a partial re-translation of john dee’s monas hieroglyphica - nancy turner and teresa burnes

8/2/2019 A Partial Re-Translation of John Dees Monas Hieroglyphica - Nancy Turner and Teresa Burnes

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8/12 A Partial Re-Translation of John Dees Monas Hieroglyphica - Nancy Turner and Teresa Burnes

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Journal of the Western Mystery Tradition

No. 13, Vol. 2. Vernal Equinox 2007

Appendix -

A

comparison

of the threeshortest

Theorems

I-III

A Translation of Theorems 1-17 of John DeesMonas Hieroglyphica

by Nancy Turner and Teresa Burnes

Translators Notes

Since the writers of the accompanying article[1] on theHieroglyphic Monadworked

from this translation, it seems appropriate to include it here. This is part of a much larger

work in progress forthcoming from Waning Moon Press, which includes translations of the

long dedicatory preface to Maximillian, the letter to printer William Silvius, and the

remaining theorems. Thank you to Darlene for providing the color frontispiece, and Alan

Moore for the line drawings and help in deciphering the handwritten Greek within the Latin

Monas Hieroglyphica.

We encourage those seriously studying DeesHieroglyphic Monadto attempt their own

translation, or if that is not possible, to at least closely compare the different versions

available. One soon finds that much of Dees word play in Latin loses its resonance when

translated, and by taking the most logical English equivalent say, circle forCirculus

many of the multiple levels of meaning start to fade. Where Dee's words seem most

confusing or mix languages, one almost always finds a nod to the Hermetic tradition, as in

the oddly rendered Stilbon perfecting Mercury on the frontispiece scroll. Weve noted

these things when possible, but that is no substitute for making the exploration on ones

own. Similarly, in working through ones own translation, one is left to ponder why Dee has

chosen to capitalize certain words, oddly space others, arrange the text around graphics in a

particular way, and insert accents which dont always follow usual typography rules. Weve

commented on this to a very limited degree, and noted where hes switched from Latin to

Greek, but again these comments are no substitute for ones own study and exploration.

One might also want to look closely at DeesPropaedeumata Aphoristica, whose

frontispiece displays the same Monad glyph, suggesting it is at least in part structured

around the same concepts.[2]

We followed this translation process: Dr. Turner, who has studied more of classical and

medieval Latin but less of Dee and Hermeticism, occasionally consulted the 1964 C. H.

Josten translation which has become the default favorite of critics writing in English, and the1982 translation to modern German by Agnes Klein, while making her own, literal-as-

possible translation of the Latin text. I then compared her English translation to Jostens and

to J.W. Hamilton-Joness oft-reprinted and oft-criticized 1946 translation available on the

web and recently reprinted with a new introduction, consulted the commentaries by all

three, and looked for further commentary and analysis of Dees Greek references to place

them within the most appropriate Hermetic current.[3] As you can see from a comparison of

three of the shortest theorems (three which also seem unusually straightforward compared

to the rest of the work), even these differ from translator to translator. [4] We also consulted


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the 1925 French translation by Grillot de Grivy, but in less detail due to our own language

limitations. Then, based on the new insights I gained from Turners translation and our

theorem-by-theorem discussion about which of several possible English words would be

closest equivalent to Dees Latin or Greek, I wrote the endnotes you see here and the

bibliography.

As one moves further through the Monas, the differences in translation become much harder

to navigate and both of the previous English translators seem to make errors or omissions,

though Josten makes many fewer than Hamilton-Jones. Hamilton-Jones, while easier toread, seems to work mainly by paraphrase, clearly has preconceived ideas about what he is

translating, and provides no notes on why he has chosen particular words or what the

originals were, though he does offer a commentary that refers the reader to other alchemical

writers expressing similar ideas. Josten, on the other hand, scrupulously tries to keep to a

literal translation and provides the Latin side-by-side with his English translation and notes,

but often loses the beauty (and occasionally the meaning) of the language in his wordiness.

Their translation errors show that neither man completely understood the work he was

translating, though Josten is much more honest in saying so.[5]

Both C. H. Josten and Agnes Klein include valuable notes on why they have translated a

particular passage a certain way, and we have reproduced some of those here.

Teresa Burns

August, 2007

The Hieroglyphic Monad

Of John Dee, London

Mathematically, Magically, Cabalistically, and Anagogically Explained

to the most wise Maximilian, King of the Romans, of Bohemia, and of Hungary.

One who does not understand should be silent or learn.


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[Words on the scroll around the monad, with other markings[6]:]

Mercury becomes parent and the king of all planets when perfected by stable, pointed

Stilbon[7], [8]

May God give thee of the dew of heaven, and of the fat places of the earth, Gen. 27[9]

Printed by Willem Silvius, Royal Typographer, Antwerp, 1564.

Theorem I

By means of the straight line and the circle,[10] the first and simplest production and

representation of things was made in the light,[11] as were non-existent things and those that

are hidden behind the veil of Nature.

Theorem II

The circle without a straight line cannot be artificially created, nor a

straight line without a point. Consequently, everything, properly,

began from the point and the monad.[12] And whatever is strived

for by the periphery of the circle, no matter how big it is, can in no way succeed without the

ministry of the central point.[13], [14]

Theorem III

Therefore the middle point, which we see in the center of the

HIEROGLYPHIC MONAD,[15] represents the EARTH, around which the

SUN, the MOON and the other Planets complete their paths.[16] And in this

movement, since the SUN assumes the supreme dignity,[17] we depict it

(because of its excellence) by means of a complete circle with a visiblecenter.

Theorem IIII

Although the semi-circle of the moon is above the Sun, as it were, and comes first,

nevertheless the Moon regards the SUN as lord and king; the Moon even seems to rejoice

over the suns form and vicinity, since the Moon, in one way, emulates the size of the Suns

radius (or so it appears to the ordinary person) and in another way the moon constantly

turns its light toward the Sun. And finally, the Moon so desires to be filled by the SUNS

rays, that it, so to speak, transforms into the Sun and disappears completely from the sky,

until it appears again after a few days in the form of a little horn, exactly as we have

depicted it.

Theorem V

And most definitely by bringing the lunar semi-circle to the solar completion, one day is

made out of morning and evening.[18] Thus this would be the first day on which the

LIGHT[19] of the Philosophers was made.


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Theorem VI

Here we see the SUN and the MOON supported by a rectilinear cross. It

can reasonably, and appropriately enough, hieroglyphically signify a

TERNARY as well as a QUATERNARY. It represents a TERNARY

through the two straight lines and the point common to them both, a

uniting[20] point, as it were. It represents a QUATERNARY from the 4

straight lines, including 4 right angles, each one being repeated twice (for this

purpose). (And thus an OCTAD, very secretly, presents itself, in a way in

which I doubt our predecessors, the Magi,[21] ever observed, and which you[22] will note

with great attentiveness). The magical TERNARY of the first fathers and wise ones arose

from the BODY, the SPIRIT, and the SOUL, through which we here have the first

SEPTENARY manifested, [arising] to be sure, from the two straight lines AND a common

point, and from the 4 straight lines that are separated BY one point.

