Masks of Nyarlathotep
Tome Ye Booke of Comunicacions with ye Angel Dzyon
Leather bound manuscript, 18” x 11½” (medium folio), slightly damaged with some foxing and occasionally irregularly sized pages. No title or author is given on the cover but a frontispiece identifies it as Ye Booke of Comunicacions with ye Angel Dzyon. The manuscript contains text in archaic English and an unknown set of symbols as well as marginal notes in what appears to be Greek. An antiquarian can date the book to the late 16th century, of English manufacture.
Base Read Time: 14 weeks
Skim Time: 28 hours
Mythos: +6, +2 more if read Enochian, +1 more if translate Senzar sections
Skimmed by Father Mike Sullivan:
This book is a loosely organized collection of what can be described, for lack of a better term, as séances between an unnamed medium and an “angelic spirit” identified in the text as Dzyon (or sometimes as Dzyan). The sessions are supposed to transcribe the wisdom of Cehuti, an archangel (?), and are composed of a mixture of divine pre-history, angelic law and magic, confounding cabalistic discussions, and suggestive discussions of how certain humans may be elevated to divinity. The papers that form the text seem to have been collected and organized along specific themes and not chronologically. Some of the portions in the non-English symbols appear to be written contemporaneously with the regular writing but not in the same hand. The work itself is confused and sometimes self contradictory. While portions of the English text seem to be translations of the two types of ciphers used, other portions are left untranslated. Certain sections, particularly those dealing with incantations, are heavily annotated in Greek.
Read by Father Mike Sullivan:
This book bears no resemblance to works by the same name promulgated by Theosophist Helena Blavatsky. Instead it conveys the teachings of an “angel” (as claimed by the author) named Dzyon, who relates a series of divine mysteries to the author. The work is arranged topically, beginning with a discussion of what are described as pre-Adamite human societies, including Atlantis. It then progresses through a series of incantations to draw forth several supernatural beings, including the “willows of Cybele” (as named in the Greek, possibly some sort of dryad), the “Walker Unseen,” and the “black bird of the Anemoi” (the Greek wind gods). Each of these rituals requires certain material components (animal sacrifices, knives, whistles, etc.) and specific chants.
Another section outlines an incomplete series of rituals that allows one to contact the angels, including Dzyon, as part of a path toward achieving some sort of direct connection to the Godhead. A final section, apparently damagedby fire, discuss a rite to contact “the Dreaming God;” the Greek comments on this rite give clear and grave warning of the danger inherent in its casting.
The author makes no attempt to square the information presented by Dzyon into a traditional Christian cosmology and the resulting work is confused and disturbing. Even the author finds the pronouncements of Dzyon to be cold and sometimes inhuman. The section discussing incantation is particularly unwholesome and bears distinct parallels to other Mythos tomes that investigators might have read.