This is it, which the Angels won't give you a Google Maps link for

In addition to the scheme of the angels and divine names of the four Watchtowers, Dee's "Table of the Earth" contains another set of names, read not on horizontal or vertical straight lines (well, one of them is) but according to a set of angular sigils or Characteres Symmetrici.  These are tabulated in Dee's Liber Scientiæ, Auxillii et Victoriæ Terrestris (book of earthly knowledge, aid and victory), in Sloane MS. 3191 fol. 14r-31r, with the arrangement of characters on the table appearing on 55v-56r.

The seven-letter names thus read are variously characterised as being the names of "Ninety-one Princes and spiritual Governers, to whom the earth is delivered as a portion" (T&FR, p. 139) or "names of the parts of the earth, divinely imposed" (Partium Terræ Nomina, Divinitus imposita) as contrasted with "names of the parts of the earth, imposed by men" (Partium Terræ Nomina, ab Hominibus imposita) (column headings in Liber Scientiæ).  These 91 names are split up into 30 Bonorum Principum Aëreorum Ordines Sphærici with 3-letter names such as LIL, ARN, ZOM, &c.

In Dee's 48 Claves Angelicæ MS. (Sloane 3191, fol. 12ro), immediately prior to the "Key of the 30 Ayres" for invoking these orders, is a diagram showing the orders of "Aërial Princes" as concentric circles with TEX, the 30th, as the innermost and LIL, the first as the outermost, each divided into 3 (or four for TEX) corresponding to the parts of the earth comprehended therein.  This seems to have suggested to some later commentators that the Ayres are something like the Aeons or layers of Heaven of certain Gnostic traditions, which eventually was elaborated into a conception of the scheme (on which, for example Crowley's entire "The Vision and the Voice" working was founded) that managed to completely disregard everything else said about it in the Spirit Actions including the words of the Key and the title of the book in which the whole thing was tabulated.

For example, in the Action of 1584.05.21, Nalvage declared:

There are 30 calls yet to come. These 30 are the calls of Ni[nety-one] Princes and spiritual Governors unto whom the earth is delivered as a portion.  These bring in and again disp[ose] Kings and all the Governments upon the Earth, and vary the Nature of things …… with the variation of every moment.  Unto whom, the providence of the eternal judgment is already opened.  These are generally governed by the twelve Angels of the 12 Tribes: which are also governed by the 7 which stand before the presence of God.  Let him that can see, look up: and let him that can hear, attend, for this is wisdom. They are all spirits of the Air, not rejected, but dignified; and they dwell and have their habitation in the air, diversely and in sundry places, for their mansions are not alike, nor are their powers equal. Understand, therefore, that from the fire to the earth, there are 30 places or abidings: one above and beneath another, wherein these Creatures have their abode, for a time.

(T&FR p. 139-40; spelling modernised; as Turner (Elizabethan Magic, p. 83-4) points out, the entire scheme of Ayres belongs to the "Aërial" realm of the geocentric mediæval / Renaissance magical cosmology, and hence in the sublunary sphere of things subject to change.)

This is doubtless the source of Crowley and others referring to the 7-letter names as being those of "governors" of the Ayres; however, a passage in Latin immediately following appears to suggest that it is the Angels of the 12 tribes who are the governors of the 91 parts, some having many, some fewer, under their rule:

Per tota terra distributa sub 12 Principibus Angelis, 12 Tribuum Israel: quorum 12 aliqui plures, aliqui pauciores partes habent sub sua regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa.  Apocalypsi Johannis Testimonium, de 12 Angelis 12 Tribuum, Cap. 21.

Quando dividebat Altissimus gentes, quando separabat filios Adam, constituit terminos populorum, juxta numerum filiorum Israel [Deut. xxxii: 8]: Hoc igitur hinc egergiè patere.

suggesting that the seven-letter names are the names of the Parts of the Earth themselves and not those of angels associated with but distinct from the Parts.  In the subsequent pages of T&FR where the seven-letters names are given, on two occasions they are explicitly said to be names of parts of the earth, or parts of the world on earth, each governed by one or another of the 12 angels of the 12 tribes.

In Ave’s “expounding” of the vision of the Watchtowers (T&FR p. 170) we are told of

… the Angels of all the Aires, which perfectly give obedience to the will of men, when they see them.  Hereby you may subvert whole countries without Armies […] By these you shall get the favour of all the Princes […] Hereby you shall know the secret Treasures of the waters, and unknown Caves of the Earth.

