byrds, are turned into men: And eche of them haue two Crownes like paper» — la transformación de las aves en hombres; la frase se corta al pie de plana.

«On eche of these two men, ar 26 Crownes of Gold, on theyr right sholders, euery of them, greater then other. They haue, by theyr sides, Sachels, like palmers602 bags, full of gold, and they take it oute, and seemed to sow it, as corne; going or stepping forward, like Seedmen.» — los dos hombres de oro, con veintiséis coronas cada uno, sembrando el oro como grano.

«E.T: Then sayd Michael, This, is the ende. E.T: The two men be vanished away. Mi: Learne the Mysterie hereof.» — el cierre de la visión, con la orden de aprenderla sin que se la explique.

«Δ: Teache us (ô ye spirituall Creatures.) Than sayd Michael, Mi: Joye and helth giue unto the riche: Open strong locks: Be Mercifull to the wicked: Pluck up the poore: Read unto the Ignorant: I haue satisfyed thee: Understand:» — Dee pide la explicación y recibe una serie de imperativos en su lugar.

«Read them ouer: God shall giue thee some light in them. I haue satisfyed thee: Both, How you shalbe ioyned, By whome, To what Intent, and purpose: What you are, What you were, What you shalbe, (videlicet) in Deo.» — el índice de lo que se declara ya respondido, que incluye la sociedad de los dos hombres.

«Lok up this Mysterie: Forget not our Cownsayle: O GOD, thow openest all things: Secret are thy Mysteries and holy is thy name, for euer. The vertue of his presence, here left, be amongst you.» — la bendición de cierre del tercer libro.

«Δ: What am I to do, with the wax, the Table, the ring or the Lamine? &c. Mi: When the things be ready, then thow shalt know, how to use them.» — Dee insiste en lo material y el uso queda aplazado hasta tener hechos los objetos.

«Δ: How shall I do for the grauing of the ring; May not another man do it, thowgh, E.T. graue it not? Mi: Cause them to be made up, (according to Instruction) by any honest man.» — una consulta de taller que revela el estado de la sociedad: Dee pregunta si puede grabarlo un tercero, dado que el vidente no lo hará.

«Δ: What say you as concerning the Chamber, for our practise? May my fardermost little chamber, serue, yf the bed be taken downe? Mi: At my next Call, for the Chamber, you shall know what to do.» — la pregunta por el cuarto donde operar, con el detalle doméstico de quitar la cama.

«Δ: Benedictus Deus in donis suis: et sanctus in omnibus operibus eius.» — la doxología latina con que Dee cierra el tercer libro.

«Quartus Liber Mysteriorum A°. 1582 Nouembris 15. Post reconciliationem Kellianam. Miserere nostri Deus Dimitte nobis, sicut et nos dimittimus» — el cuarto libro se fecha y se sitúa por un hecho de la casa: es posterior a la reconciliación con Kelley, a quien Dee nombra aquí por su apellido latinizado.

«At the first, Uriel pluckt a thing from under the Covenant Table: and it grew Rownd, Bigger &; bigger, (of fyrie Cullour) bigger then all the world: and he sayd to me Δ: Uriel: Ultima est hæc ætas vestram, quæ tibi revelata erit.» — el globo del cuarto libro, y la declaración de que ésta es la última edad.

«Then cam swarming into the stone, Thowsand yea Inumerable people, Uriel sayd, Est in mundo, et incipiet cum illo alter Mundus.» — la fórmula que anuncia otro mundo empezando dentro de éste.

«Note the forme of the thing seen. Note the cullour. The forme of the thing seen was a Globe Transparent fyre within which the people seemed to stand, Towers and Castells. &c. did appere therein, likewise. This Globe did king CARMARA seeme to go uppon, & to measure it: and there appeared a very riche chayre to be set: allmost at the top of the Convexitie of the sayd Globe. wherein he sat down.» — la descripción del globo y la entrada del rey Carmara, que lo mide y se sienta en su cima.

«Michael: The Mysteries of God haue a tyme: and Behold, Thow art provyded for that tyme.» — la doctrina del tiempo propio de cada misterio.

«All those before spoken of are Subiect to thy Call.... Of friendship, at any tyme, thow mayst see them: and know what thow wilt. Every one (to be short) shall at all times and seasons shew thee direction in any thing.» — la sujeción que se le promete a Dee sobre todos los nombrados; los puntos suspensivos son de la edición, donde el manuscrito no da texto seguido.

«One thing I answer thee, for all offycis. Thow hast in subiection all officis. Use them whan it pleas thee, as thy Instruction hath byn.» — la respuesta única para todos los oficios.

«King CARMARA610 - This king, (being called first by Uriel,) appeared, as a Man, very well proportioned: clad in a long purple Robe: and with a Triple Crowne of Gold on his hed. At his first coming he had 7 (like men) wayting on him: which afterwarde declared them selues to be the 7 Princis Heptarchicall.» — el retrato de Carmara y la primera aparición de los siete príncipes heptárquicos.

«Uriel deliuered unto this king (at his first appearing) a rod or straight little rownd Staff of Gold: diuided into three equall distinctions, whereof, two were dark or blak: and the third bright red. This red he kept still in his hand.» — la vara de tres tercios que se le entrega, dos negros y uno rojo.

«King BOBOGEL appeared in a blak veluet coat, and his hose close, rownd hose with veluet upperstocks: ouerlayde with gold lace: On his hed a veluet hatcap, with a blak feather in it: with a Cape hanging on one of his sholders, his purse hanging abowt his neck and so put under his gyrdell at which hong a gylt rapier, his berd was long: he had pantofells and pynsons. And he sayd, I weare these Robes, not in respect of my self, but of my government, etc.» — el rey Bobogel viene vestido de caballero isabelino, y él mismo acota que el traje es por su gobierno y no por su persona.

«Prince BEFAFES appeared in a long red robe, with a cerclet of Gold on his hed. He had a golden girdle: and on it written BEFAFES. He opened his bosom, & appeared leane: and» — el príncipe cuyo nombre va escrito en su propio cinturón; la frase se corta al pie de plana.

«Prince BRORGES appeared in his red apparayle: & he opened his Cloathes and there did issue, mighty & most terrible or grisely flames of fyre out of his sides: whych no mortall eyr could abyde to loke uppon any long while.» — el más temible del catálogo de príncipes.

«Note. My name is Carmara.614 Δ: On the other side of the flag appeared the armes of England. The flag semed old.» — un elemento político dentro de la visión: las armas de Inglaterra en una bandera vieja.

«The Sonnes of men,617 and theyr sonnes, ar subiected unto my commaundent. 618 This is a mystery. I haue spoken of it. Note it throwghly. They ar my seruants. By them thow shalt work mervayles. I gouern for a tyme:619 My tyme620 is yet to come. The Operation of the Earth is subiect to my powre:621 And I am the first of the twelve.» — la declaración de potestad de esa figura, acotada por su propio tiempo: gobierna por un plazo y el suyo está por venir.

«My seale is called Barees: and here it is. (Δ: This he held in the palm of his hand: as thowgh it had byn a ring, hanging allso over his myddle fingers622). With a great voyce he sayd, Come ô ye people of the erth:» — el sello llamado Barees, y la convocatoria de los pueblos de la tierra.

«1. (Δ: Then there cam a great Number of onely Kings, from amongst the rest of the multitude within the Globe: They kneele down; and some kyssed his seale and some did stand frowning» — la primera comparecencia, la de los reyes; la frase se corta al pie de plana.

«The euen balanced kings were of glad cheare:625 but the other wer of a sowre and hevy cowntynance.» — la división entre reyes por la balanza que llevan: los de fiel igual, contentos; los desiguales, sombríos.

«2. Then cam noble men: (Δ: and he held up his hand,) and they parted them selues into two Cumpanyes: and ouer the heds of them, appered these two wordes. Vera,626 over one Cumpany: and Impura627 over the other. Verus cum veris, et Impurus cum Impuris.» — la segunda comparecencia, la de los nobles, con la misma partición en dos.

«3. Come ô ye Princes of Nature. Δ: Then cam in Anncient and graue Cowtenanced men in blak gownes: of all manner of sortes.629 Diuerse of them had bokes: and some had stiks like measures:630 and they parted into two Cumpanies. Eyther cumpany had his principall. One of these Cumpanies fell at debate among them selues. The other Cumpany stode still. There appeared before eche of these Cumpanyes a great boke. Uppon the bokes was written; on the one, Lucem; and on the other, Mundi tenebras.» — la tercera comparecencia, la de los filósofos naturales, repartidos entre el libro de la luz y el de las tinieblas del mundo.

«The Forman spred his hands ouer them, and they all fell down: and the boke with Lucem632 on it waxed bright: and they which attended on» — el desenlace de esa escena; la frase se corta al pie de plana.

«Gather, by these few spriggs the Cumpas of the whole field. Δ: I demaunded of him, what his name was: and he answered,633 I am Primus et Quartus634 Hagonel.» — Dee pregunta el nombre del que expone, y recibe una fórmula de posición en vez de un nombre simple.

«1. [Δ: Then he sayd,] The first were the Kings of the earth; which tell the priks of the last , take place, are, and shall be. In this thow mayst lern science. Note a mysterie. Take a place, is as much, as, Ende with place.» — la glosa de la primera comparecencia, con un juego de sentido sobre la palabra lugar.

«There are kings fals and uniust, whose powre as I haue subuerted and destroyed, so shalt thow. Thow seest the weapons.637 The Secret is not great.» — la promesa política más directa del cuarto libro: que Dee derribará reyes injustos con las mismas armas.

«Pri Quar. I am HAGONEL, and govern HAGONEL. There is Hagonel the first, Hagonel the second, and Hagonel the third, I am the first that gouern the three. Therfore I am the first and last of the fowre.» — la aclaración de un nombre que resulta ser cuatro, ante la extrañeza de Dee.

«In his name, with my name, by my character and the rest of my Ministers, are these things browght to pass.639 These that lye here, are lyers, witches, enchanters, Deceyvers, Blasphemers: and finally all they that use NATVRE, with abuse: and dishonor him which rayneth for euer.» — la lista de los derribados en la visión, donde brujos y encantadores van junto a los que abusan de la naturaleza.

«2. The second assembly were the Gouerners of the Earth, whose glory yf they be good, the weapons which we haue towght thee, will augment: and Consequently, if they be euill, pervert.» — la glosa de la segunda comparecencia: el mismo instrumento aumenta o pervierte según quién lo use.

«3. The third assembly are those which taste of Gods mysteries, and drink of the iuyce of Nature, whose myndes are diuided, some with eyes looking toward heaven, the rest to the center of the Earth.» — la glosa de la tercera: los que gustan de los misterios están divididos entre el cielo y el centro de la tierra.

«It is wrowght, I say, it is wrowght (for thy understanding) by the seuen of the seuen which wer the sonnes of sempiternitie,641 whose names thow hast written642 and recorded to Gods Glory.» — el enlace con lo dictado en el segundo libro: los siete de los siete son los ya escritos.

«EK saw like a black cloth646 come-in and cover all the forepart of the stone, so that nothing appeared in the stone. Then was hard a voyce saying, Loke for us no more at this tyme: This647 shalbe a token, (from this tyme forth) to leaue.» — la señal convenida de fin de sesión, un paño negro sobre la piedra; aquí el diario marca la voz del vidente con la sigla EK.

«Nouemb. 16. Δ: He with the triple Crown on his hed, in the long purple robe , had now onely that part of the rod in his hand, which was clere red: the other two parts being vanished awaye. He shoke his rod, and the Globe under him did quake.» — la vara de tres tercios ha perdido dos, y Dee lo anota como cambio respecto de la sesión anterior.

«He holdeth up the flag, with the picture of a woman paynted on it, with the (as before was noted) on the right side of her. And on the other side of the flag, were the Armes of England.» — la bandera con la figura de mujer por una cara y las armas de Inglaterra por la otra.

«He florished with the flag very muche, and went as thowgh he did marche, in warlike manner uppon the upper and utterparte of the Globe. He pointed up to the Flag and sayde, There is two to come, there is no more.» — la escena militar sobre el globo, con una cuenta que se deja sin explicar.

«Now he setteth down the Flag, and sayd, Come, Come, Come; And the 7 cam all before him. They hold up all togither, Heptagonum stellare, seeming to be Copper.» — la entrada de los siete príncipes sosteniendo el heptágono estrellado de cobre.

«2: The second of the .7. taketh his hand of and doth reverence and sayd, I am he which haue powre to alter the Incorruption of NATVRE. With my seale, I seale her and she is become perfect. I prevayle in Metalls: in the knowledge of them: I haue byn in Powre with many, but Actually with few.» — el segundo de los siete se declara señor de los metales, con la reserva de que su poder ha sido efectivo en pocos.

«3: The next (or third) sayd, I am the Prince of the Seas: My powre is uppon the waters. I drowned Pharao: and haue destroyed the wicked. I gaue life unto the seas: and by me the Waters move. My name was known to Moyses. I liued in Israel: Beholde the tyme of Gods visitation. I haue measured, and it is ‘8’.656 This is a mysterie. God be mercifull to his people.» — el tercero de los siete se declara príncipe de los mares y da la cifra ocho como tiempo de la visitación divina.

«Thow art yet deade: Thow shalt be reuiued. But oh, bless God truely: The blessing that God giueth me, I will bestow uppon thee by permission.» — la promesa que le hace a Dee, acotada por una licencia.

«Thow hast written me, but yet dost not Know me. Use me in the name of God. I shall at the tyme appointed be ready. I will manifest the works of the seas and the miracles of the depe shalbe knowne. I was Glorifyed in God. I Skurged the world. Oh oh oh, how they do repent. Misery is theyr ende, and Calamitie theyr meat.» — la distinción entre haber escrito el nombre y conocerlo, que atraviesa todo el cuarto libro.

«Behold my name is print..... for euer: behold it. Δ: He opened his bosom and seamed leane: and seemed to haue feathers657 under his robes. He had a golden gyrdel: and on it, written BEFAFES.» — el nombre Befafes leído en el cinturón; los puntos suspensivos marcan lo que el manuscrito no da.

«Δ: The blak Cloth was drawn: which is now appointed to be our token from them, that we must leave of for that instant.» — Dee consigna la nueva convención de cierre de sesión.

«Friday. After drinking at night, circiter horam 8 ã. Δ: On the left side of H (sitting in the Chayre) appeared yet three, holding up the Heptagonum, on one on the other side below. He sat with his face from EK toward me. I stode and my face sowthward. EK he sat at the same table, with his face Northward.» — Dee anota la orientación física de los dos hombres en la sala, y el encabezado data la sesión después de beber por la noche.

«4: The Fowrth659 (holding below) Cryed: Earth, Earth, Earth. EK: He speaketh Hollow, so that I understand nothing. Δ: Than he answered, They are the wordes of my Creation, which you are not worthy to understand.» — el vidente declara no entender, y la respuesta convierte esa opacidad en doctrina.

«My Powre is in Erth:660 and I kepe the bodies of the Dead.661 Theyr numbers are in my bokes. I haue the key of Dissolution. Behold, Behold, All things, yea All things, haue theyr workmanship with me. For I am the ende of working.» — el cuarto príncipe se declara señor de la tierra y de la disolución.

«Δ: Than I requested him to help me with some portion of Threasor hid,663 to pay my detts withall and to buy things necessarie &c. He answered, O wordling thow shalt be satisfyed with welth of this world. Behold Behold Lo, lo Behold, vehemently I say Behold. I haue, horded Threasor, for the sonne of perdition,664 the first Instrument of his destruction.» — Dee pide tesoro escondido para pagar sus deudas, y la respuesta lo llama mundano y reserva ese oro para el hijo de perdición.

«Δ: He shewed to EK the Cavernes of the earth, and secret places therof and afterward sayd: Mark this, All spirits, inhabiting within the earth, where, their habitation is, of force, not of will, (except the myddest of my self. which I know not), are subiect to the powre hereof.» — la potestad sobre los espíritus subterráneos, con una excepción que el propio que habla declara ignorar.

«With this you shall govern, with this you shall unlok. With this (in his name who rayneth) you shall discouer her entrayles. How say you now? Can you do it? Ar not your Magiciens acquaynted with me?» — la oferta operativa del sello, con una pulla a los magos del oficio.

«5. Δ: Now the Fifth turned his face toward EK (Who [EK] sat before me, and opposite unto me) and stepped furth and sayd: I am life and breath in Liuing Creatures.667 All things liue by me, the Image of One excepted.668 Behold the face of the Earth.» — el quinto príncipe se declara vida y aliento de los vivientes, con la excepción de la imagen de Uno.

«Lo, all these, do I endue with life: my seale is theyr Glory. Of God I am Sanctifyed: I reioyse: (1) the Liuing, (2) The ende, and (3) begynning of these things,669 are known unto me: and by sufferance I do dispose them untyll my Violl be run.» — su potestad sobre lo vivo, acotada a un plazo.

«6. The sixth pulleth open his Clothes and red apparell, and there yssueth mighty fyre oute of his sides. [Δ: Note, the cote of the first of these seuen is shorter670 then any of his fellows coats are.] The sight of the fyre is very owgly, grisely, terrible, and skarsly of mans eye can be beholden.» — el sexto príncipe, y en medio una nota marginal de Dee sobre el largo de las ropas.

«At length he pluckt his coates to gither, and sayd to EK, Ô I wold shew thee, but flesh and blud cannot see. Write shortly, (it is enowgh) Noui Januam Mortis.» — el límite que se le pone al vidente: carne y sangre no pueden ver aquello.

«Δ: In mervaylous raging fyre, this worde BRORGES673 did appeare, tossed to and fro in the furious flames thereof, so abundantly streaming out, as yf all the world had byn on fyre, so that EK, could not endure (without great annoyance to his ey sight) to behold the same. And finally he sayd, Mysteria in animis vestris imprimite.674 And so the fyre vanished away.» — el nombre Brorges leído dentro del fuego, con daño declarado a la vista del vidente.

«7. EK: The stone semeth all Blew: and onely One now beholdeth the Heptagonum: all the rest being set down: who semed now to extend theyr hands one toward an other, as thowgh they played, now being rid of theyr work. Now the last putteth his hand to the Heptagonon and turned his face to EK hauing his face (all the while before) turned toward D. He sayd, The Creatures liuing in my Dominion,675 ar subiect to my powre. Behold I am BRALGES.» — el séptimo príncipe, y un detalle doméstico de la escena: los ya despachados juegan entre sí.

«The powres under my subiection are Invisible. Lo what... are. EK: All the world semed to be in brightnes or w... fire: and therin appered Diuerse little things like little smokes without any forme.677 He sayd, This is the seale678 of my Gouernment. Behold I am come, I will teache the names without Numbers. The Creatures subiect unto me shalbe known unto you.» — el dominio de lo invisible, mostrado como humos sin forma; los puntos suspensivos son daño del manuscrito.

«¶ Beware of wauering. Blot out suspition679 of us for we are Gods Creatures, that haue rayned, do rayne & shall raigne for euer. All our Mysteries shalbe known unto you.» — la respuesta a la desconfianza de los dos hombres, dicha como orden de borrarla.

«EK: All the 7 vanished away, onely H remayning who sayd (being stand up, and leaning uppon his Chayre, and turned to EK), Behold, these things, and theyr mysteries shalbe known unto you, reseruing the Secrets681 of him which raigneth for euer: [EK: The voyce of a multitude, answered singing,] Whose name is Great for euer. H Open your eyes, and you shall see from the Highest to the lowest.682 The Peace of God be uppon you.» — el cierre de la sesión, con la reserva de lo que no se entregará.

«Anno 1582: Saterday. Die 17. Nouemb: A meridie hora circiter 1 ã.684 Δ: The Cloth remayned drawn, a prety while after we had done our prayers to God, and so was all the things in the stone kept from sight.» — la sesión del 17 de noviembre empieza con la piedra todavía tapada.

«Δ: The Man with the Crowne,685 (he onely) appeared first, and the transparent Globe with the people of the world in it, as before. The Diaphanitie, or (as it wer) the Shell of the forsaid Globe, was very glystring bright.» — la vuelta del globo transparente con los pueblos dentro.

«On the globe appered a trace like a seame, of two things ioyned to gither, or rather a very narrow path: which began below on the Convex superfices of this globe and went upward to the verticall point or (as it wer) the zenith prik of it: but from the lower part of the same to the place where the chayre stode, it seamed broder, and more worn, than from the chayre up to the vertex or top prik: for that part (which semed to be about the eighth part of the whole) did appere very smalle, and unworne, or unoccupyed.» — Dee describe una senda gastada sobre el globo, más ancha hasta la silla y sin usar de ahí a la cima: la octava parte del camino queda por andar.

«Δ: He turning his face toward EK, spake thus, I haue declared things past and present. And now I speak of things to come. The Whole shalbe manifest. Nam ipse unus et Indiuisibilis est. Gloria Gloria Gloria Creatori nostro.687 Two partes688 are yet to come, the rest are finished allready.» — el giro hacia lo por venir, con la cuenta de dos partes pendientes.

«Δ: He shewed the rownd Table689 with letters and numbers which master Kelly sent me: and than he toke it away agayn. Then he sayd, Venite gradatim repetamus,690 opera Dei.» — un objeto de la visión que Dee identifica con una tabla real que el vidente le había mandado; aquí el diario lo nombra master Kelly.

«Δ: Then cam very many uppon the Globe his convex superficies and they sayd, Parati sumus seruire Deo nostro.697 Δ: Eche of these had somwhat in theyr hands. Som had crownes, some garments &c.698 The number of them was: 42: and stode in this order:» — la entrada de los cuarenta y dos, con la disposición que la edición no reproduce en la capa de texto.

«Δ: I sayd that I thowght there wanted at the begynning of this sentence, this word Tam.701 He answered, it might be understode by his pointing to them there standing, and sayd farder in respect of this my dowt, Quatenus est hæc vanitas vestrorum? Tu nosti numeros hos esse in Deo, in Mundo, et in minori mundo. In Deo, id est Nobiscum. In Mundo, quantum apud vos: In minori Mundo, quantum in vobis.» — Dee objeta un latín defectuoso y la respuesta lo reprende por vanidad, y de paso reparte los números entre Dios, el mundo y el mundo menor.

«Δ: These 42 had all of them somwhat in theyr hands: as eyther whole Crownes, or 3/4 of Crownes, or robes &c. Six of them semed more glorious than the rest, and theyr Coates longer: and had cerclets (abowt theyr hed) of Gold: and these had perfect Crowns in theyr hands. The second six had thre quarters of Crownes, the Third six, haue clothes706 in theyr hands.707 All the rest semed to haue balls of gold: which they toss from one to an other: but at the catching they semed empty wynde balls: for they gripe them, closing theyr hand, as yf they wer not solid, but empty, like a bladder.» — la jerarquía de los cuarenta y dos se lee por lo que llevan: coronas enteras, tres cuartos de corona, ropas, y bolas de oro que resultan huecas.

