Dee Finney's blog March 25, 2012 page 182 RITUAL MAGIC

I was embroidering the number 7 on a white cloth with white thread and then a man dressed in white came from behind my right shoulder (Jesus) and gave me a tool to install a white light like a white candle at the bottom of each number 7. (there were 3 of them.

I then went outside and in the field were 7 white cows laying on their sides in a field and a large white horse went whizzing by on a train car very fast and we marveled at that sight until we saw a man dressed in white following behind the horse with a radio antenna on his train car making the horse car go forward.

Back at home, I stood in the yard as a car went by lighting up the entire yard so that the green grass showed crisp and clear, then my sons went to church in three cars. I heard them say they were taking the beer and the cop car would follow them with the hotdogs.

Just as they left, I then saw 7 men running down the road toward the church, followed by a man in a white burial cloth - also running as fast as he could after them towards the church - and that last scene kept repeating itself, starting from the exact same spot from a large tree - over and over and over until I finally opened my eyes.

DREAM - I was living in a man's house that was being sold, and the front yard was so full of trees that were old - like pines, I thought it should be modernized according to farmer's principles of tree management where the tree's were grown 20 feet apart for health of the tree and production o fruit and nuts. When we went out into the front yard, we used a quart dark brown beer bottle to measure with and man of the trees weren't even the length of the beer bottle. However, when I thought about how many trees would have to be culled, we decided to leave them alone and live as nature made them.

He then showed me a book with a magic saying in it, which I could barely read, but he had memorized, and it contained the words TET WHET THET AND SOME EQUALLY INANE WORDS THAT MADE NO SENSE TO ME -- ALL BASICALLY RHYMING.

We then went into the house where all the men from One Life to Live, the Young and the Restless and the Bold and Beautiful had gathered, and they told me that the most fun they could have was to go to a bar, get drunk, and sing men's songs together. They all stood there with bushy mustaches like they had back in the 1700's and early 1800's at the bar.

They made me put my hair up in a French twist in the back and pin it there. They liked that a lot because then when a woman let her hair down, it really meant something.

Then REX (means KING) (He might have been Napoleon in this time frame/ Napoleon was from Corsica off the coast of France. He became an officer in the French military) - from One Life to Live stood in front of me stark naked and with a sharp bristled brush he did a men's magic symbolism where he took the brush, made a swipe down the front, down the back and tied it across by swiping the brush horizontal across his middle.

He stated that if I didn't LOOK at what he was doing, I would halt his progresses - (I admit it was embarrassing to look at his naked body including his barely nub of a penis) and his nose was red on the end like a drunken man gets, and he stood in front of me and turned to stone.

DREAM 2 I was living in a two story house with my Mother and brother Marty. (means 'of Mars - the war God) It also had an attic and a basement.

I called a cousin on the telephone and she was at my grandmother's house, so I asked to speak to my grandmother (Helen) and told her my dream. My grandfather (Raymond) wanted to know why I had to tell her my dream, and then my Mother (Lucille) interrupted and wanted to talk to my grandmother but not directly. She yelled at the telephone from three feet away, until I finally forced her to take the telephone into her own hands.

(Helen is Greek - meaning shining light - the bright one - Helen of Troy whose elopement with Paris sparked the Trojan War, was the daughter of Zeus, and the wife Menelaus, King of Sparta brother of Agamemnon who became the leader of the Greeks during the Trojan War.) (The most beautiful woman in the world.)

Ray - Raymond - guards wisely - German - counsel - mighty protection - Teutonic - wise protector)

Neenah: The Holy Wisdom Monastery is there and the Home for Benedictine women is located there.

I went upstairs and my brother Marty was in his room and my room was across the hall, I went into the room and I saw that three light bulbs had exploded all at the same time, and I assumed we had ghosts, so I told my brother.

I went downstairs to get some new light bulbs, and another aunt was there visiting who had brought chocolate candy for everyone - those long hard candy bars calling it Tootsie bars (same candy as Tootsie rolls and colored candy has the same chocolate centers) She told us it was a good time to go home to Neenah, WI and we thanked her for bringing the candy. (Chocolate is the food of the gods - It is Mayan)

My Aunt Irene (Protestant Lutheran her name means Peace. (She was an early Christian martyr - and later borne by several Byzantine Empresses) was in the basement doing laundry, and all of a sudden the whole basement filled u with smoke that looked white. We called Marty to come down and fix it because he knew how to take care of electrical work.

I woke up but still sitting in the chair thinking about the dream, I started seeing a ground creeping plant with fleshy stems and tiny pink flowers. When I looked closer, there were no flowers, just broken stems, so I pulled back and saw the flowers again but not quite so many.

A voice in my head then said, "This is about three Popes in a row (probably murdered) and I saw one (he was thin) and the voice said. "It's all about DEE" (He is one of the scholars who wrote about ceremonial magic that I list below.

THE BOOK OF CEREMONIAL MAGIC CONTENTS

The Book of Ceremonial Magic - Wikipedia, the free encyclopedia

Authentic Theurgy: Ceremonial Magic in Second Life (Morgan Leigh ...

Dee straddled the worlds of science and magic just as they were becoming distinguishable. One of the most learned men of his age, he had been invited to lecture on advanced algebra at the University of Paris while still in his early twenties. Dee was an ardent promoter of mathematics and a respected astronomer, as well as a leading expert in navigation, having trained many of those who would conduct England's voyages of discovery.