Compare the Call:

… ye are mighty in the parts of the Earth, and execute the Judgement of the Highest […] your God […] provided you for the government of the Earth and her unspeakable variety, furnishing your with a power understanding to dispose all things […] govern those that govern, cast down such as fall …

The implication being that the twelve Angelic Kings, or, if we continue to insist on them, the “Governors,” are set over the various parts of the surface of the Earth (“The earth, let her be governed by her parts…”).  The 7 before the presence of God are the angels on the outer heptagon of the seal of Æmeth.  The Aires themselves serve mainly as containers for the 91 parts.  Egil Asprem (Arguing with Angels, pp. 24-25) remarks of this:

The intention of this system seems to be that by ‘calling’ the right Aires […] the magician can gain the authority over the geographical entities and presumably the power to control great geopolitical events (thus indicated by the title of the book, “terrestrial victory”).  In other words, this was a form of magic most desirable for Dee, being the occasional counsellor to the Imperial Elizabethan throne.

As regarding the specific attributions to the world's surface -- Egypt, Syria, Mesopotamia and other places taken from Ptolomey's Geography via Cornelius Agrippa's De Occulta Philosophia (lib. I cap. xxxi), as well as place-names unknown prior to the Spirit Actions such as "Tolpam," "Onigap" and "Coxlant": prior to the delivery those names (T&FR pp. 153 sqq.), Nalvage attempted to point them out on “a great thing like a Globe, turning on two axell-trees.”  

Dee, finding this insufficiently precise, objected:

We beseech you to bound or determine the Countries or Portions of the Earth, by their uttermost Longitudes and Latitudes, or by some other certain manner.” 

Nalvage responded: 

Our manner is, not as it is of worldlings: We determine not places after the forms of legs, or as leaves are: neither we can imagine any thing after the fashion of an horn: as those that are Cosmographers do.  Notwithstanding the Angel of the Lord appeared unto Ptolomie, and opened unto him the parts of the Earth: but some he was commanded to secret: and those are Northward under your Pole.  But unto you, the very true names of the world in her Creation are delivered.

At the conclusion of this Action (p. 158), Dee queried regarding several lands known to him that were apparently not included in the 91 mentioned; some, he was told, were to be reckoned under “Sauromatia” (#46) and “Brytania” (#61), “and so it is of the rest.”  On being pressed about “Atlantis and the annexed places, under the King of Spain called the West Indies?” (referring, by context, to the North American continent and adjacent islands), Nalvage retorted “When these 30 appear, they can tell you what they own.  Prepare for tomorrow’s Action.”

No Action took place the next day.  Kelly and Dee quarrelled, Kelly pointing out that the names of the provinces and countries appeared in “one Volume of Cornelius Agrippa his works,” from which “he inferred, that our spiritual Instructors were Coseners to give us a description of the World, taken out of other Books: and therefore he would have no more to do with them.”  After some argument, Kelly refused to undertake another skrying session, and the next Action, on the 28th, treated of other subjects entirely; Nalvage drops out of the record for a while, reappearing in July for the completion of the Claves Angelicæ.

While one commentator (Robin E. Cousins, in the geographical appendix to Turner et al., Elizabethan Magic), suggested that “those 30” indicated the existence of another 30 Parts corresponding to areas unknown or vaguely known in Dee’s time, this would raise all kinds of problems with the system; considered rather in the context that the reeling off of the Ptolemaic names followed Dee’s rejection of the initial attempt to indicate the terrestrial locations, and Nalvage’s refusal to use human measurements, the instruction could rather have been to call up the 30 Ayres in turn to find out.

It might further be considered from the earlier statement of Nalvage already quoted, that the terrestrial governance of the 91 parts is subject to change over time, and so the list given, even if valid in 1584, is not necessarily still applicable today.

This is it, which the Angels wish you'd stop pestering them about.