«Δ: The first six sayd, Our names cannot be expressed: neyther can the names of these that follow.» — la declaración de que los nombres no pueden decirse, en medio de una sesión dedicada a entregarlos.

«H: The whole day is diuided into 6 partes:710 Euery part occupyeth a part of them here. (Δ: Pointing to the 42 standing there.) Therfore yf thow wilt work with Kings (thow knowest my meaning), finally what so euer thow wilt do in theyr estate, Cast thyne eye unto the first place. In all good causes thow shalt work by six in generall. The rest are for Depriuation: I meane the next six. The residue all do serue to the entents and purposes apperteyning unto Kings. But bycause thow shalt not be ignorant, what they are, in name, they shall shew forth theyr Tables.» — la regla de uso: los primeros seis para causas buenas, los seis siguientes para privar, y todos ordenados a asuntos de reyes.

«Δ: Than they, spedyly (eche of them uppon the place of theyr standing ) made a square table: and euery table had but one Letter. The first of the first six did go away, and in his table appeared an O, &c, and so of the second six, orderly theyr letters appeared in theyr tables: But the Third six, they cowred down uppon theyr letters, and were loath to shew them: but at length, did &c: and at the last of euery row, they all cam togither &c.» — el modo de entrega, con el detalle de que los del tercer grupo se resisten a mostrar su letra.

«H: Remember how they stode, when they wer secondly disposed unto thee: They stode first in six rows; and next they wer turned into 7.711 I speak of the greater number and not of the less. In speaking of the greater, I haue comprehended the lesser.» — el cambio de disposición de seis filas a siete, que decide cómo se leen las letras.

«The third row went of lamenting: being commaunded by the Short robed man. All parted in fire, falling into the Globe. The fifth row did synk into the Globe, euery one in a sundry fyre by him self. The sixth fell with smoke down into the Globe.» — la salida por filas, cada una de un modo distinto.

«EK: Now remayneth onely the man with the Crown H : he made shew with his hands, beckning toward E.K., and sayd, I haue told thee, that theyr workmanship, is to gither. Theyr names are uppon these tables. The first letter, is the Second letter, of the first714 name of the Table.» — la regla de desfase con que se leen los nombres de las tablas.

«Thow hast 49 names in those Tables. Those names thow hast in former Tables by thee written: in that of 7 tymes 7. Confer it with the rownd Table.» — el cotejo que se le manda hacer con las tablas del tercer libro.

«The first letter717 from the point of his718 sword, is B. That B signifieth the number of the Bees, begynning the 49 names, environing that Circle. In the former Tables thow shalt fynde B.1. B.2. B.3. B.4. &c and so to B.49. Those Bees begynne the names of all the powres that haue governed, do gouern, and shall gouern.» — la explicación de por qué los cuarenta y nueve nombres empiezan todos por be: son el número de las abejas.

«The next letter hath his circle and numbers going rownd abowt it: which thow shalt fynde in the former Tables. The letter standeth in the myddest of euery square, of euery Circle: thowgh some be turned upside down: Which onely signifyeth that they are Spirits of Destruction, wrath and Indignation in Gods Judgment.» — la letra invertida como marca de espíritu de destrucción.

«O in the Circumference is the ninthe letter.719 Gather the former Tables to gither, which thow hast made before, conteyning 49, depending onely on B. Where thow shalt finde BOBOGEL, a name consisting on 7 letters, and so the rest.» — el ejemplo con que se comprueba la regla: el nombre Bobogel, de siete letras.

«H: Lo, here I byd them do, and they do. I haue appointed them, and they are contented. My Charge is not of my self, neyther do I speak darkly, obscurely or without a truth, in affirming that I towght thee those Tables: For they are from him, which made and created all things: I am from them722 in powre and message, under whome I here rule723 and shall do, tyll the ende724 of all things be:» — la voz declara su propia jurisdicción y su procedencia, y niega hablar oscuramente.

«Behold thow desyrest, and art syk with desire.726 I am the disposer thowgh not the Composer of Gods medicines . Thow desirest to be cumforted and strengthened in thy labors. I mynister unto thee The strength of God.» — una distinción precisa de oficio: dispone las medicinas de Dios, no las compone.

«What I say, is not of my self, neyther that which is sayd to me, is of them selues, but it is sayd of him which Liueth for euer.» — la cadena de transmisión que la propia voz declara.

«Thow shalt be glutted, yea filled, yea thow shalt swell and be puffed up with the perfect knowledge of Gods Mysteries, in his mercyes. Abuse them not. Be faithfull. Use mercy. God shall enriche thee. Banish wrath: yt was the first,728 and is the greatest729 Commaundement.» — la promesa a Dee y su condición moral.

«Δ: I pray you make some of these last instructions, more playne, and euident. H: I haue shewed thee perfectly. Behold I teache thee agayn. O how mercifull is God that revealeth so great secrets to flesh and blud? Thow hast 42 letters. Thy Tables, last, conteyn so many. Euery letter is the name particular by him self of the generall actions, being, and doing of these 42, which appeared with theyr workmanship. The first, was theyr Prince: and he gouerneth onely730 theestate, condition and being, limited by God unto Kings of the earth.» — Dee pide más claridad y obtiene una repetición; la enseñanza empareja cada letra con una persona y su oficio.

«The 7 next him,731 are those that are Messagers of God his good gifts to those that beleue him, and faithfully serue him: wherof few re ... and rayng now frutefull in his sight.» — los siete mensajeros; los puntos suspensivos marcan daño del manuscrito.

«Regnat, Regnat, Regnat ô regnat Iniquitas super faciem totius terræ Cor hominis impletum est malitia, et nequicijs. Incipit, incipit enim noua illorum potestas, illis non sine re dedita,733 nec dis . . .734 Vide quæso.735 Δ: He pointed down to the people, in the Globe, all being sore and diseased of some sore, ulcer, botch, &c.» — el diagnóstico del mundo en latín, seguido de la escena que lo ilustra: los pueblos del globo aparecen llagados.

«H: All the residue of the Angels, (for so they are in dede) ar ministers of God his wrath and indignation uppon the Faythless:736 whose myserie is most lamentable. 7 onely, haue 7 letters comprehending the dignitie of theyr vocation:737 The rest are particular, not onely in powr, but allso in theyr vocation. Like leaves they spring and grow from one branche.» — la naturaleza de los cuarenta y dos se declara angélica, y su reparto entre siete de nombre pleno y el resto de oficio particular.

«These words which thow seest in the last Table, some of them unhable to be pronownced, are notwithstanding the names of those 7738 which held the fayr and bewtifull Crownes. Which names (as I sayd before) do comprehend not onely the powre, but allso the Being of the rest.» — nombres impronunciables que contienen a la vez el poder y el ser de los demás.

«There are but 6 names,741 that are in Subjection. I teache breifly. Doost thow not remember the Circle and the prick in the myddest: which was on the right hand742 of him, that was theyr Prince? That onely representeth 7 in number which being added unto the rest maketh 49.» — la aritmética que cierra el sistema: cuarenta y dos más siete, cuarenta y nueve.

«Note: The second line,744 is the name of the second, and so to the ende of the table. 42 letters: 42 names: 42 persons.» — la equivalencia estricta entre letra, nombre y persona.

«The first, where his fote stode, is both his Name and Character.745 And so of the second, Third &c. Notwithstanding, Generally these are the names, the first 7, the One presupposed, the rest being six in order.» — el lugar donde cada figura estuvo de pie vale a la vez de nombre y de carácter.

«This is the truth, and the some of the Tables. Yt is easy to be understode and perfect.» — el cierre de la exposición, que declara fácil lo que Dee acababa de pedir que le aclararan.

«Last of all, the Ring, which was appointed thee: with the Lamine comprehending the forme of thy own name: which is to be made in perfect gold, as is affore sayd.» — el lamen ha de llevar la forma del nombre de Dee, y ha de ser de oro puro.

«Euen as God is iust, his iudgments true, his mercies unspeakable, so are we the true messagers of God: and our words are true in his mercy764 for euer.» — la fórmula con que las voces acreditan su propia veracidad.

«H: As concerning the use of these Tables, this is but the first step. Neyther shalt thow practise them in vayne.» — la práctica de las tablas se declara solo el primer paso.

«And whereas thow dost use a demaunde, as concerning thy doings to a good intent and purpose: and for the prayse and advancement of Gods Glorie, with Philip the Spanish King: I answer that whatsoeuer thow shalt speak, do or work, shalbe profitable and accepted,And the ende of it shalbe good.» — una consulta política concreta de Dee sobre sus tratos con Felipe de España, y la respuesta que se la aprueba en bloque.

«Moreouer wheras thow urgest the absence of thy frende, as an excuse for the ring, No excuse can preuayle: Neyther canst thow shew the frutes of a iust mynde, but of a faynting stomack with this excuse. God hath retorned him, and wilbe mercifull unto you both.» — se le rechaza a Dee la excusa de que el anillo no está hecho por ausencia del vidente.

«Serue God truely: Serue him iustly. Great Care is to be had with those that meddle with Princis affayres. Much more Consideration, with whome thow shalt medle or use any practise. But God hath shaddowed 768 thee from destruction. He preserueth his faithfull, and shaddoweth the iust with a shield of honor.» — la advertencia sobre el trato con asuntos de príncipes.

«None shall enter into the knowledge of these mysteries769 with thee but this Worker. Thy estate with the Prince (now rayngning,770) shall shortly be amended. Her fauor encreased, with the good wills of diuerse, that are now, deceyuers.» — la exclusividad del vidente y una promesa de favor cortesano.

«Thy hand, shall shortly be theyr help:771 and thow shalt do wunderfull and many benifits (to the augmenting of Gods Glorie) for thy Cuntry.» — el provecho del país vuelve a declararse como fin de la obra.

«H: Venito BOBOGEL Rex et princeps Nobilitatis776 Venito cum ministris: Venito (inquam) Venito cum satellitibus tuis munitus.» — la fórmula latina de convocatoria del rey Bobogel con sus ministros.

«thumming thuming in myne eares) I perceyue the presence of some spirituall creature abowt me. EK: And I here the thumming.» — uno de los dos únicos testimonios en que Dee dice percibir él mismo algo, y el vidente lo confirma; la frase empieza con las palabras *I fele: and (by a great thundring noyce* en la misma plana, y la introducción del editor la cita con la grafía *thuning* (p. 40).

«H: Behold, Before this work be finished,778 (I meane the Manifestation of these Mysteries) thow shalt be trubbled, with the Contrarie Powres and beyond any accustomed manner. But take heade,779 they prouoke thee not to work agaynst our Commaundements. Both thy ey and hand shall be manifest witness of it: well, this is true.» — el anuncio de estorbos por parte de potencias contrarias, con la advertencia de no dejarse provocar.

«EK: They that now come in are ioly780 fellows, all trymmed after the manner of Nobilitie now a dayes: with gylt rapers, curled heare: and they bragged up and down.» — la comitiva de Bobogel viene vestida a la moda cortesana del momento.

«Of these, in Company, are 42. 7 of them, are apparayled like BOBOGEL: sagely and gravely: All the rest are ruffyn like. Some, are like to be men and women: for, in the foreparte they semed women, and in the bakpart, men, by theyr apparayle, and these were the last 7. They daunsed, lept and kissed.» — la partición de los cuarenta y dos entre siete graves y el resto, con siete de apariencia doble por delante y por detrás.

«EK: The stone is brighter, where the sage and graue 7 do stand, and where the other do stand the stone is more dark.» — el vidente lee la jerarquía por la luz de cada zona de la piedra.

«∆: The first of the sage, lyft up his hand a loft, and sayde: Faciamus secundum voluntatem Dei: Ille Deus noster est verè nobilis & æternus.782 He pluckt up his right fote, and under it appeared an L.» — la letra se entrega bajo el pie de quien la lleva.

«∆: This I fashioned thus after my first dictata penning of my own fantasie:» — una nota de Dee sobre su propia intervención: la forma en que ordenó lo dictado salió de su fantasía, no del dictado.

«Monday. Nouembris 19: Circiter 1 ã horã a meridie789 ∆: Long after our comming to the stone (abowt half a quarter of an howre) the Cloth of sylence remayned drawn: and nothing appeared: but EK heard a far off very pleasant Musik the while.» — la sesión del 19 de noviembre empieza con música oída y nada visto.

«EK: Now come in 7 men with Musicall Instruments: and before them cam one with a veluet Coate,790 and a hat-Cap, with a sword by his syde, and a Cloke or Cape hanging on one sholder: and a blak feather in his hat. &c. Afterward cam 42 more, seeming to be very far behynde the first 7. Their Melody sownded very swetely and pleasantly all the while from the begynning.» — la entrada con música de los siete instrumentistas y los cuarenta y dos.

«These Musiciens did play, one with an other, iestingly: they bobbed one an other, and than played agayn. The 42, which semed a far of, cam nerer and nerer, and seamed to bring a rownd thing, like a table791 in theyr hands.» — el detalle burlón de los músicos, que el vidente anota sin corregirlo.

«These seamed to be of two sortes: Of which, the last 7: on the forepart to behold seamed rather wemen,792 with fardingales793 very much sprowting out, but theyr face had no peculier attyre of wemen.» — la ambigüedad de sexo de los siete últimos, descrita por su ropa.

«The 42 held the circle794 (or rownd Table) up,over theyr hed, flat wise. Then they layd the Circle down, and stode rownd abowt it.» — la disposición de los cuarenta y dos alrededor de la tabla redonda.

«∆: Then I demaunded of theyr Apparayle: and EK sayd that these were brauer than the former Ternary. Bobogel sayd, Aliqui a dignitate, Cæteri talia quia non sunt Digni.828 This he sayd, pointing to theyr apparayle.» — el vestido se lee como signo de dignidad, y así lo explica Bobogel en latín.

«EK: They ioyne to gither into one hed and three bodyes.The Hole of the Globe opened very wyde now. This one Compownd Hed had many eyes, many noses, many mowthes, as thowgh it were a Cahos830 of Faces, in one hed, but three bodyes. One of this bodyes had in his hand a little Ball, like the other before, very white, but with twynkling brightnes in it. The other two bodyes, theyr hands were emptie.» — la figura de una cabeza con muchos rostros sobre tres cuerpos.

«EK: They turn in order agaynst the Hole of the Globe: But the People regarded them not: but at the comming of the hand with the Ball, against the hole, the people loked a little up at it.» — la indiferencia de los pueblos del globo, que solo reaccionan a la bola.

«∆: Here I fownd a certayn error in my writing of the first Notes: which I haue amended in the writing of this: But while that error did trubble me, the spirituall Creature sayd these wordes.» — Dee declara haber enmendado su propio borrador al pasarlo en limpio.

«Bob: The Fawt is in EK his remembrance, and not in his will. Note this, LEE ar the Three that stand with me. NAR are the Three that I reiect. BLN are the Thre which are enterlincked with me. ANA are the Three that are reiected.» — la falta se adjudica a la memoria del vidente y no a su voluntad, y de paso se ordenan las cuatro ternas por siglas.

«EK: The 30 remayning,834 cam all away, and satt betwene Bobogel and the reiected Cumpany: and from that Cumpany835 cam onely 7 to the Circle agayn. Euery of these 7, sett theyr feete, eche uppon a letter of the Circle, which letters are these,» — los siete que vuelven al círculo y dan su letra bajo el pie.

«EK: They say, In use,837 we are perfect; Misused, we are Monsters. Sumus septem Januæ Naturæ, et sui ipsius qui novit Deum.» — la fórmula más citable de este libro: bien usados son perfectos, mal usados son monstruos, y se declaran las siete puertas de la naturaleza.

«EK: These 7, seme to vanish into wynde, or white smoke, and to fall into the Globe.» — la salida de los siete.

«EK: The six that were next him, semed to clyng hard and close to Bobogel. (Bob: Behold.) EK: They be ioyned all into One body, and becam like the sonne, into the forme of a bowle or Globe: and so moved up or rowled up the small narrow race, or line unworne, which remayned higher then the chayre, toward the top of the Diaphanous Globe, as before is declared, so that this Princely Noble man, and his six adherents [LEE:BLN], in this manner went out of sight.» — la salida de Bobogel y sus seis, rodando por la parte no gastada de la senda del globo.

«H: Formator horum, Secundus842est in Heptagono.843 They are diuided into the day, as the other wer, before: But wheras the other are chiefly uppon that day which you call Monday, so ar these to be used onely on the Sabaoth day.» — el reparto semanal: unos para el lunes, éstos para el sábado.

«Theyr use, is onely thus (obseruing the former order) with the Circle uppon the grownd.844 The first six,845 with theyr King and the seale of theyr Prince, taketh place in the whole body of the day: The other being 6 tymes six,846 are diuided into the partes of the day as before. The Letters onely where they stode, are theyr names and Characters.» — el modo de operar con ellos, y la regla de que la letra del suelo vale de nombre y de carácter.

«What doth the heven behold or the earth conteyne, that is not (or may be) subdued, formed and made by these. What lerning, grownded uppon wisdome, with the excellencies in847 Nature, cannot they manifest? One in heuen they know. One and all in Man, they Know. One and all in erth, they know.» — la reivindicación de alcance universal, en forma de preguntas retóricas.

«He that sayd this, is as thowgh he were a king, with a Crown on his hed: His apparayle was a long robe whitish: But his left arme was very white, and his right arme, black.» — el retrato de una figura de brazos desiguales, blanco y negro.

«I am Obelison, the fifth of the Seuenth,870 which haue the skowrging of Obelison the wicked:» — un nombre que se dobla: el mismo Obelison bueno y malo, distinguidos por oficio.

«We Angels haue tymes, and our faultes are amended.» — una declaración que atribuye faltas a los propios ángeles.

«The black Cloth was pulled upward: and so vanished away. H appered sitting in his chayre, and his face toward me:» — el paño negro se retira y se reanuda la sesión.

«Behold, Behold, Behold: All the motion of the waters, and the saltnes thereof is æqually assured by us.» — la potestad sobre el movimiento y la salinidad de las aguas.

«Our make is great. Muse not [Δ], For whan the seas are trubbled, with the wickednes or uprore of man, our Authoritie giueth victory from him that is most Victorious.» — la potestad sobre las batallas navales, dicha a Dee que no se maraville.

«Fishes and Monsters of the sea, yea all that liueth therein, are well known with us.» — el saber que reclaman sobre lo que vive en el mar.

«Behold we are (generally) the Distributers of Gods Judgments uppon the waters that couer the earth.» — el oficio que se atribuyen sobre las aguas.

«My sanctification, glory, and renowne, allthowgh it had begynning, cannot, shall not nor will haue ending.» — la declaración de una criatura que se sabe empezada y sin fin.

«The Fire that holdeth, or is, the first Principle of all things in generally,884 hath his universall and unmeasurable powre in the workmanship of my Creation.» — el fuego como primer principio de todas las cosas.

«I am like him, and of him, yet not as partaking nor adherent, but distant in One degree.» — la fórmula con que una de estas figuras se sitúa respecto de otra: semejante y de ella, pero a un grado de distancia.

«I am not of my self, Neyther is my powre myne owne, Magnified by his name: Behold I dubble life from One, unto a thowsand of Thowsands: and One thowsand of thowsands, to a number, exceding cownt: I speak in respect of mans Capacitie. I am in all and all hath some being by me: yet my powre is nothing in respect of his powre, which hath sent me.» — la declaración de una de estas potestades sobre su propio poder, acotada dos veces: habla a la medida del hombre y su poder no es nada ante el de quien lo envía.

«Write this reuerently. Note it with Submission: What I speak hath not byn reuealed, no not in these last tymes, of the second last world.887 But I begynne new worldes. new people, new kings, & new knowledge of a new Gouernment.» — el anuncio del mundo nuevo, que Peterson entresaca en su introducción y que aquí aparece en su sesión.

«To be short, Vitam tradidit; deditque mihi potestatem esse, Viuere, et in perpetuum glorifica... Omnibus et ubique.» — la fórmula latina que resume esa potestad; los puntos suspensivos marcan daño del manuscrito.

«I Gouern uppon Thursday. For Instruction, the rest as before. Thow shalt work mervaylous mervaylously. by my workmanship in the highest.» — el día propio de esa potestad.

«EK: Now he descendeth into the Globe, and it becam very bright there among the people: which, allso, at his comming, seamed to be more cherefull.» — el efecto de su descenso sobre los pueblos del globo.

«The king had a red robe on, and a crown on his hed. The Prince had a robe of many cullours, and on his hed a Cerclet.» — la distinción de rango por el vestido: corona para el rey, cerquillo para el príncipe.

«The Cumpany [42] seemed to stand rownd abowt a little hill of Claye. Behynde this Cumpany seamed to stand an innumerable multitude of ugly people, a far of:895 Those which seeme to stand rownd abowt the little hill seme to haue in the palmes of theyr hands, letters, in order as here appereth.» — la disposición de los cuarenta y dos alrededor de un cerro de barro, con las letras en las palmas.

«Δ: The king spake, Beholde, All the Earth with her bowells and secrets what soeuer, are deliuered unto me. And what I am there thow mayst know. I am great, But he, in whome I am, is greater then I.» — la potestad sobre la tierra, otra vez con su límite dicho por el mismo que la reclama.

«So cannot any thing be browght to pas in me, without a living sight, and a perfect mynde.» — la condición que se le pone al operante: vista viva y mente perfecta.

«Those that stand afarr off are the Spirits of perdition, which kepe earth with her Threasor, for him &c: and so furth.897 I haue sayd.» — la multitud del fondo se identifica como espíritus de perdición, guardianes del tesoro de la tierra.

«H, standing up, sayd, His name is the fifth and the 29th: and his Prince his name, the fifth, and the 23th.898 Δ: The first name, I understand in Tabula collecta, The second name I understand, for the fifth to be in Heptagono and the 23th to be so fownd the same, in Tabula collecta.» — los nombres se dan por coordenadas en dos tablas, y Dee anota cómo entiende la referencia.

«Lo I gouern (as I902 haue sayd before) All enchanters, Coniurers, witches, & Wicked spirites that are hated of God, and included for euer, in owteward darknes (except a few which remayn in a second payne, which gape and grone for the mercies of God, and haue tyme of Joye, whose measures I haue, and kepe accownt of) are all at my government.» — la potestad sobre encantadores, conjuradores y brujas, con una excepción para los que están en una segunda pena y esperan misericordia.

«By me, thow shalt cast oute the powre of all wicked spirits.» — el uso que se le ofrece a Dee de esa potestad.

«H: The 36the name, is the King his name,905 And his Prince his name.906 is the last [saue one] written in the Heptagonon.» — otra referencia por posición dentro del heptágono.

«Theyr letters are in theyr forheds: these stand in a circle: they take the letters from theyr forheds, and set them in a Circle.» — la entrega de letras por la frente, y su disposición en círculo.