Simultaneously with these efforts, Dee immersed himself in the worlds of magic, astrology and Hermetic philosophy. He devoted much time and effort in the last thirty years or so of his life to attempting to commune with angels in order to learn the universal language of creation and bring about the pre-apocalyptic unity of mankind. A student of the Renaissance Neo-Platonism of Marsilio Ficino, Dee did not draw distinctions between his mathematical research and his investigations into Hermetic magic, angel summoning and divination. Instead he considered all of his activities to constitute different facets of the same quest: the search for a transcendent understanding of the divine forms which underlie the visible world, which Dee called "pure verities".

In his lifetime Dee amassed one of the largest libraries in England. His high status as a scholar also allowed him to play a role in Elizabethan politics. He served as an occasional adviser and tutor to Elizabeth I and nurtured relationships with her ministers Francis Walsingham and William Cecil. Dee also tutored and enjoyed patronage relationships with Sir Philip Sidney, his uncle Robert Dudley, 1st Earl of Leicester, and Edward Dyer. He also enjoyed patronage from Sir Christopher Hatton.

[edit] Early life

Dee was born in Tower Ward, London, to a Welsh family. He was the only child of his parents: Rowland, who was a mercer and minor courtier, and Joan, who was the daughter of William Wild.^[4]

Rector at Upton-upon-Severn from 1553, Dee was offered a readership in mathematics at Oxford in 1554, which he declined; he was occupied with writing and perhaps hoped for a better position at court.^[7] In 1555, Dee became a member of the Worshipful Company of Mercers, as his father had, through the company's system of patrimony.^[8]

That same year, 1555, he was arrested and charged with "calculating" for having cast horoscopes of Queen Mary and Princess Elizabeth; the charges were expanded to treason against Mary.^[7]^[9] Dee appeared in the Star Chamber and exonerated himself, but was turned over to the Catholic Bishop Bonner for religious examination. His strong and lifelong penchant for secrecy perhaps worsening matters, this entire episode was only the most dramatic in a series of attacks and slanders that would dog Dee throughout his life. Clearing his name yet again, he soon became a close associate of Bonner.^[7]

Dee presented Queen Mary with a visionary plan for the preservation of old books, manuscripts and records and the founding of a national library, in 1556, but his proposal was not taken up.^[7] Instead, he expanded his personal library at his house in Mortlake, tirelessly acquiring books and manuscripts in England and on the European Continent. Dee's library, a center of learning outside the universities, became the greatest in England and attracted many scholars.^[10]

When Elizabeth took the throne in 1558, Dee became her trusted advisor on astrological and scientific matters, choosing Elizabeth's coronation date himself.^[11]^[12] From the 1550s through the 1570s, he served as an advisor to England's voyages of discovery, providing technical assistance in navigation and ideological backing in the creation of a "British Empire", a term that he was the first to use.^[13] Dee wrote a letter to William Cecil, 1st Baron Burghley in October 1574 seeking patronage. He claimed to have occult knowledge of treasure on the Welsh Marches, and of ancient valuable manuscripts kept at Wigmore Castle, knowing that the Lord Treasurer's ancestors came from this area.^[14] In 1577, Dee published General and Rare Memorials pertayning to the Perfect Arte of Navigation, a work that set out his vision of a maritime empire and asserted English territorial claims on the New World. Dee was acquainted with Humphrey Gilbert and was close to Sir Philip Sidney and his circle.

In 1564, Dee wrote the Hermetic work Monas Hieroglyphica ("The Hieroglyphic Monad"), an exhaustive Cabalistic interpretation of a glyph of his own design, meant to express the mystical unity of all creation. He travelled to Hungary to present a copy personally to Maximilian II, Holy Roman Emperor. This work was highly valued by many of Dee's contemporaries, but the loss of the secret oral tradition of Dee's milieu makes the work difficult to interpret today.^[15]

He published a "Mathematical Preface" to Henry Billingsley's English translation of Euclid's Elements in 1570, arguing the central importance of mathematics and outlining mathematics' influence on the other arts and sciences.^[16] Intended for an audience outside the universities, it proved to be Dee's most widely influential and frequently reprinted work.^[17]

[edit] Later life

By the early 1580s, Dee was growing dissatisfied with his progress in learning the secrets of nature and with his own lack of influence and recognition. He began to turn towards the supernatural as a means to acquire knowledge. Specifically, he sought to contact angels through the use of a "scryer" or crystal-gazer, who would act as an intermediary between Dee and the angels.^[18]

Dee's first attempts were not satisfactory, but, in 1582, he met Edward Kelley (then going under the name of Edward Talbot), who impressed him greatly with his abilities.^[19] Dee took Kelley into his service and began to devote all his energies to his supernatural pursuits.^[19] These "spiritual conferences" or "actions" were conducted with an air of intense Christian piety, always after periods of purification, prayer and fasting.^[19] Dee was convinced of the benefits they could bring to mankind. (The character of Kelley is harder to assess: some have concluded that he acted with complete cynicism, but delusion or self-deception are not out of the question.^[20] Kelley's "output" is remarkable for its sheer mass, its intricacy and its vividness.) Dee maintained that the angels laboriously dictated several books to him this way, some in a special angelic or Enochian language.^[21]^[22]

