Divinity Atlas

Sacred Correspondences
Enochian Aethyrs

DEO

DEH-oh

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Origin 1584

The seventh of the thirty Aethyrs, governed by Opmacas, Genadol and Aspiaon. The zodiac signs carried alongside Governors in most modern tables, including the ones the atlas gives, are not Dee's. The angels instructed him to derive zodiacal attributions from the tribes of Israel, and there is no evidence in the diaries that he ever did so; the sets in circulation are modern reconstructions, principally Benjamin Rowe's, and the surviving reconstructions disagree with one another. Anything resting on those signs rests on a twentieth-century inference.

Facts
Origins
Origin Period
1584 1Tradition: John Dee and Edward Kelley's angelic sessions
Origin Period
1888 to 1900 2Tradition: Hermetic Order of the Golden Dawn
Origin Period
1900 to 1909 3Tradition: Thelema
Origin PeriodSourced to the subject's own account
Compiled into Liber Scientiae, dated 2 May 1585 4Tradition: Dee and Kelley's Enochian records
Origin PeriodSourced to the subject's own account
Sessions ran from 1583, completed 13 July 1584 4Tradition: Dee and Kelley's Enochian records
Place of Origin
Cracow and Prague, under Albert Laski's patronage and the imperial court 5
Place of Origin
Dee's house at Mortlake for the earlier sessions 5
Attributed Author / Compiler
Edward Kelley scried and spoke the answers Dee wrote down 5
Attributed Author / Compiler
John Dee, mathematician and royal adviser, asked the questions 5
Attributed Author / Compiler
No independent witness to the sessions exists 5
Origin of the NameSourced to the subject's own account
No etymology, not derived from any known language 6
Origin of the NameSourced to the subject's own account
Received letter by letter through Kelley's scrying in 1584 6
Origin of the NameSourced to the subject's own account
Set down in Dee's record 6
LanguageSourced to the subject's own account
Enochian (Angelical) 6
Attestation
Meaning in the Attesting SourceSourced to the subject's own account
Crowley scried the Aethyrs in 1900 and 1909, centuries after Dee 4Tradition: Dee and Kelley's Enochian records
Meaning in the Attesting SourceSourced to the subject's own account
Dee's record gives only a name and its Governors, nothing else 4Tradition: Dee and Kelley's Enochian records
Meaning in the Attesting SourceSourced to the subject's own account
Visionary landscapes and guardians are the Golden Dawn's 1888 synthesis 4Tradition: Dee and Kelley's Enochian records
Status
Standing as a Comparative Category
A modern system making claims scholarship never entertained; it never held scholarly standing 5
Whether Kelley reported or invented what he saw is an open question
Learn More
The Seventh Aethyr, DEO

DEO is the seventh of the thirty Aethyrs, or Airs, of the Enochian system, the thirty spiritual regions delivered to the mathematician John Dee and the scryer Edward Kelley in 1584, and named in the record Dee compiled from those sessions. Its three-letter name, DEO, was received letter by letter through Kelley's scrying.

Place in the system

Each Aethyr is said to contain three Governors among whom the ninety-one Parts of the Earth are divided.

The thirty Aethyrs are the raw gift of the Dee-Kelley sessions; the elaborate visionary content attached to them in modern practice belongs to a later layer, above all Aleister Crowley's The Vision and the Voice, his record of scrying all thirty Aethyrs in 1900 and 1909. The Aethyr is described here as an element of that documented historical tradition, studied as such, its entities not reified.

The three Governors

DEO's Parts belong to Opmacas, ruling Getulia, the interior of North Africa south of the settled coast, under King Zarnaah of the tribe of Manasseh; to Genadol, ruling Arabia broadly, under King Hononol of the tribe of Judah; and to Aspiaon, ruling a Part called Phalagon, a name with no known geographical referent, under King Zinggen of the tribe of Zebulun. Crowley worked this and the other Aethyrs in 1900 in Mexico and completed the set in 1909 in Algeria, but his visions carry throughout the Kabbalistic scheme he brought from the Golden Dawn, which makes them evidence about Crowley's own practice rather than about what Dee received in 1584.