«H: Of these, I am Gouernor my self.910 Behold I am of tyme present . I am of the last Ternarie.911 Loke what may be wrowght, in all aëriall Actions, I can distribute and bestow at my pleasure: my tyme and day, is Friday.» — la voz que ha ido conduciendo el cuarto libro declara aquí su propio lugar: el tiempo presente, la última terna y el viernes.

«MICHAEL (sayd,912) Mercifull is our God, and glorious is his name Which chuseth his creatures, according to his own Secret Judgment and good pleasure.» — Michael cierra la serie con la doctrina de la elección por juicio secreto.

«This Arte is the first part of a Threefold Art,913 ioyning Man (with the Knowledge of 1. the WORLDE, 2. the GOVERNMENT of his Creatures, and 3. the SIGHT of his Maiestie.): Unto him (Ô , I say) unto him; which is Strength, Medicine, and Mercie914 to those that feare him: Amen.» — la definición del arte entero en tres partes: mundo, gobierno de las criaturas y visión de la majestad; lo entregado hasta aquí es solo la primera.

«H: In umbra mortis non est æqualitas. Obscurum enim nihil est quod per illum [EK] recepisti.» — la fórmula latina que declara que nada de lo recibido por el vidente es oscuro; el corchete con la sigla es del editor.

«Thow hast a work of three proportions in esse;925 of 7 in forme: which is of it self diuided by a number septenarie, of the course, estate and determination of things aboue, things next, and things below: which, of it self is pure perfect and without blemish.» — la arquitectura del sistema en tres proporciones y siete formas, repartida entre lo de arriba, lo próximo y lo de abajo.

«The 7 Kings are orderly conteyned in the first of the Seuens diuided in generall numbers: whose names are expressed; published and perfectly formed within the first grownd and fowndacion of this Threefold work.» — dónde están los siete reyes dentro de las tablas.

«Notwithstanding, as euery king, in his Maiestie, doth comprehend the dignitie of his whole seat and estate, so I of my self being the First, haue the gouernment of my self perfectly, as a mysterie known unto my self: which is a thing unlawfull to be published unto man and lawfull931 in respect of the charge committed unto us:» — la reserva de lo que no se entregará: el gobierno propio del primero, declarado ilícito de publicar.

«Ô God, how easy is this first understanding.» — la exclamación con que se cierra esa exposición.

«Loke thy First Table. I am called BALIGON with men. Thow hast Noted my name (which is secret) among the Angels,937 begynning with this letter M, consisting of 7 letters, the last being an A.» — el desdoblamiento de nombres: Baligon entre los hombres y otro nombre de siete letras entre los ángeles, dado solo por su inicial y su final.

«Δ: I concluded (of his instruction) the Kings and theyr Princes, theyr names to be thus lerned out of the Table Collected of 49, names, it is to weete,» — Dee formula por su cuenta la regla que ha deducido de la instrucción.

«and farder he sayd, The Characters of Kings, are in the Globe:944 and of the Princis in the Heptagonon.» — el reparto de los caracteres entre las dos figuras, el globo y el heptágono.

«H: Beholde. Euery one of these Princis hath945 his peculier Table. Thow hast Noted the First Table which begynneth, as I will tell thee.» — cada príncipe con su tabla propia.

«1. 2: In BOBOGEL, that O, (the second letter) is the first of the Table OESNGLE and the second of Befafes, is the second, and the thirdth of the third: and the fowrth of the fowrth and the fifth of the fifth, and the sixth of the sixth, and E, (in the seuenth. Bnagole is the seuenth and last of this first seuen of this first Table: accownted the first.» — la regla en diagonal con que se forma la primera tabla, tomando de cada nombre la letra que le corresponde por posición.

«The second seuen by like order is gathered of Babalel, and the rest of his septenarie. And so furth, to the ende downward as thow didst before &c.» — la misma regla aplicada a la segunda septena.

«2. 3: In the second Table; L (the first letter therof) is out of Bobogel his last letter, the second letter, is the sixth of Befafes; the third, is the fifth of Basmelo &c and so you haue LEENARB.947 For the rest kepe that order downward to the ende of the last Name Bamnode. Tranversim, quasi retrograde.» — la segunda tabla se forma con la diagonal inversa, que el propio texto llama transversal y casi retrógrada.

«7 kings: Then all the third letters, then all the fowrth letters, then all the fifth letters, then all the sixth letters only and finally the seventh and last letters of the first names of the Septenaries.» — la regla general de barrido por columnas.

«Δ: Note, this Table is made all of Kingly substance &c.» — la nota con que Dee clasifica esa tabla.

«Δ: Now I trust I understand (meterly well,952) the making of the 7 Tables. I wold gladly here som instruction of the great Circular table (which you call the Globe) which hath the Kn... with theyr Characters; and so within, 7 tymes 7, seuen tymes . . . 7 tymes 6, seuen tymes furnished with letters and numbers . . . sorts. H: That doth apperteyn to an other tyme.» — Dee declara entender ya las siete tablas y pide la del globo; se le aplaza.

«H: One thing is yet wanting: a mete receptacle &c. There is yet wanting a stone &c. One there is, most excellent, hid in the secret of the depth &c. In the uttermost part of the Roman Possession.» — el anuncio de una piedra escondida que falta al aparato, situada en el extremo de la posesión romana.

«Lo, the mighty hand of God is uppon thee. Thow shalt haue it. Thow shalt haue it, Thow shalt haue it. Dost thow see, loke and styr not from thy place: EK pointed toward it.» — la promesa de esa piedra, repetida tres veces, y el gesto del vidente señalándola.

«Δ: I see it not. H: It is sanctified, blessed, and . . . . . . . . . . . . . .954 in the use of his Creatures. Thow shalt preuayle with it, with Kings, and with all Creatures of the world: Whose beauty (in vertue) shall be more worth then the Kingdomes of the earth.» — Dee declara no verla, y aun así se le promete su virtud; los puntos suspensivos marcan daño del manuscrito.

«Liber Mysteriorum Quintus 1583 Martij 23. Liber 6us. Liber 7us960 Jesus †.» — el encabezado del quinto libro, con dos numeraciones alternativas y el nombre de Jesús con cruz.

«Anno 1583 Martij 23. Saterday a meridie. Δ: EK being come, with Mr John Husey of Blokley. (on the 22 day of marche) and EK being desirous to understand somwhat of our spirituall frendes as concerning such matter as had falln out very strange to him and Mr Husey: abowt a certayne moniment of a boke and a skroll fownd in Northwik hill961 by the direction and leading of such a spirituall Creature, as when they had gotten the same, and they endeuored by art to haue some exposition of the skroll, written in strange characters, they wer willed to repayre to me, and there they shold be answered: &c. which thing now they did.» — el quinto libro se abre con el libro y el rollo que el vidente y John Husey dicen haber hallado en Northwick Hill guiados por una criatura espiritual, y con la remisión de esos dos a Dee.

«Being therfor now ready to receyue instructions of our frendes, there appered in the stone One,963 in a foles cote, going abowt a clowde, which appered first in the stone. I charged him if he were the enemy of God to depart. He tore his clothes all, and appeared all hery under: and sayd, Penetrasti vim iniusticæ meæ.» — el procedimiento de descarte con que Dee abre la sesión: conjura a lo que aparece a irse si es enemigo de Dios, y la figura de traje de bufón lo obedece.

«Δ: Glorifie God and depart. He sayd, Feci, Nam decedo.965 He went away as it had byn a bunsh of fethers pulld in peces. The Clowd wexed bigger, and went all to the right hand. At length the Table appeared, But the Chayre seamed not to be of the same sort it was, but more Glorious.» — la salida del intruso y el cambio de la silla, que Dee anota como diferencia.

«Verum est, et incredibile.966 He kneeled to the Chayre and spake, but his words could not be discerned.» — un límite del método: lo dicho no llega al oído del vidente.

«Δ: Nos non sumus increduli: sed spes nostra viuit æterna et Omnipotens est Veritas, fons vitæ.» — la respuesta de Dee en latín a la fórmula de lo increíble: no son incrédulos, pero su esperanza vive.

«Δ: I perceyue it not otherwise, then that I beleue, it may be the decree of the highest.» — Dee acota su propio asentimiento a lo que cree, no a lo que percibe.

«Δ: I see it not. But the skryer may say.» — la fórmula con que Dee separa lo suyo de lo del vidente en el registro.

«EK: The water commeth up the tree, and it swelleth, and it hath frute, great, fayre, and red.» — una de las visiones del árbol y el agua, en voz del vidente.

«Me: Lo I eate of it my self, and it lighteth the harts of those that are chosen. [He semeth to eate.] So is it in thee.» — la sigla Me es aquí un nombre de ángel, no una abreviatura de Dee; el corchete es acotación del registro.

«One thing, which is the grownd and element of thy desyre, is allredy perfyted.974» — la promesa de que lo fundamental ya está acabado.

«A medicine sufficient to extinguish and quenche oute the enemy, to our felicitie:» — la figura de la medicina, que recorre el quinto libro.

«His Hed is a marble stone.977 His hart is the blud of a dragon.» — el retrato en clave de una de estas figuras.

«The heuens are lightened by his two eyes: wherof the one sight is brighter then the other.» — la continuación de ese retrato, con los dos ojos desiguales.

«My words ar sentences. My sentences, wisdome; My wisdome the ende in my message of all things.» — la cadena con que esa voz define su propio decir.

«Δ: The Table appeared, and the Chayre: and he who appeared yesterday: kneeling or rather lying prostrate on his face, as if he were a slepe: He lay a long while.» — una escena de espera larga, que Dee cronometra.

«The feldes wither without the drops of his Mercie. Mans Memorie is dull, unleast it taste of the sprinkling of this vessell.» — la imagen del vaso que riega la memoria.

«Nature and reason980 haue disputed profowndly and truely by the sauour hereof: it perceth therfore depely.» — la naturaleza y la razón puestas a disputar por virtud de ese licor.

«The Immeasurable and unspeakable begynnings (yea with the begynner and Principle therof), are exactly (after a sort) and perfectly known of them.» — el saber que se atribuye a esas criaturas, con el inciso *after a sort* como acotación.

«That from the lowest grass to the highest tree, [from] the smallest valley, to the greatest mowntayn; yea, euen in the distinction, betwixt light and darknes: the measure whereof is the deapest: yea (I say) it hath towght a Iudgment.» — el alcance de ese juicio, de la hierba al árbol y del valle al monte; el corchete es suplemento del editor.

«Δ: He lay down agayn, a good while, and at length he rose: after my long prayer and confession made to god, and my discourse to him, &c.» — Dee anota que la figura se levanta después de su larga oración.

«EK: He plucketh out a boke: all the leaves are, as thowgh they were gold, and it semeth written with blud, not dry.» — la primera aparición del libro de hojas de oro escrito con sangre fresca, que gobierna todo el quinto libro.

«he sayd: I will raze out983 thy dulnes, and at length, make thee clere.» — la promesa hecha al vidente sobre su propia torpeza.

«These haue so many names, of the so many Mysteries, that went before.» — la relación entre nombres y misterios anteriores.

«The One is a Master, the other is a Minister. The One, is a hand, the other is a finger: Grutch not. Neyther let wickednes tempt you: loue togither. Be contented with your calling: For, all beasts see not a like: yet are they all Creatures: Vessels, not of one bignes, yet are they all full. Both, most sufficient, but according to fayth, and understanding of Conscience. Yet must there be a third; whom, God doth not yet chuse.» — el reparto de oficios entre los dos hombres, mano y dedo, con la orden de no rezongar y el aviso de que ha de haber un tercero aún no elegido.

«The tyme shalbe short: the matter great, the ende greater.» — la fórmula de urgencia del quinto libro.

«Notwithstanding liue in truth and humilitie: Use God his Creatures to his glorie, and thy Necessitie, the proffit of thy own lymms, and cutting out of all Canker and rotten flesh.» — la regla moral que acompaña al uso de las criaturas.

«Thy Kingdom is established in eternitie. Thy hands are invisible, and no man can distinguish thy mercies.» — una de las oraciones intercaladas en el dictado.

«The buylder of the Temple was riche, before it was adorned. With Wisdome, cam the Instruments necessarie for mans worldly use. He hideth no light from those he loveth: neyther shutteth up his tents from such as seke him. Yf one be great, Ô how small is the other? How small therfore is the mynde, and how much weakened that desireth those trifles? But as the smallest thing is feefest to the smallest use, so is the existimation of things of light accownt, necessary for the lightnes and vanitie of this world. A part (Notwithstanding) may beawtify the whole, and a small thing, may cure a great infirmitie.» — la serie de sentencias sobre la parte y el todo, que acaba admitiendo utilidad a lo pequeño y a lo tenido en poco.

«When order breaketh in her self, the labor is in vayne.» — la sentencia sobre el orden roto.

«It is one thing to affectionate; and an other to effect.» — la distinción entre querer y obrar.

«What thow seest, is true, and to a former998 commoditie: For, with Furderance, euery thing in Nature is ayded.» — la garantía de veracidad de lo visto, con su utilidad declarada.

«But we are all one, and are fully understanding.» — la unidad que estas voces se atribuyen.

«We open the eare, and the passage thereof, from the sonne in the morning to the sonne at night.» — la potestad que reclaman sobre el oído del hombre, de sol a sol.

«Distance is nothing with us, unleast it be the distance, which separateth the wicked from his mercy.» — la única distancia que admiten es la moral.

«Secrets there are none, but that buried are in the shaddow of mans Sowle.» — el único secreto que reconocen está en la sombra del alma del hombre.

«We see all things: and Nothing is hid from us: respecting our Creation.» — la omnisciencia que se atribuyen, acotada por su propia creación.

«He named all things (which knew it) and they are so in dede, and shalbe so for euer.» — la doctrina del nombre que constituye la cosa nombrada, que sostiene todo el sistema de lenguas del quinto libro.

«A Stone it is that perceth48 down all things before it; and kepeth them under him, as the heuens do a clowde.» — la figura de la piedra que atraviesa y sostiene.

«The plagues of those that plagued them selues, shall fall uppon you, yf you transgress49one iote of your eyesight :» — la amenaza que acompaña a la entrega.

«I am not as a clowde, sheuered50 with the wynde: nor as a garment, that waxeth olde, and torn in peces: But I am for euer (bycause my message is such) and my truth, shall endure for euer.» — la voz funda su permanencia en la de su mensaje.

«EK: He toke from under the Table, a thing like a great globe, and set that in the chayre: and uppon that Globe, layd the boke. He pointeth to the characters: and cownteth them with his finger, being 21, and begynning from the right hand, toward the left. He putteth-off the Crown of gold, from his hed: and layeth it, on the Table. His here appereth yellow. He maketh cursy: and from under the Table taketh a rod of gold in his hand, being diuided into three distinctions.1007 He putteth the ende of the rod on the first of the Characters, and sayeth, Pa: and there appered in english, or latin letters, Pa:» — la entrega del alfabeto: veintiún caracteres contados de derecha a izquierda, y cada uno nombrado con la vara sobre él; los caracteres mismos no están en la capa de texto.

«Then he lay down before it: and there cam two lines and parted the 21 letters into 3 partes, eche being of 7. He sayd, Numerus ô perfectissimus, Unus et Trinus. Gloria tibi, 1010 Amen.» — la partición del alfabeto en tres grupos de siete, glosada como número perfecto, uno y trino.

«Then he put on his Crown, and pluckt a black veale before all in the Chayre. He sayd, Remember to lerne those names without boke, and to know them.» — la tarea que se le deja: aprender de memoria los nombres de las letras.

«First there was a great noyce of harmony, hard. There appeared two great Armies fighting, and much bludshed on both sides.» — una visión de batalla dentro del quinto libro.

«One Captaine is in red harness, the Contrary Captayn, is white and grene. There appered Flags with a croked tree, or like a ragged staff, or cudgell, in them:» — los colores y la enseña de los dos bandos, que el vidente describe sin identificarlos.

«The Captayn with the white and grene was Master of the felde: and assembled and gathered his men to gather after the Victorie.» — el desenlace de la batalla vista.

«A voyce:—As yet, you can not know. This shall happen, before the Sonne hath twise gon his course.» — la profecía queda sin identificar y con plazo de dos años.

«Neyther shall Iniquitie range where the fyre of his percing Judgment and election1014 doth light, which shall quicken his deadness, and revive his courrage to the auancement of the name of him, which liueth now.» — la glosa moral de esa visión.

«All things haue grown allmost to theyr fullness. But beware of Pride.» — la fórmula de plenitud y su advertencia.

«Δ: Than, this Adrian Gilbert shall cary the name of Jesus among the Infidells to the great glory of god, and the recouery of those miserable people from the mowth of hell into which, for many hunderd yeres past, and yet contynually they do fall, &c.» — Dee formula él mismo el fin misionero del viaje de Adrian Gilbert; es la frase que Peterson cita en su introducción como justificación imperial.

«Me: Who made thy mowth to prophesy? or, who* [Of God] opened the eyes of thy understanding? Who annoynted thy Jaws, or fed thee with unknown meate. Euen he* it is, that pricked these things forward, and shall use you as his Instruments to a mightie honor.» — la respuesta convierte la formulación de Dee en profecía inspirada; los asteriscos remiten a notas marginales suyas.

«Δ: May we require description1021 of the Cuntryes, for his better instruction, &c.» — Dee pide descripción geográfica de las tierras del viaje.

«A voyce: Pereant omnes qui insidiantur1031 virtuti nominis mei: et qui Lumen absconderunt lustitia mea.1032» — la imprecación latina contra los que acechan la virtud del nombre.

«EK: The two go away, and the Third remayneth who is like in all points to him, who yesterday to me alone, in your absence had declared himself to be an Illuder.» — el vidente identifica a una de las apariciones con la que el día antes, a solas y en ausencia de Dee, se había declarado engañadora.

«But did declare my confidence in the goodnes of God: for that we craved at his hands, things good and necessarie» — la respuesta de Dee a esa sospecha, fundada en la bondad de Dios y no en una comprobación.

«and that therefore he wold not giue his childern a stone for bred, or a scorpion for nedefull food required &c.1036» — el argumento evangélico con que Dee sostiene esa confianza.

«Me: Oh how brittle are the works of thy hands [he looked up] whose Imperfections are now more innumerable then the sands of the sea: or clowds that were lifted up since the begynning of the world.» — el lamento sobre la fragilidad de la obra humana.

«His lying lipps presume against Truth: whilest thow suffredst his old and withered face to be garnished with thy beawty.» — la denuncia del engañador dentro de la propia sesión.

«But his ponishment is sufficient, his dishonor unspeakable, and his damnation for euer: which how bitter it is, great and unspeakable» — la sentencia sobre él, que la plana corta a media frase.

«But yet how long shall the sonnes of men puff up them selues with bragging and.boasting of that they see not?» — la pregunta que devuelve la carga a los hombres.

«Me: As I haue all ready told,1038 from whome I cam, so haue I not hydden, what I am, or what message I bring; why it is sent, it is allso written.» — la voz reivindica no haber ocultado su procedencia ni su mensaje.

«In my words are no error: neyther haue you fownd my lipps untrue.» — la garantía que se da a sí misma, apoyada en lo que los dos hombres no han hallado.

«I quicken the dead, revive them that are falln and cure or sow up the wowndes, which they are permitted to work uppon man, as tokens of God his Iustice.» — el oficio médico que se atribuye, con las heridas declaradas permitidas como señal de justicia.

«Thank God: Be mercifull: forget your synnes: and prepare your selues, For great and wonderfull is the immediate powre of him that illuminateth from aboue.» — la exhortación de cierre.

«EK: He goeth his waye and taketh all with him, Table, Chayre, and Curten and all.» — el retiro completo de la escena.

«EK: Now is the Skroll with the Characters browght in, which was fownd by spirituall direction this month, the 12 day, abowt 10½ after none by Mr Kelly and Master Husy.» — el rollo de Northwick Hill entra en la visión, con su fecha y sus dos halladores nombrados.

«Gar: I haue cownterfeted this roll, and browght it: for it is not the true roll.» — la confesión que se pone en boca de la figura llamada Gar: el rollo hallado es falsificación suya.

«he must confess the powre and glorie of god: and sayd, that he was damned for euer:» — la continuación de esa escena.

«All the Cumpany fell on him, and hewed him in peces: and digged a hole in the earth, with theyr swords, and he fell in, and after that was a myghty roaring hard.» — el castigo del falsificador dentro de la visión.

«A voyce:—Purifica Domine sanctum tuum, et dele iniquitatem inimicorum nostrorum.» — la oración latina que cierra ese episodio.

«Me: Visio vera, verè denotatur. Denotetur etiam ad gloriam Dei.» — la fórmula con que se declara verdadera la visión que acaba de denunciar una falsificación.

«As concerning Adrian Gilbert, there might be some dowte in common externall Judgment, of his aptnes to the performance of the voyage with the appertenances, But the Secret of God his prouidence, I will not meddle withall: for he can make infants speak, and the dum to shew furth his glory» — una reserva sobre la aptitud de Gilbert, dicha y a la vez retirada al remitirla a la providencia.

«The strength of 1. body, and 2. inward man, with 3. the strength of him that allso leadeth him1052 are augmented and diminished at his pleasure.» — el reparto de fuerzas en tres, todas sujetas a voluntad ajena.

«I trust, God be not offended with this matter propownded &c.» — una cautela de Dee al plantear el asunto.

«The Veale being drawn away after a quarter of an howre (almost) after the first motion made by me.» — Dee cronometra la espera entre su petición y la respuesta.

«I think not well of it, that Royalties shold not be graunted.» — una opinión política de Dee dentro de la sesión.

«God respecteth not princis, particularly, so much as the state of his whole people.» — la respuesta antepone el estado del pueblo al de los príncipes.

«Yt is not myne office to meddle with theyr vanities, neyther is it a part of my pageant to towch any thing that tasteth not of Medicine.» — la voz acota su propio oficio y rehúsa el asunto político.

«For all things are Limited, with a full measuration, and unserchable forsight: yea, I say, all ready, unto the ende.» — la doctrina del límite: todo está medido de antemano hasta el fin.

«Yea they shall say, Oh let the earth devowr us.» — la fórmula apocalíptica de esa sesión.

«But I am to long. I answer thee, all thowgh it be not my office,1069 to declare that thow desirest:» — la voz responde advirtiendo que sale de su oficio al hacerlo.

«I say, Thow shalt preuayle agaynst them,1070 yea euen agaynst the Mightiest. As thow wilt, so shall it be in God his blessings. Beware of Vayne glory. Use few wordes. Thy weapons, are small, But thy Conquest shalbe great.» — la promesa a Dee, con el aviso contra la vanagloria y el contraste entre medios pequeños y conquista grande.

«The Erth and the tree, can not be separated. This is the ende, and true it is.» — la sentencia con que se cierra esa serie.

«Lerne ioyntly the Elements or grownds of this heuenly doctrine;» — la orden de aprender juntos los fundamentos, que vuelve sobre la sociedad de los dos hombres.