In 1583, Dee met the visiting Polish nobleman Albert Łaski, who invited Dee to accompany him on his return to Poland.^[9] With some prompting by the angels, Dee was persuaded to go. Dee, Kelley and their families left for the Continent in September 1583, but Łaski proved to be bankrupt and out of favour in his own country.^[23] Dee and Kelley began a nomadic life in Central Europe, but they continued their spiritual conferences, which Dee recorded meticulously.^[21]^[22] He had audiences with Emperor Rudolf II in Prague Castle and King Stefan Batory of Poland and attempted to convince them of the importance of his angelic communications. His meeting with the Polish King Stefan Batory took place at the royal castle at Niepołomice (near Kraków, then the capital of Poland) and was later widely analyzed by Polish historians (Ryszard Zieliński, Roman Żelewski, Roman Bugaj) and writers (Waldemar Łysiak). While generally they accepted him as being a man of wide and deep knowledge they also pointed out his connections with the English monarch Elizabeth. This prompted them to conclude that the meeting could have hidden political goals. Nevertheless, the Polish King who, being a devout Catholic, was very cautious of any supernatural media, started the meeting with a statement that all prophetic revelations were finalized with the mission of Jesus Christ. He also stressed that he would take part in the event provided that there would be nothing against the teaching of the Holy Catholic Church.

During a spiritual conference in Bohemia, in 1587, Kelley told Dee that the angel Uriel had ordered that the two men should share their wives. Kelley, who by that time was becoming a prominent alchemist and was much more sought-after than Dee, may have wished to use this as a way to end the spiritual conferences.^[23] The order caused Dee great anguish, but he did not doubt its genuineness and apparently allowed it to go forward, but broke off the conferences immediately afterwards and did not see Kelley again. Dee returned to England in 1589.^[23]^[24]

[edit] Final years

Dee returned to Mortlake after six years to find his library ruined and many of his prized books and instruments stolen.^[10]^[23] He sought support from Elizabeth, who finally made him Warden of Christ's College, Manchester, in 1595.^[25] This former College of Priests had been re-established as a Protestant institution by a Royal Charter of 1578.^[26]

However, he could not exert much control over the Fellows, who despised or cheated him.^[7] Early in his tenure, he was consulted on the demonic possession of seven children, but took little interest in the matter, although he did allow those involved to consult his still extensive library.^[7]

He left Manchester in 1605 to return to London;^[27] however, he remained Warden until his death.^[28] By that time, Elizabeth was dead, and James I, unsympathetic to anything related to the supernatural, provided no help. Dee spent his final years in poverty at Mortlake, forced to sell off various of his possessions to support himself and his daughter, Katherine, who cared for him until the end.^[27] He died in Mortlake late in 1608 or early 1609 aged 82 (there are no extant records of the exact date as both the parish registers and Dee's gravestone are missing).^[7]^[29]

[edit] Personal life

Dee was married twice and had eight children. Details of his first marriage are sketchy, but is likely to have been from 1565 to his wife's death in around 1576. From 1577 to 1601 Dee kept a meticulous diary.^[8] In 1578 he married the 23-year-old Jane Fromond (Dee was fifty-one at the time). She was to be the wife that Kelley claimed Uriel had demanded that he and Dee share, and although Dee complied for a while this eventually caused the two men to part company.^[8] Jane died during the plague in Manchester and was buried in March 1604,^[30] along with a number of his children: Theodore is known to have died in Manchester, but although no records exist for his daughters Madinia, Frances and Margaret after this time, Dee had by this time ceased keeping his diary.^[7] His eldest son was Arthur Dee, about whom Dee wrote a letter to his headmaster at Westminster School which echoes the worries of boarding school parents in every century; Arthur was also an alchemist and hermetic author.^[7] The antiquary John Aubrey^[31] gives the following description of John Dee: "He was tall and slender. He wore a gown like an artist's gown, with hanging sleeves, and a slit.... A very fair, clear sanguine complexion... a long beard as white as milk. A very handsome man."^[29]

[edit] Achievements

[edit] Thought

Dee was an intensely pious Christian, but his Christianity was deeply influenced by the Hermetic and Platonic-Pythagorean doctrines that were pervasive in the Renaissance.^[32] He believed that numbers were the basis of all things and the key to knowledge, that God's creation was an act of numbering.^[11] From Hermeticism, he drew the belief that man had the potential for divine power, and he believed this divine power could be exercised through mathematics. His cabalistic angel magic (which was heavily numerological) and his work on practical mathematics (navigation, for example) were simply the exalted and mundane ends of the same spectrum, not the antithetical activities many would see them as today.^[17] His ultimate goal was to help bring forth a unified world religion through the healing of the breach of the Catholic and Protestant churches and the recapture of the pure theology of the ancients.^[11]

[edit] Advocacy of English expansion

From 1570 Dee advocated a policy of political and economic strengthening of England and imperial expansion into the New World.^[4] In his manuscript, Brytannicae reipublicae synopsis (1570), he outlined the current state of the Elizabethan Realm ^[33] and was concerned with trade, ethics and national strength.^[4]

His 1576 General and rare memorials pertayning to the Perfect Arte of Navigation, was the first volume in an unfinished series planned to advocate the rise of imperial expansion.^[34] In the highly symbolic frontispiece, Dee included a figure of Britannia kneeling by the shore beseeching Elizabeth I, to protect her empire by strengthening her navy.^[35] Dee used Geoffrey's inclusion of Ireland in Arthur's imperial conquests to argue that Arthur had established a ‘British empire’ abroad.^[36] He further argued that England exploit new lands through colonization and that this vision could become reality through maritime supremacy.^[37]^[38] Dee has been credited with the coining of the term British Empire,^[39] however, Humphrey Llwyd has also been credited with the first use of the term in his Commentarioli Britannicae Descriptionis Fragmentum, published eight years earlier in 1568.^[40]

