COLGATE UNIVERSITY
Versions of this paper were presented to the History and Philosophy of Science Program Group of the University of California, Davis, and at the Shakespeare Association of America Annual Meeting in 1993. I am indebted to all those who commented on the paper, especially Nicolas Clulee, Betty Jo Teeter Dobbs, Paula Findlen, William Sherman, Barbara Traister, and Thomas Willard.
1 Dee, 1659, 102. The holograph transcripts of Dee's angel conversations are contained in a number of scattered and imperfect manuscripts at the British Library, London, and the Bodleian Library, Oxford: British Library Sloane MS 3188-3189; British Library Sloane MS 3191; British Library Cotton Appendix MS XLVI, 2 vols.; British Library Add. MS 36674; and Bodleian Library Ashmole MS 1790. Printed editions of selections from the manuscripts are available and their reliability varies. Meric Casaubon was the first to print excerpts from the angel diaries in 1659 (Dee, 1659), but the work includes only conversations dated after 1583 and is not without textual inaccuracies. The seventeenth-century collector Elias Ashmole attempted to make corrections in the Casaubon edition. His corrections exist in manuscript annotations in Bodleian Library Ashmole MS 580. The early spirit diaries, which date from 1581 to April 1583, have received much less attention. A complete edition of the earlier diaries was available only in manuscript until Christopher Whitby's careful transcript of John Dee's Actions with Spirits made them available to a wider audience (Dee, 1988).
2 The word showstone may have been unique to Dee, who uses a variety of spellings. No reference to the word appears in the Oxford English Dictionary, and I have not been able to find any earlier usage.
3 The action appears in Dee, 1988, 2:147-57. When quoting from the Whitby edition of Dee's diaries I have retained Dee's spelling, punctuation, and capitalization. Any marks of emphasis that appear are Dee's own. Caret marks indicate text that has been inserted by Dee above the line in the manuscript. Additional letters are supplied in square brackets when Dee's spelling might lead to a misreading of the text.
4 Though aspects of the angel conversations may well relate to other modes of dramatic expression in the period, such as the masque, I deliberately limit the analysis of the conversations to a comparison with other, more public, forms of theater.
5 For an brief overview of the varied forms taken by contemporary interest in the occult sciences during the period, see Shumaker, passim. The literature on Platonism and Neoplatonism in the period is rich. See, for example, Cassirer, passim, for a discussion of English Neopatonism. Connections between Neoplatonic and magical thought are complicated and often confused. See Copenhaver, 441-55, for one of the most recent and important attempts at clarification.
6 J.L. Heilbron, "Introduction," in Dee, 1978, 43.
7 Yates, 1969, 6. For a survey of attitudes toward Dee and his angel conversations, consult Barone.
8 French, 118-19.
9 Clulee, 1988, 203.
10 Dee, 1988, 2:8.
11 Leader, 1:308-10. For Ficino's influence on early modern intellectual life and his interest in Platonism, see Allen, 1984.
12 Leader, 312.
13 Dee, 1851, 5-6.
14 A number of studies examine the early modern interest in hieroglyphics, emblems, and symbolism. See, for example, Wittkower, 58-97; Singer, 49-70; Ashworth, 303-32. For a more detailed survey of relevant literature, see the essay review by Findlen, 511-18. An interpretation of the modes of symbolism employed by one of Dee's contemporaries, the natural philosopher Giordano Bruno, can be found in Yates, 1943, 101-21.
15 A detailed discussion of Dee's public persona is available in Sherman, passim.
16 See Feingold, [1984.sup.2], 73-94.
17 For more information on Cambridge as a center for mathematic and Hebrew studies during the period see Feingold, [1984.sup.1]; Jones, passim.
18 Dee, 1988, 2:8-9.
19 Ibid., 2:6.
20 Whitby, "Introduction," in Dee, 1988, 1:76. See also de Bellis, 67-114.
21 Ibid., 1:137-38.
22 McEvoy, 1979, 124-43.
23 McEvoy, 1982, 58-140.
24 See Roberts and Watson, 209-10 and 217. See also Clulee, 1984, 57- 71, which discusses Dee's use of optical theories derived from Bacon and Grosseteste.