«On good friday; After None ∆: There was a savor of fire felt by EK. There semed one with a sword, suddenly to thrust out of the stone at EK his hed. Whereat he started; and sayd he felt a thing (immediately) creeping within his hed, and in that pang becam all in a sweat.» — el efecto físico sobre el vidente en la sesión del Viernes Santo: olor de fuego, una espada que sale de la piedra y algo reptando dentro de su cabeza.

«And he remayned much misliking the moving and creeping of the thing in his hed. At a quarter of an howre ende it cam to one place: and so ceased somwhat: & then the Curten was drawn away: and there appeared the Table, and the chayre covered. Then cam three, two went away and the one remayned: as before was used.» — Dee anota el disgusto del vidente y cronometra cuánto duró.

«Me: The taste of this mercifull potion, yea the savour onely of the vessell worketh most extremely agaynst the maymed drowsines of ignorance. Yf the hand be heavy, how weighty and ponderous shall the whole world be? What will ye?» — la glosa que se da de ese malestar: es la poción contra la modorra de la ignorancia.

«∆: This he sayd uppon our silence after his former words. I answered, we desyred to lerne the Mysteries of the boke. The Boke now appeared (the cover of the chayre being taken away) the boke lying uppon a rownd thing: which EK, was not yet able to discern what it is.» — Dee declara el objeto de las sesiones siguientes: los misterios del libro.

«The first side of the first leaffe of the boke appeared full of the former letters, euery side hauing 49 tymes 49 square places, with letters: some more then other. Me: Euery side conteyneth 2400 and one od letter.» — la escala del libro: cuarenta y nueve por cuarenta y nueve casillas por plana, y una cuenta de dos mil cuatrocientas letras más una.

«Now he seemeth to wepe, and knock his brest.» — un gesto de la figura que dicta, anotado por el vidente.

«The letters now following seme to be written with Clay.» — el cambio de materia de las letras dentro del mismo dictado.

«He walked betwene the shewing of tal and graph. There are six letters in that word.» — el detalle con que Dee cuenta las letras de cada palabra dictada.

«Say after me (Shall I speak the Mysteries of thy glory, which thow hast secreted from the Inhabitants uppon the erth? Yea lord, it is thy will, whose hed is high, and fete euery where, redy to revenge the blud of Innocents, and to call home the lost shepe.)» — la oración que se le manda repetir antes de recibir el dictado.

«He pointed now to the second row of the 49 rows of the first page of the boke, and sayd,» — el modo de avanzar por el libro, renglón por renglón.

«EK: The Chayre and the Table are snatched away,1113 and seme to fly toward heven. And nothing appeared in the stone at all: But was all transparent clere. Δ: What this snatching away of Chayre and Table doth meane we know not: But» — Dee consigna que no entiende lo que acaba de ver; la frase se corta al pie de plana.

«Me: I help thy imperfections: What, man thinketh wisdome, is error in our sight.» — la respuesta a esa incomprensión.

«As I haue sayde: The 49 partes of this boke1114 -49 voyces, Whereunto the so many powres, with theyr inferiors and subiects,1115 haue byn, are, and shalbe obedient.» — la equivalencia entre las cuarenta y nueve partes del libro, las cuarenta y nueve voces y las potestades obedientes a cada una.

«Lo, untill the Secrets of this boke be written, I come no more:» — la voz condiciona su vuelta a que el libro esté escrito.

«Say, what you here, for every word shall be named unto you:» — la regla del dictado: se nombra cada palabra.

«Euery Element1120 hath 49 manner of understandings. Therin is comprehended so many languages.» — la doctrina que multiplica los sentidos de cada elemento por cuarenta y nueve, y con ellos las lenguas.

«I go. I haue sayde, (and it is true,) No unclean thing shall enter:» — la condición de pureza para el acceso al libro.

«He shall teache, of himself; for, we are not worthy.» — una de estas voces se declara indigna de enseñar.

«Δ: Sanctus Sanctus Sanctus Dominus Deus Zebaoth: Pleni sunt cæli et terra gloria Maiestatis eius.» — la doxología latina de Dee dentro de la sesión.

«A great th-under began agayn, and the chayre remayned all in fire.» — el fuego que envuelve la silla durante el dictado; el guion partido dentro de *th-under* es el de la plana.

«Δ: It is the hand of the highest, who will get him honor by his own works.» — la lectura que Dee da de esos fenómenos.

«Δ: We prayed: and returning to the work agayn, the fire covered all still and EK hard voyces,» — el recurso a la oración cuando la visión se cierra.

«Δ: The fire cam from EK his eyes, and went into the stone againe. And then, he could not perceyue, or read one worde.» — el fallo del vidente: el fuego le sale de los ojos y pierde la lectura.

«Δ: First the Curten was drawn away: and then all appeared on fire: The whole place all ouer.» — el estado de la piedra al abrir la sesión.

«EK: All these, (now red,) fall out and all the rows, before, likewise.» — los renglones ya leídos desaparecen del libro.

«Δ: This went away, when it was read. It waxed dark.» — el mismo procedimiento anotado por Dee: lo leído se borra.

«Now, the fire shot oute of EK his eyes, into the stone, agayne. And by and by he understode nothing of all, neyther could reade any thing: nor remember what he had sayde.» — el mecanismo del fallo se repite y Dee lo describe igual cada vez: el fuego vuelve a la piedra y el vidente pierde a la vez lectura y memoria.

«All became dark. Then was the curten drawne, and so we ended.» — el fin de esa sesión.

«A prety while, the veale remayned ouer all: then it was taken away.» — el velo como marca de apertura y cierre.

«Many voyces concordantly sayd,—Bonum est ô Deus, quia Bonitas ipa es.» — un coro de voces en latín, que el registro consigna como concordes.

«I am a medicine that must prevayle against your infirmities: and am come to teache, and byd take hede.» — la figura vuelve a definirse como medicina.

«The trubbles were so great that might ensue thereof, that your strength were nothing to preuayle against them.» — la advertencia sobre lo que costaría el proyecto.

«When it is written, reade it no more with voyce, till it be in practise.» — una regla de manejo del libro: no leerlo en voz alta hasta ponerlo en práctica.

«Now appered Raphael [ ] or one like him, and sayde, Salus vobis in illo qui vobiscum.» — Dee anota la identificación como dudosa: Rafael o uno semejante a él.

«EK: The boke and the Chayre, and the rest were all out of sight while Raphael spake, and he lay down prostrate.» — el reparto de la escena mientras esa voz habla.

«I think it will be dark by and by, and our Cumpany will expect our comming down to supper.» — Dee interrumpe la sesión por razones de la casa: se hace de noche y los esperan a cenar.

«Δ: The fire, immediately did shote out of the stone into EK, as before. His tung thereuppon did quake in his mowth.» — el efecto físico sobre el vidente, ahora en la lengua.

«Δ: Then, all being uncouered, thus he red.» — la fórmula con que Dee introduce cada tramo dictado.

«Δ: The Vele was taken away, without any speche used by me or EK.» — la sesión se abre sin fórmula previa.

«EK: I here the sownd of men playing very melodiously on Instruments and singing.» — la música que precede a la visión.

«A Voyce:—Serue God and take hede of Nettels.1271 Δ: This was spoken to EK in respect of a great anger he was-in yesternight, by reason that one had done him inurie in speche at my table.» — una reprensión que Dee glosa por un incidente doméstico: un enojo del vidente por una ofensa de palabra en su mesa.

«EK: There appere a great many, a far of; as thowgh they appered beyond the top of a howse: and so semed far of behinde the stone: and they seme to haue no heds. A Voyce:—A peculier people, and shalbe restored.» — la visión del pueblo sin cabeza y la promesa de su restauración.

«Δ: After this voyce, the sayd hedles-people disäpered. Then all appered fyre, and a clowd covered all: and in the top of the fyre in the chayre, appered three faces, and seemed to shute and close in one.» — la figura de los tres rostros que se cierran en uno.

«Δ: The fire went from EK his eyes to the stone agayn. Then EK his understanding was gone allso.» — el fallo se repite en la sesión siguiente.

«EK: All is couered with darknes. Terrible flashes of fire appered and they semed to wreath and wrap, one abowt an other.» — el estado de la piedra entre tramo y tramo.

«EK: It signifieth, the universall name of him that created universally be praysed and extolled for euer.» — la única glosa de sentido que el vidente da de una palabra dictada.

«Why do the Children of men prolong the time of theyr perfect felicitie: or why are they dedicated to vanitie?» — la pregunta que abre la exhortación de esa sesión.

«Many things ar yet to come: Notwithstanding, the Time must be shortned, I AM THAT I AM.» — el anuncio de acortamiento del tiempo, con la fórmula del nombre divino.

«EK: He hath a ball of fire in his left hand and in his right hand a Triangle of fyre. ∆: What is the most nedefull for us to lerne herin, that is my chief desire. Uriel:—Fowre monthes, are yet to come: The fifth is the begynning of great miserie, to the heauens, to the earth and to all liuing Creatures.357 Therfore must thow nedes attend uppon the will of God: Things must then be put in practise. A thing that knitteth up all must of force conteyn many celestiall Vertues. Therfore, in these doings, must things be finished spedyly,1308 and with reuerence. This, is the light, wherewith thow shalt be Kindled.» — los dos objetos de fuego, la pregunta de Dee por lo más necesario y el plazo que se le da: cuatro meses, y el quinto es el principio de la gran miseria.

«Behold (sayth the lord) I will breath uppon men, and they shall haue the spirit of Understanding.» — la promesa de entendimiento universal.

«In 40 dayes1312 must the boke of the Secrets, and key of this world be Written: euen as it is manifest to the one of you in sight, and to the other in faith.» — el plazo de cuarenta días para escribir el libro, y la fórmula que separa a los dos hombres: uno lo tiene por vista, el otro por fe.

«Therfore haue I browght it to the wyndow of thy senses, and dores of thy Imagination: to the ende he may see and performe the tyme of God his Abridgment.» — la imagen de la ventana de los sentidos y la puerta de la imaginación.

«That shalt, thow,1314 write down in his propre and sanctified distinctions. This other, (pointing to EK) shall haue it allwayes before him, and shall daylie performe the office to him committed.» — el reparto de tareas para esos cuarenta días: Dee escribe, el vidente cumple a diario su oficio.

«Which if he do not, the Lord shall raze his name from the number of the blessed, and those that are annoynted with his blud.» — la amenaza que acompaña a ese encargo, dirigida al vidente.

«You haue wauering myndes, and are drawn away with the World: But brittle is the state therof:» — el reproche a los dos hombres.

«Small therfore are the Vanities of his Illusion. Be of sownd faith. Beleue. Great is the reward of those that are faithfull.» — la respuesta a las dudas de ambos, que nombra la ilusión sin negarla.

«Heuen and erth must decay: so, shall not the words of this Testimonie.» — la fórmula de permanencia del libro.

«He sayd so to EK: who loking up, saw the boke, the chayre and the Globe a part, abroad, out of the stone, and then, none remayning in the stone to be seene:» — un caso en que la visión sale de la piedra y aparece en la sala.

«After he had written 28 lines there in that paper boke, the first word being Arney, and the last, being nah suddenly all was taken away out of his sight:» — el registro contable de lo escrito, con la primera y la última palabra anotadas.

«For, contynually as he wrote, he understode the language and sense thereof, as if it had byn english.» — el único pasaje en que se declara que el vidente entendía la lengua mientras escribía.

«I finde diuerse dowts which I cannot order, to my contentment.» — Dee declara dudas que dice no poder ordenar a su gusto.

«Vanlah oha demagens on sunfah, paphah olemneh, ózadcha lax ornah vor adme ox vastmah gu labazna, gamnácho asthmah ochádo landrídah vons sah, lúgho iahat nabscham nohads vandispa rossámod androch alphoh, zúmbloh ásnah gonfageph aldeh lo dah vax orh asmo, gad au dansequa deo, dath vax nograh vor segbat Mon.» — uno de los renglones del libro dictado, en la lengua que el diario no traduce; va tal cual lo imprime el troceo, sin cotejo contra el facsímil y sin restitución de acentos.

«Gans na cap lan seda ax nor vorza vo laspral onsa gem gemah noph gázo na von santfa nostradg ansel vnsa pah vort velsa or alda viax nor adroh semneh ols vandésqual olzah nolpax pahah lothor ax ru vansar glímnaph gath ardot ardri axa noh gaga leth arde maxa.» — otro renglón de la misma serie; el volumen no da equivalencia ni sentido para ninguno de ellos.

«Corsal mabah noplich alps arsod vord vanfax oriox nabat gemnepoh laphet Ióda nat vombal nams ar geth alloah néphirt. lauda noxa voxtaf ardno ándroch labmageh ossu állmaglo ardot nalbar vanse dar-to vorts parsan vr vnrah vor gádeth leth orze nax vomreh agelpha, legar or nembla ar vah Su.1335» — un tercer renglón, donde se ve la segmentación por guiones con que la edición separa sílabas dentro de una palabra.

«Semno ah al-chi-do-á-cha-da Sel-pag-in-o-dah a-da-hu-bámi-ca-noh dam pah gli ás cha nor ox-om-pa-mi-na-pho lemp, na, gón sa pha ne co ál pha as pa gé mo cal na tú ra ge1337» — un renglón entero segmentado sílaba por sílaba, que es como el diario registra el dictado cuando la palabra es larga.

«Sen gál se quar rus fa glan súx taft ormaca ox i no dál ge brah nop tar ná gel vom na ches pál ma cax, arsep as dón sadg asc lan fán che dah nor vi car máx coh zum bla zánpha ad geh do ca ba ah» — otro renglón segmentado, con la acentuación que imprime la plana.

«Lat gans sa par sat lastéah lor ádah nóxax ardéphis nónson andoh gv‘mzi vor sab líboh ad ni sa pa loth gaho lar va noxa oho lan sempah noxa Vriah sephah lúsaz odgálsax nottaph ax v’rnoc árpos arta zem zubah lothor gas lubah vom zá da phi cár no» — un renglón donde aparecen apóstrofos dentro de la palabra, tal cual el troceo.

«And this is the late ende of the second page of the first leafe of this excellent boke.» — Dee cierra el cómputo de una página del libro.

«Whan I had told this my dowte to EK, he answered me that the first row of these last .50. before set downe, was the last of the first page of this first leafe:» — un desacuerdo de cuenta entre los dos hombres sobre dónde acaba una página, resuelto por lo que el vidente dice recordar.

«Therfore I am not onely of this but of diuerse other imperfections yet remayning in this page,» — Dee declara que la página queda con imperfecciones sin resolver.

«And therby allso the second page of the first leaf hath these 49 rowes here noted:» — la cuenta que finalmente adopta.

«Aprilis 10. hor. 9. ∆: As we wer talking of the Macedonian (the grecian), who yesterday cam with Mr. Sanford his letters, there appeared in the corner of my study a blak shadow: and I did charge that shaddow to declare who he was: There cam a voyce and sayd that it was the Macedonian: and abowt his hat was written in great letters this word, , which EK wrote out and it signifieth maculosus, 1352 or condemnatus1353 &c. and the Voyce sayd, that word was sufficient adding Est,» — un episodio fuera de la piedra: una sombra en el rincón del estudio, identificada con un visitante de carne y hueso; la palabra escrita en su sombrero no está en la capa de texto.

«To me deliuered by Mr. Edward Kelly 1583. Martij 22 Friday Mr. Husy cam with him from blokley» — la nota de recepción del rollo, con nombre, fecha y acompañante.

«And at the first I was half out of all hope: but yet making many assayes, and gessing at it (at the length) to be latine, I fownd this to be the true Alfabet.» — Dee describe cómo descifró el rollo: por ensayo y conjetura, hasta dar en que estaba en latín.

«Tabula locorum rerum et Thesaurorum absconditorum Menaboni, mei Gordanili, militis, et Danaorum Principis, expulsi, multorumque aliorum clarissimorum (Britanie meridionali parte) virorum, contra eiusdem inhabitatores militantium: quam, hîc, familiarissimorum consensu, aliquando ad nostratium rediuntium commoditatem et auxilium abscondere et sepelire decreui: qua quidem intellecta, facile possunt ad lucem abscondita efferre.1358 And the Notes of the ten places, here by, affixed: are thus to be red orderly:» — el texto latino que Dee lee en el rollo: una tabla de lugares y tesoros escondidos, firmada por un caballero y príncipe de los daneses expulsado del sur de Britania.

«All thanks be to the onely one Almighty, and everlasting God Whose name be praysed now & ever.» — la acción de gracias con que Dee cierra ese trabajo de descifrado.

«EK: The letters semed to stand at fingers endes, (being 21): and so euery finger had a letter on it:» — las veintiuna letras del alfabeto entregadas otra vez, ahora repartidas por los dedos.

«You are chosen by God his mercy to an ende1371 and purpose: Which ende shall be made manifest by the first begynning in knowledg in these Mysteries.» — la elección declarada de los dos hombres para un fin.

«God shall make clere whan it pleaseth him: & open all the secrets of wisdome whan he unlocketh. Therfore Seke not to know the mysteries of this boke, tyll the very howre1372 that he shall call thee.» — la prohibición de buscar el sentido del libro antes de tiempo.

«Think not, that you could speak or talk with me, unleast I did greatly abase my self, in taking uppon me so unlikely a thing in forme, as to my self, &c.1374» — la voz declara que la forma en que aparece es un rebajamiento suyo.

«But he doth this not for your causes, not for your deserts, but for the Glorie of his owne name.» — la razón del trato, negada dos veces a los méritos de los dos hombres.

«Ask What thow wilt: for, untyll the 40 dayes1375 be ended, shalt thow haue no one more shew of us.» — la licencia de preguntar antes del silencio de cuarenta días.

«∆: Whether shall we give Cownsayle, or consent to the Captayne1376 to go down into his Cuntry, as, presently he entendeth. Ur:—As he listeth. ∆: EK sayd that this was Uriel who now had appered and answered all this.» — una consulta práctica y su respuesta indiferente; la identificación de la voz la hace el vidente, y Dee lo consigna así.

«∆: I do think you haue no organs or instruments apt for voyce: but are mere spirituall and nothing corporall: but that you haue the powre and property from god to insinuate your message or meaning to eare or eye, in such sort as mans Imagination shall be, that both they here and see you sensibly.» — Dee expone su propia teoría de cómo se produce lo que oye y ve: no hay órganos, sino un mensaje insinuado a la imaginación.

«Ur:—We haue no voyce but a full noyce that filleth euery place:1377 which whan you ones taste of,» — la respuesta a esa teoría, en la propia voz consultada; la frase se corta al pie de plana.

«Il:—It is in Scotland:—A minister hath it; it is nothing worth. The boke conteyneth fals and illuding Witchcrafts. All lawde honor and prayse be to the One and euerlasting God: for euer and euer.1385 ∆:» — el juicio de la voz llamada Il sobre un libro que está en Escocia: falsas brujerías y sin valor.

«∆: But it was reported to me by this Skryer1387 that he had: certayn peculier bokes perteyning to Soyga: otherwise named ysoga, and Agyos, literis transpositis.» — Dee funda su pregunta en lo que le contó el vidente, y da la etimología del Soyga por transposición de letras.

«Il:—Soyga signifieth not Agyos. Soyga alca miketh. ∆: What signifieth those wordes? The true measure of the Will of God in iudgment which is by Wisdome.» — la voz niega la etimología de Dee y le da en su lugar una frase en lengua desconocida con su traducción; es el desacuerdo que Peterson comenta en la introducción.

«∆: What language is that, I pray you? Il:—A language towght in Paradise.1389 ∆: To whome? Il:—By infusion, to Adam. ∆: To whome did Adam use it? Il:—Unto Chevah.» — la lengua se declara enseñada en el Paraíso, infundida a Adán y usada con Eva.

«∆: Did his posteritie use the same? Il:—Yea, untyll the Ayrie Towre1391 was destroyed.» — la transmisión de esa lengua se corta con la destrucción de la torre.

«∆: Be there any letters of that language yet extant among us mortall men? Il: .... that there be. ∆: Where are they? Il:—ô, syr, I shall make you in loue with your Masterships boke.» — Dee pregunta si quedan letras de esa lengua, y la respuesta lo remite a su propio libro.

«∆: Did Adam write any thing in that language? Il:—That is no question.» — la escritura de Adán en esa lengua se da por supuesta.

«∆: Belike than, they were deliuered from one to an other by tradition or els Enoch1392 his boke, or prophesie, doth, or may seme, to be written in the same language: bycause mention is made of it in the new Testament in Jude his Epistle where he hath, Prophetauit autem de his Septimus ab Adam, Enoch, dicens, Ecce venit Dominus in sanctis millibus suis, facere iudicium contra omnes, et arguere omnes impios, de omnibus operibus impietatis eorum, quibus impiè egerunt, et de omnibus duris, quæ locuti sunt contra Deum peccatores impij &c.» — Dee construye él mismo la hipótesis de que el libro de Enoc estaría en esa lengua, y la funda citando en latín la Epístola de Judas.

«Il:—I must distinguish with you. Before the flud, the spirit of God was not utterly obscured in man. Theyr memories were greater, theyr understanding more clere, and theyr traditions, most, unsearchable.» — la respuesta distingue: antes del diluvio la memoria y el entendimiento eran mayores.

«Nothing remayned of Enoch but (and if it pleas your mastership) mowght haue byn carryed in a cart. I can not bring you the brass, but I can shew you the bokes. Slepe 281395 dayes, and you shall fynde them, under your pillow whan you do rise.» — la promesa de los libros de Enoc bajo la almohada tras un plazo de días; las cifras pegadas al número son la llamada de nota que el troceo aplana.

«∆: As concerning Esdras bokes,1396 which are missing, what say you? Il: The prophets of the Jues1397 haue them. ∆: But we can hardely trust any thing in the Jues hands, concerning the pure veritie: They are a stiff necked people and dispersed all the world ouer.» — la respuesta sobre los libros de Esdras y la objeción de Dee, que desconfía de quienes los guardan.

«EK: This creature seemeth to be a Woman1399 by his face: his apparell semeth to be like a Vice1400 in a play.» — el vidente compara a la figura con el papel del Vicio en una comedia.

«EK: Ar you not a Kinsman to Syngolla? Il: I syr, and so are you a kinsman to Synfulla. ∆: A man may finde corn in chaf.» — un intercambio de pullas entre el vidente y la figura, con juego de palabras sobre el pecado, y el refrán con que Dee lo salda.

«Il:—So may you (perchaunce) finde me an honest man in my ragged clothes.» — la figura recoge el refrán de Dee y se aplica a sí misma.

«Il:—Yf thow haue a parcell or part out of euery place of the erth, in any small quantitie, thow mayst work by the Creatures, whose powre it is to work in such causes: which will bring it (neuer trust me)» — una receta operativa para hallar tesoro, con una coletilla que el mismo que la da usa como muletilla.