Dee posited a formal claim to North America on the back of a map drawn in 1577–80;^[41] he noted Circa 1494 Mr Robert Thorn his father, and Mr Eliot of Bristow, discovered Newfound Land. ^[42] In his Title Royal of 1580, he invented the claim that Madog ab Owain Gwynedd had discovered America with Dee intending to prove that England's claim to the New World was stronger than that of Spain.^[43] He further asserted that Brutus of Britain and King Arthur as well as Madog had conquered lands in the Americas and therefore their heir Elizabeth I of England had a priority claim there.^[44]^[45]

[edit] Reputation and significance

About ten years after Dee's death, the antiquarian Robert Cotton purchased land around Dee's house and began digging in search of papers and artefacts. He discovered several manuscripts, mainly records of Dee's angelic communications. Cotton's son gave these manuscripts to the scholar Méric Casaubon, who published them in 1659, together with a long introduction critical of their author, as A True & Faithful Relation of What passed for many Yeers between Dr. John Dee (A Mathematician of Great Fame in Q. Eliz. and King James their Reignes) and some spirits.^[21] As the first public revelation of Dee's spiritual conferences, the book was extremely popular and sold quickly. Casaubon, who believed in the reality of spirits, argued in his introduction that Dee was acting as the unwitting tool of evil spirits when he believed he was communicating with angels. This book is largely responsible for the image, prevalent for the following two and a half centuries, of Dee as a dupe and deluded fanatic.^[32]

Around the same time the True and Faithful Relation was published, members of the Rosicrucian movement claimed Dee as one of their number.^[46] There is doubt, however, that an organized Rosicrucian movement existed during Dee's lifetime, and no evidence that he ever belonged to any secret fraternity.^[19] Dee's reputation as a magician and the vivid story of his association with Edward Kelley have made him a seemingly irresistible figure to fabulists, writers of horror stories and latter-day magicians. The accretion of false and often fanciful information about Dee often obscures the facts of his life, remarkable as they are in themselves.^[47]

A re-evaluation of Dee's character and significance came in the 20th century, largely as a result of the work of the historian Frances Yates, who brought a new focus on the role of magic in the Renaissance and the development of modern science. As a result of this re-evaluation, Dee is now viewed as a serious scholar and appreciated as one of the most learned men of his day.^[32]^[48]

His personal library at Mortlake was the largest in the country, and was considered one of the finest in Europe, perhaps second only to that of de Thou. As well as being an astrological and scientific advisor to Elizabeth and her court, he was an early advocate of the colonization of North America and a visionary of a British Empire stretching across the North Atlantic.^[13]

Dee promoted the sciences of navigation and cartography. He studied closely with Gerardus Mercator, and he owned an important collection of maps, globes and astronomical instruments. He developed new instruments as well as special navigational techniques for use in polar regions. Dee served as an advisor to the English voyages of discovery, and personally selected pilots and trained them in navigation.^[7]^[13]

He believed that mathematics (which he understood mystically) was central to the progress of human learning. The centrality of mathematics to Dee's vision makes him to that extent more modern than Francis Bacon, though some scholars believe Bacon purposely downplayed mathematics in the anti-occult atmosphere of the reign of James I.^[49] It should be noted, though, that Dee's understanding of the role of mathematics is radically different from our contemporary view.^[17]^[47]^[50]

Dee's promotion of mathematics outside the universities was an enduring practical achievement. His "Mathematical Preface" to Euclid was meant to promote the study and application of mathematics by those without a university education, and was very popular and influential among the "mecanicians": the new and growing class of technical craftsmen and artisans. Dee's preface included demonstrations of mathematical principles that readers could perform themselves.^[17]

Dee was a friend of Tycho Brahe and was familiar with the work of Copernicus.^[7] Many of his astronomical calculations were based on Copernican assumptions, but he never openly espoused the heliocentric theory. Dee applied Copernican theory to the problem of calendar reform. His sound recommendations were not accepted, however, for political reasons.^[11]

He has often been associated with the Voynich Manuscript.^[19]^[51] Wilfrid M. Voynich, who bought the manuscript in 1912, suggested that Dee may have owned the manuscript and sold it to Rudolph II. Dee's contacts with Rudolph were far less extensive than had previously been thought, however, and Dee's diaries show no evidence of the sale. Dee was, however, known to have possessed a copy of the Book of Soyga, another enciphered book.^[52]

At Elizabeth I's request Dee embraced the old Welsh 'Prince Madog' myth to lay claim to North America. The well known story was of a young Welsh prince who discovered America in 1170, over three hundred years before Christopher Columbus's voyage in 1492. The fact was that Elizabeth I had little interest in the New World and Dee's hopes were premature.^[53]

[edit] Artifact

JOHN DEE'S SEAL OF GOD

The British Museum holds several items once owned by Dee and associated with the spiritual conferences:^[54]

In December 2004, both a shew stone (a stone used for scrying) formerly belonging to Dee and a mid-17th century explanation of its use written by Nicholas Culpeper were stolen from the Science Museum in London; they were recovered shortly afterwards.^[57]

[edit] Literary and cultural references

Dee was a popular figure in literary works written by his own contemporaries, and he has continued to feature in popular culture ever since, particularly in fiction or fantasy set during his lifetime or that deals with magic or the occult.