Theorem VII

The elements that are removed from their natural seats and whose homogeneous parts are

scattered, will teach experimenters that the elements naturally return to their places by

means of straight lines. Thus it will not be absurd [to say] that the secret of the FOUR[23]

ELEMENTS (into which all elementary things can in the end be dissolved) is affirmed by

means of 4 straight lines that expand from a single and indivisible point into 4 opposite

directions. Here you will carefully note what the Geometers teach: a LINE is produced from

the FLOWING OF A POINT. And using this same principle, we point out that this is also

the case in our mechanical magic, because the lines indicating our elements are produced by

the continuous fall of DROPS (which are like physical points) [moving] as though they are

FLOWING.[24]

Theorem VIII

Moreover, the cabalistic expansion of the QUATERNARY, according to the customary

way of counting (when we say one, two, three, four) produces the DENARY. As

Pythagoras used to say, 1, 2, 3, and 4 make ten. It is not by chance then that the

rectilinear CROSS (that is, the twenty-first letter of the Roman alphabet[25]), which was

considered to have been created from 4 straight lines, was chosen by the most ancient of

the Latin philosophers to represent the Denary. It was decided that its location in the

alphabet was to be where the TERNARY, multiplying its strength by the SEPTENARY,

situates the letter.

Theorem IX

One will also see that this coincides very well with the SUN and MOON of our MONAD,

since through the magic of the same 4 elements a very exact SEPARATION is made in

their lines, and therefore by means of the circumference of their lines (for according to the

rules of Geometry, regardless of how large the given lines are, a circle can be drawn) a

CONJUNCTION of the circle was made in the SOLAR complement. So one cannot fail to

see how well the proportion of the DENARY of the cross serves the SUN and MOON [26]

of our MONAD.


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Theorem X

The sign of the zodiacal[27] Aries, which is very well known to everyone, has, according to

the custom of astronomers, this (rather sharp-edged and pointed) form:[28] [29]. And it

is well known that from this place in the heavens, it manifests the beginning of the fiery

triplicity. For this reason, we have added the astronomical sign of Aries in order to signify,

that (in the practical use of this MONAD), the ministry of fire is required. And thus we have

briefly completed one hieroglyphic consideration of our MONAD, which we want to

express in a singular[30] hieroglyphic construction as follows:

THE MOON AND SUN OF OUR

MONAD DESIRE THEIR ELEMENTS,

IN WHICH THE DENARIAN

PROPORTION WILL RULE, TO BE

SEPARATED, AND THIS IS TO BE

DONE WITH THE MINISTRY OF

FIRE.

Theorem XI

The mystical sign of Aries, which is formed out of two semi-circles connected at a common

point, stands very fittingly at the place of the equinoctial Nykthemerons.[31] The time of

twenty-four hours, in the mode of the equinox,[32] denotes our most secret Proportions.[33]

I say our with reference to the Earth.[34]

Theorem XII

The oldest wise ones, the Magi, have passed down to us the hieroglyphic signs of the five

planets, all of which have been constructed from the signs for the MOON and the SUN,

along with the hieroglyphic sign of the elements and of Aries, as for example you see

fashioned here.

It will not be difficult to explain each of these figures hieroglyphically [using] our previously

established foundations. First of all, well speak paraphrastically about those [signs] that

contain characteristics of the Moon, then well speak about those [signs] that contain solar

characteristics. When our LUNAR nature first revolved around our Earth by means of the

science of the elements, it was mystically called SATURN.[35] And from the same occasion

it also received the name JUPITER

[36]

and maintained a more secret sha e. And the


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oldest wise ones] denoted the Moon more obscurely after the third time it [revolved] by

means of the elements. This they usually call MERCURY. You see how LUNAR it is.

Some wise ones want to say that Mercury is produced by the FOURTH Revolution. This

will not, however, be in contradiction to our secret proposition.[37] In this way, the purest

magical spirit[38] will carry out the work of the whitening[39] instead of the Moon, and by

means of its spiritual virtue, with us ALONE, and as in an ordinary, natural day, it would

speak hieroglyphically without words, introducing and IMPRINTING into the very pure

and simple Earth, which is prepared by us, those 4 geogamic[40] figures, or in their place,

that other figure.[41]

Theorem XIII

Is not the mystical character of MARS formed out of the hieroglyph for SUN and ARIES,

along with the intervention of the elements (to some extent)?[42] And VENUS, I askisnt

it formed by a fuller unfolding of the SUN and the Elements? Thus these planets look at the

revolution of the SUN and its work of reviving with fire, in whose progress that other

Mercury-- -- who is in reality the uterine twin[43] of the first one [the

Mercury of lunar character] is finally apparent. In the same way that the lunar

and solar magic of the elements is completed, this hieroglyphic messenger

speaks very clearly to us; we want to more attentively fix our eyes on him and

listen to him. (BY THE WILL OF GOD) he is that most famous MERCURYof the Philosophers, MICROCOSM, and ADAM.[44] Indeed, some very

clever people used to put the SUN itself in his place and rank.[45] This we

cannot achieve in our present age, unless we put in charge of this work made of coral-

gold[46] a certain SOUL[47] who has been separated from his BODY by means of the

Pyrognomic[48] Art.


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THE PRINCIPLE MONADIC ANATOMY OF THE ENTIRE REALM OF

ASTRONOMIA INFERIOR[49]

This act, however, is difficult to carry out and is also very dangerous because of the fire and

the sulphuric vapor that arise from it. But one thing is certain: this SOUL will be able to

achieve wonders, no doubt tying with indissolvable bands LUCIFER[50] and even the FIRE

BEING[51] to the disc of the MOON[52]or at least of MERCURY[53]and in the third

place (as they want it)(in order to complete our SEPTERNARY[54] number)showing

us the SUN of the PHILOSOPHERS. You see how exactly and openly the ANATOMY

of our HIEROGLYPHIC MONAD corresponds to the SACRED MYSTERIES[55]

signified in both of these theorems [12 and 13].

Theorem XIIII

It has already been clearly confirmed that this whole Master Work depends upon the SUNand MOON, which is something the thrice-great HERMES[56] once taught us when he

asserted that the SUN is its father and the MOON its mother.[57] We know with no doubt

that it is nourished in the LEMNIAN EARTH[58] by LUNAR and SOLAR rays which

exert a singular influence around it.

Theorem XV

Consequently, we suggest to philosophers that they examine the labors[59] of the SUN and

the MOON around the earth; for instance, in what way the moon, while the SOLAR

radiance is focused upon Aries,[60] receives a new dignity of light in the nearest sign (namely

Taurus[61]) and is EXALTED above its innate powers.[62] The old ones explained this

proximity of the LUMINARIES[63] (the most notable of all) by creating a certain mystical

character with the distinguished name of TAURUS.[64] This is very well known, in fact, to

be the EXALTATION of the MOON and has been handed down all the way from the first

age of the Human Race (among the teachings of the astronomers). Yet only those

understand the mystery, who have become the absolute high-priests of the mysteries. For a

similar reason, TAURUS is said to be the

HOUSE[65] of VENUS:[66] indeed the house of


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pure[67] and fertile conjugal love, since Nature

rejoices in Nature,[68] as the great Ostanes[69]

concealed in his most secret mysteries.