«Your doings are of GOD: your calling great: Go down and seke the Threasor,1406 and you shall obteyn it.» — la orden de ir por el tesoro, que cierra el asunto abierto en el cuarto libro.

«Take no care: for, this Boke shall be done in 40 dayes.1407 Begyn to practise in August.1408 Serue god before. You shall know all thing, ictu oculi.» — el calendario final: cuarenta días para el libro y la práctica desde agosto.

«Il:—Yf he were lesser then I, I durst speak to him: But bycause he is greater then I, I am not to speak to him.» — la regla de jerarquía entre estas voces, dicha por la propia.

«Il:—No, neuer trust me, if it be not so:» — la fórmula con que esa voz cierra sus afirmaciones, y con la que acaba el quinto libro.

«But that he is to study, to lerne some knowledge, whereby he may liue:» — el apéndice del quinto libro abre con la queja del vidente sobre su porvenir.

«and that he was a cume1426 to my howse, and that he dwelled here as in a prison;» — el vidente declara vivir en casa de Dee como en una prisión.

«I replyed, and sayd, that we might finde our selfs answered on thursday, as, That God wold clere when it pleased him:» — la respuesta de Dee a esa queja.

«and that we were not to appoint God a time to performe his mysteries and mercies in; shorter then he hath spoken of:» — el argumento de Dee contra ponerle plazo a Dios.

«The things they promise be such as god can performe, and is for his servyce and glory to performe:» — el criterio con que Dee juzga las promesas recibidas.

«but onely is bent and settled in awayting the Lord his helping hand to make me wise for his servyce.» — Dee declara su propia disposición.

«And whereas he complayned of want, I sayd my want is greater than his:» — el contraste de penurias entre los dos hombres.

«Yet for all this I wold be very well pleased to be deferred yet longer, (a yere or more,) and to go up and down England clothed in a blanket, to beg my bred, so that I might, at the ende be assured to atteyn to godly wisdome, whereby to do God some service for his glory.» — la declaración más nítida de lo que Dee está dispuesto a pagar por el proyecto: mendigar por Inglaterra un año más.

«Il:—Then I perceyue that I shall haue a blessing. Blessed is the physitien that hath care of his patient, before the pangs of death doth viset him.» — la respuesta a esas quejas, en clave médica.

«Il:—Go to great M, the second: for this is it that shall serue his turne. Yf this can not serue him, he shall haue a medicine, that a horse can not abyde.» — una remisión bibliográfica dentro de la sesión, con amenaza de remedio peor.

«Δ: It is here, greatly, to be Noted: that I turned in this boke of Marcus, 27 leaues furder: tyll I cam to the Quaternio of M, the second and there I fownd this sentence notified (by my lines drawn, and a Note in the margent Cor Contritum): Sine corde contrito impossibile est omnino liberari a malitia et vilijs.» — Dee comprueba la remisión sobre un libro real de su biblioteca y da con la sentencia que él mismo había subrayado años antes; es el pasaje donde el registro se verifica contra un objeto físico.

«Conterit autem cor tripartita temperantia somni dico et cibi, et corporalis licentiæ.» — la continuación latina de esa sentencia: la templanza en sueño, comida y licencia corporal.

«Voluptas autem prauas cogitationes ingerit repugnat verò præcationi et convenienti Cogitationi.» — el cierre de la sentencia sobre el placer y la oración.

«Δ: This being considered by us, we ceased and this instant and thanked God of his mercies, that it wold pleas him to make us understand some iust cause whie clowdes now appeared in stede of brightnes &c.» — la lectura que los dos hombres hacen del hallazgo: la causa de la oscuridad de esos días.

«Δ: After our prayer iointly, and my long prayer, at my desk requesting God to deale with us, so, as might be most for his glory, in his mercies: not according to our deserts, and frowardnes: &c.» — la fórmula de apertura de la sesión siguiente.

«Ur:—I haue measured time (sayth the lord) and it is so: I haue appointed to the heauens theyr course, and they shall not pass it.» — la respuesta al reclamo de plazos.

«We can not be Wittnesses to him which wittnesseth of him self.» — la reserva con que esa voz declina testificar.

«But (this sayeth the Lord), Beholde yf you trubble me ones more, or towche the wings of my excellency, before I shall move my self, I will raze you from the earth, as children of perdition and will endue those that are of quiet myndes. with the strength of my powre.» — la amenaza que sigue a la insistencia de los dos hombres.

«You are not faithfull, sayeth the lorde whome you beleue not.» — el reproche de infidelidad.

«Notwithstanding I haue hardened the hart of One of you, yea, I haue hardened him as the flynt, and burnt him to gither with the ashes of a Cedar:» — la distinción entre los dos hombres, con uno de ellos endurecido.

«But, this sayeth the Lord: Yf you use me like worldlings I will suerly stretch out my arme uppon you, and that heuily.» — la condición del trato.

«Lo, As a number increasing is allwayes bigger: so in this world decreasing, the Lord must be mightily glorified.» — la fórmula del mundo que mengua mientras crece la gloria.

«Seing it is sayd that in 40 dayes the boke shalbe finished and seing it is sayed that our former Instructers shall not come nor appeare to us tyll the boke be finished:» — Dee razona sobre la contradicción entre el plazo dado y las apariciones que siguen ocurriendo.

«EK sayd, that at the very begynning of this days action, when he expressed the first Voyce (this day), hard of him, his belly did seame to him, to be full of fyre: and that he thowght veryly, that his bowells did burne:» — otro efecto físico sobre el vidente, anotado por Dee como lo que aquél dice sentir.

«As I and EK had diuerse talks and discourses of Transposition of letters: and I had declared him my rule for to know certaynly» — los dos hombres discuten por su cuenta la transposición de letras, fuera de sesión.

«And first I think, that those letters of our Adamicall Alphabet haue a due peculier unchangeable proportion of theyr formes,—and likewise that theyr order is allso Mysticall.» — la hipótesis que Dee formula sobre el alfabeto adámico, en primera persona y como parecer.

«The truth is, I am come to aduertise you, least with a small error you be led, far, asyde.» — la voz interviene para corregir un error pequeño antes de que crezca.

«Behold, great is the fauor and mercy of God toward those whome he fauoreth. All things are perfect but onely that:» — la corrección se acota a un solo punto.

«that which I shuld like, wer not so to lyked: and contrarywise what I shold think well of, might be nothing worth.» — Dee expone su propia desconfianza de su juicio.

«Euery one of those sides must haue 21 Characters: But, first, at euery corner make a great B.» — la instrucción constructiva sobre la tabla, con las veintiuna letras por lado.

«Il:—The heds of the letters must be next or toward the center of the square Table or Figure.» — la orientación de las letras en la tabla.

«Il:—Grace, mercy and peace be unto the liuely branches of his florishing kingdom: and strong art thow in thy glory, which dost unknytt the secret partes of thy liuely workmanship: and that, before the weak understanding of man.» — la oración de apertura de esa sesión.

«Tomorrow I will be with you agayn. But Call not for me, least you incurre the danger of the former Curse.» — la prohibición de llamar, que convive con la promesa de volver.

«Δ: As EK and I wer talking of my boke Soyga, or Aldaraia: and I at length sayd that, (as far, as I did remember) Zadzaczadlin, was Adam1474 by the Alphabet therof, suddenly appeared the spirituall creature, which sayd yesterday that he wold come agayn, this day, uncalled: and at his first comming he sayd:» — una aparición no convocada que llega justo cuando los dos hombres hablan del Soyga.

«Il:—Well I will give you my lesson, and so byd you farewell. First I am to perswade you to put away wavering myndes. Secondly, for your Instruction, in these necessarie occasions, thus it is: The owtsides or skyn must be the Centre.» — la enseñanza empieza por pedirles que dejen de dudar.

«Il:—The hart must be the fowrth part of the body; and yet the body perfect and sownd. The Skynne must occupy the place of the hart and yet without deformitie. God is the begynning of all things: The fardest parte of all things is in the hands of God. The like shalbe fownd amongst the number of his One most holy names:1479 The Erth is a fowndation to euery thing: and differeth but onely in forme. In the forme of his own application whereunto it is applied. God is the begynning of all things, but not after one sorte, nor to euery one alike. But it is three manner of works, with his name:» — la doctrina de la inversión entre piel y corazón, aplicada a la construcción de la figura.

«Δ: At our two first dealings to gither, it was answered by a spirituall Creature, (whome we toke to be Uriel,) Sigillum hoc in auro sculpendum, ad defensionem Corporis omni loco, tempore et occasione, et in pectus gestandum.» — Dee cita su propio registro de marzo de 1582 y vuelve a marcar la identificación de Uriel como conjetura de los dos.

«Il: But how do I teache? The Character is an Instrument, appliable onely to Dignification.» — la definición del carácter como instrumento de dignificación.

«Il:—Hereby you may gather not onely to what ende, the blessed Character (wherewith thow shalt be dignified) is prepared, but allso the nature of all other characters.» — la regla se declara extensible a todos los caracteres.

«Il:—The Table is an Instrument of Conciliation.» — la mesa se define por su oficio, frente al carácter.

«Δ: I do mervayle, that we had no warning hereof ere now, and that I was often tymes called on, to prepare those things, (character and Table): and yet they were fals.» — la objeción de Dee: se le mandó preparar objetos que ahora se declaran falsos, y nadie se lo advirtió antes.

«Write: Neuer since the begynning of the world was this secret deliuered, nor this holy mysterie set open, before the Weaklings of this world.» — la fórmula de novedad absoluta con que se presenta cada entrega.

«Il:—Here, is the skynn turned into the Centre: and the Centre turned into 4 partes of the body.» — la aplicación de la doctrina de la inversión a la construcción de la figura.

«I see now allso, how, the flesh, is become the owtside: o g e l o r n o &c.» — Dee sigue el razonamiento y da la serie de letras resultante.

«Δ: I went into my oratorie, and made a fervent prayer agaynst the spirituall enemy: specially meaning the wicked one who had so suddenly so suttily and so liuely cownterfeted the hand and letters of EK: as is here before declared, and by the thing it self may appere here.» — el episodio en que la letra del propio vidente aparece falsificada, que Dee atribuye a un enemigo espiritual y no a él.

«Likewise EK on his knees (at the greene chayre standing before my chymney) did pray.» — el detalle doméstico de la escena: la silla verde ante la chimenea.

«After which prayers ended, I yea, rather, before they were ended, on my behalf, EK espyed a spirituall creature come to my Table: whome he toke to be IL, and so, a lowd, sayd, He is here.» — la identificación la hace el vidente y Dee la consigna como suya.

«Thereuppon that spirituall creature, who, as yet had sayd nothing, suddenly used these words: I give place to my better.» — la figura se retira ante otra.

«The Lord hath hard thy prayers, and I am URIEL,1498 and I haue browght the peace of God, which shall from henceforth viset you.» — Uriel vuelve a la sesión y se nombra a sí mismo.

«But as mercy is necessary for those that repent, and faithfully forget theyr offenses, So is Temptation requisite1502 and must ordinarilie follow those, whome it pleaseth him to illuminate with the beames of triumphant sanctification.» — la doctrina de la tentación necesaria, que Peterson entresaca en su sinopsis.

«Yf Temptation wer not, how shold the sonnes of men (sayeth the lord) know me to be mercifull?» — el argumento con que se justifica esa doctrina.

«Judgment is not of me, and therefore I cannot pronownce it: But what his Judgment is, he knoweth in him self.» — la reserva con que esa voz declina juzgar.

«His name is BELMAGEL: and he is the fyrebrand, who hath followed thy sowle from the begynning;1507 yea seking his destruction.» — el nombre que se le da al falsificador de la letra.

«My sayings are no accusation: neyther is it my propertie to be defyled with such profession.» — la voz acota que no acusa a nadie.

«I say, be strong: Be Humble, with Obedience: For, All the things, that haue byn spoken of, shall come to pass: And there shall not a letter of the boke of this prophesie perish.» — la garantía de que no se perderá una letra del libro.

«Δ: Hereuppon I made most humble prayer with harty thanks to our God, for his help, cumfort, and Judgment against our enemie, in this case, (so greatly concerning his glorie.)» — Dee cierra el episodio de la falsificación dándolo por resuelto.

«The very light and true wisdome (which is the Somme of my message, and will of him that sent me) make you perfect, and establish those things, which he hath sayd, and hath decreed: and likewise your myndes, that you may be apt vessells to receyve so abundant mercies.» — la bendición de apertura, con la imagen de los dos hombres como vasos aptos.

«This boke,1516 and holy key, which unlocketh the secrets of god his determination, as concerning the begynning, present being, and ende of this world, is so reuerent and holy: that I wonder (I speak in your sense) whie it is deliuered to those, that shall decay:» — la propia voz declara extrañeza de que el libro se entregue a quienes han de morir; el inciso acota que habla al modo humano.

«But (bycause I will speak to you, after the manner of men) See that all things be in a redynes agaynst the first day of August next.» — la fecha límite del proyecto: el primero de agosto.

«Dowt not, for we are good Angells.» — la garantía más escueta que dan de sí mismas estas voces.

«Neyther are you to speak the wordes of this Testimonie, in one place, or in one people, but, that the Nations of the whole world may knowe that there is a GOD which forgetteth not the truth of his promise, nor the sauegarde of his chosen, for the greatnes of his glory.» — el alcance universal que se manda dar al testimonio, contra el secreto impuesto al principio.

«Therfore (I say) prepare your bodies, that they may be strong enowgh for armors of great profe.» — la preparación corporal que se les exige.

«In 40 dayes more must this boke be perfyted in his own manner to the intent that you allso may be perfyted in the workmanship of him, which hath sealed it.» — el plazo de cuarenta días se repone.

«Oute of this, shall be restored the holy bokes, which haue perished euen from the begynning, and from the first that liued And herein shalbe deciphred perfect truth from imperfect falshode, True religion from fals and damnable errors, With all Artes; which are propre to the use of man, the first» — la promesa mayor del libro: restaurar los libros santos perdidos y separar la verdad del error; es el pasaje que Peterson cita en su introducción.

«and sanctified perfection: Which when it hath spred a While, THEN COMMETH THE ENDE.» — el cierre escatológico de esa promesa, que la plana imprime en versalitas.

«Thy Character must haue the names of the fiue Angels (written in the myddst of Sigillum Emeth) graven uppon the other side in a circle.» — la instrucción sobre el reverso del carácter.

«Thus, sayeth the Lord, when I browght you up in likenes of birds, encreasing you, and suffring you to touche1533 the skyes, I opened unto you the ende of your reioysing: For, this Doctrine shall towche the skyes, and call the sterrs to testimonie therof:» — la relectura de la visión de las dos aves como figura de la propia doctrina.

«All errors and dowtes ells may be amended by the rules of reason: But Notwithstanding, Ask, and thow shalt be answered.» — la razón se admite como vía de enmienda para lo demás.

«Δ: I required the perfect forme of the 21 letters, that I might imitate the same in the Table of practise, and in the holy boke writing &c.» — Dee pide la forma exacta de las veintiuna letras para copiarlas.

«Δ: The Character or Lamine for me was noted (Nouemb. 17. Ao15821541) that it shold conteyne some token of my name: and now, in this, (accownted the true Character of Dignification) I perceyue no peculier mark, or letters of my name.» — Dee objeta una contradicción entre dos instrucciones separadas por meses; las cifras pegadas al año son la llamada de nota que el troceo aplana.

«Ur: These things that were deliuered by shew, under an Imagined Table, were the members of God his secret Prouidence, distributed unto his Angels as the Principals1543 of theyr Officis.» — la respuesta reinterpreta lo entregado antes como tabla imaginada.

«The other letters, whose greatest number doth not excede 7, are certayn By-notes of wicked and euill powres; which cannot, any way, but by the towche stone of truth be deciphred from the good.» — la advertencia de que hay letras de potencias malas mezcladas, distinguibles solo por la piedra de toque de la verdad.

«Uriel:—They are the ensignes of the Creation;1547 wherewithall they were created by God known onely by theyr acquayntance. and the manner of theyr doings.» — la definición de los siete sellos como enseñas de la creación.

«Ur:—They are to be made in purified tynne: And to be used at the time of theyr Call.» — la materia de esos sellos: estaño purificado.

«Ur: To be layd before thee uppon the Table. Or thow mayst place them, (yf thow wilt,) contynually at the 7 angles of the Holy Seale: laying them besides, and against the points or Angles of the Holy Seale: 7 ynches from the utter border of the holy Seale, all at ones: Or els they may be paynted, On the Table.» — las tres disposiciones alternativas de los sellos sobre la mesa, con su distancia en pulgadas.

«Δ: It was promised that we shold be instructed, whan the Day (in this practise) is to be accownted to begynne. Ur:—It is not to be enquired, which is sufficiently towght, it is a thing most easy, and perfectly deliuered.» — Dee reclama una promesa incumplida y se le responde que la cosa ya estaba enseñada.

«Ur:—The dayes are rightly applyed to the Kings.» — la confirmación del reparto semanal de los reyes.

«Δ: After diuerse our eiaculations and pangs of prayer and thanks unto god, this was sayed.» — la fórmula de apertura de la sesión del 5 de mayo.

«My Angel shall be amongst you, and shall direct his iornay:1559 and will bring his feete, euen into the place and places where that erthly filth and Corruption lieth.» — la promesa de guía para el viaje al tesoro.

«Notwithstanding what I will haue done with it, or how it shall be bestowed, is yet to be enquired of.» — el destino del tesoro se deja pendiente.

«Secret are the determinations, and unsearchable purposes, wherewithall the most mightiest dealeth with worldlings, and loketh unto the use and necessarie application of worldly things.» — la fórmula con que se justifica esa reserva.

«Many temptations shall assayle him in following this commaundement. But it is sayd, I Will be with him.» — el aviso de tentaciones para quien vaya por el tesoro.

«Ur:—Remember, it is sayde, that the Princis of the earth shall not discredit, much lesse work thy Confusion.» — la garantía política que se le repone a Dee.

«EK: He semeth now to sit in the ayre: but I perceyue no chayre behynde him.» — el vidente anota una diferencia respecto de las apariciones anteriores.

«EK sayd, that assone as he loked into the stone, he saw there the Table, Chayre, and three, com into the stone.» — la apertura de la sesión del 8 de mayo.

«EK: The Table, Chayre and all the three do disapere: and thereuppon immediately appered in the stone a fayr Pallace:» — la escena habitual se sustituye por un palacio.

«Δ: I thereuppon made my ernest prayers to god agaynst this Spirituall enemy, but he in the myddle of my prayers, sayed thus,» — Dee identifica lo aparecido como enemigo y ora contra ello.

«Man:—As truely as the Lord liueth, all that is done, is lies.» — la declaración más fuerte contra el propio proyecto que el diario recoge, puesta en boca de una figura a la que Dee llama enemigo espiritual y que el registro marca con la sigla Man.

«Ur:—Arme your selues, for, great shall be the temptations following. You shall be hindred, in all, that may be.» — la respuesta a ese episodio: el aviso de estorbos.

«Nothing can hinder god his determined purposes.» — la fórmula que contrapesa ese aviso.

«Ur:—Fullfill those things that are commaunded. Forme, and write the boke after thyne own Judgment. God his determination is iust; Therfore putto your hands.» — a Dee se le devuelve la forma del libro a su propio juicio.

«More then hath byn sayd, and more plainely, cannot be uttred.» — el cierre de esa instrucción.

«Δ: Being desyrous (before EK his going down into the Cuntrie,) to haue some Cumfort and token of free forgiuenes at Gods hands I browght furth the stone.» — la sesión se convoca por una necesidad de Dee, antes de que el vidente se vaya al campo.

«Then I went into my Oratorie first requesting the Almightie God to respect the harty sorrowfull paines I had endured for my offenses; to regarde the Vows and intent of my better hede taking henceforth &c, and prayed the 22 Psalm in the conclusion of the pang.» — el procedimiento penitencial de Dee, con el salmo que reza al final.

«Euen as the father his compassion is great over his yonglings and Children: So, is the abundance of thy mercy (o Lord) great and unspeakable to the long offences and sinnes of thy servant.» — la respuesta que recibe.

«Behold, my armes ar longer then my body, and I haue eyes rownd abowt me: I am that which GOD pronownceth uppon you: Be it as I haue sayde.» — el autorretrato de la figura que responde.

«Uri:—Thus, sayeth the Lord: Euen as the Tabernacle which I restore, is ten times brighter then it was, So may your Worthynes deserue brightnes ten tymes clerer then this.» — la proporción entre la restauración del tabernáculo y la de los dos hombres.

«Δ: Whereas the ordring of the boke1582 is referred to my Judgment: in my mynde it semeth requisite that as all the writing and reding of that holy language is from the right hand to the left, So the begynning of the boke must be, (as it were, in respect of our most usuall manner of bokes, in all languages of latin, greke, english &c) at the ende of the boke: and the ende, at the begynning, as in the hebru bible.» — Dee resuelve por su cuenta la disposición del libro: si la lengua se lee de derecha a izquierda, el libro ha de empezar por donde acaban los nuestros, como la biblia hebrea.

«EK: Now is there a veale drawn before all: and all things appere far bewtifuller then euer they did.» — el cambio de calidad de la visión que el vidente registra.

«EK: They bring in a Throne like a Judgis seat or Throne and set it up, with the bak of it to the Wall.» — la escena de juicio de la sesión del 23 de mayo.

«Thre commeth a beame from the Throne, and throwgh Raphael his head, and semeth to come out at his mowth.» — la mecánica de esa voz: el rayo la atraviesa y sale por su boca.

«Raphael:—I will speak (o Lord) bycause it is iust1590 that thow hast commaunded:» — la fórmula con que Rafael toma la palabra.

«He sayeth, (I say not) your synns are forgiven.» — la voz marca que la absolución no es suya sino de otro.

«Then shall your branches begyn to appere: And I will make you florish, for my gloryes sake.» — la promesa que sigue al perdón.

«But be you unto me a new people: bycause I am to you no new god.» — la fórmula de alianza.

«Your fathers liued in darknes; and yet were revived. Yea your fathers were in light, and yet they saw not Truth.» — el balance sobre las generaciones anteriores, con las dos mitades en contraste.

«But I will be known: yea the Nations uppon earth, shall say, Lo this is he, whome we haue risen agaynst.» — el anuncio del reconocimiento universal.

«Gyrd your gyrdles togither and pluck up your myndes: I say, open your eyes: and yf you haue eares, heare: for we tremble and quake.» — la exhortación, con la propia voz declarándose temblorosa.

«This mercy was neuer:1595no not in Israel.» — la fórmula de novedad absoluta de esa misericordia.

«Depart o ye blasphemers, and workers of Iniquitie: For Here is Glory, Justification, with Sanctification.» — el despido de los indignos.

«Consider the first, respect the second: Measure your selues, as the third.» — la fórmula de tres tiempos con que se cierra.