DEO Through Its Three Layers

Any statement about the seventh Aethyr belongs to one of three layers of the record, and they are roughly three centuries apart. Saying which layer a claim comes from is most of what can honestly be said about an individual Aethyr.

The diaries, 1580s

The name DEO, its place as the seventh of the thirty, and the governors assigned to it all come from the scrying sessions of John Dee and Edward Kelley in the 1580s. In that material the thirty Aethyrs divide the earth between ninety-one governors: twenty-nine Aethyrs hold three each and the thirtieth holds four. This atlas carries all ninety-one, and the arithmetic can be checked against them.

Counting the thirty

The Aethyrs are numbered with LIL as the first and TEX as the thirtieth, and the convention is that the first is the most remote and the thirtieth the nearest. Crowley accordingly worked them in reverse, beginning at the thirtieth and ascending, which is why the numbering in his record runs down the page as the sequence goes up. A reader meeting a list that starts at TEX is looking at working order, not at a different numbering.

Crowley, 1900 and 1909

Almost everything said about the character of an individual Aethyr in modern circulation comes from Aleister Crowley. By his own account he began the series in Mexico in 1900 and completed it with Victor Neuburg in the Algerian desert in late 1909, and the record was published as The Vision and the Voice. Those descriptions are Crowley's visionary record of 1909, not Dee's, and they are not in the sixteenth-century diaries at all.

Cross-Tradition Connections

Addressed By

Disciplines That Use This

The thirty aethyrs of the Enochian system.

Member Of

One of the thirty Aethyrs of the Enochian scheme.

Sources
1. A True and Faithful Relation of What Passed for Many Years Between Dr. John Dee and Some Spirits
John Dee, edited by Meric Casaubon, T. Garthwait, 1659View the Source
2. The Magicians of the Golden Dawn: A Documentary History of a Magical Order 1887-1923
Ellic Howe, Routledge and Kegan Paul, 1972on the order's foundation in 1888 and the composition of its knowledge lecturesView the Source
3. The Western Esoteric Traditions: A Historical Introduction
Nicholas Goodrick-Clarke, Oxford University Press, 2008the chapter on Crowley and Thelema, and on what the Golden Dawn passed to himView the Source
4. Liber Scientiae, Auxilii et Victoriae Terrestris
John Dee and Edward Kelley, 1585The tables of the ninety-one
Quote, The tables of the ninety-one
The Aethyr names, their ordering and the Governors assigned to each are given in the tabulation Dee compiled in May 1585 from sessions worked with Edward Kelley the previous year.
5. John Dee's Conversations with Angels: Cabala, Alchemy, and the End of Nature
Deborah E. Harkness, Cambridge University Press, 1999the chapters on the continental journey of 1583 to 1589View the Source
6. Mysteriorum Libri Quinque and Liber Loagaeth (British Library Sloane MSS 3188 and 3189)
John Dee and Edward Kelley, 1583Dee's manuscript record of the sessions and of the received namesView the Source
The Vision and the Voice (Liber CCCCXVIII, XXX Aerum vel Saeculi)
Aleister Crowley, The Equinox I(5), Special Supplement, privately printed, London, 1911The Cry of the Aethyrs
Quote, The Cry of the Aethyrs
Crowley scryed the thirty Aethyrs and published the record in 1911. Nearly all modern material on the Aethyrs derives from this work rather than from Dee, and it reverses Dee's ordering by working from the thirtieth inward to the first.
View the Source
Benjamin Rowe's edition of Dee's Enochian Governors material
Benjamin RoweThe zodiacal attributions
Quote, The zodiacal attributions
The angels told Dee to derive zodiacal attributions from the tribes and, so far as the record shows, he never did; the signs in circulation are modern reconstructions and they disagree with one another.

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