[We suggest to philosophers that they examine[70]] by what means the SUN, having

experienced some eclipses of its light, receives the strength of MARS, and also by what

means in this same house (namely of our Aries) [the SUN] is said, as it were, to be

triumphant in its EXALTATION.[71] Our MONAD demonstrates most clearly and

perfectly these most secret mysteries by means of the hieroglyphic figure of TAURUS which

is depicted here, and by means of [the hieroglyphic figure] of MARS, which we presented

in theorems 12 and 13, which the SUN moving towards ARIES reveals. So from the

present theory, another cabalistic anatomy of our MONAD shows itself, which is a true and

artful description: THE EXALTATIONS OF THE MOON AND THE SUN ARE

SUPPORTED BY THE SCIENCE OF THE ELEMENTS.

NOTATION

I suggest there are two things to be especially noted here: one, that the hieroglyphic

symbol of Taurus exactly represents to us the dipthong [72]of the Greeks, which is

always the genitive[73] singular ending of the first declension.[74]Two, that by the

proper turning (of the two signs), the letter ALPHA appears to us in two ways: either

with the circle and semicircle merely touching, or (as here) with them mutually

intersecting.[75]

Theorem XVI

At this point in the discussion of our proposition[76] we must philosophize a little concerning

the CROSS.[77] Although our CROSS is composed of two straight lines (as we said), and

the lines are of equal length, they do not divide each other into equal lengths. [78] But in the

mystical arrangement of our cross we wanted to have both equal and unequal parts,[79] to

affirm that in the power of two lines divided in this manner is hidden also (because they are

equal in size) the virtue of an equilateral CROSS.[80]

For, a certain JUSTICE ofNATURE[81] very generally requires that a CROSS is to be drawn with equal straight lines,

and in the dividing of the lines cross-ways [that is, in the form of an X] its lines ought to be

equal to begin with. According to this norm of justice concerning an equilateral CROSS (for

example, the twenty-first letter of the Latin alphabet [=X]), we will propose, after careful

consideration, the following: if a straight line is produced that crosses diagonally anywhere

through the common point of a rectilinear, rectangular, and equilateral CROSS with

oppositely positioned angles, then the parts of the Cross are entirely the same and equal on

both sides of this diagonally-crossing straight line.[82] Their forms are the same as the letter

of the Latins that is accepted to be the FIFTH vowel [=V], and was most commonly used


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among the most ancient philosophers of the Latins to denote the number FIVE. [83] And I

think this was by no means done by them illogically, since it takes the shape of half of the

number ten. From this form, which has been divided into two parts (as a result of the

hypothetical division of the Cross), both [parts] of which represent the number FIVE

(although one [part] is upright and the other is upside down), we point out that it portrays a

multiplication of the squaring of a square root (which amazingly falls upon a CIRCULAR

NUMBER, namely, FIVE).[84] From this it definitely is not

irrational[85] that TWENTY and FIVE are produced (for that letter[i.e. V] is number twenty [in the Latin alphabet] and is the fifth

vowel). Now we will consider another aspect of this equilateral

CROSS, an aspect which is the same as that of our MONADIC

CROSS. We suggest a that similar division of the cross into two

parts be made (as was done above), from which another letter of the

Latin alphabet is revealed which is [also] a doubled figureone is upright, the other upside

down and backwards, which (from the most ancient custom of the Latins) has been used to

represent the number FIFTY.[86]

This, it seems to me, is first established: that this is indeed a sign of

the QUINARY, essentially derived from our DENARY of the

Cross; and that from this position, the Cross, as the greatest of all

mysteries, is the most perfect/complete hieroglyphic sign.

Thus the power of the DENARY, EMBRACING its QUINARY

virtue, congratulates the NUMBER FIFTY on its offspring. OH MY GOD, HOW GREAT

ARE THESE MYSTERIES?[87] And even the name of that letter, EL,[88] seems to refer to

this denarian virtue of the Cross, since it is placed in the middle between the first letter of the

alphabet and the Denary of the Cross [i.e. the letter X], and is tenth in order from either

one.[89] And since we have now pointed out that there are two complete parts in the

CROSS (considering now only their numerical meaning), it is very clear that the number

ONE HUNDRED arises from them. But if they [i.e. the two letters L] are multiplied with

each other by the law of squares, they will produce for us the number Two Thousand Five

Hundred. If this SQUARE is compared to the square of the previously mentioned circular

number and is then applied to it, the CENTARY is restored again.[90] Thus, when this

CROSS displays itself in the context of the power of its DENARY, it can be recognized as

the number ONE HUNDRED. And since this character of the CROSS is of but one

kind,[91] so it also represents unity.[92] Here therefore (besides this other very worthy and

distinguished thing) we have learned from these theories of the CROSS to count and to

proceed in this fashion: One, Ten, One Hundred. We are thus raised up by the DENARY

proportion of the CROSS.

Theorem XVII

As is evident from the sixth theorem, FOUR right angles can be considered to be in our

CROSS,[93] and the preceding theorem teaches that the sign[94] of the QUINARY[95] can

be attributed to each one of them, the ri ht an les of course bein arran ed in one wa , but


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maintaining another position. The same theorem explains the production of the hieroglyphic

symbols of the number FIFTY.[96] Thus, it is very clear that the CROSS generally denotes

the DENARY;[97] and that in the order of the Latin alphabet, it is the twenty-first letter

(whence it was the case that the wise ones called the Mecubalists[98] signified the number

twenty-one with the same letter[99]); and finally, it can be considered very simply to be seen

as one sign, no matter what kind of, and how much, other power it has. From all of these

things together, we see it can be concluded by means of a very good cabalistic explanation

that our CROSS can signify to initiates, in a remarkably shortened way, the number TWO-

HUNDRED-FIFTY-TWO.[100] Namely, FOUR times FIVE, FOUR times FIFTY; TEN;

TWENTY ONE; and ONE, add up to TWO-HUNDRED-FIFTY-TWO; which number

we can deduce in still two other ways from our previous [statements].[101] Thus we

recommend to cabalistic Tyrians[102] that they scrutinize this same [number], studying it in

such a brief space, concluding the varied, skillful production of this Master Number to be

worthy of the consideration of philosophers. I will not conceal from you here another

memorable initiator to the mysteries.[103] Our CROSS having suffered itself to be divided

into two different letters, and as earlier we considered/analyzed their [i.e. the letters]

numerical virtue in a certain way, we will now compare in turn THEIR VERBAL POWER

WITH THAT CROSS, because from this may be born LUX (LIGHT),[104] a WORD we

perceive with the highest admiration, finally and masterfully (through the harmony and

agreement of the TERNARY in the unity of the word).