«For what you were & shalbe is allready appointed. And What He Was, is and shalbe, it is not of our determination. His purposes are without ende: yet, to an ende; in you, to an ende. Therfore When you shall be called-uppon,1601 DO, that which is commaunded: But appoint no forme unto god his buylding. Many wyndes are to come: but theyr fury is in Vayne: It is sayd: The Conquest shall be yours.» — la doctrina de la obediencia sin forma propia, con la promesa de conquista al final.

«Truely the hills shalbe couered with blud: The Valleys shall take up the Cedar trees unframed: He seeth these places, but knoweth not to what ende.» — una profecía de guerra cuyo destinatario, según la misma voz, no entiende lo que ve.

«Behold, such1614 as shewed thee, little frendship, are rather such . . . dede (as thow iustly hast confessed,) as were forced to doe . . . good: I say, they, begyn to repine at that, the haue» — una plana con el manuscrito dañado, que la edición imprime con puntos suspensivos.

«Let those which are of tyme, yelde to time.1616 One euerlasting cumfort of grace, and perfect loue, be amongst you: to the honor and glory of him that loueth you. Beleue, for the teacher his sake. All thow demaundest, is answered.» — la bendición final del apéndice del quinto libro.

«EK: They pluck the curten, affore the stone, all ouer. The curten is like beaten golde: [The other curtens did not cover all so wholy as this did.]» — el último cierre de sesión que el volumen recoge, con la comparación entre cortinas hecha por el vidente.

«Δ: Semper sit benedictus Trinus et Unus. Æternus et omnipotens Deus noster. Amen. Liber, sexti Mysteriorum (et sancti) parallelus, Noualisque sequitur.» — la doxología de Dee y la remisión al libro sexto, que ya no está en este volumen.

«First published in 2003 by Red Wheel/Weiser, LLC York Beach, ME With offices at: 368 Congress Street Boston, MA 02210 www.redwheelweiser.com» — el pie editorial que imprime la página de derechos.

«Copyright © 2003 Joseph H. Peterson All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from Red Wheel/Weiser, LLC. Reviewers may quote brief passages.» — el copyright de la edición está a nombre de Peterson, no de la casa.

«Previously published as The Five Books of Mystical Exercises of John Dee as part of the Magnum Opus Hermetic Sourceworks series in a handbound edition by Adam McLean, 1985.» — la nota de copyright declara una edición previa de 1985, encuadernada a mano por Adam McLean dentro de la serie Magnum Opus Hermetic Sourceworks, con el título *The Five Books of Mystical Exercises of John Dee*.

«Originally published: The five books of mystical experience. [S.I.] : A. Megan, 1985, in the series: Magnum Opus Hermetic» — el asiento de catalogación de la Library of Congress, en la misma plana, nombra esa edición previa de otro modo: otro título, *The five books of mystical experience*, y otro responsable, A. Megan; las dos formas quedan consignadas sin arbitrar entre ellas.

«ISBN 1-57863-178-5 (alk. paper) 1. Enochian magic. I. Title: Five books of mystery. II. Peterson, Joseph H. III. Title.» — el ISBN y la materia única con que la Library of Congress clasifica el volumen: magia enoquiana.

«The image of Dee’s wax Sigillum Dei Aemeth Copyright © The British Museum used with permission.» — la única imagen cuyo crédito se consigna aparte es la del sello de cera de Dee, propiedad del British Museum.

«Typeset in Sabon Printed in the United States of America» — la composición y el lugar de impresión que declara la página de derechos.

«For the Board of Trustees of the British Museum who granted me special permission to study manuscripts while I was under their age requirements, helped me during the many years that have passed since then, and gave me permission to publish this unique material from their collections.» — Peterson declara en la dedicatoria de dónde viene su acceso al material: un permiso especial del patronato del British Museum, concedido cuando aún no tenía la edad reglamentaria, y la licencia de publicar el material de sus colecciones.

«For my close friend, Paul Deneka, who introduced me to John Dee’s writings and continues to share my enthusiasm for obscure dead guys.» — y de dónde viene el interés: Peterson nombra a Paul Deneka como quien lo llevó a los escritos de Dee.

«My intent in presenting this text is not to recap Dee’s life or present a new perspective, but to fill in an important gap that has been generally neglected.» — Peterson acota su propósito: ni biografía ni tesis nueva, sino llenar un hueco.

«It sheds light on Dee’s politics, science, and occultism.» — qué alumbra, según él, el manuscrito que edita.

«For the first edition of this text, I had the simple goal of eliminating two major barriers to the study of John Dee and Edward Kelley. These barriers are availability and legibility of the material.» — la meta de la primera edición, dicha por Peterson: quitar dos barreras, la de conseguir el material y la de poder leerlo.

«First, the English of Dee’s day was somewhat different from that spoken today, so I have added many footnotes to clarify obscurities in the language.» — lo que añade la edición revisada: notas al pie sobre el inglés isabelino.

«I have also translated the frequent Latin passages.» — y la traducción de los pasajes latinos, que en el cuerpo van firmados por el editor.

«Second, the subject matter of the text, medieval and Renaissance magic, assumes a view of the universe not commonly held today.» — la segunda dificultad que Peterson declara: la materia da por supuesta una imagen del universo que hoy no se sostiene.

«To further clarify the text in this context, I have expanded the introduction and index and explained otherwise obscure references in the footnotes.» — su respuesta a esa dificultad: ampliar introducción e índice y explicar las referencias oscuras.

«I have also added supplementary material from Dee’s diary and other manuscripts.» — y el material suplementario que incorpora, tomado del diario de Dee y de otros manuscritos.

«Although the angels made him swear never to reveal these doctrines to anyone not sanctioned by them, he complained, “If no man, by no means, shall perceive anything hereof by me, I would think that I should not do well.”» — Peterson abre la introducción con la tensión que gobierna el diario: los ángeles imponen secreto y Dee se queja; las palabras entrecomilladas son de Dee.

«Nevertheless, these pages were carefully concealed, and nearly lost forever.» — y con la fragilidad material del testimonio, según Peterson.

«Dr. Dee represents the true Renaissance man—a master of many areas of learning.» — el retrato que Peterson propone de su autor.

«In many ways, Dee lived at the center of conflicting forces and ideas—tradition vs. reformation, science vs. magic, Christianity vs. paganism (that is, Judaism, Hermeticism, and even studies of Arabic traditions).» — Peterson sitúa a Dee en el cruce de fuerzas en pugna, y cuenta entre el paganismo el judaísmo, el hermetismo y el estudio de tradiciones árabes.

«He became scientific advisor and astrologer to Queen Elizabeth, who occasionally visited him at his home at Mortlake. He was instrumental in planning the expansion of the British Empire, exploring the New World, and, with the help of angelic agents, ushering in the new age as well.» — Peterson enlaza en una sola frase el cargo cortesano, la política imperial y los agentes angélicos.

«Dee began his “mystical experiments” with a solid foundation in medieval and Renaissance science, magic, Kabbalah, and the Hermetic arts. Further mysteries were revealed by the “angels” who manifested themselves, ultimately resulting in a new, unified occult system.» — de dónde parte el sistema, según Peterson: no de cero, sino de una base ya formada; nota que él mismo entrecomilla *mystical experiments* y *angels*.

«This occult system is perhaps closer to a face-lift than a new system. Most of it would have been familiar to occultists of the day, but with a veneer of new names and symbols.» — y el límite que Peterson le pone en la misma plana: lo nuevo estaría en los nombres y los símbolos, no en la doctrina.

«The one aspect of these writings that has fascinated most, however, is that the angels delivered a complete book in an otherwise unknown language.» — lo que, según Peterson, ha atraído más lectores.

«They claimed this book, named Loagaeth, to be of utmost importance. Its language is the true language of creation so sought after by Kabbalists and by Dee himself.» — Peterson nombra el libro dictado y lo empalma con la lengua de la creación que buscaba la cábala.

«This “angelic book” was later used to extract a long series of messages (or “calls”) in yet another unknown language, called Enochian.» — y distingue dos lenguas: la del libro y la de las llamadas, que es la que se llama enoquiana.

«One reason for this is the growing debate over the importance of Dee’s role in history by such eminent scholars as Francis Yates,7 Wayne Shumaker, and, more recently, William Sherman.» — a quiénes atribuye Peterson el debate académico; la grafía del nombre de la primera es la que imprime esta plana, y la bibliografía del volumen la asienta en cambio como Frances Amelia Yates (p. 304) y una nota como Frances A. Yates (p. 350).

«Order of the Golden Dawn, and, subsequently, by Aleister Crowley. If one examines the Golden Dawn material, its appeal soon becomes clear: It draws together various occult methods into a highly coherent system.» — la frase empieza al final de la plana anterior, donde Peterson da como segunda razón del interés por Dee que la Golden Dawn adoptara su sistema.

«In adapting Dee’s system, various additions, omissions, and mistakes were made. This departure was compounded by uncritical, although imaginative, treatments of the Golden Dawn and Crowley material by some authors. The net result is a maze of misinformation.» — el juicio de Peterson sobre esa recepción, y el motivo declarado de publicar el original.

«Dee studies have created two radically different pictures of Dee—one as Magus, and the other as scientist-politician. I hope this volume will help bridge the gap.» — Peterson nombra la polarización de los estudios sobre Dee y declara querer tender un puente.

«Placing the focus on Dee’s public writings, however, can give the modern reader the mistaken impression that occultism was not central to his thinking. This is simply because, in Dee’s day, the occult was a dangerous pastime, placing you at risk, not just from hostile spirits, but from the frightened public.» — su explicación del silencio de la obra publicada: el peligro, y no la falta de interés.

«We would do well to keep in mind the fate of the less cautious magus Giordano Bruno, who was burned alive at the stake by the Inquisition only a few years after Dee recorded these accounts.» — el caso con que Peterson mide ese peligro.

«Dee’s childhood idols, Roger Bacon, Trithemius, Agrippa, Paracelsus, and others, all had suffered greatly because of their reputations as magi. Dee himself was imprisoned early in life, an experience he was careful to avoid thereafter.» — y la serie de precedentes, incluido el encarcelamiento del propio Dee.

«Although many of Dee’s books were widely circulated, they were not intended for publication, but rather were “directed inward, to an extremely restricted circle” for private political aims.» — Peterson objeta el sesgo que da por menor lo manuscrito; la frase entrecomillada la toma de su nota 10.

«Although it has repeatedly been observed that Henry Cornelius Agrippa was a major influence on Dee, most have concluded that Dee’s system is highly nontraditional.» — el estado de la cuestión tal como Peterson lo resume antes de discutirlo.

«I hope to show that Dee and his spirit medium, Edward Kelley, were following traditional methods, especially during their earlier efforts, and that his later methods are adaptations of traditional ones, used within a traditional framework.» — la tesis que Peterson declara para el volumen, en modo de propósito y no de resultado: que Dee y Kelley seguían métodos tradicionales, sobre todo al principio.

«Dee’s writings also are of interest in that they are a record of the most educated English of Shakespeare’s age. To some extent, Dee is even said to have influenced the English language.» — un interés colateral que Peterson señala: el registro lingüístico.

«John was born shortly after Luther’s break with Rome, and immediately after England’s, during a period of radical reform. The resurgence of classical Greek studies combined with new interest in Hebrew studies to create Renaissance Neoplatonism.» — el marco de época con que Peterson abre el período temprano de Dee.

«Renaissance philosophers sought to integrate Greek and Hebrew traditions in an attempt to unify the rapidly disintegrating religious factions and end the constant political strife. They were thus the forerunners or prophets of the Rosicrucian and Illuminati movements.» — y el linaje que les adjudica hacia adelante.

«By the age of 23, Dee had already established a brilliant reputation, lecturing in Paris on Euclid. At age 31 (1558), he published his first major work, Aphoristic Introduction (Propædeumata Aphoristica), and at age 37 (1564), his Monas Hieroglyphica.» — las fechas de las dos obras mayores publicadas, según Peterson.

«The Monas is a highly esoteric work. In it, he claims to be in possession of the most secret mysteries.» — cómo describe Peterson la Monas Hieroglyphica.

«He wrote it in twelve days, while apparently in a peak (mystical) state: “[I am] the pen merely of [God] Whose Spirit, quickly writing these things through me, I wish and I hope to be.”» — Peterson data la escritura en doce días y trae la frase de Dee sobre ser pluma del espíritu; los corchetes son suplementos del editor.

«He claimed the work would revolutionize astronomy, alchemy, mathematics, linguistics, mechanics, music, optics, magic, and adeptship.» — el alcance que, según Peterson, Dee reclamaba para la Monas.

«Like the Monas Hieroglyphica, the angel magic in the Mysteriorum Libri Quinque seeks a higher wisdom than science, religion, or Jewish Kabbalah—one that will unite them all, convince atheists, convert Jews as well as pagans, and heal Christendom.» — el hilo que Peterson tiende entre la Monas y el diario: una sabiduría por encima de ciencia, religión y cábala, con fines de unificación y conversión.

«Dee was fascinated with books and spent vast amounts of energy and money collecting them. Eventually Dee’s library became “Elizabethan England’s greatest library,”15 attracting scholars and dignitaries alike.» — la biblioteca de Mortlake, con la calificación tomada de su nota 15.

«It is possible that Dee’s inspiration and model for his library came from Johannes Trithemius, one of the greatest scholars and occultists of the sixteenth century. While abbot of the monastery of Sponheim in Germany, Trithemius built a library of unparalleled importance, and turned one of the poorest monasteries in the Palatinate into an “obligatory” place of pilgrimage for scholars.» — Peterson propone a Trithemius como modelo de la biblioteca, y lo marca como posibilidad.

«As William Sherman has noted, “Renaissance libraries were powerful sites of intellectual creativity, social status, and political influence.” As such, their owners “were at once empowered and endangered by their collections and skills.”» — la lectura de William Sherman que Peterson trae: la biblioteca da poder y a la vez expone.

«Dee’s library was a bustle of activity, especially in 1583, with frequent planning sessions for nautical expeditions, visitors borrowing and lending books, dignitaries, including the queen, and others, such as Francis Bacon, who sought Dee’s advice and help.» — el movimiento de la casa en el año mismo del quinto libro.

«Perhaps Dee’s greatest legacy is his seminal role in building Britain into a major maritime power.19 He is usually credited with coining the phrase “British Empire.”» — el legado político que Peterson le adjudica, y la acuñación de la fórmula que suele atribuírsele.

«Dee played a prominent role in plans to colonize the New World (involving Lord Burghley, John Davis, Adrian Gilbert, and Sir Walter Raleigh), and consulted the angels quite often about the venture.» — los nombres del proyecto colonial, y el dato de que las sesiones lo consultaban.

«He had a farsighted plan for the new (or rather restored) British Empire to compete with (or replace) the Hispano-Papal empire. Part of his justification was the same as Rome’s—to “carry the name of Jesus among the infidells to the great glory of God.”» — Peterson pone el imperio de Dee frente al hispano-papal y observa que la justificación es la misma; la frase entrecomillada es de Dee.

«Dee associated the new empire and the New World with the new age. He was fascinated by the apocalyptic prophecies of his day, and tried his own hand at them based on his knowledge of astrology. He believed the new age would begin in a few years, perhaps in 1583 or 1584.» — el empalme entre imperio, mundo nuevo y edad nueva, con la fecha que Dee calculaba.

«He based this on astronomical models of world history published by Trithemius (De Septem Secundeis) and Cyprian Leowitz (De coniunctionibus magnis).» — de dónde salía ese cálculo, según Peterson.

«Nevertheless, Dee felt the end of the world was immanent, largely based on astronomical observations.25 The coming great conjunction was foreshadowed by the appearance of a supernova in 1572, a comet in 1577, and a solar eclipse in 1582.» — los tres fenómenos que, según Peterson, anunciaban la conjunción; *immanent* es lo que imprime la plana.

«In his scrying experiments,26 the angels tell Dee and Kelley that “the tyme of God’s visitation” was “8.” Dee’s speculation that this might mean 1588 seemed to be confirmed in later scrying sessions.» — un caso de lectura de la cifra angélica: el ocho, que Dee conjetura como 1588; lo entrecomillado es de los ángeles según el diario.

«Dee found political authority for the British Empire in the accounts of King Arthur and Owen Madoc, a legendary Welsh prince said to have discovered America in 1170.» — la autoridad histórica que Peterson le atribuye para el imperio.

«To compete with the spiritual authority of Rome, however, Dee sought divine authority from the angels and God himself. The angels told him what he wanted to hear—that “the World begynnes with thy doings.”» — la autoridad espiritual, buscada en los ángeles; Peterson comenta que le dijeron lo que quería oír.

«The angels revealed details of the New World and new age on several occasions. For example: “What I speak hath not byn reuealed, no not in these last tymes, of the second last world. But I begynne new worldes, new people, new kings, & new knowledge of a new Gouernment.” “New worlds, shall spring of these. New manners: strange men:” “The old ways cease, the new begin.”» — tres dichos angélicos que Peterson entresaca del cuerpo del diario sobre mundos, gentes y gobiernos nuevos.

«After the appearance of the Polish prince, Albrecht (or Albertus) Laski, Dee shifted his hope for a royal patron to Europe. In the end, Dee failed to convince any of his would-be royal patrons of the cosmic plan. He was also thwarted by the papal nuncio (ambassador) who managed to have him and Kelley expelled by Rudolf.» — el giro hacia Europa tras la llegada de Laski y su desenlace, según Peterson.

«Dee was wise enough to decline an “invitation” to Rome.» — el cierre irónico de Peterson sobre esa secuencia.

«By the Renaissance, magic had developed a complex theoretical and philosophical foundation. There was also a considerable amount of practical literature in circulation.» — Peterson abre el capítulo sobre la magia renacentista distinguiendo su fundamento teórico de su literatura práctica.

«The classical philosophers, especially Plato and Aristotle, were the foundation on which the so-called Neoplatonic philosophers built. Plotinus, Porphyry, Proclus, Iamblicus, and the Christian Pseudo-Dionysius were all familiar to Dee, as were the Italian Neoplatonic revivalists Ficino, Pico, and others.» — la genealogía filosófica que Peterson le adjudica a Dee, de los clásicos a los neoplatónicos italianos.

«The practical literature largely relies on knowing the secret names of God (mostly from the Hebrew Old Testament)33 and of the angels or spirits themselves. The more cautious methods involve praying to God directly to send his angels.34 The less cautious methods involve appealing to the spirits directly.» — la distinción con que Peterson ordena la literatura práctica: métodos cautos, que ruegan a Dios que envíe a sus ángeles, y menos cautos, que se dirigen al espíritu.

«The use of consecrated tools in ceremonial magic reflects their use in religious ceremonies. Most of the literature also deals with the use of talismans or symbols of some kind, and often with squares of letters or numbers.» — de dónde vienen los instrumentos consagrados, según Peterson, y qué comparte casi toda esa literatura.

«The object of these practices, often called “experiments,” is sometimes as sublime as the vision of God, but frequently as base as the recovery of stolen goods or the discovery of treasure.» — el rango de fines que Peterson consigna, de la visión de Dios al hallazgo de un tesoro.

«The mention of treasure during a scrying session with Barnabas Saul (22 December 1581) probably reflects the grimoire he is using more than a specific inquiry by Dee.» — Peterson adjudica la mención del tesoro en la primera sesión al grimorio que usaba el vidente, y lo dice como probabilidad.

«Dee’s reputation as a magus, or rather a conjurer, started fairly early in his life and has continued to this day.36 While he was highly respected as a man of great learning within the scholarly community and court circles, the less educated came to fear him.» — la fama doble de Dee: erudito para la corte, conjurador para el resto.

«He was even briefly imprisoned in 1555 on charges that he tried to enchant Queen Mary. He is said to have been the model for Prospero in Shakespeare’s play The Tempest.» — el encarcelamiento de 1555 y la identificación con Próspero, que Peterson trae en modo reportado.

«In his explanatory note to the present work, Dee writes that his interest shifted more toward the occult after becoming convinced of the hopelessness of human endeavors as paths to wisdom. Sloane 3188 records his earliest occult experiments centered around scrying.» — Peterson resume el motivo que el propio Dee da en su nota explicativa: el desengaño con las vías humanas del saber.

«These early methods were remarkably consistent with the occultism prevalent at the time, and Dee seems to be as widely read here as he was in science. He mentions the famous occultists Cornelius Agrippa and Johann Reuchlin. The widely known Heptameron of Peter de Abano and Arbatel’s Of Magic are also mentioned, even though he did not include them in his externa bibliotheca.» — la lectura ocultista de Dee según Peterson, con el detalle de que dos de esos títulos quedan fuera de su catálogo declarado.

«Dee’s interest in angelology is indicated by his heavy annotations of such works as Pseudo-Dionysius’ Coelestis hierarchia, Richard of St. Victor’s De superdivina trinitate (1510), Scalinger’s Exotericarum exercitationum liber decimus (1557), Pompilius Azalus’ De omnium rebus naturalibus (1554), and J. Rivius’ Opera theologica (1562).» — los cinco títulos anotados de puño de Dee que Peterson aduce como prueba de su interés angelológico; *Scalinger* es la grafía que imprime la plana.

«Although Dee was careful not to catalog his more dangerous volumes, other sources can be identified or deduced. One of these is Liber Juratus, or the Sworne Book of Honorius. Sloane 313 (late fourteenth or early fifteenth century) is known to have been in his collection and contains marginal notes in his handwriting.» — Peterson identifica el Liber Juratus entre las fuentes no catalogadas, y lo funda en las notas marginales del Sloane 313.

«Liber Juratus contains detailed instructions for communicating with spirits, as well as obtaining the sight of God through the use of an elaborate sigil, named the Sigillum Dei Aemeth.» — qué trae ese libro, y de dónde sale el sello que gobierna todo el aparato de Dee.

«Dee is directed by the angels to use this sigil “which is allready perfected in a boke of thyne.” Dee is also promised the sight of God (“videbis Deum”).» — el eslabón que Peterson señala entre el grimorio y el diario: los ángeles remiten a un libro que Dee ya tiene; las frases entrecomilladas son de los ángeles según el registro.

«Another source that Dee mentions is the magical text Aldaraia sive Soyga (discussed below), which has squares of magical letters and heavy astrological elements.» — la segunda fuente identificada, con cuadrados de letras y carga astrológica.

«The first is Sloane 3849 article 1, “Manner of proceding in order to discover in the crystall,”in which the three angels Anchor, Anachor, and Anilos are central. This, or a similar text, seems to be behind Dee’s first scrying session with Kelley, in which they try to call forth these three spirits.» — una atribución de Peterson marcada como parecer: ese texto, o uno semejante, estaría detrás de la primera sesión con Kelley.

«Another magical text I believe may have been used is Sloane 3854. The first part includes article 4 (“Book of Consecrations”)40 and article 5 (“Experimenta de Speculo”). In the blank space between these two articles (folio 75r) a second hand, which I believe can be identified as Edward Kelley’s, has written some notes.» — Peterson propone además una identificación paleográfica, y la enuncia dos veces como creencia propia: la segunda mano del folio 75r sería la de Kelley.