[edit] Notes

^ According to Charlotte Fell-Smith, this portrait was painted when Dee was 67. It belonged to his grandson Rowland Dee and later to Elias Ashmole, who left it to Oxford University.
^ "Mathematics Genealogy Project". Genealogy.math.ndsu.nodak.edu. http://genealogy.math.ndsu.nodak.edu/id.php?id=119224. Retrieved 2010-04-02.
^ "British Society for the History of Mathematics". Dcs.warwick.ac.uk. http://www.dcs.warwick.ac.uk/bshm/zingaz/C.html. Retrieved 2010-04-02.
^ ^a ^b ^c ^d Roberts, R. Julian (2004; online edition, May 2006). "Dee, John (1527–1609)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/7418. http://www.oxforddnb.com/view/article/7418. Retrieved 6 December 2011. (subscription or UK public library membership required).
^ Venn, J.; Venn, J. A., eds. (1922–1958). "Dee, John". Alumni Cantabrigienses (10 vols) (online ed.). Cambridge University Press.
^ Gerolamo Cardano (trans. by Jean Stoner) (2002). De Vita Propria (The Book of My Life). New York: New York Review of Books. viii.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k Fell Smith, Charlotte (1909). John Dee: 1527–1608. London: Constable and Company. http://www.johndee.org/charlotte/.
^ ^a ^b ^c Julian Roberts, ed. (2005). "A John Dee Chronology, 1509–1609". Renaissance Man: The Reconstructed Libraries of European Scholars: 1450–1700 Series One: The Books and Manuscripts of John Dee, 1527–1608. Adam Matthew Publications. http://www.adam-matthew-publications.co.uk/digital_guides/ren_man_series1_prt1/chronology.aspx. Retrieved 27 October 2006.
^ ^a ^b "Mortlake". The Environs of London: County of Surrey 1: 364–88. 1792. http://www.british-history.ac.uk/report.asp?compid=45385. Retrieved 27 October 2006.
^ ^a ^b "Books owned by John Dee". St. John's College, Cambridge. http://www.joh.cam.ac.uk/library/special_collections/early_books/pix/provenance/dee/dee.htm. Retrieved 26 October 2006.
^ ^a ^b ^c ^d Dr. Robert Poole (2005-09-06). "John Dee and the English Calendar: Science, Religion and Empire". Institute of Historical Research. http://www.history.ac.uk/eseminars/sem2.html. Retrieved 26 October 2006.
^ Szönyi, György E. (2004). "John Dee and Early Modern Occult Philosophy". Literature Compass 1 (1): 1–12.
^ ^a ^b ^c ^d Ken MacMillan (2001-04). "Discourse on history, geography, and law: John Dee and the limits of the British empire, 1576–80". Canadian Journal of History. http://www.highbeam.com/doc/1G1-76020627.html.
^ John Strype, Annals of the Reformation, Oxford (1824), vol.ii, part ii, no. XLV, 558-563
^ Forshaw, Peter J. (2005). "The Early Alchemical Reception of John Dee's Monas Hieroglyphica". Ambix (Maney Publishing) 52 (3): 247–269. doi:10.1179/000269805X77772.
^ "John Dee (1527–1608): Alchemy — the Beginnings of Chemistry" (PDF). Museum of Science and Industry in Manchester. 2005. Archived from the original on September 28, 2006. http://web.archive.org/web/20060928120544/http://www.msim.org.uk/uploadedDocs/Document_Depository_01/John%20Dee.pdf. Retrieved 26 October 2006.
^ ^a ^b ^c ^d Stephen Johnston (1995). "The identity of the mathematical practitioner in 16th-century England". Museum of the History of Science, Oxford. http://www.mhs.ox.ac.uk/staff/saj/texts/mathematicus.htm. Retrieved 27 October 2006.
^ Frank Klaassen (2002-08). "John Dee's Conversations with Angels: Cabala, alchemy, and the end of nature". Canadian Journal of History.
^ ^a ^b ^c ^d ^e ^f Calder, I. R. F. (1952). "John Dee Studied as an English Neo-Platonist". University of London. http://www.johndee.org/calder/html/TOC.html. Retrieved 26 October 2006.
^ "Dee, John". Encyclopædia Britannica. Encyclopædia Britannica Online. 2006. http://www.britannica.com/eb/article-9029722/John-Dee. Retrieved 27 October 2006.
^ ^a ^b ^c Meric Casaubon (1659 Republished by Magickal Childe (1992)). A True & Faithful Relation of What passed for many Yeers between Dr. John Dee (A Mathematician of Great Fame in Q. Eliz. and King James their Reignes) and some spirits. New York: Magickal Childe Pub.. ISBN 0-939708-01-9.
^ ^a ^b Dee, John. Quinti Libri Mysteriorum. British Library.
^ ^a ^b ^c ^d Mackay, Charles (1852). "4". Memoirs of Extraordinary Popular Delusions and the Madness of Crowds. London: Office of the National Illustrated Library. http://www.econlib.org/LIBRARY/Mackay/macEx4b.html.
^ "History of the Alchemy Guild". International Alchemy Guild. http://www.alchemyguild.org/history.htm. Retrieved 26 October 2006. (subscription required)
^ Dee, John (1842) Diary. Manchester: Chetham Society; p. 33
^ "John Dee". Encyclopædia Britannica (11th ed. ed.). London: Cambridge University Press. 1911.