25 An introduction to the range of interest in angels can be gathered from Agrippa, passim; Allen, 1975, 219-40; Walker, 1975, passim.
26 Cardano, 240-47.
27 See Allen, 1984, passim.
28 See Thomas, 229-30. For a more extensive history of scrying and other forms of divination related to scrying, see Besterman; and Delatte.
29 The literature on the subject of cosmology is vast. A few relevant titles are Lovejoy; Heninger; Kuntz and Kuntz.
30 British Library, MS Sloane 3188, f. 3a. Reprinted in Dee, 1988, 2:4.
31 Orgel, 16-17.
32 Dee's four known scryers were Barnabas Saul, Edward Kelly, Arthur Dee, and Bartholomew Hickman. The first mention of Barnabas Saul appears on 8 October 1581 in the private diary and on the following day Dee mentions that Saul was "strangely trubled by a spirituall creature abowt mydnight." See Dee, 1842, 13. The only extant transcript of proceedings involving Saul are from 22 December 1581, however. See Dee, 1988, 2:12-16. Bartholomew Hickman arrived at Mortlake on 22 June 1579 with his uncle Richard Hickman and a "Mr. Flowr," all recommended to Dee by Sir Christopher Hatton. This is some time before the first transcript of a scrying session involving Hickman in 1607. See Dee, 1842, 1, and Dee, 1659, *32-*44. Arthur, Dee's son, was used as a scryer only once on 15 April 1587 and was not adept at the practice. See Dee, 1659, *4. Edward Kelly's efforts dominate the existing angel diaries, and he appears to have been Dee's most influential assistant.
33 On Edward Kelly's life, the most reliable accounts are in the Dictionary of National Biography; French, 113; and Whitby's "Introduction," in Dee, 1988, 1:43-49.
34 See, for example, Dee, 1659, 23-24.
35 Carlson, 2.
36 Further information on the entertainments presented to Elizabeth I can be found in the works of Strong; Wilson; and Yates, 1985.
37 Dee, 1988, 2:144-46.
38 Dee, 1659, 41.
39 Chambers, 1923, 3:51-57.
40 Dee, 1988, 2:21.
41 Dee, 1659, 11.
42 Ibid., 112.
43 Wickham, 2:181. See also Woolf.
44 Marshall, 17-48.
45 "Jesus, Maria, iiij apostoli, iiij angeli cum tubis et iiij cum corona, lancea, et ij flagellis; iiij spiritus boni et iiij spiritus maligni, et vi diaboli." Quoted in Purvis, 373.
46 Twycross, 101-23, esp. 111.
47 Hunter, 16-47.
48 Dee, 1988, 2:26.
49 Ibid., 2:131.
50 Ibid., 2:25.
51 For the appearance of meteorological effects in sixteenth-century plays such as the Battle of Alcazar, see Chambers, 3:76. For a similar example in the spirit actions, see Dee, 1988, 2:46-47.
52 For aerial ascents and descents, see Wickham, 94; and Dee, 1659, 57.
53 See Read, 118-63, for a more detailed description of this complex process.
54 Dee, 1659, 16.
55 See, specifically, Heym, 69-75; and Klossowski de Rola.
56 See Walker, 1972, for a discussion of the impact of this idea on the intellectual life of early modern Europe.
57 Quoted in Toulmin and Goodfield, 76-77.
58 The literature on apocalypticism is vast. Works that focus specifically on the sixteenth-century interest in the end of the world include Aston, 159-87; Ball; Bauckham; Camden; Patrides.
59 Dee, 1659, 59.
60 See Sheppard, 42-46. Linden points to a similar fusion of alchemy and apocalypse in seventeenth-century religious poetry in Linden, [1984.sup.1], 102-24; and Linden, [1984.sup.2], 79-88.
61 Barnes, 176.
62 The conversation appears in Dee, 1988, 2:130-38.
63 Charbonneau-Lassay, 251-52.
64 Valentine, quoted in Reed, 202.
65 For the significance of the vegetation of metals, see Dobbs, 10; and Reed, 94-95.
66 Dee, 1988, 2:8-9.
67 Evans, 201.
Bibliography
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