Index

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Notes

[1] Burns and Moore, this issue.

[2] For a comparison of this frontispiece to those from two different versions of Dees

Propaedeumata Aphoristica, Ibid.

[3] These sources are referred to throughout these notes and in the bibliography.

[4] SeeAppendix.

[5] At his worst, Hamilton-Jones is glib to the point of being quite irritating. For instance,

while both Josten and Hamilton-Jones make what we see as errors in Theorem XV,

Hamilton-Joness only comments to the reader are that we revert to astrology and receive

a lesson based on the Monad, which explains why the Moon is said to be exalted in Taurus

and the Sun exalted in Aries (p. 62), as if he knows what this lesson is but chooses not to

tell us. Yet his mistranslation, and consistent non-discussion of multiple meanings throughout

the work, suggest otherwise.

[6] The entire frontispiece needs to be read as an alchemical emblem, though that

explanation is beyond the scope of this commentary. Note fire (ignis) and air (ar), the two

active elements, on top of the two pillars.

[7] Dee chooses to present this word in Greek letters: . Transliterated into Roman

letters the word reads as Stilbon, the name of the the god of the wandering star Hermaon,

or the planet Mercury, and literally means the shining one. (Thank you to Michael

Westbrook for pointing this out to us.) Josten translates this with the adjoining Latin as a

stable pointed hook (p. 113), and Hamilton-Jones ignores it. The word-play inherent in this

choice gives us an example of Dees complex use of words. A pointedstilbon makes us

think of Latinstilus, which can refer to a stake, staff, or pale, a pointed implement used for

writing or for style in speaking, and comes into English referring to an instrument with one

pointed end used for incising letters on a wax tablet and a long flat side used for wiping it

clean; bonum, of course, means moral or metaphysical goods, and also puns on French

bon, good. Recall that Tehuti/Thoth is often shown with a writing implement, and

becomes the Greek Hermes/Mercury. Thus Dees odd language nods to theEmerald

Tabletof Hermes Trismegistus as a governing context for the work, and so further suggests

the Caduceus or staff of Hermes and its myriad of alchemical associations. Finally, Latin

stilus is an etymologically unrelated homophone of Greekstyle, or pillar. This constellation


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of meanings also tells us to look closely when Dee invents words, presents them in Greek

letters, or uses them in an unusual way.

[8] Of the frontispiece numbers 1, 2, 3, and 4 on one side, and 1 and 4 on the other, Josten

adds: They may be there to indicate a connection between Dees monad and the

Pythagorean tetraktys; but their being placed at irregular intervals, and apparently against

certain letters or syllables of the inscription, suggests rather that some sort of cryptogram is

intended (p. 113 n. 1).

[9] This line, the ten-fold blessing of Isaac to his duplicitous son Jacob, continues: and

plenty of corn and wine. Also, note that Dees citation is to all of Genesis 27 (the rivalry

between Rebekahs twin sons Jacob and Esau), not only this line.

[10] While we tend to think of circle as a straightforward geometric term, in Dees time it

was not. First of all, it enters English from Greek by way of Old and Middle English, where

in all three cases it can mean anything from ring to crown to heavenly sphere and in

Old and Middle English is mainly used to describe concepts in astronomy such as the

sphere in which different heavenly bodies were supposed to move. Thus the term suggests

not only the perfectly round plane figure we know from Euclidean geometry, but how thatfigure transforms into a variety of moving, multi-dimensional sacred concepts.

[11] Both the Hamilton-Jones and Josten translations omit translatingLucem as light, a

significant omission since this references Genesis 1:3, Fiat lux (Let there be light), and its

myriad of esoteric resonances. Most obviously, this theorem combined with Theorem II

suggests that the light which creates the line and circle emanates from a single point.

[12] Klein stresses we should look atMonadas equaling one, or a unity (p. 63, see also

p.118 n. 88). Dee himself gives us its translation into English, in his introduction to

Billingsleys translation of Euclid: Note the worde, Unit, to express the Greke Monas, &not Unitie: as we haue all, commonly, till now, used (See Dees preface n. 2; also, see

Josten p. 91), and later English usages are directly influenced by Dees translation. Latin

Monas comes directly from ancient Greek , (pronounced monas) meaning a unity,

singularity, or point. We have only Latin and Arabic sources for the Emerald Tablet, but

note that after the famous maxim That which is above is like that which is below, to

generate the miracles of the one thing comes: and as all things have been derived from that

one, so all things are born from that one thing by adoption (Bridges p. 436). The only

logical Greek word for this one is , monas.

[13] The idea of all things in nature emanating from one point connects easily to cabalisticthought just as the notion of what is withina spark of consciousnesssupporting what is

without echoes the frequent Hermetic maxim and the associations with Stilbon on the

frontispiece (see n. 10 above).

[14] Neither Klein nor Hamilton Jones seem to see the point in the drawing and only

provide the reader with the circle and line. Josten does not reproduce figures since the Latin

text with Dees original figures appears side-by-side with his English translation. We think

this graphic is a more accurate reproduction of the Latin original. (See comparison in

Appendix)


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[15] Where Dee has written a word in all capitals, we have usually done so as well. When

he has capitalized the first letter only, we have used our own judgment about whether or not

to do so in this translation. Suffice to say he is not following usual Latin rules for

capitalization.

[16] Many writers have seized upon this Theorem as evidence that Dee believed the planets

and Sun all revolve around the earth, while forgetting that modern astrologers (who

presumably learned in school that the earth revolves around the Sun) do the same thing

when they draw up astrological charts, and, like Dee, believe they have more accurate

charts if they have an exact location on Earth. The Earth denotes the point from which the

other phenomena are observed and upon which the forces act.

[17] Though this could be translated simply as highest rank, weve used supreme dignity

to keep the astrological overtone.

[18] Cf. Genesis 1:5.

[19] This light, to Dee, is the essential element of alchemy. The capitalized LVX in the Latin

original of Theorem V also implicitly refers us to the LVX analysis in Theorem XVII.

[20] Hamilton-Jones translates this as a copulative point, which we think forces a

particular tantric understanding more than would be apparent to readers of the original

Latin. If not, then his choosing an awkward cognate is just poor translating.

[21] Here, Dee at first seems disingenuous. Of course Platonists and Pythagoreans were

familiar with the octad and considered it a prophetic number. One of the earliest known

usages of the word Monad in English by someone other than Dee, Sandys translation of

the Sibylline Oracle in 1615 (as cited by the Oxford English Dictionary) uses language

which echoed Dees: Eight monads, decads eight, eight hecatons Declare his name [sc.

= 888] . Rather than simple disingenuity, Dees understanding of the Octad, part

of the most secret teaching alluded to in Theorems XII and XV, is something Dee thinks

the Magi may have known but not observed first-hand, such as a celestial event.

[22] Throughout, Dees you is plural.