So I just uploaded the first update of my Enochian bibliography in 3 years yesterday, and have already found something calling for further remark.  Actually got round to skimming through Skinner & Rankine's typeset (Practical Angel Magic of John Dee's Enochian Tables) of "The Practice of the Tables"[1] from Sloane MS. 307 (regrettably it's some way down the BL's priority list for digitising and placing online, although they teased us with a photograph of one page five years ago).  The third set of conjurations in this are headed Janua Orientalis (or Occidentalis, &c.) Reserata and have strong parallels, beyond the title, to another English work of angel-magic of the period, the Janua Magica Reserata.[2]

The Janua scheme is based on the nine orders of Angels from the Celestial Hierarchies of pseudo-Dionysius, referred to the Kabbalistic Sephiroth excluding Malkuth (based on the scale of the number 10 in De Occulta Philosophia lib. II cap 13); however phrases from the English of Dee's Claves Angelicæ appear in the conjurations ("the servants of the same your god," "make us partakers of undefiled knowledge," "in power and presence, whose works shall be a Song of honour and the praise of your God in your Creation.") and Dee's interrogation of Ave (TFR p. 169), slightly paraphrased, is used as an example of how to ascertain the genuineness of supposed angelic manifestations (Treatise on Angel Magic, p. 185 ed, 2006, section "To know who it is").

At the moment I'm not sure who borrowed from whom; both definitely borrowed from TFR independently of each other, "The Practice of the Tables" much more extensively.[3]

EDIT: Well . . . on checking again, "To know who it is" in the Harley MS. 6482 Janua is not in the Sloane MS. 3825 version, the entire "Second Introduction" preceding the preliminary prayer and the Nine Celestial Keys is an interpolation by Smart or "Rudd."  There is a near-parallel section in the first "Introduction" (McLean p. 176-177, cf. Sloane MS. 3825 42vo-43ro), which does not follow the TFR passage so closely; there is still some similar or identical phrasing, but Ave's responses are not quoted.

EDITED AGAIN: blech, still didn't check carefully enough.  The "Second Introduction" wasn't interpolated by Smart / "Rudd," just moved from its original position after the "First Key," and added  / changed section headings.

[1] I use this name as a convenience.  Sloane MS. 307 has no overall title; it is described in the BL catalogue as "Magic. On the invocation of angels"; the defective and mucked-about version of Dee's "Tables of Enoch" which begins that copy is headed Clavicula Tabularum Enochi which name is sometimes applied to the whole work and was also used as the title of an edited extract from this work (omitting the verbose and repetitive conjurations that occupy about 80% of the page count in the typeset) circulated in the Ordo R.R. & A.C. as manuscript "H."  "The Practice of the Tables," denoting a copy of this work, appears in as the first item of a contents list written at the start of Sloane MS. 3821, in a different hand to the main text; this most likely derived from internal section titles in the work where the first of the three sets of conjurations were headed "The Practice of the East Table," "The Practice of the West Table," &c.  Skinner & Rankine called it Tabula Bonorum Angelorum Invocationes, a name previously used by Ashmole for the final untitled "book" of Dee's magic digests (Sloane MS. 3191 fol. 52vo-80vo). 

[2] Versions of this text survive in Sloane MS. 3825 and the early 18th-century magical miscellany Harley MS. 6482 (the latter completely omitting the preliminary theoretical part, which in any case was mostly plagiarised from Cornelius Agrippa), in both cases followed by a version of the Lemegeton: typesets in Skinner & Rankine, Keys to the Gateway of Magic (mainly based on Sloane 3825 but incorporating interpolations from Harley 6482 and with a section on the demon kings of the quarters from a Liber Officiorum Spirituum fragment in Sloane MS. 3824 bolted on to the end) and McLean, A Treatise on Angel Magic (Harley 6482).  Additionally, the conjurations or "Celestial Keys" were copied into the records of a group trying to contact various angels mentioned in Dee's spirit diaries, which survive in Sloane MS. 3628.  For a discussion of Harley 6482, see E. Asprem, "False, Lying Spirits and Angels of Light" in Magic, Ritual and Witchcraft 3:1 (2008).

[3] Well, the more I've looked at this, the more I'm inclined to believe they are of common authorship.

Just in case -- though it's pretty unlikely -- the intersection of people who care about this subject and people who haven't worked it out yet is not an empty set, the title of this post and others on similar subjects is a parody of a line in Michael's description of the wonder-working "Ring of Solomon" in Mysteriorum Liber Primus (Action of 1582.03.14, Sloane MS. 3188 fol. 12ro).  The header image is taken from the same MS. (images at www.bl.uk/manuscripts/).