^ ^a ^b Fell-Smith, Charlotte (1909). John Dee: 1527–1608: Appendix 1. London: Constable and Company. http://www.johndee.org/charlotte/Appendix1/ap1.html.
^ Frangopulo, N. J. (1962) Rich Inheritance. Manchester: Education Committee; pp. 129-30
^ ^a ^b John Aubrey (1898). Rev. Andrew Clark. ed. Brief Lives chiefly of Contemporaries set down John Aubrey between the Years 1669 and 1696. Clarendon Press. http://www-groups.dcs.st-and.ac.uk/~history/Obits2/Dee_Aubrey.html.
^ Manchester Cathedral Archive, MS 1
^ Aubrey's great-grandfather William Aubrey was a cousin of Dee's "and intimate acquaintance".
^ ^a ^b ^c Walter I. Trattner (January 1964). "God and Expansion in Elizabethan England: John Dee, 1527–1583". Journal of the History of Ideas 25 (1): 17–34. doi:10.2307/2708083. JSTOR 2708083.
^ William Howard Sherman John Dee: The Politics of Reading and Writing in the English Renaissance, Univ of Massachusetts Press, 1997 ISBN 1-55849-070-1
^ Frances Amelia Yates Astraea
^ Virginia Hewitt, ‘Britannia (fl. 1st–21st cent.)’, Oxford Dictionary of National Biography, Oxford University Press, Sept 2004
^ O. J. Padel, ‘Arthur (supp. fl. in or before 6th cent.)’, Oxford Dictionary of National Biography, Oxford University Press, Sept 2004
^ National Maritime Museum, Imperial ambition
^ 1577 J. DEE Arte Navigation 65 OED Online Retrieved 1 April 2009
^ Sherman, William Howard. John Dee: The Politics of Reading and Writing in the English Renaissance, p. 148. University of Massachusetts Press, 1995. ISBN 1-55849-070-1
^ Nicholls, Andrew D. The Jacobean Union: A Reconsideration of British Civil Policies under the Early Stuarts (Volume 64 of Contributions to the Study of World History), p. 19, n. 14. . Greenwood Publishing Group, 1999. ISBN 0-313-30835-7
^ R. C. D. Baldwin, ‘Thorne, Robert, the elder (c.1460–1519)’, Oxford Dictionary of National Biography, Oxford University Press, Sept 2004
^ :(BL, Cotton Augustus 1.I.i)
^ J. E. Lloyd, ‘Madog ab Owain Gwynedd (supp. fl. 1170)’, rev. J. Gwynfor Jones, Oxford Dictionary of National Biography, Oxford University Press, 2004
^ Ken MacMillan. "Discourse on history, geography, and law: John Dee and the limits of the British empire, 1576-80". Canadian Journal of History, April 2001.
^ Robert W. Barone. "Madoc and John Dee: Welsh Myth and Elizabethan Imperialism". The Elizabethan Review
^ Ron Heisler (1992). "John Dee and the Secret Societies". The Hermetic Journal. http://www.levity.com/alchemy/h_dee.html.
^ ^a ^b Katherine Neal (1999). "The Rhetoric of Utility: Avoiding Occult Associations For Mathematics Through Profitability and Pleasure" (PDF). University of Sydney. Archived from the original on 28 May 2008. http://web.archive.org/web/20080528234717/http://www.shpltd.co.uk/neal-rhetoric.pdf. Retrieved 27 October 2006.
^ Frances A. Yates (1987). Theatre of the World. London: Routledge. p. 7.
^ Brian Vickers (1992-07). "Francis Bacon and the Progress of Knowledge". Journal of the History of Ideas 53 (3): 495–518. doi:10.2307/2709891. JSTOR 2709891.
^ Stephen Johnston (1995). "Like father, like son? John Dee, Thomas Digges and the identity of the mathematician". Museum of the History of Science, Oxford. http://www.mhs.ox.ac.uk/staff/saj/texts/dee-digges.htm. Retrieved 27 October 2006.
^ Gordon Rugg (2004-07). "The Mystery of the Voynich Manuscript". Scientific American. http://www.sciam.com/article.cfm?chanID=sa006&articleID=0000E3AA-70E1-10CF-AD1983414B7F0000&pageNumber=4&catID=2. Retrieved 28 October 2006.
^ Jim Reeds (1996). "John Dee and the Magic Tables in the Book of Soyga" (PDF). http://www.dtc.umn.edu/~reedsj/soyga.pdf. Retrieved 8 November 2006.
^ Robert W. Barone is Professor of History at the University of Montevallo
^ British Museum, Dr Dee's magic
^ British Museum, Dr Dee's mirror
^ "BSHM Gazetteer — LONDON: British Museum, British Library and Science Museum". British Society for the History of Mathematics. 2002-08. http://www.dcs.warwick.ac.uk/bshm/zingaz/London2.html. Retrieved 27 October 2006.
^ Adam Fresco (2004-12-11). "Museum thief spirits away old crystal ball". London: The Times. http://www.timesonline.co.uk/article/0,,2-1398477,00.html. Retrieved 27 October 2006.
^ Woolley, Benjamin The Queen's Conjuror: The Science and Magic of Dr. John Dee, Adviser to Queen Elizabeth I. New York: Henry Holt and Company (2001)
^ Horwitz, Jane. Backstage: 'Burn Your Bookes' at Taffety Punk, Folger's 2010-2011 season in The Washington Post, May 5, 2010.
^ "Damon Albarn's Dr Dee". BBC 6 music news. 2011-06-14. http://www.bbc.co.uk/6music/news/20110614_dee.shtml. Retrieved 2011-06-16.
^ "Damon Albarn's 'folk opera' Dr Dee makes debut". BBC News website. 2011-07-02. http://www.bbc.co.uk/news/entertainment-arts-13996665. Retrieved 2011-07-03.