«This manuscript is also bound with the most complete and correct manuscript of Liber Juratus that I have seen.» — su juicio sobre ese testimonio del Liber Juratus, dicho en primera persona.

«Dee’s system started with some Hebrew-centered Kabbalah like that he found in the writings of Reuchlin. Kabbalistic concepts abound, including his use of Hebrew etymology, traditional Hebrew names of God and angels, and extracting names from tables of letters à la Abulafia.» — el arranque cabalístico del sistema, con Reuchlin como vía y Abulafia como modelo de extraer nombres de tablas.

«Dee had a large Hebrew collection in his library, and took many of the volumes with him to the continent in 1583» — la prueba material de ese interés; la frase cierra en la plana siguiente con *showing sustained interest*.

«Nevertheless, in the end his Sigillum Dei Aemeth replaced the traditional Hebrew names with new names, and his angelic book was not in Hebrew, but a new (or unknown old) language.» — y el giro que Peterson marca: el sello acaba desplazando los nombres hebreos, y el libro revelado no viene en hebreo.

«This may reflect Dee’s (or Kelley’s) mistrust of Jews,41 or perhaps it may have been a way to compensate for Kelley’s lack of knowledge of Hebrew and traditional Kabbalah.» — dos explicaciones que Peterson ofrece de ese giro, las dos en condicional y sin elegir entre ellas.

«In any event, it is interesting to note that what Dee found in these actions is exactly what he expected to discover. Instead of the confusing maze of corruptions and variants found in the grimoires, he found an uncorrupted way of communicating with angels based on their own language, and on mathematics.» — la observación de Peterson sobre la circularidad del hallazgo: frente al enredo de variantes de los grimorios, una vía incorrupta fundada en la lengua propia de los ángeles y en la matemática.

«The first angels to make their appearance at the scrying sessions all belong to the Judeo-Christian tradition. They are later supplemented with otherwise unknown names, derived mathematically from letter squares.» — el orden de aparición que Peterson describe: primero los ángeles conocidos, después los nombres sacados de cuadrados de letras.

«Dee is careful to catalog their jurisdictions, apparel, and symbols for future use. The revealed method of invoking their help is described in detail in the action of 17 November 1582.» — el método de Dee y la sesión donde Peterson lo remite.

«In addition to the seals of the spirits, the ritual apparatus included several other items: various scrying stones, sometimes set in a frame; a “holy table” on which was painted or engraved various symbols; wax seals called Æmeth; a ring and lamin to be worn by the practitioner; and the rod “el,” divided into three parts, the ends painted black, the middle red.» — el inventario del aparato ritual según Peterson: piedras, mesa santa, sellos de cera, anillo, lamen y la vara llamada el.

«As mentioned above, Dee refers in several places to a magical text named Aldaraia sive Soyga. Since Roberts’ and Watson’s 1990 book, John Dee’s Library Catalogue,42 two manuscripts of this work have been identified by Deborah E. Harkness. One is Sloane 8 in the British Library, and the other is Bodley 908 in the Bodleian library.» — Peterson acredita a Deborah E. Harkness la identificación de los dos manuscritos del Soyga.

«It is possible that Sloane 8 was, in fact, the manuscript to which Dee refers in his records.» — y deja como posibilidad, no como hecho, que ese sea el ejemplar de Dee.

«In their very first scrying session with Kelley, Dee asks the angels, “Ys my book, of Soyga, of any excellency?” (10 March 1582). He laments at that time, “Oh, my great and long desyre hath byn to be hable to read those Tables of Soyga.”» — dos preguntas de Dee a los ángeles sobre el Soyga en la primera sesión con Kelley, traídas por Peterson con su fecha.

«Liber Loagaeth (Sloane 3189) has several tables from Aldaraia/Soyga appended (in Dee’s handwriting—not Kelley’s, as in the rest of the manuscript).» — el dato paleográfico con que Peterson liga los dos textos: las tablas del Soyga van de mano de Dee, no de Kelley.

«In addition, Dee’s statement, “Soyga: otherwise named ysoga, and Agyos, literis transpositis” is, in fact, a direct quote from the Aldaraia.» — Peterson identifica una frase de Dee como cita literal del propio Aldaraia.

«The angel Il responds, “Soyga signifieth not Agyos,” in direct contradiction. This makes it probable that Kelley was not familiar with the text, and is possibly evidence that he was in fact carrying out a deception.» — el desacuerdo queda dicho sin armonizar: el ángel Il niega lo que Dee sostiene, y de ahí Peterson infiere, en modo de probabilidad, que Kelley no conocía el libro.

«I do not believe the Book of Soyga is the same as the “Arabick book” mentioned several times by Dee. The latter was apparently the same as that prized by Pontois and described as having “cost doctor dye £ 600 ready money as he the deponent did hear himself the said doctor afferme. . .”45 There is nothing about either Soyga manuscript to justify such a vast sum.» — Peterson niega la identificación del Soyga con el libro árabe y funda la negativa en el precio que un testimonio de época le atribuye.

«The premise behind Dee’s mystical experiments is the veracity of scrying, or visions seen in a crystal ball or other shining surface. Today, the crystal ball has become an icon for superstition, but scrying has been widely used and respected for divination throughout history. It even has biblical authority.» — Peterson nombra la premisa de todo el diario y la separa de su reputación moderna.

«According to psychiatrist and researcher Raymond A. Moody, “That certain individuals do see visions—specifically, hypnagogic images—when gazing into a transparent or reflective surface is a well-established fact that can be regarded as an item of psychological knowledge.”» — el respaldo que Peterson trae de Raymond A. Moody, acotado a que las visiones ocurren, no a lo que signifiquen.

«The real question is the value of these visions, or their interpretation.» — y el propio Peterson pone ahí el límite de ese respaldo.

«Scrying instructions can be found widely in occult literature, in particular in manuscripts that it was dangerous to possess.49 The published sources, such as Agrippa, make scant mention of scrying.» — la asimetría que Peterson observa entre lo manuscrito y lo impreso en materia de scrying.

«Scrying also appears in popular legends, such as the legends of Roger Bacon’s scrying glass in which anyone could see anything they wished within fifty miles.» — el registro legendario del mismo asunto.

«With few exceptions, Dee did not use scrying to see far-off happenings, or to divine the future. His aim was to see into the spiritual realms to receive wisdom from higher beings.» — Peterson separa el uso de Dee del adivinatorio corriente: su fin declarado es recibir sabiduría.

«The spiritual realms were thought to resemble, in many respects, the physical world.» — y el supuesto cosmológico que lo sostiene.

«It was common for scrying practices to be accompanied by religious and occult symbols and ceremonies. These served to ensure the spiritual purity of the practice, but also to focus concentration on the intent, much as techniques for lucid dreaming do.» — para qué sirven los símbolos y las ceremonias, según Peterson: pureza, pero también concentración.

«They also served to give form, context, and meaning to the images seen by the scryer. For example, surrounding the scrying table with the symbols of the seven planets provided a means of organizing and remembering the otherwise bewildering maze of images. This integration of magic with the art of memory was developed to a high degree in Renaissance occultism.» — y una tercera función: dar forma y contexto a lo visto, que Peterson enlaza con el arte de la memoria.

«Symbols and ceremonies also provided a means of controlling or manipulating the images (or, to use Couliano’s term, “phantasms”). For example, the scryer might place a talisman of Venus under the stone when he wanted to focus on affairs of the heart.» — el control de las imágenes por talismán, con el término *phantasms* que Peterson toma de Couliano.

«This is essentially an attempt to facilitate communication between body and soul: “body and soul speak two languages, which are not only different, even inconsistent, but also inaudible to each other. The inner sense alone is able to hear and comprehend them both, also having the role of translating one into the other.”» — la lectura que Peterson propone del aparato simbólico, apoyada en la fórmula del sentido interno como traductor entre cuerpo y alma.

«The use of sacred symbols and ceremonies also helped the scryer summon courage to face the possible confrontation with demonic presences.» — y una función más, práctica: el miedo del vidente.

«On 8 March 1581, and several times during 1581, Dee records strange knocking and rapping in his chamber, and a voice like an owl’s shriek. These events were clearly regarded as supernatural and may have been related to early experiments.» — los golpes y la voz de lechuza que Dee anota en 1581, que Peterson relaciona con experimentos tempranos en modo de posibilidad.

«His private diary records: “May 25th, I had sight in χρυσταλλω [Crystallo] offerd me, and I saw.” Generally, however, Dee relied on the scrying abilities of others, as prescribed by tradition. He mentions that he employed two seers around this time.» — la única visión que Dee se atribuye a sí mismo, anotada en griego, frente a la regla de apoyarse en videntes ajenos.

«Late in 1581, Dee began to employ Barnabas Saul as a scryer. Saul was a minister who was heavily involved with magic.» — el primer vidente contratado, según Peterson.

«The experiments with Saul were not regarded as successful. His sessions were largely rejected as false. Dee records one of these sessions in the beginning of Mysteriorum Libri Quinque.» — el desenlace del primer vidente, y la razón de que su sesión abra el volumen.

«On 8 March 1582, Dee was visited by Edward Kelley, a.k.a. Edward Talbot. They were introduced by Dee’s friend Mr. Clerkson. Kelley began to scry regularly with Dee two days later.» — la fecha de la llegada de Kelley, su alias y quién lo presentó.

«From Dee’s records, it is apparent that Kelley had a highly unstable personality. The relationship between the two men was often strained, and Kelley would storm off for months at a time. Aside from their conflicts, however, Dee regarded their sessions as highly successful.» — el carácter de Kelley según lo que Peterson lee en el diario, junto con el juicio contrario de Dee sobre las sesiones.

«Dee used various media for scrying—several crystal balls and the famous obsidian mirror are now preserved in the British Museum.» — los soportes de visión y dónde se conservan, según Peterson.

«This is probably the stone that William Lilly described as the size of a large orange, “set in silver, with a cross on the top, and another on the handle; and round about engraved the names of these angels, Raphael, Gabriel, Uriel.”» — la descripción de William Lilly, que Peterson identifica con la piedra dibujada en el diario, y lo dice como probabilidad.

«After intense prayer, the stone was placed in a frame and set on a specially prepared table. The angels were then called to appear in the stone to answer questions.» — el orden de la operación tal como Peterson lo resume.

«Nicholas Clulee has argued that Dee did not seem to consider these actions magical, but rather a variety of religious experience. He based this partly on the observation that they do not seem to invoke the angels directly, as directed by the magical books. Rather, they start off with prayers to God, and petitions that God send his angels.» — la tesis de Nicholas Clulee y el argumento en que la funda, traída por Peterson.

«This is consistent with the method found in the Arbatel, which Dee mentions by name in the text. In his first action with Kelley, Dee is very careful to distinguish between “spirituall practise” and what is “vulgarly accownted Magik.”» — Peterson apoya en parte a Clulee: el propio Dee separa su práctica de lo que se tiene por magia.

«On the other hand, Dee and Kelley immediately proceed to “call for the good Angel Anchor, to appere in that stone to my owne sight.” Dee states that he “make[s] motion to god, and his good Creatures.”» — y en la misma plana pone el contrapeso, sin armonizar: llaman al ángel directamente.

«Also, Dee’s synopsis of his instructions for communicating with angels (Heptarchia Mystica and Tabula bonorum angelorum invocationes, bound in Sloane 3191) contains numerous invocations or “invitations” addressed directly to individual angels. These were based on the records Dee kept in Sloane 3188.» — segunda objeción de Peterson a la lectura de Clulee, tomada de la síntesis que Dee hizo del propio diario.

«It does not appear that God or the angels obliged Dee’s request that they appear to his own sight, but Kelley experiences vivid and detailed apparitions.» — el reparto de papeles que Peterson consigna: Dee pide ver y no ve; Kelley ve.

«As soon as the angels appear in the stone, they “give thanks to God, and Wellcome to the good Creature.” Then they demand the angel’s name. These steps are all consistent with the texts of ritual magic.» — la secuencia fija de cada acción: acción de gracias, bienvenida, exigencia del nombre.

«In the second action, Dee is told that the method of invoking the archangel Michael is by “the Seven psalmes.” This is also consistent with the grimoires.» — el método de invocar a Michael, que Peterson vuelve a emparejar con los grimorios.

«The apparitions do not always seem confined to the crystal.» — la salvedad con que Peterson cierra el capítulo del método.

«Edward Kelley was born on 1 August 1555. He was thus 28 years younger than Dee.» — la fecha de nacimiento del vidente y la diferencia de edad.

«He attended Oxford under the alias of Edward Talbot, but left after some trouble. He was later pilloried in Lancaster for forgery.» — los antecedentes de Kelley según Peterson.

«He was 26 when he arrived at Dee’s door on 10 March 1582.61 By this time, Kelley was well versed in the occult arts, including Agrippa’s works.» — su edad y su formación ocultista al llegar.

«He also possessed various texts on magic, at least some of which were regarded as “devilish.” Kelley was also an alchemist.» — los libros que traía y su otro oficio.

«His only book is on alchemy, and his final months were occupied with alchemical experiments for Rudolph II.» — la única obra de Kelley y el final de su carrera.

«Elias Ashmole says, “Mr. Lilly told me that John Evans informed him that he was acquainted with Kelly’s sister in Worchester, that she shewed him some of the gold her brother had transmuted, and that Kelly was first an apothecary in Worcester.”» — un testimonio de tercera mano sobre el oro de Kelley: Ashmole por Lilly por Evans por la hermana; la grafía Kelly y la de Worchester son las que imprime la plana.

«Kelley later married Jane Cooper. He also had a brother, Thomas.» — los dos datos familiares que Peterson consigna.

«The use of the Sigillum Aemeth (or Emeth) is central to Dee’s system, as well as to other forms of magic. The earliest examples of the Sigillum Aemeth are found in the Liber Juratus» — el sello central del sistema y su testimonio más antiguo, según Peterson; la frase remite en la misma línea al apéndice 1.

«Most manuscripts describe the seal in great detail, but don’t actually draw it out. The versions that do exist vary, probably because they were based on the written description.» — por qué varían los dibujos del sello: se hacían leyendo una descripción, no copiando una figura.

«Liber Juratus calls this seal the “seal of God . . . which is the beginning,in this art.”63 Between the outer circles is to be written the 72–letter name of God, or Schemhamphoras.» — cómo lo nombra el Liber Juratus y qué va escrito entre sus círculos; los puntos suspensivos y la coma pegada son de la plana.

«Both Agrippa and Reuchlin refer to a seal by this name, although I have been unable to find any descriptions or drawings of it in their writings.» — Peterson declara aquí una búsqueda negativa propia: el nombre está en Agrippa y en Reuchlin, la figura no.

«Dee was well aware of the fact that variations existed, since he asks the angels to provide a definitive version for his works.» — lo que la pregunta misma de Dee revela, según Peterson.

«The version by Athanasius Kircher, which appears many years later in his monumental work Oedipus Aegyptiacus, is highly corrupt.» — el juicio de Peterson sobre la versión de Kircher.

«Dee was originally told by the angels to use a version found in one of his books. He thereupon consulted several sources and asked the angels to resolve the discrepancies. This prompted them to deliver a radically new version of the sigil.» — la secuencia que produce el sello nuevo: primero remitirlo a un libro suyo, después dictarle uno distinto.

«An examination of Dee’s original wax sigil (see figure 1, page 42), now preserved in the British Museum, shows differences from that found in Sloane 3188.» — el cotejo que Peterson hace entre el objeto conservado y el dibujo del manuscrito, y que no coinciden.

«Dee’s scrying was conducted on a specially constructed table, two versions of which were described to him by the angels. The first, whose design is now lost, was later declared by the angels to be false.» — la mesa santa y su primera versión, declarada falsa por los mismos que la habían dictado.

«The second design is apparently similar to the first. It consists of a large hexagram containing a square of letters. Surrounding the hexagram is a border containing additional letters.» — la descripción de la segunda mesa.

«Although the original table does not appear to have survived, it was described in detail by Elias Ashmole, who saw it in John Cotton’s library. It was “composed of 3 boards broad-waies besides the borderings; of a fine grained wood & very heavy, but the scent now lost.”» — la descripción material de Elias Ashmole, que vio la mesa en la biblioteca de John Cotton.

«He described the Enochian letters as painted in red on a gold background, between two blue lines. The seven sigils, or “ensigns of Creation” were also painted with red letters and blue lines. The lines of the hexagon were gold, and the central square had gold letters and blue lines.» — el color de la mesa según Ashmole: letras rojas sobre oro, líneas azules, hexágono dorado.

«(The engraving found in Dee’s True and Faithful Relation . . . does not correspond exactly with the description in Sloane 3188. See figure 3, page 43.)» — otra discrepancia que Peterson consigna sin resolver, entre el grabado impreso y el manuscrito.

«As with the Sigillum Aemeth described above, this design is a variation of designs found in magic texts. It is likely that Dee employed one of the conventional designs in his early scrying before the angels revealed their version.» — la tesis de continuidad aplicada a la mesa, enunciada como probabilidad.

«The instructions given in the grimoires concerning the holy table probably give a fairly accurate idea of how Dee proceeded in these experiments. In appendices 3, 4, and 5, I present excerpts from the Theurgia Goetia, Art Pauline, and Ars Almadel.» — por qué el volumen incluye apéndices de grimorios ajenos: para reconstruir el procedimiento.

«The Art Pauline seems particularly close to Dee’s method. The table contains a hexagram with the seven planetary seals arranged around it (see figure 5, page 44). The spirit’s seal is placed on the appropriate planetary seal.» — el paralelo más estrecho que Peterson encuentra, y lo marca como parecer.

«Dee was instructed that the seven seals could be constructed separately and arranged around the table, or they could be painted onto the table.» — la alternativa material que los ángeles le dan sobre los siete sellos.

«The third example is from the Ars Almadel. This gives a method for calling forth the spirits that govern the four directions, north, south, east, and west.» — el tercer paralelo, para los espíritus de los cuatro puntos.

«Here, we also find a hexagram on the holy table, and the use of wax sigils. This time, there is a border around the table with holy names drawn around it. In the center of the hexagram is a small triangular seal with more names (see figures 6 and 7, pages 45–46).» — los rasgos comunes que Peterson señala entre el Almadel y el aparato de Dee.

«Aldaraia sive Soyga also contains diagrams reminiscent of Dee’s (see figure 4, page 44).» — y un cuarto paralelo, en el Soyga.

«According to the Key of Solomon,66 Heptameron, Lemegeton,67 and other magical texts, the master should wear on his chest a lamin with a hexagram.» — la prescripción común de los grimorios sobre el lamen.

«Dee is likewise told to prepare a lamin to be used for this purpose, but his was triangular, thus symbolizing his name (∆ = Dee). He is later given a new version, the original version having been declared false. The final version has Enochian lettering.» — la variación de Dee: el lamen triangular como firma de su nombre, y otro objeto declarado falso después de dictado.

«Dee is also instructed to prepare another ritual implement, the ring of Solomon. Solomon’s magical ring appears in early magical literature. For example, in the Testament of Solomon (first to third century A.D.), Solomon is given the magical ring by the archangel Michael.» — el anillo de Salomón y su antecedente en el Testamento de Salomón.

«He uses it to call and control the demons. The archangel Michael likewise reveals Solomon’s ring to Dee, stating that it was by it that Solomon worked all his wonders.» — la simetría que Peterson subraya: el mismo arcángel entrega el mismo anillo a Salomón y a Dee.

«The Testament of Solomon was known in medieval manuscripts and could have been known to Dee.» — el eslabón queda en condicional.

«Five archangels are central to Dee’s actions: Michael, Gabriel, Raphael, Uriel, and Annael. This grouping is common in medieval and Renaissance occult works.» — los cinco arcángeles del diario, y su carácter tradicional según Peterson.

«In Liber Juratus, the first four are known as the “Angels of the 4 winds.” Agrippa calls them the “four angels ruling over the corners of the world.”70 The Magical Calendar gives the same.» — tres fuentes que Peterson alinea para el mismo grupo de cuatro.

«The names of the first four are also found written on the frame that holds the scrying crystal in Trithemius’ method of calling angels into a crystal.» — y una cuarta, ya sobre el marco mismo de la piedra.

«Michael and Gabriel are the only two angels mentioned by name in the Old Testament. Raphael is mentioned in the Apocryphal Book of Tobit, and Uriel is well known in noncanonical lore. Annael is relatively unknown.» — Peterson gradúa la autoridad escrituraria de cada nombre, y deja a Annael sin respaldo; el volumen repite esta misma frase en una nota, con variantes de grafía (p. 354).

«The meanings of the Hebrew names and their compass allocations are:» — la frase que introduce una tabla de etimologías hebreas y puntos cardinales que el troceo no recoge: la tabla no tiene capa de texto y queda fuera de esta ficha.

«During their first scrying session, Dee and Kelley called three angels: Anchor, Anachor, and Anilos. These names also occur in mainstream occult sources.» — los tres nombres de la primera sesión, que Peterson no considera propios de Dee.

«In the Heptameron or Magical Elements of Peter de Abano, they are mentioned in the oration to be said when the vesture is put on.» — dónde aparecen esos tres nombres en la tradición impresa.

«It is known that Dee made use of that book, but he must have been following another source here, since the names are not exactly the same.» — el razonamiento por el que Peterson descarta el Heptameron como fuente directa de esa sesión: las grafías no coinciden.

«A likely source is Sloane 3849, article 1, “Manner of preceding in order to discover in the crystall,” where these three angels are central.» — la fuente que propone en su lugar, marcada como probable; el título va aquí con la grafía preceding, y en la plana 17 con proceding.

«It would be interesting to try to trace the development of this oration. The Heptameron version is as follows:» — Peterson deja abierta la genealogía de la oración de las vestiduras y coteja dos versiones.

«Ancor, Amacor, Amides, Theodonias, Anitor, by the merits of thy Angel, O Lord, I will put on the Garments of Salvation, that this which I desire I may bring to effect: through thee the most holy Adonay, whose kingdom endureth for ever and ever. Amen» — la oración de las vestiduras según el Heptameron, en la forma que Peterson reproduce.

«The Clavicula Salomonis gives the following: Amor, Amator, Amides, Ideodaniach, Pamor, Plaior, Anitor; through the merits of these holy Angels will I robe and indue myself with the vestments of Power, through which may I conduct unto the desired end those things which I ardently wish, through Thee, O most Holy ADONAI, whose Kingdom and Empire endureth forever. Amen.» — la misma oración según la Clavicula Salomonis, con la serie de nombres alterada; las dos van una junto a otra y Peterson no arbitra entre ellas.