[23] Note that here FOUR is spelled out and later in the same theorem written as a

numeral. Weve followed the original in spelling out, or not spelling out, numbers.

[24] The LatinFLUXU implies a beautiful wordplay impossible to translate into English: thepoints of the line correspond to drops of water in a river.

[25] X. The Roman alphabet Dee refers to had 22 letters--A B C D E F G H I K L M N

O P Q R S T V X Y-- making X the 21st letter, or 3 times 7. See Klein p. 121.

[26] Dees repeated reference to the SUN and MOON alludes to the Emerald Tablets

famous maxim that the Sun is Father and Moon is Mother of all things, and connects it with

the Denary (likely the ten Sephiroth). Thus this observation in the 9th theorem connects to

the 9th Sephira, Yesod.


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[27] Though weve followed Hamilton-Jones and Josten in translating this as zodiacal, it is

of note that Dees Latin wordDodecatemorii instead of the much more usual

zodiacusmay refer the readers to works on geometric solids, especially the discussion of

the dodecahedron in Platos Timaeus and instructions on its construction in Euclids

Elements. See the original in theAppendix.

[28] In parentheses here, Dee has quasi Acioaedes, Acuminataque, which we have

translated as a rather sharp-edged and pointy form. The references here at first seempuzzling, asAcioaedes, is neither a known Latin word nor name, as it andAcuminatat

might superficially appear (the capitalization of the first letter of each word would seem

logical if they are names, as it appears on first read, but not if they are adjectives, as the

word meanings indicate.) Josten notes thatAcioaedes is apparently a word of Dees

invention whose meaning remains uncertain; it may be a misprint forAcioeides, as the word

appears in the edition of theMonas reprinted in Theatrim Chemicum, Strassburg, 1659,

p. 194. The translation given [by Josten, who translates it as dagger-like] would then

seem almost justified, though the o joining the root of acies to - aides (Greek word)

cannot be accounted for (p. 161).Acuminatat, from which comes English acumen, can

imply sharpness of thought. Thus the odd wording here, like ACUMINE on thefrontispiece, suggests both a sharp flashing object and sharpness of thought or inspiration,

and may refer us to the staff of Hermes Trismegistus.

[29] As Dee draws it, the form at first seems not pointy at all. But note that the middle point

where the semi-circles join are, in most glyphs, the arrow of Mars.

[30] Latin unico, often translated unique, also echoes Greek (monas) meaning

singularly. In Pythagorean, then Platonic philosophy, is now often directly translated

as monad, just as it is when it appears in many recently translated Greek magical papyri

such as the Monad of Moses. See examples in Betz.

[31]Aequinoctialis Nycthemerae loco. Josten reminds us this refers to the place of the

Sun at the date of the vernal equinox, which is the beginning of Aries (p. 161 n. 42). Klein

points out (p. 122 n. 97) that the unusual wordNykthemerons, which means day plus

night [and may imply the day when day and night are equal] may come from the

Nucthemeron of Apollonius of Tyana, a version of which was found in Amsterdam in 1721

and translated by Eliphas Levi as an appendix to his 1856 bookRituelIt appears in English

as an appendix to Waites translation of several works of Levi, Transcendental Magic, pp.

507-509. One wonders if Dee had access to similar works.

[32]Aequinoctii modo distributum. Josten: Dee is referring to a division, of the celestial

equator into twenty-four equal hours, as opposed to one into unequal hours such as results

from a division (into twelve equal hours each) of the periods from sunrise to sunset and from

sunset to sunrise at times of the year other than the equinoxes. In the sixteenth century both

systems were used side by side; their readings coincided entirely only at the times of the

equinoxes, when day and night are of equal length and the twenty-four hours, therefore,

equal by either system (p. 161 n. 43).

[33] Notice that this theorem refers to measurements of a day and a year, suggesting that

the secret Pro ortions bein denoted are numbers used to measure multi le tem oral


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cycles: a day, a year, and perhaps others.

[34] See note 16 above.

[35] Note that this cant refer to the literal Sun, Moon, Saturn, and Earth as we conceive

them. We have had the Earth (or a point of consciousness on the Earth) as the frame of

reference; now our frame of first creation has a LUNAR reference. Looking for this

ordering in classical references on wandering stars only leads to more confusion: Saturn and

Jupiter are the first two spheres, but then the reference seems to fall apart. The reader is

asked to make a transformation in the terminologies used here to be able to go further and

contemplate how this lunar nature might be mystically called Saturn. Cabalists might note

that Binah, and at times all Three Supernals, is often referred to as Saturn, and the reflection

of the Sphere of Saturn referred to the path from Yesod (Sphere of the Moon) to Malkuth

(Matter/Earth).

[36] This refers to the symbol for Jupiter in the first column.

[37] One assumes this connects to the secret proportion mentioned in Theorem XI, and

alludes to some sort of oral teaching. Note that we may have an indirect reference to theFour Ages if we let the obscure third revolution associated with the Moon and Mercury

become another reference to Tiphareth: Saturn (Lead), Jupiter (Tin),

Moon/Mercury/Hermes/Tiphareth (Gold), Moon (Silver); similarly, we may have a

reference to the Four Elements by looking at the common associations of Saturn (Earth),

Jupiter (Fire), Mercury (Air), and the Moon (Water).

[38] I.e. Hermes/Mercury.

[39] Dee presents this word in Greek. Josten translates it as albification, likely because of

the reference to physical alchemy; weve used whitening to keep the echo of whiteningas reflected light, especially the proportion of solar light upon an element on the Earths

surface. However, as usual, many of the Greek resonances do not translate, such as the

faculty of seeing white, or the allusion in Greek to a white god or white goddess,

Leukothea, a poetic way of referring to the sea-goddess Ino. Note that here and twice

again in Theorem 13, Dee places a Greek word next to or near Latin Opus, or work,

perhaps suggesting the Greek/Hermetic origins of the Great Work.

[40] Geogamicas, another word likely invented by Dee. Almost certainly the roots are

from the Greek geo, meaning earth in compounds likegeography,geology, or

geometry, and the adjective gamic, meaning something having a sexual character or relatingto marriage. Josten, in his complete translation, refers this to an earlier comment in Dees

letter to King Maximilian, which proceeds the beginning of theMonas text: One may infer

from the explanation ofGamaaea given earlier in the text (see p. 135 n. 45) that these

figures were meant to convey the idea of, or even to promote, the marriage of the innermost

terrestrial body of the monad to lunar influences (p. 163). Josten translates that earlier

section to the King as I know well (O King) that you will not shrink away in horror if I dare

proffer this magic parable in your royal presence. This our hieroglyphic monad possesses,

hidden away in its innermost centre, a terrestrial body. It [sc. the monad] teaches without

words, by what divine force that [terrestrial body] should be actuated. When it has been


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actuated, it [sc. the terrestrial centre of the monad] is to be united (in a perpetual marriage)

to a generative influence which is lunar and solar, even if previously, in heaven or elsewhere,

they [sc. the lunar and solar influences] were widely separated from that [terrestrial] body

[at the centre of the monad.] When this Gamaaea has (by Gods will) been concluded. .