[edit] References

[edit] Primary sources

[edit] Secondary sources

[edit] External links

Napoleon had a big thing about bees. He liked being painted wearing ermine adorned with golden bees.The bee crops up all over the insignia of his reign. Why bees?

There’s an old story that when he became emperor, he told the servants to flip the drapes with all those fleurs-de-lis of the French monarchy. Once flipped, they looked like bees.

The more likely reason was that Napoleon was looking for legitimacy, for his own “regal” connections, but with more “noble” times.

For his own heraldry, the bee was perfect. It was an ancient emblem of France, the symbol of the Merovingians.

Bees also mean hives, and honeycombs – and hexagons. The hexagon is a recurring shape in nature, from atoms and honeycombs to the Giant’s Causeway in Northern Ireland. But in a beehive the hexagon is both natural and built.

You can see where this is going, and it’s no surprise that the Freemasons and other secret societies grabbed this natural/constructed shape and loaded it with extra layers of meaning, from the historical to the mystical.

The hexagon = ‘France’

As we were saying the other day, l’Hexagone is the shorthand name for France. This hexagon shape is deeply engrained into French culture. Kids learn about it from an early age in school, and it’s on euro coins, it’s the name of many cafes and restaurants, and you’ll even find it in the shapes of many public places.

It’s a symmetrical shape, saying that society must somehow be ordered and mathematical too. When you draw lines between its opposite corners, they just happen to bisect either in (a) the Massif Central or (b) near Paris. The heart of the hexagon.

L’Hexagone is shorthand for social order, and for the “metropole”, as opposed to France’s overseas territories such as Corsica, Martinique or French Guiana.

The hexagon raises its head in debates about aliens and otherness and in-betweens, from la question Rom to the ban on the full-face veil or the destruction of the bidonvilles.

Not exactly sure where this is all getting us, but we have to keep reminding ourselves that while hexagons do indeed come from nature, the hexagone concept of France is a social, historical and political construct – rather than a “simple” natural one.

Who will not be too much in conformity with the Romans.
Century V, Quatrain 92

Conspiracy of Silence

While numerous German Catholics, who participated in the secret printing and distribution of the encyclical Mit brennender Sorge, went to jail and concentration camps, the Western democracies remained silent, which Pope Pius XI labeled bitterly as "a conspiracy of silence".^[29] As the extreme nature of Nazi racial antisemitism became obvious, and as Mussolini in the late 1930s began imitating Hitler's anti-Jewish race laws in Italy, Pius XI continued to make his position clear, both in Mit brennender Sorge and in a public address in the Vatican to Belgian pilgrims in 1938: "Mark well that in the Catholic Mass, Abraham is our Patriarch and forefather. Anti-Semitism is incompatible with the lofty thought which that fact expresses. It is a movement with which we Christians can have nothing to do. No, no, I say to you it is impossible for a Christian to take part in anti-Semitism. It is inadmissible. Through Christ and in Christ we are the spiritual progeny of Abraham. Spiritually, we [Christians] are all Semites"^[30] These comments were subsequently published worldwide but had little resonance at the time in the secular media.^[29] The "Conspiracy of Silence" included not only the silence of secular powers against the horrors of National Socialism but also their silence on the persecution of the Church in the Terrible Triangle. Despite these public comments, Pius was reported privately as suggesting that the Church's problems in the Soviet Union, Mexico and the Spanish Republic were, "reinforced by the anti-Christian spirit of Judaism".^[31]

[edit] Terrible Triangle

Pius XI was faced with unprecedented persecution of the Catholic Church in Mexico and Spain and with the persecution of all Christians especially the Eastern Catholic Churches in the Soviet Union. He called this the Terrible Triangle^[32]

Pius XI was horrified by Communist persecution of Christians in the Soviet Union, but he mandated Berlin Nuncio Eugenio Pacelli to work secretly on diplomatic arrangements between the Vatican and the Soviet Union. Pacelli in the name of the pope negotiated food shipments for Russia, where the Church was persecuted. He met with Soviet representatives including Foreign Minister Georgi Chicherin, who rejected any kind of religious education, the ordination of priests and bishops, but offered agreements without the points vital to the Vatican.^[2] Despite Vatican pessimism and a lack of visible progress, Pacelli continued the secret negotiations until Pius XI ordered them to be discontinued in 1927 because they generated no results and were dangerous to the Church if made public.

The harsh persecution, short of total annihilation, of the clergy, monks, and nuns and other people associated with the Church,^[3] continued well into the thirties. In addition to executing and exiling many clerics, monks and laymen, the confiscating of Church implements "for victims of famine" and the closing of churches were common.^[4] Yet according to an official report based on the census of 1936, some 55% of Soviet citizens identified themselves openly as religious, while others possibly concealed their belief.^[4] In 1937 the Pope issued the encyclical Divini Redemptoris, which was a condemnation of Communism and the Soviet regime. He did name a French Jesuit to go to the USSR and consecrate in secret Roman Catholic bishops. It was a failure, as most of them ended up in gulags or were otherwise killed by the communist regime.