«The Lemegeton gives: By the figurative mystery of these holy vestures I will clothe me with the armour of salvation in the strength of the Most High, ANCHOR; AMACOR; AMIDES; THEODONIAS; ANITOR; that my desired end may be effected through Thy Strength, Adonai; unto whom the praise and glory will for ever and ever belong. Amen.» — la tercera versión de la oración de las vestiduras que Peterson coteja, tomada del Lemegeton; las versalitas son de la plana.

«Liber Juratus contains the earliest version with which I am familiar. It is numbered oration 17:» — Peterson data la serie: la forma más antigua que conoce es la del Liber Juratus, y acota el juicio a su propio conocimiento.

«O Jesu the sonne of the incomprehensible god, hancor hanacor hamylos iehorna theodonos heliothos phagor corphandonos norizane corithico hanosae helsezope phagora. ELEMINATOR candones helos helee resphaga thephagayn theundyn thahonos micemyahe hortahonas nelos behebos belhores hacaphagan belehothol ortophagon corphandonos born in the shape of a man for us sinners and yow holy angells heliothos phagnoraherken and teche me and gouerne me [hic oic petitionem tuam sed p visione diuina dic ut sequitr] that I may come to obtayne the visyon of the deyte throwgh thee glorious and moste gentle and moste almightie creator oure lyuyng lorde holy infinite godely and euerlastinge to whome be prayse honor and glorye worlde withowt ende. Amen.» — la oración 17 del Liber Juratus en su grafía inglesa antigua, con la rúbrica latina abreviada entre corchetes; las series de nombres van tal cual las imprime la plana, sin cotejo.

«The Ars Notoria has a very similar oration, numbered 24 and called “The Oration of the Physical Art.” Its purpose is for determining the condition of a sick person:» — la cuarta forma de la misma familia, en la Ars Notoria, con un uso distinto: saber de un enfermo.

«Ihesus fili Dominus Incomprehensibilis: Ancor, Anacor, Anylos, Zohorna, Theodonas, helyotes Phagor, Norizane, Corichito, Anosae, Helse Tonope, Phagora [another part of the same orison:] Elleminator, Cardones helosi, Tophagain, Tecendum, Thaones, Behelos, Belhoros, Hocho Phagan, Corphandonos, Humanae natus & vos Eloytus Phugora: Be present ye holy Angels, advertise and reach me, whether such a one shall recover, or dye of this infirmity.» — la oración 24 de la Ars Notoria, con la misma serie de nombres en otra grafía; el corchete que separa las dos partes es del editor de esa fuente.

«The Ars Notoria reproduces most of the Orations found in the Liber Juratus, though in slightly altered forms.» — la relación entre las dos colecciones, según Peterson.

«In Liber II, two other conventional lists of angels are given. The first is: Zaphiel, Zadkiel, Cumael, Raphael, Haniel, Michael, and Gabriel. The second is: Zedekieil, Madimiel, Semeliel, Nogahel, Corabiel, and Leuenael.» — las dos listas de ángeles del segundo libro del diario; los nombres van tal cual el troceo, sin cotejo contra el facsímil.

«Most of these names are identical to those given by Agrippa in his “Scale of the number seven.” The first list corresponds to the “seven angels which stand in the presence of God.” This also corresponds to the list of seven archangels according to Geonic lore, as well as that of Pseudo-Dionysius.» — de dónde vienen esas listas según Peterson: la escala del siete de Agrippa y la serie de los siete ángeles de la presencia.

«The second list corresponds to the Hebrew names for the seven planets, with the name of God, “EL,” added to each. It is also found in Agrippa, book 3.» — y la regla de formación de la segunda: nombre planetario hebreo más EL.

«One of the most remarkable things about Dee, as exemplified by these records, is his meticulous attention to detail. In fact, Dee’s are probably the most detailed records of the actual practice of ceremonial magic extant.» — el valor documental que Peterson reclama para el manuscrito, dicho como probabilidad.

«The manuscript consists of 104 folios, mostly in Dee’s hand. It measures approximately 320mm by 205mm. It contains a short preface by Elias Ashmole, and is bound with notes by Ashmole, many of which are in his stenographic notation.» — la descripción codicológica del Sloane 3188.

«In his Mysteriorum Libri Quinque, Dee records prophetic visions (e.g., the Spanish Armada), visions of angels, magical instruction, and religious teachings. A few of the key messages of the angels include:» — las cuatro clases de material que Peterson distingue en el diario.

«• Flesh is vile and corrupt (Gnostic or Neoplatonic attitude); • Mercy for the repentant is necessary; • Temptation of the faithful is necessary in order to show God’s mercy; • The immanent coming of the antichrist; • The immanent fall of existing political and religious establishments as punishment for mankind’s corruption, to be replaced by new, righteous ones.» — los cinco mensajes angélicos que Peterson entresaca; los topos y la ortografía *immanent* son de la plana.

«Although a lot of material remains obscure, especially passages from the “holy book,” I believe Christopher Whitby is correct in dismissing the theory of cryptographic messages hidden in these records.» — Peterson se suma a Christopher Whitby contra la lectura criptográfica del diario, y lo dice como creencia propia.

«There is suprisingly little discussion of alchemy in these records, especially in view of the fact that Dee pursued it actively during this period.» — una ausencia que Peterson registra como dato; *suprisingly* es lo que imprime la plana.

«Perhaps Dee did not mention it here because he didn’t want to reveal his alchemical work to Kelley, who probably came to Dee for that purpose. Perhaps this helps explain Kelley’s bouts of anger at Dee.» — dos conjeturas encadenadas de Peterson sobre esa ausencia, ambas marcadas como tales.

«One might also wonder if Kelley brought the scroll, book, and red powder in order to entice Dee into letting him in on Dee’s own secret alchemical work.» — una tercera conjetura, sobre el motivo del rollo y el polvo rojo que Kelley trae.

«The evidence that there was more to the visions than simply conscious deception from Kelley will be discussed later.» — Peterson aplaza la cuestión del engaño y la remite a su capítulo de evidencia.

«Dee seems to have had an almost obsessive facination with the lost Apocrypha, especially the Book of Enoch, which is mentioned and even quoted in the Bible (Jude 14), and Esdras. He is told by the angels that the Apocrypha are not lost, but in the keeping of the Jews.» — el interés de Dee por los apócrifos y la respuesta de los ángeles: no están perdidos, los guardan los judíos; *facination* es la grafía de la plana.

«Most of his mystical exercises are focused on recovery of the lost wisdom that these books represented to him.» — el fin que Peterson adjudica al conjunto de las sesiones.

«The core of this book describes the revelation of a book of angelic wisdom, Liber Loagaeth (so named by Dee in A True and Faithful Relation . . . ). It is reported to be in the tongue of the angels. Only a few angelic words are translated in these manuscripts.» — el núcleo del volumen según Peterson, con el dato de que el nombre del libro viene de otra obra posterior.

«The first parts of this book were dictated by Kelley and recorded meticulously by Dee in Sloane 3188. Later parts were written by Kelley directly and are now found in Sloane 3189.» — el reparto de manos entre los dos manuscritos del Loagaeth.

«The latter manuscript is incomplete in that it does not repeat the earlier material. It is also bound with four tables from the Book of Soyga, written in Dee’s handwriting.» — el estado del Sloane 3189 y las cuatro tablas del Soyga encuadernadas con él.

«Since the angels state that the angelic book contains forty-nine leaves (one of which cannot be revealed), it is clear that the four tables from Soyga do not belong to it.» — el argumento aritmético con que Peterson separa las tablas del Soyga del libro angélico.

«Dee was instructed to rewrite the book in the delivered script, but this does not seem to have been done. One copy was to be bound in blue. Another, “whose skin shall bear Silver,” was to be “in length; 8 [inches], in breadth 7. ”» — la orden angélica de copiar el libro con sus medidas y encuadernaciones, que Peterson consigna como no cumplida.

«The importance of Liber Loagaeth cannot be overemphasized. From it would “be restored the holy bokes, which haue perished euen from the begynning, and from the first that liued.”» — lo que el propio diario le promete al libro angélico: restaurar los libros santos perdidos.

«The truths it contains will end religious disputes and restore religious unity. “Which when it hath spread a while, THEN COMMETH THE ENDE.”» — y el desenlace escatológico que le adjudica; las versalitas son del diario según la edición.

«In short, it will usher in the new age. Since the book is so central to these angelic communications, it is amazing that it has remained unpublished.» — Peterson señala que el libro central del sistema seguía inédito al escribir.

«The record of Dee’s experiments continues in later manuscripts. The bulk of the later material was published in 1659 by Meric Casaubon as A True & Faithful Relation . . . Between Dr. John Dee . . . and some Spirits.» — cómo sigue el registro más allá de este volumen, y en qué edición.

«These records were published by Casaubon with the intent of discrediting Dee and Kelley. The Casaubon edition, it should be noted, is full of typographic errors.» — el propósito que Peterson atribuye a Casaubon y el estado tipográfico de su edición.

«Reliance on it alone, without the manuscript sources, has sadly resulted in the perpetuation of many errors.» — la consecuencia que Peterson le adjudica en la tradición posterior.

«A True & Faithful Relation takes up where Mysteriorum Libri Quinque left off. It goes on to describe their six-year missionary journey to the continent.» — el empalme entre los dos corpus.

«The revelations of the mystical heptarchy were followed by that of the 30 “Aethyrs,” the “48 Claves Angelicae,” and the four “Enochian Tables.”» — el orden de las revelaciones posteriores, según Peterson.

«The later material included a second language popularly known as “Enochian.”» — y la distinción entre las dos lenguas, que él marca como nombre popular.

«Dee’s mission to the court of Rudolph II in Prague cannot be considered a success. An occultist himself, Rudolph proved very unsupportive.» — el desenlace de la misión en Praga.

«In fact, Dee and Kelley narrowly escaped the papal nuncio and the possibility of facing the deadly Inquisition. Dee returned to England in 1589. Kelley remained behind and had limited success in alchemical experiments for Rudolph. He died trying to escape in 1595.» — las fechas finales de los dos hombres, según Peterson.

«The final period of Dee’s life and career have been judged variously as one of disgrace and failure, or as one of continued success and renown. I think William Sherman has made a credible case for the latter view.» — la disputa sobre los últimos años de Dee, con Peterson tomando partido en primera persona por la lectura de William Sherman.

«While it is clear that his mission to the continent cost him politically, Dee continued to maintain his contacts and influence, and even served in an official capacity to King James I when he succeeded Queen Elizabeth in 1603.» — el argumento con que lo sostiene: el cargo bajo Jacobo I.

«He continued his scrying experiments, but never again achieved the dramatic results he had seen with Kelley.» — y el límite que le pone en la misma plana: las sesiones siguieron, los resultados no.

«While the promised new age never materialized in the dramatic and apocalyptic way he had visualized, history has acknowledged Dee’s vital role in shaping our modern world.» — el balance con que Peterson cierra la vida de Dee.

«Dee’s activities and writings have made a deep impact on later occult movements. Among the fruits of his labor is a heavy influence on the German Rosicrucian movement, whose manifestos began to appear around 1610.» — la primera línea de recepción que Peterson traza: los manifiestos rosacruces alemanes.

«As mentioned above, Dee’s experiments also had a great influence on the Golden Dawn. Unfortunately, the process of adapting and assimilating Dee’s system was undertaken with uncritical methods and incomplete materials.» — la segunda línea, y su reparo.

«In particular, these efforts have been based almost entirely on Casaubon’s True & Faithful Relation, with all its typographic errors. In many particulars, the Casaubon edition is impossible to understand without the Mysteriorum Libri Quinque.» — de dónde viene ese defecto, según Peterson, y por qué su propia edición sería la llave.

«Four tables of letters were produced during the later conferences.88 These tables served two different purposes: the production of ninety-one names that correspond to the ninety-one parts of the world (as catalogued by Agrippa in his Occult Philosophy I, chap. 31), and the production of invocations (“Tabula Bonorum”) to be used with the names.» — para qué sirven las cuatro tablas angélicas, con la fuente del reparto de las noventa y una partes del mundo.

«The Golden Dawn adaptation of Dee’s system places heavy emphasis of these tables.» — el peso que esas tablas tienen en la adaptación posterior; la preposición *of* es la que imprime la plana.

«Christian Wilby has written an excellent article on the four angelic tablets. There he states:» — Peterson introduce a Christian Wilby, cuyo nombre va aquí con esa grafía.

«Unfortunately for later day occultists, the so-called synthetic genius—I prefer to call it rampant eclecticism—of McGregor Mathers has obscured the field of vision on this problem for too long. For some reason best known to himself, Mathers was content to use the originally received tablets and ALL of the emmendations of the “corrected” version. This has produced, to the detriment of everybody, one of the biggest mish-mashes ever to grace the Tradition.» — la objeción de Wilby a Mathers, transcrita entera: haber mezclado las tablas recibidas con todas las enmiendas de la versión corregida; la grafía McGregor y *emmendations* son las de la plana.

«Another inaccuracy in the Golden Dawn system is the compass allocations used for the four angelic tablets. The original allocations given to Dee were later corrected by the angels.» — un segundo desacuerdo, ahora de Peterson: los puntos cardinales de las tablas, que los propios ángeles rectificaron.

«The correct allocations are also given by Dee in his synopsis of his magical system (see Sloane 3191). These errors have been perpetuated by more recent writers.» — dónde está, según él, la asignación buena.

«In addition to the preface by Elias Ashmole, further history of the manuscript is found in the following notes written on the end sheets:» — Peterson trae la historia del manuscrito desde las guardas del propio códice.

«Ms A. 3188./XVI F This volume is in Dr. Dee’s own handwriting, as far as fol 108. A fair copy of it by Elias Ashmole was purchased at Sir Joseph Jekyll’s sale, Jan 1739/40 (lot 465) and is now Ms. Sloane 3677. The original Mss. of the remaining Books are in the Cottonian Collection, Appendix XLVI but were formerly (erroneously) numbered as Add. Mss. No. 5007 A.B.C. J.M. Jan 1856» — la nota de guarda firmada J.M. en enero de 1856: hasta qué folio llega la mano de Dee, de dónde salió la copia de Ashmole y dónde están los libros restantes.

«Dr. John Dee’s Conference with Angels from Dec 22 1581. to May 30 1583. being what preceeds the other Conferences printed by Dr. Meric Causabon [sic] Lond. 1659. in folio. With a preface by Elias Ashmole An: 1672.» — la segunda nota de guarda, que fecha el diario al día y marca su lugar respecto de la edición de Casaubon; el *[sic]* sobre la grafía Causabon es del editor.

«This edition of John Dee’s spiritual diaries was prepared from the original manuscript in Dee’s own handwriting. The original manuscript is preserved in the British Library.» — Peterson declara su base textual: el autógrafo, no una copia.

«Dee prepared a synopsis of this material in a short manuscript, De Heptarchia Mystica.92 This latter manuscript provides some material that has been lost from the original manuscript, along with additional explanatory notes.» — el segundo testimonio que usa, y para qué le sirve: rellenar lo perdido.

«All material used by Dee in his synopsis are printed in bold font to indicate its special importance. Additional notes from De Heptarchia Mystica are marked -D (HM).» — la convención tipográfica con que la edición marca lo que Dee mismo entresacó; la negrita no sobrevive al troceo y esta ficha no la reproduce.

«The text has been normalized in some particulars. The personal pronoun thee is sometimes written thé or the in the manuscript. These have all been resolved into thee. The tittle—or macron (~), usually indicating a missing “m” or “n”—has been expanded in nearly all cases.» — las dos únicas normalizaciones que Peterson declara: el pronombre y el macrón.

«Except for these particulars, everything else has been preserved, including spelling, capitalization, punctuation, and underscores. Marginal notes are incorporated into the text as footnotes. Square brackets and parentheses are Dee’s. All editor’s notes are denoted by -Ed.» — el resto de las convenciones: qué se conserva, dónde van las notas marginales de Dee y cómo se firma la voz del editor.

«Ashmole’s notes are denoted by -E.A. Bound with the manuscript are partial transcriptions and notes on this manuscript and the printed diaries by Elias Ashmole. Most of this is in Ashmole’s shorthand cipher.» — la tercera voz marcada del aparato, la de Ashmole, y el cifrado taquigráfico en que está la mayor parte.

«Some of these notes have also been included in this edition. Asmole’s “fair copy” is full of careless errors.This is very surprising, since he apparently thought the book of utmost importance.» — el juicio de Peterson sobre la copia en limpio de Ashmole; la grafía Asmole y el punto sin espacio son de la plana.

«In preparing this edition, I took the opportunity to review Christopher Whitby’s doctoral thesis. Garland Press printed a limited edition of this in 1988. It was poorly reproduced from his typewritten thesis, making it completely illegible in many spots.» — el estado material de la edición previa de Whitby, según Peterson.

«I found Whitby’s introductory material very well researched and useful, although I was surprised at the number of errors in transcription and translation.» — su balance sobre ese trabajo, con elogio y reparo en la misma frase.

«Also unfortunate is the fact that Whitby doesn’t compare Sloane 3188 with Dee’s manuscript Heptarchia Mystica, where Dee collects excerpts from the Mysteriorum Libri Qunique.93 These compensate greatly for much of the damage and illegibility of the latter, much more so than Ashmole’s transcriptions. Although Whitby makes note of its importance, he doesn’t make much use of it.» — el reparo de método que Peterson le hace a Whitby y que define lo propio de su edición; *Qunique* es la errata de la plana.

«Colin Wilson has written: “Dee is one of the few great magical adepts of the past who can present us with some practical evidence of the existence of non-human entities.”94 How solid is this evidence?» — Peterson abre su capítulo de conclusiones con la afirmación de Colin Wilson y la convierte en pregunta.

«The most convincing evidence is perhaps the “Enochian” language revealed by the angels. Enochian has been extensively studied by Donald Laycock, a prominent linguist. His comments indicate that he, for one, is not entirely convinced.» — el primer cuerpo de evidencia y la reserva del lingüista Donald Laycock, que Peterson consigna sin adjudicarle una conclusión.

«The second body of evidence is the word and credibility of John Dee. It must be remembered that he was regarded as one of the most educated people of his age, acknowledged to have impressive scientific credentials.» — el segundo cuerpo de evidencia según Peterson: la palabra de Dee y su crédito.

«In at least two places, he reports firsthand experience of supernatural events. In his diary, he writes, “I had sight in Crystallo offerd me, and I saw.”96 And in the Mysteriorum Libri Quinque, he reports, “I fele: and (by a great thundring noyce, thumming thuning myne eares) I perceyue the presence of some spirituall creature abowt me.”» — los dos únicos testimonios de primera mano de Dee, que Peterson entresaca del diario privado y del propio volumen.

«He also witnessed the seemingly miraculous materialization of the stone (21 November 1582). On the other hand, it must be admitted that Dee was highly motivated to believe, and thus was more likely to misinterpret events.» — el tercer testimonio y el descuento que Peterson le aplica en la misma frase.

«The largest body of evidence comes in the form of the word and credibility of Edward Kelley. Views of him range from that of a highly gifted scryer to an outright charlatan. I am inclined to believe that the truth lies somewhere in the middle.» — el abanico de juicios sobre Kelley y la posición que Peterson toma, en primera persona y como inclinación.

«Clulee concluded that Kelley . . . may well have consciously fabricated everything to deceive Dee, but his bouts of emotional anxiety and arguments with the spirits in the course of his visions, his reluctance to continue except for Dee’s desperate pleadings, and his admission of the visions to religious authorities in Prague when that might have had serious consequences all suggest that more than conscious deception was involved» — el argumento de Nicholas Clulee contra la explicación por engaño puro: la ansiedad de Kelley, su resistencia a seguir y su confesión ante las autoridades religiosas de Praga.

«Although Kelley often questioned the divine character of the angels, he seems to have believed in their reality as firmly as Dee, and while it is clear that the revelations of the angels through Kelley were often prejudiced in favor of Kelley’s interests in particular circumstances, they also reflect what Kelley knew of Dee’s interests. In a number of places in the minutes Dee has noted the similarity of the angelic revelations to material in Agrippa, Reuchlin, Trithemius, and Peter of Abano, and since Kelley lived with Dee and had access to his library, the revelations are very likely the joint product of Kelley’s imagination and stock of knowledge and what he knew of Dee’s thinking from their discussions and his reading among books of current interest to Dee.» — la conclusión de Clulee, que Peterson transcribe entera: las revelaciones como producto conjunto de la imaginación de Kelley y de lo que sabía de Dee y de su biblioteca.

«Dee and Kelley’s actions may be compared with so-called UFO abductees’ recovered memories, wherein a “hypnotist” puts the “witness” into a suggestible state, and, through leading questions, manages to arrive at all sorts of “memories.” The process may not be unlike the art of taking political polls. Of course, the better therapists and pollsters are trained to avoid biased results.» — la analogía que Peterson propone con las memorias recuperadas de abducción y con las encuestas, y el límite que le pone.

«Another similarity with the UFO phenomena is the apparent trickster nature of the entities. They seem to combine convincing elements with apparent nonsense in a way that has led some researchers to theorize deep psychological manipulation.100 Uri Geller’s suspicion that there was just some “goddam little clown that is playing with us” sounds hauntingly similar to many of Kelley’s complaints.» — la segunda analogía, sobre el carácter burlón de las entidades, con la sospecha de Uri Geller puesta junto a las quejas de Kelley.

«Other significant evidence lies in the various accurate predictions (e.g., Mary’s beheading, the Spanish Armada, the homecoming of the Jews). These must, however, be weighed against those predictions that weren’t accurate (e.g., prophecies of doom, Laski’s future).» — Peterson pone las predicciones cumplidas y las fallidas en la misma balanza.

«Another event that deserves mention is a secret conversation between Dee and the angels, held in Greek in order to prevent Kelley from understanding it.» — el episodio de la conversación en griego, que deja a Kelley fuera.

«Aside from this incident, the angels’ use of Latin seems to reflect Kelley’s limited schooling in that language. When using Latin, they tend to deliver fixed speeches and avoid discourse.» — la observación de Peterson sobre el latín de los ángeles: discursos fijos y ningún diálogo.

«Also, as noticed by Calder, the angels “increase in fluency through the years.”» — el dato que Peterson atribuye a Calder sobre la fluidez creciente de los ángeles.

«A quick survey of how practical the angel magic was to Dee is even less convincing. Although Dee’s aims were not only practical, but mystical as well, the results do not seem to be very reliable:» — el balance práctico, que Peterson separa del fin místico.

«Some of the instructions, such as those concerning etymology and geography, are straight out of textbooks. This is also true of the names of angels, their descriptions, offices, and so forth.» — la observación de que buena parte del contenido angélico está en los manuales de la época.

«episode of the dictation of the table can easily be seen as evidence that Kelley was fabricating the “revelations.” First Dee is told that the sigil Aemeth was correct in his books, but when confronted by conflicting versions, the “angels” produce yet another version.» — la frase empieza al final de la plana anterior, con la palabra *The*; Peterson describe la secuencia del dictado del sello como el caso más favorable a la hipótesis de fabricación.