The great source of information in regard to angelology is the Rabbinical literature which had its rise about the first century B.C. and culminated in the Talmuds of Babylon and Jerusalem in the fifth century A.D. As these compilations, although nominally commentaries on the books of the Old Testament, are almost encyclopedic in their character, they throw much light on this subject. In a monograph of Kohut, entitled “Jüdische Angelologie,”[[480]] many extracts, belonging to an early period, are given. Seven princes of heaven were recognized and among these four were especially favored. They occupied a place near to the Throne of Light and were bathed in its radiance. We are told that “God surrounded his Throne of Light with four angels: Michael, ‘Who is like God?’ at the right; Gabriel, ‘Might of God,’ at the left; Uriel, ‘Splendor of God,’ before it; and Raphael, ‘Salvation of God,’ at the west” (Numeri Rabba, c. 2).[[481]] They represented various attributes of the divine: Michael, goodness and mercy; Gabriel, punitive justice; Uriel, the majesty of God, and Raphael, his providence. Michael and Gabriel are particularly prominent and are called Royal Angels (מלכיהון דמלאכיא); they have especial care of Israel. As we have seen, Michael was singled out by Daniel and he was commonly regarded as chief prince. Gabriel was looked upon as the avenger and the executor of divine judgments and occupied the next place, while Uriel and Raphael are less frequently alluded to, although the latter appears prominently in the Book of Tobit.
In the New Testament, also, Michael and Gabriel are evidently regarded as the chief angels, and Revelation places Michael at the head of the hosts of the good angels in their conflict with Satan and his followers. We can see in the Gospels how widespread was the belief in demoniacal possession, and in the existence of evil spirits; it was almost inevitable that the aid of good spirits should be invoked to counteract them, and although both Christianity and Judaism sternly rebuked any direct worship of angels, they were regarded as ministering spirits, and it was only natural that the masses should be led to use their names on amulets and talismans, and little by little to arrive at the belief that a particular angel was entrusted with the welfare of each individual. The same tendencies were at work in both religions, but a new development was initiated for the Christian church by the growing veneration of the early martyrs and of their relics. When this became more pronounced, the saints to a great extent took the place of the angels; a passage from the writings of St. Ambrose composed in 377 A.D. shows us that this transformation of belief had already begun to make itself felt at that time. St. Ambrose writes: “We should address our supplications to the angels who are appointed to guard us; we should also address them to the martyrs, whose patronage seems assured to us by a physical pledge” (their relics).
The danger that the worshipping of angels might lead Christians away from the Church into magic practices and beliefs was clearly recognized in the early centuries, and at the Council of Laodicea, in 363 A.D., it was proclaimed that Christians should not render worship to angels outside the church, or in private assemblies or associations. Whoever was found guilty of such practices (of such idolatry, as it was called) was pronounced anathema, as he was considered to have turned away from the Lord Jesus Christ and worshipped idols. The first Council of Rome, held in 492 A.D., expressly forbids the wearing of talismans inscribed with the names “not of angels as they pretend, but rather with those of demons.” Indeed, there is abundant evidence that in this age, and even earlier, those addicted to angelolatry were not satisfied with the few angels named in the Holy Scriptures, but addressed their petitions to a multitude of angels evolved from the fervid imagination of the superstitious among the Jews. Of these angels not recognized by the Church, the following prayer of a certain Aldebert, condemned by the second Council of Rome, 745 A.D., gives us a few names: “I pray and supplicate the angel Uriel, angel Raguel, angel Michael, angel Adimis, angel Tubuas, angel Sabaoth and angel Simihel.” In the judgment of the Church fathers, all these names, with the exception of Michael, designated demons.[[482]]
A manuscript of the ninth or tenth century in the Library of Cologne gives the following “nomina angelorum”, and instructs the reader as to their special virtues:
If when it thunders you think of the Archangel Gabriel, no harm will befall you. If on awakening you think of Michael you will have a happy day. Have Orihel (Uriel) in mind against your adversary and you will prevail. When eating and drinking think of Raphael and abundance will be yours. On a journey think of Raguhel and everything will prosper. Should you have to lay your case before a judge, think of Barachahel and all will be explained. When you take part in a banquet, think of Pantasaron and all the guests will delight in you.[[483]]
On some medieval gems appear angel figures, one very curious specimen of this class being an onyx, engraved in intaglio. On this gem, which is in the British Museum, the engraver depicts the Annunciation, but the figure of the Angel Gabriel is precisely that of a nude Cupid; hand and foot are raised as though the little god (or angel) were dancing. It has been conjectured that this strange attempt at adapting a classic form is due to the fact that the gem was cut in Constantinople during one of the violent iconoclastic persecutions, and that the engraver thus sought to veil the true significance of his work. In this case, however, we must believe that the accompanying inscription was added at a later date, for it expressly names the Annunciation, the Angel Gabriel, and the Virgin (“Mother of God”).[[484]]
Another interesting gem, from about the same period, is a square amethyst, measuring about 3 cm. in each direction. This bears, engraved in intaglio, a standing figure of Christ, without a halo; behind his head is the monogram
, and in his left hand he holds a scroll with the words (in Greek): “In the beginning was the Word”; his right hand is stretched forth in benediction, and alongside the figure are the following angels’ names in Greek characters: Raphaêl, Penel, Ouriêl, Ichthys, Michaêl, Gabriêl, Azaêl. The fourth and middle name, Ichthys (fish) is the well-known anagram of the Greek words signifying “Jesus Christ, the Son of God, the Saviour,” and the use of this as the name of an angel is thought to have been suggested by a passage in Isaiah (ix, 6).[[485]]
A “prime émeraude” among the Gorlæus gems is engraved with a design showing two souls brought before God by the two guardian angels.[[486]] Somewhat the same belief in the guiding or conducting of souls after death is found in Plato’s “Phædon,” where it is said that the daimon which had guided a person during life led his spirit to the place in Hades where judgment was to be rendered.