EDITED (rather than making a new post and having to come up with another variant on the title)

Moving forward 200 years or a bit more, one of the things that the version of "Enochian Magic" taught and practiced in the Hermetic Order of the Golden Dawn (well, strictly, the "Second Order" to the H.O.G.D., the R.R. et A.C.) has been criticised and mocked is that the version of the Tables of Enoch published by F.I. Regardie and writers who cribbed from him, and apparently those used in the original organisation, feature up to four letters on a number of squares.  Practically, the reason for this is quite simple: the source documents used by Mathers and Westcott (Sloane MS. 3191, Casaubon's True and Faithful Relation and Sloane MS. 307 apparently being the main ones) disagreed on a number of squares, and even the "fair copies" in 3191 have a number of corrections and crossings out, or instances of one letter being written in small below another.  This study gives a rather dry run-through these variations and suggests possible ways of dealing with the issue in practice. 

This is it, which the Angels have issued a DMCA strike on

To be clear, the post title is hyperbole and I *haven't* been issued with a DMCA strike in connection with the images of the BL microfilms of Sloane 3191 that I posted on the CP Scribd page a decade ago; I deleted them voluntarily as they are now entirely redundant.

I recently discovered, initially while working on improvements to my re-set of Crowley's "Liber Samekh," that high-quality digital photographs of selected items from the British Library's manuscript collection are now viewable online (bl.uk/manuscripts).  In addition to London Papyrus 46, a.k.a PGM V, this includes the whole of Sloane MSS. 3188 (Dee's early spirit diaries) and 3191 (the digests, containing the Angelic Keys, De Heptarchia Mystica, Liber Scientiæ Auxilii & victoriæ terrestris and the book of supplications and invocations) are now viewable, and these are far superior quality to those digitised microfilms; so now you only have Dee's scrawl and 400+ years of deterioration to the manuscripts to worry about.

EDIT: the addition of Sloane MS 3188 was apparently relatively recent (September last year), per this BL blog post.  The pseudo-Dee "Rosie Crucian Secrets" (Harley MS. 6485) has apparently been up since 2015 or earlier.

This is it, which the Angels deny all knowledge of.

The Egyptian God-Forms of the Elemental Tablets.

The actual graphics work on these was done some years ago, but I lost the vector files when my hard drive died. After some searching a couple of days ago I discovered this PDF in the "sent mail" folder of one of my webmail accounts, and since a few people had expressed interest after I'd uploaded some low-rez images to a Facebook page, I've put the whole thing on Scribd.

Part of the elaboration of "Enochian Magic" taught in the Ordo R.R. et A.C. (the inner circle of the Hermetic Order of the Golden Dawn) involved a scheme whereby various Egyptian Gods were assigned to the Servient Squares of the Great Table / Table of the Earth / Table of Watchtowers / Elemental Tablets. This is tabulated and the forms described in one of the papers comprising The Book of the Concourse of the Forces, edited versions of which appear in The Golden Dawn and The Complete Golden Dawn System of Magic, edited by F.I. Regardie (both publications accompanied by some execrably drawn images, in which the throne headdress of Isis got turned into something looking like a piece of plumbing, and both the "basket" of Nephthys' headdress and the cows' horns of Hathor were spuriously rendered as lunar crescents).

The illustrations here were either lifted directly from plates to Gods of the Egyptians by E.A. Wallis Budge or cut and pasted together from figures in the same book, with the exception of the head of Bast which was taken from the Ulthar Cat Sanctuary collection of cat photographs. Colours are according to the G.D. scheme of colours which is largely based on the elemental attributions of these figures, with one exception noted below.

Since the PDF as posted has no text at all (it was prepared for members of a small ad hoc study group in which I was involved, which had access to the relevant books and where any necessary explanation could be supplied verbally), followeth a key to who is who:

First row, left to right -- Gods set over squares with 3 or 4 different elemental influences.

• The Sons of Horus (Hapy, Imesty, Duamutef, Qebsennuf)
• Osiris.

Second row, left to right -- Gods set over squares where one element dominates.

• Horus (the group nicknamed this one "Teenage Horus" as contrasted with the elder and child Horus).
• Isis.
• Aroueris (the Elder Horus). This is doubtful. The figure and its colouring are as per the description in the G.D. paper, but in Budge's book the image here used was captioned as being someone else entirely (I forget who now).
• Nephthys. In the GD scheme her dress is black rather than the dark red shown here, in accordance with the attribution to the element of Earth. It probably should be a dress too; the leggings she's shown wearing here, I suspect to be an invention of Budge's illustrator who was probably getting bored at this point.