.the monad can no longer be fed and watered on its native soil, until the fourth, great, and

truly metaphysical revolution be completed (p. 135). Gamaaea is translated by

Schumaker as talismans when he encounters the same word in DeesPropaedeumata

Aphoristica Theorem XXVI, which begins The stars and celestial powers are like seals

whose characters are imprinted differently by reasons of differences in elemental matter (p.

135). The closest modern English word is cameo, and its Renaissance English equivalents

gamahe, gamaieuecho medieval rather than classical Latin.

[41] The fifth figure, which results from the first four.

[42] Mars in the graphic accompanying Theorem XII, which includes the cross of the

elements.

[43] Josten, who translates this as uterine brother, says: i.e. theMercurius

philosophorum, emerging at this stage, is the uterine brother of the first Mercury (of lunarcharacter) mentioned in Theorem XII (p. 165 n. 48). Astrologically Mercury rules Gemini,

the Twins.

[44] Mercury/Hermes/Thoth now transforms to Adam Kadmon, who encompasses all the

Sephiroth but the Three Supernals and Malkuth, and is in Hermetic cabala often referred to

Tiphareth and a sacrificed god such as Jesus, Mithras, or Osiris. See Burns and Moore.

[45] Refers to the common association of the Microprosopus/Son to Tiphareth and the Sun.

Dee believes this is incorrect. It may also allude to a syncretization where Hermes rather

than Apollo is associated with Tiphareth.

[46] Here Dee gives us: Operi . Josten notes that the closest known

Greek word, , means gold-coral and is used to refer to several different

metals (p. 165 n. 50). Dees misspelling may refer us also to Greekkorallion, which

means coral, especially red coral. Thus this alludes to both the Golden work and red

earth of the alchemists and the idea of the Great Work creating matter, something like an

exoskeleton (like that of coral) extruded from within. [Thank you to two pseudonymous

posters to the AlchemistRoyalAdvisorDrJohn Dee e-group

(http://groups.yahoo.com/group/AlchemistRoyalAdvisorDrJohnDee/) for their

discussion of this material.] Finally, Klein connects the idea of coral-gold to I.N.R.I.,initials traditionally above Jesus on the cross, if one takes the story of the crucifixion as a

cosmic alchemical allegory (pp. 123-124 n 101).

[47] Latin anima; in physical alchemy this word is used to refer to the vapors emitted during

the firing of theprima material. Latin anima is often associated with Greekpsyche, the

primary substance and source of life and consciousness to the early Greek philosophers.

[48]Pyronomica, another of Dees invented words. Notepyr-, one of many Latin roots

for fire, comes into Latin from Greek and implies a funeral pyre. Dees Greek earlier in

this theorem contains this same root.Pyralludes to the place,Pyra, on Mount Aetna,


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where Hercules, after completing his twelve labors, asks to be burned alive while the deities

of Mount Olympus look on. Additionally, the Greek word for wheat or grain sounds similar,

leading linguists to argue about whether the Latin word forpyramidcomes from Egyptian

or from the ancient Greek for a funeral pyre, granary, or echoes all three. One of the first

uses of pyramid in English is in Billingsleys 1570 translation of Euclid, for which Dee wrote

the introduction.Pyris joined to nomica, alluding to the Greekgnomon, the part of

ancient sun-dials which cast a shadow to indicate the time of day, and to other indicators

such as a carpenters square. In Billingsleys translation of Euclid, we also find one of thefirst uses of this word in English: here Gnomon refers to the part of a parallelogram

remaining after a similar parallelogram is removed from one of its corners. Pythagoreans,

meanwhile, also use the term to refer to odd numbers.

[49] Josten: Astronomia inferioris the science of the metals as produced by the influence

of the seven planets; therefore, alchemy (p. 165 n. 52). Since this differs so much from the

most logical English translation, weve chosen to leave these words in Latin.

[50]Luciferum, the light-bringer, associated in some traditions with Hermes and with the

Olympic spirit Ophiel (see Bridges). Jostens translation ofLuciferum as Venus makes

no sense, because in the tradition that equates Lucifer/Hermes/Mercury, Lucifer marries

Diana/Venus/Aphrodite.

[51]Pyroenta, literally Fire Being. See notes 50-52 above. The flash of Hermetic

energy animating matter likely also equates to the marriage of the Son Zauir Anpin to

Malkah the Queen/Kalah the Bride, both referred to the Sephira Malkuth.

[52] Lucifer/Hermes/Tiphareth the Son uniting with the Yesod the Moon to create the

Kingdom, another familiar cabalistic transformation. The Fire Being is perfectly conceived

in Yesod from energy emitted from Tiphareth, and so tied to both Sephiroth.

[53] Another transformation of Mercury, now as the Cadeuceus of Hermes projected onthe Tree of Life as the three Hebrew mother letters (Mem-Water, Aleph-Air, Shin-Fire)

one on top of the other, as described more than 300 year later in, among other places, the

Golden Dawn Knowledge lectures (Regardie p. 68.) Note the parallel in Dees 18 th

Aphorism inPropaedeumata Aphoristica, which makes a similar reference. Finally, one

can also project the Cadeuceus onto the Tree as a glyph that encompasses all seven of the

lower Sephiroth, thus as the union of Adam Kadmon and Malkah the Queen/Kalah the

Bride creating life.

[54] As noted above, the final transformation of Mercury, as the Cadeuceus of Hermes,

encompasses the seven lower Sephiroth. Perhaps Dees third place alludes to the Three

Supernals, which with the Cadeuceus yields the whole Tree, the Sun of the Philosophers.

[55] The creation of the Philosophers Stone in terms of at least three understandings: how

time and space are structured geometrically from a fundamental unity, and how that

knowledge allows the alchemists to animate matter.

[56] Hermes Trismegistus, another reference to the Emerald Tablet.

[57] An echo of the famous third and fourth lines of the Emerald Tablet: The sun is its


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, .

(Bridges p. 436). Klein (pp. 124 n. 103) notes that these lines have as their subject the

prima materia.

[58] Josten: Terra Lemnia, an allusion either to Vulcan, the god of fire, who is sometimes

styledLemnius, or to rubisca Lemnia, i.e. a kind of red chalk, orterra sigillata (p. 167

n. 55). Thus, Dee alludes to the red earth animated by the alchemists. Klein suggests that

the terra lemnia in its allusion to the Isle of Lemnos, is an indication of the Androgyne as the

product of the marriage of Sun and Moon.

[59]Labores implies exertion or effort and so suggests the astrological understanding in

note 19; it likely also alludes to the twelve labors of Hercules, which in turn are often

associated with the zodiac and especially associated with the signs Aries and Scorpio, both

traditionally ruled by Mars.

[60] In Latin,Aries, the first of the twelve signs of the zodiac, and ram are the same

word, both associated with Ares, the Greek God of War renamed Mars by the Romans.

