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divine by gazing into crystals

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Superimposed on the scryer's mirror is that of the cunning man, which identifies witches.
In the first place, there is the remarkable range of topics that Dee engaged in works that include the Propaedeumata aphoristica (1558), devoted to astrology as an "Arte Mathematicall," the Monas hieroglyphica (1564), whose central symbol, the "real kabbalah," would make possible the unification of all knowledge, the Mathematicall Praeface (1570), affirming the value of mathematics and experimentation in the study of nature, and Dee's account of the angelic conversations (1582-89), during which the prelapsarian language of Adam was revealed to himself and his scryer Edward Kelley.
For example, Nicholas Clulee's prior treatment gives the impression that Dee's angels were the none-too-subtle mouthpieces for his scryer, Edward Kelly.
From a modern perspective, we may guess that the images are in fact created in the scryer's own mind, but they still have this quality of seeming to come from elsewhere.
While evidence exists for Dee's use of at least four scryers, the long gaps in the spirit diaries suggest that the identities of some scryers may not be known.(32) Edward Kelly was Dee's most notorious scryer, and their fortunes and misfortunes in England, Poland, and the court of Rudolf II in Prague dominate the extant spirit diaries.
John Dee - and not the angels, or the scryer - therefore, provided the coherence to the angel conversations.
The superficial similarities of cast, settings, and special effects shared by the angel conversations and the theater are no coincidence, for Elizabethan theatrical techniques mark the imaginative boundaries that confined Dee's scryers. In contrast, if a scryer was employed to realize spirits in the late twentieth century, the spirits would be capable of winging through an infinite cosmos and fighting with bolts of jagged lightning - in short, anything a Hollywood special effects director could produce for the camera.
The connecting point for Harkness is the angelic conversations, which Dee conducted from the 1580s until his death through a number of mediums, or scryers. For other scholars who have written about Dee, the angelic conversations proved an annoyance, a minor aspect of Dee's later career, and little was done in trying to assess the place and significance of the conversations within the body of Dee's other works.