Third row, left to right -- Gods set over squares with two equal (more or less) elemental influences.

• Bast.
• Sekhmet. I'm not particularly happy with the ears on this one. Or the head generally, actually. The identification of Bast and Sekhmet happens in a syncretic age; originally they were different deities with different cult-centres and different associations. Both are attributed in this scheme to a mixture of Fire and Air.
• Anubis. I retouched the illustration in Gods of the Egyptians to make him slightly less skinny.  Air / Earth.
• Hathor. I suspect either the original artist whose rendering of her was used as a basis, or Budge's illustrator, made a mess of her right shoulder and drew the nemyss this way to cover it up.  Earth / Water.

Fourth row, left to right -- more Gods set over squares with two balanced influences.

• Harpocrates (the child Horus) -- Air / Water.
• Apis. The figure used here, while matching the description, is more strictly that of Serapis; the Apis bull itself was only rarely depicted as a bull-headed man -- Earth / Fire.
• Doubtful. The paper on the God-forms attaches this description to the name of "Sothis" (Sopdet), but it lacks her distinctive emblem of the five-pointed star, and only the very earliest depictions made Sothis cow-headed. This particular combination of iconography (cow's head, horns + double plumes + solar disc) turns up on some minor cow-goddess figures who were later assimilated to Hathor.  Fire / Water.

This is it, which philosophie dreameth of (2)

Forgot to mention this on the blog at the time, but have uploaded some more materials relating to "Enochian Magic" to scribd.

The Holy Table of John Dee gives a full-colour overview of the Tabula Sancta or Table of Practice based on the final corrected design in the Dee diaries and the description as to colours and dimensions left by Elias Ashmole who had a chance to examine the original table (believed to have been subsequently destroyed in a fire); also includes actual-size images (broken up into parts to fit on A4 pages) of the border, central block and Ensigns of Creation that can be printed then cut out and either stuck together or used as template for painting your own.

The Angelicall Alphabet of Dr. Dee shows the letters of the "Enochian" alphabet based on Dee's copy of the corrected final forms, along with relevant excerpts from the Spirit Diaries concerning the "primitiue diuine or Angelicall speche" and the names of the letters (several of which Regardie and those copying him managed to get wrong).

Bibliographia Enochia is simply a bibliography of primary and secondary sources on the subject, under sporadic review / update. It makes no pretence to completeness, and is limited to works on the subject in English.

The photograph shows a half-size rendition of the Table of Practice plus other accessories made by yours truly (I can occasionally be induced to actually make physically manifested things), the table being backed onto a folding game-board for portability.

This is it, which philosophie dreameth of

In connection with some studies I've recently been revisiting, posted on scribd some PDFs of Sloane MS. 3191, the digests of John Dee's "Enochian" magic system. Quality on some of these is a bit dodgy owing to Dee's scrawl, deterioration of the MSS. over 400 years, contrast issues in the original microfilm photographs and a somewhat ropy digitisation of the microfilm, but these just about manage to be readable with much use of the zoom function.

Comprising:
48 Claves Angelicæ
The "Enochian" Keys or Calls; Romanised Angelic text with intralineal English translation.
Liber Scientiæ, Auxillii et Victoriæ Terrestris
The table of the 30 Ayres and 91 Parts of the Earth
De Heptarchia Mystica
A system of planetary magick, written / received before the "Enochian" material more narrowly so called. The handwriting on this one is significantly harder to read than the others and some text was lost at the page folds when the MS. book was photographed.
A book of supplications and invocations
Conjurations of the Angels &c. of the Tables of the Watchtowers.

Gotten bored with Anacalypsis at about p. 180 (of 867) of vol. 1. Vol. 2 will be easier but is on scribd as page images from the 1927 reprint already. A bit more of Inman's Ancient Faiths done too, but not much.

I note a few comments consisting entirely of irrelevant links have gotten through the spam filters on this blog. These have been, and will continue to be, deleted on sight. Unfortunately the blog options do not appear to include blocking hyperlinks in comments.

EDITED MANY YEARS LATER: The documents that were linked above have been deleted.  The BL's own website now hosts digitised images of Sloane MS. 3191 of far higher quality.  See this post.