[edit] Mexico

During the pontificate of Pius XI, the Catholic Church was subjected to extreme persecutions in Mexico, which resulted in the death of over 5,000 priests, bishops and religious.^[5] In the state of Tabasco the Church was in effect outlawed altogether. In his encyclical Iniquis Afflictisque from 18 November 1926, Pope Pius protested against the slaughter and persecution. The United States of America intervened in 1929 and moderated an agreement.^[5] The persecutions resumed in 1931. Pius XI condemned the Mexican government again in his 1932 encyclical Acerba Animi. Problems continued with reduced hostilities until 1940, when in the new pontificate of Pope Pius XII President Manuel Ávila Camacho returned the Mexican churches to the Catholic Church.^[5]

The vast majority are Catholic priests who were executed for carrying out their ministry despite the suppression under the anti-clerical laws of Plutarco Elías Calles. Priests who took up arms, however, were excluded from the process. The group of saints share the feast day 25 May.^[6]

[edit] Spain

The Republican government which had come to power in Spain in 1931 was strongly anti-clerical, secularizing education, prohibiting religious education in the schools, and expelling the Jesuits from the country. On Pentecost 1932, Pope Pius XI protested against these measures and demanded restitution. He asked the Catholics of Spain to fight with all legal means against the injustices.

[edit] See also

Brazil

[edit] Syro-Malankara Catholic Church

Pope Pius XI accepted the Reunion Movement of Mar Ivanios along with four other members of the Malankara Orthodox Church in 1930. As a result of the Reunion Movement, the Syro-Malankara Catholic Church is in full communion with the Bishop of Rome and the Catholic Church.

[edit] Condemnation of racism

The fascist government in Italy had long abstained from copying the racial and anti-Semitic laws and regulations that existed in Germany. This changed dramatically in 1938, the last year of the pontificate of Pius XI, when Italy introduced anti-Semitic legislation. The Pope asked Italy publicly to abstain from demeaning racist legislation, stating that the term “race” is divisive but may be appropriate to differentiate animals.^[41] The Catholic view would refer to "the unity of human society", which includes as many differences as music includes intonations. Italy, a civilized country, should not ape the barbarian German legislation, he said.^[42] In the same speech, he counter-attacked the Italian government for attacking Catholic Action and even the papacy itself. Qui mange du Pape, en meurt – who eats from the pope, is dead!^[42] Peter Kent writes:

[edit] Humani Generis Unitas

The text of a possible encyclical Humani Generis Unitas, The Unity of the Human Society, that Pius XI commissioned to denounce racism in the USA, Europe and elsewhere, colonialism and the violent German nationalism was published by Georges Passelecq and Berard Suchecky under the title L'Encyclique Cachee De Pie XI.^[43]

Following Vatican custom, his successor Pope Pius XII, who according to the authors was not aware of the text before the death of his predecessor,^[44] chose not to publish this encyclical. However, his first encyclical Summi Pontificatus (12 October 1939), published after the beginning of World War II, has the identical title On the Unity of Human Society and uses many of the arguments of the text, avoiding all of the negative characterisation of the Jewish people and religion contained in the proposed text of the encyclical.^[45] Summi Pontificatus sees Christianity being universalized and opposed to racial hostility and superiority. There are no real racial differences, because the human race forms a unity, because "one ancestor [God] made all nations to inhabit the whole earth".

[edit] Death and burial

Pope Pius had already been ill for some time when, on 25 November 1938, he suffered two heart attacks within several hours. He had serious breathing problems and had to stay in his apartment.^[46] There he developed the idea of labelling two of his best bottles of wine to “my successor in the year 2000”.^[46] It is not known if Pope John Paul II ever received them. He gave his last address to the Pontifical Academy of Sciences, which he had founded. He spoke without prepared text on the relation between science and the Catholic religion. This is considered to have been his last major pontifical address.^[47] A young priest tried to influence him to take his medicine, reminding him of the old Roman saying Principiis obsta (Resist the beginnings) but the Pope smiled and said, "you forgot the second part, sero medicina paratur, it’s too late for medicine". In February 1939, the situation of the Pontiff visibly degenerated. Pius had major pain and difficulties walking. When he tried to get out of bed, he was unable to do so, because of increased breathing problems. On 7 February, a team of several doctors announced to the papal staff that the Pontiff would soon depart from them.^[48] He was now aided by this team of doctors, the professors Milani, Rocchi, Bonamone, Gemelli and Bianchi, specialists from all over Italy.^[48] They informed Cardinal Eugenio Pacelli and Monsignor Giovanni Battista Montini that heart insufficiency combined with bronchial attacks had hopelessly complicated the already poor outlook. The Pope himself made plans for continued audiences with Domenico Tardini, as if he would recover within short time, although, because he was unable to breathe normally, he lost his ability to move or even to turn in his bed. His last words to those near him were spoken with clarity and firmness: My soul parts from you all in peace.^[49] Pope Pius XI died at 5:31 am (Rome Time) of a third heart attack on 10 February 1939, aged 81. Some believe he was silenced by being murdered:^[50]^[51]^[52]^[53]^[54]^[55] this is pure conjecture based on the fact that his primary physician was Dr. Francesco Petacci, father of Claretta Petacci, Mussolini’s mistress. He was buried in the crypt at St. Peter's Basilica, in the main chapel, close to the Tomb of St. Peter.

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