While the vernal equinox today falls in Pisces, during Roman times (approximately one

zodiacal age ago, when the constellations and signs as designated by Hipparchus all

matched up) the vernal equinox and the constellation Aries fell in the sign of Aries.

Astrologers still consider that the vernal equinox falls upon the first point of Aries. By far the

most known occurrences ofAries in classical Latin occur in VitruviusDe Architectura,

where it most obviously refers to the "battering ram used in warfare. But here Dee uses the

feminine ablative (Ariete) of a word that is usually masculine.

[61] In Latin Tauri, or Taurus, the second of the twelve signs of the zodiac, and bull are

the same word. The Bull is also the second of the zodiacal constellations and includes the

Pleiades (Seven Sisters) and the Hyades. Note that Dee does not put this tauri in all

capitals as he does the next one (see note 61).

[62] Josten (p. 167 n. 56) notes: Taurus [the sign] is in astrology the so-called exaltation of

the Moon. While the Moon remained in that sign, her beneficial influence was supposed to

be enhanced.

[63] Dees capitalizedLUMINARIUMclearly has multiple meanings, as it can refer to

anything that emanates real or metaphoric light, from celestial bodies to people of wisdom.

[64] TAURI, here and later in the theorem, suddenly is placed in all capitals, first as a name,

nomine, then as a hieroglyph, Tauri Hieroglyphica (a term used elsewhere to describe

the Monad, the union of the Sun and Moon, and the Cross, but not astrological signs). Thus

the Hieroglyphic Taurus seems to refer to something different. As a glyph, it is part of the

symbol for Mercury, a conjunction of the symbols for Sun and moon, and a reference to

many glyphs for Pan, Herne, Cerrunnos, or the Horned God of many pre-Christian

pantheons. Also, in the notation following this theorem, Dee says it looks like the Greek

letter Alpha [if you place the glyph on its side].

[65] DeesDOMUMmost obviously suggests house, and as Josten notes (p. 167 n. 57):

The houses, or domiciles, of planets enhance their beneficial effects to an even stronger

degree than their exaltations. The house of Taurus is ruled by Venus. Yet domum can also


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suggest a school of thought or particular metaphysical line of teaching, and that meaning

seems more appropriate to the knowledge of the absolute high priests of the mysteries.

One may note that the zodiacal Age of Taurus, which would have been at its height about

5,000 years ago and during which the constellation now called Aries fell in the sign now

called Taurus, was the age of the cults of the Great Goddess throughout Europe and

Mesopotamia, and the rise of Old Kingdom dynasties in ancient Egypt.

[66] VENERIS, translated most simple as Venus, carries several obvious puns in Latin, as

veneris is the generative form ofVenus; an inflected form of the verbs venio, to come, and

venor, to hunt or chase; puns on veneror, worthy of respect or veneration; and part of

mons veneris, or the mound of Venus, the pubic area of a women. Given the pun

between mons and monad, we may be certain this latter meaning is among those Dee

intended, and suggests wisdom attained through sacred sexual union; indeed the union of

Sun and Moon referred to throughout must on one level refer to the hieros gamos.

[67] Josten and Hamilton-Jones both translate this as chaste, which seems rather forced in

this context.

[68] Written in Greek, . Josten: Cf. M. Berthelot, Collection

des ansiens alchimistes grecs, vol. i (2nd part), Paris, 1887, pp. 43, 57, where [Pseudo-]

Democritus and Synesius attribute this saying, which Dee quotes incompletely, to Ostanes

(p. 167 n. 58) The complete saying, Nature rejoices in nature, nature rules over nature,

and nature is the triumph of nature can be found in the story of how Democritus, a thrice-

wise man, was initiated into the Egyptian mysteries of Memphis by the Persian Magus

Ostanes, (Berthelot, p. 57) and nods as much to this Greek alchemical tradition as to the

particular quote. A similar speech occurs in the Turba Philosophorum (Klein p. 124 n.

105). A similar speech appears elsewhere as that of the angel Amnael to Isis: Nature takes

pleasure in Nature; Nature triumphs over Nature, Nature rules Nature. A human begets a

human, the lion begets the lions, the dogs beget the dogs, grain begets grain: learn this fromthe farmer Achab. What is begotten against nature is a monster incapable of life. The

Adepts teach this: only gold brings forth gold again at the harvest. This is the revealed

mystery. (Goldschmidt pp. 1961-1962, translation Turner).

[69] Ostanes is also sometimes spelled Osthanes, and in some sources said to be Persian

and in other Alexandrian. An Arabic alchemical treatise titled Kitab al-Fusul al-ithnay

ashar fi 'ilm al-hajar al-mukarram (The Book of the Twelve Chapters on the

Honourable Stone) is attributed to him, but is as far as we know unavailable in translation

into English, French, or German.

[70] The Philosophis proponimus Considerando of the theorems very first line seems

echoed in this second paragraph.

[71] The sun is exalted in Aries, as the Moon is in Taurus.

[72] Usually written , pronounced like the ou in English soup. A dipthong is a glide

from one vowel sound to another.

[73] Gignitiuam, another word Dee has invented.


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here on the word Gignitiuam for which normally the word Genetivam would have been

used. Dee regarded it probably as significant that the genetive ending or belongs to the

casas genetivus, i.e. a case having reference to generation, and that he wished to draw

attention to this fact by using the unusual word,gignitivus, apparently invented by him,

which, asgenetivus, might be translated generative (p. 169 n. 61).

[75] If the circle and semicircle intersect, the area of intersection is the shape of a vesica

pisces, which was considered a holy figure by Pythagoreans among others. While it wouldnot be an exact vesica in Pythagorean terms, because we don't have two complete circles

where the center of one lies on the circumference of the other, it is the exact shape of a

vesica.

[76] Latinpropositum, which can mean general theme, principle, design, or purpose and in

logic is the first premise of an argument. Its English cognate, in Dees day, meant not only

something proposed for discussion but a parable, riddle, or problem to be solved, and is

used throughout the translation of Euclids Elements for which Dee wrote the preface.

[77] As usual with capitalized words, Dee plays on multiple meanings. CRUCE themasculine ablative singular ofCRUX, and CRUXin the next sentence refer to a gallows,

frame or tree on which something was crucified; a medieval Latin derivative, crucibulum,

becomes English crucible. In England of Dees time, a cross was often appended as a

place identifier to cross-roads or places where a cross monument stood (market-cross, St.

Johns-cross, etc.) The crux of the matter is also the central problem which it vexes one to

solve; presumably this is why Dee must philosophize at this point.

[78] Much of what follows is, on one level, right out of EuclidsElements. A line, for

instance, is defined as breadthless length, (definition one in Euclid), whose ends are points

(definition two). No end-points have been given for these lines, and without the point theycannot divide themselves.

[79] SeeElements Book X, especially the propositions concerning unequal straight lines.

Book X depends on the discussion of ratio and proportion in Book V.

[80] Dee describes a cross as composed of right angles, likely again directing a reader to

Euclids discussion of right angles in Elements.

[81]NATUR. Perhaps for the readers who missed the Nature takes pleasure in nature

reference in the previous theorem because they didnt read ancient Greek, Dee now gives

the word in Latin. Latin natur, and the words etymologically derived from it in French and

then English, has little to do with our current sense of nature as countryside and refers

instead to a constellation of ideas ranging from an active order-establishing force in the

universe to elemental characteristics or properties that define objects, to some one or things

consistency with that order, to the organs of generation and what they generate, including

menstrual blood or semen.

[82] This seems to invite the reader to visualize the lines as three axes passing through the

same point. Two lines which exist at right angles to one another, according toElements

Book XI, are in the same plane. That plane then becomes the Euclidean plane of


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reference and the other line runs through it. As soon as one proposes characteristics about

the third line running through the point, one has described a way that points lying outside of

the plane exert influence on the plane of reference, an idea Dee develops in

Propaedeumata aphoristica Theorem XXXIII to describe how a ray emanating from a

celestial body might effect another convex surface: a right cone, radiant and sensible,

surrounds every sensible ray which emanates toward any external point from the body of

any star and makes equal angles everywhere with the convex surface of the same star. The

axis of the cone is the ray; the vertex is the external point. The base, finally, is that luminous

portion of the convex surface of the same star which is nearest to the said vertex and is

bounded by the circumference of a circle described by the end of a straight line drawn from

the said vertex to the star and which barely touches the star (p. 137 in the Shumaker

translation.) If one takes the point where all three lines intersect as a vertex, and projects

conic sections from the point using the third line as an axis, we might have, according to

Dees understanding of ancient Greek works on Conics, a geometric model for how a point

emanates light. If we have two equal cones emanating from the same point with the same

axis and try to describe how a plane might intersect them, we get seven possibilities, one of

which looks like a cross. From the possible plane of reference described in Theorem XVI,

we have only three geometric possibilities: a point, a line, or a cross. See further discussionin Burns and Moore. Thank you to James Swenson for his succinct explanation of how

Euclid envisioned conic sections.

[83] Here, one might note that Book V of Euclids Elements, on the foundation of ratio and

proportion, does not depend on any of the concepts in the previous books except that of

the unit or monas. Books XI through XIII, on solid geometry, depend on the ratio and

proportions in Book V, as does Book X (see note 80).

[84] Josten (p. 171 n. 63): Five and six were considered to be numbers returning to

themselves, and were called circular, inasmuch as the last digits of. all their powers are five

or six, respectively. See Petrus Bongus,Mysticae Numerorum Significatonis Liber,

Bergarno, 1585, vol. i, pp. 182183. Cf. Theonis Smyrnaei Philosophi Platonici

Expositio Rerum Mathematicarum ad legendum Platonem utilium, ed. E. Hiller,

Leipzig, 1878, p. 38, line x6, top. 39, line 9.

[85] Possibly an allusion toElements Book X, which depends on Book V, and in part

concerns irrational lines.

[86] In Roman numerals L + L = C

[87] Dee seems to be rediscovering this great mystery as he tells his reader.

[88] L written phonetically as EL but also certainly the Hebrew El, , (aleph lamed), a

name of God, and a suffix on most of the angelic names used in Dees system of magic

(Michael, Gabriel, Uriel, Raphael, Anael). In this context denarian also refers us back to

the ten sephira of the cabalistic Tree. If we have visualized the cross as two cones sharing

an axis and focus, one might see each cone two-dimensionally as an L. In the conics of

Apollonius of Perga as translated into Latin then English, l, referring to the latus rectum,

is part of a fascinating geometric transformation that describes a parabola. Interestingly

enough, one of the first uses in English of parabola to describe conic sections was in 1579


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, , ,

associates a cross with the sixth Sephira Tiphareth. His term Mecubalist also suggests a

cube. Noting that Tiphareth is the six Sephira and that there are six faces on a cube, one

might observe that 1 + 2 + 3 + 4 + 5 + 6 = 21. See note 100.

[100] By the end of Theorem XXIII, after three very long theorems which contain

geometric and Hermetic explanations and diagrams which none has explained in print, Dee

will equate 252 with the philosophers stone. Josten points out that 252 = 22 + 23 +24 +25

+26 +27 (p. 175 n. 71). It is also the product of the three types of letters in the Hebrewalphabet: three mothers, seven doubles, and 12 simples, 3 x 7 x 12 = 252. Thus Dee

equates the Philosophers Stone to the entire Hebrew alphabet, which to a cabalist is the

entire represented powers of creation. For further discussion, see Burns and Moore.

[101] Dee does not tell us what these two ways are. One may assume this is part of the oral

teaching. Modern esotericists, noting the analysis of the keyword INRI/LVX

transformation, might want to try this exercise in gematria on their own before jumping to the

adjoining article. Since Dee by his capitals is as usual suggesting concepts as well as

numbers, one might also want to mentally reprise what these concepts, on the most

elementary level, might be. He is treating the 252, the Cross, LVX, and the Monad itself as

a very packed symbol comprised of the concepts and glyphs represented by these numbers.

[102] Tyronibus, another word of Dees invention. Josten translates it as beginner, which

makes grammatical sense (tiro + ibus) if one assumes Dee misspells tiro. But weve

found no other case of inexplicable misspelling, and it makes no sense for beginners in

cabala to study a teaching Dee equates with the philosophers stone. We suggest that the

spelling is intentionally distorted to nod at several different meanings ofTyr. It is perhaps a

reference to the ancient Phoenician city of Tyre/Tyros, whose name means rock and

which was the legendary birthplace of Europa and Elissa (Dido). Tyre was reknowned for

its purple dye; hence the Tyrian dye referred to repeatedly in the Turba Philosophorum; Tyr

can be a poetic term for Theban (since Cadmus, the founder of Thebes and Grandfather of

Dionysis, was from Tyre.) Tris also the Old Norse God whom Latin writers identify with

Mars and from whence comes our Tuesday. In Old Norse, his name meant simply God,

Tralso was a Viking name for Polaris, the North Star; the rune Tyris an arrow pointed

upwards. Finally, Tyronibus could be a pun on Tyr+ omnibus (for all, or that rock, Tyr,

which contains all).

[103] Here Dee uses the termMystagogus for initiator to the mysteries. In classical Latin

a Mystagogus is a priest who initiates people in sacred mysteries, from ancient Greek

, a person who gave instruction to candidates for initiation into the Eleusian or

other mysteries.

[104] ILLARUM VERBALEM VIM, CUM IPSA CRUCE, CONFEREMUS, quod inde

Oriatur LUX This phrase loses its clever word-play whenLUXis translated directly to

English as light. LUX (LVX in Dees Latin) as the sign of the CROSS has been built

up as a signifier for Dees entire teaching to this point, and saying LVX or what it represents

lets light be made is a clear allusion to theFiat Lux in Genesis 1:3.


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Index

a partial re-translation of john dee’s monas hieroglyphica - nancy turner and teresa burnes

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