Spirit Forces in Hebrew Amulets - Part 2

The names of literally hundreds of angels can be traced in Hebrew amulets, and I thought we might investigate the primordial powers of some of the most important Spirit Entities listed in my "The Book of Seals & Amulets," and also recognise their purpose within the scheme of creation. In some instances this could be quite a complex matter, especially when primary sources are not as comprehensive as one would like them to be, and when there are differences regarding the basic functions of Spirit Intelligences.

For example, in the "Key of Solomon" we are informed that (Bari’el) is the angel of the "fourth pentacle" of the planet Jupiter, the one which we are told "serveth to acquire riches and honor, and to possess much wealth." However, this Spirit Intelligence is another amongst the angels said to be in charge of thunder, [Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999.], and, as noted in "The Book of Sacred Names," is associated with the set of five tri-letter portions of the "Name of Seventy-two Names" employed to "open the heart" to "spiritual teachings." Of course it could be said that all of these aspects are in harmony with the "expansive" qualities of Jupiter (Jovial) as reflected in the said Spirit Intelligence.

Be that as it may, the same angel is listed amongst a set of Spirit Forces aligned with (Sanoi), (Sansanoi) and (Semangelof) in the following most acclaimed amulet from the Sefer Raziel. These three Spirit Intelligences were sent to stop Lilit, the killer of infants, in her tracks, and hence their names are included in amulets protecting women during childbirth, as well as in those safeguarding infants. In this regard, we are told the following Kamea has been tried and tested for the protection of pregnant women and infants. It is also meant to protect a mother during birth against bad magical spells and the Evil Eye, so that no evil or injury may befall her or her baby.

Besides the central images of the three famous Angels of protection, the upper portion of the amulet incorporates a written adjuration aimed at Lilit, the “first Eve.” According to Moses Zacutto the adjuration should read:

Transliteration:

Ashbe’it alecha Chavah rishonah beshem yotzrecha v’b’shem shloshet malachim sheshalach yotz’recha bish’vilcha v’matz’ucha b’iyei ha-yam v’nishbata la’hem b’makom shetimtza shmotam shelo taziku otah v’lo achat mimachanotecha v’meshartecha v’lo l’kol mi shisa shmotam lachen b’shmotam v’b’chotamam ha’k’tuvim poh ani mashbi’acha v’et machanotecha v’meshartecha shelo taziku et ha-yoledet [.....Plonit bat Plonit.....] v’l’ha-yeled shenolad la lo b’yom v’lo b’lailah lo b’ma’achalam v’lo b’mishtam lo b’rosham v’lo b’libam v’lo b’shnei m’ot v’arba’im v’shmoneh evreihem v’lo b’shlosh m’ot v’shishim v’chamisha gideihem b’koach ha-shemot v’ha-chotamot ha-eleh ani mashbi’acha v’et machanotecha v’meshartecha

Translation:

I adjure you First Eve in the Name of your Creator and in the name of the three Angels your Creator sent to you, and they found you on the islands of the sea, and you vowed to them, that in a locale where their names are found, there will be no harm from you and neither from anyone of your faction, and your servants, not to any who carry their Names. Therefore in their Names and seals written here, I adjure you and your faction and your servants, not to bring harm to the pregnant woman [.....fill in the Name.....] and the child which will be born to her, not by day and not by night; not when eating and not when drinking; not in the head and not in the heart; and not in the 248 organs and 365 tendons, in the power of these Names and seals I adjure you and your faction and your servants.

There is also a list of seventy angelic Names at the bottom of the Kamea. These Names are listed in the amulet, with slight variation from their appearance in the Sefer Raziel. However, once again the following version is said to be correct:

Transliteration:

Micha’el, Gavri’el, Rafa’el, Nuri’el, Kedumi’el, Malchi’el, Tzadki’el, Pedei’el [Padiel], Tumi’el, Chasdi’el, Tzuri’el, Rema’el, Yofi’el, Saturi, Gazri’el, Vadri’el [Udri’el], Lehari’el [Lahari’el], Chazki’el, Rachml’el, Kadshi’el, Shva’el, Barki’el, Aki’el, Chani’el, L’aha’el, Malchi’el, Shebni’el, R’chasi’el, Rumi’el, Kadmi’el, Kad’el, Chochmi’el, Ram’el, Kadshi’el, M’ni’el, Azri’el, Chacham’el, Machni’el, K’nei’el, Gadi’el, Tzurtak, Ofifi’el, Rachmi’el, Sansinyah, Udragziyah, Rasasi’el, Rumi’el, Snei’el, Tohari’el, Azri’el, Neryah, S’mach’el, Ayin’el, Tasiryah, Ron’el, Tzuryah, Pesis’yah, Iveri’el, Smachia, Machneyah, Kinunyah, Yeru’el, Tutrusyah, Choni’el, Zachri’el, Va’ari’el, Dani’el, Gedi’el, Bari’el, Ahani’el

The central portion of the amulet comprises graphic presentations of the angels Sanoi, Sansanoi and Semangelof, accompanied as usual by the earlier mentioned phrase Adam v’Chavah chutz Lilit (Adam and Eve away Lilit). The following is another stylised graphic portrayal of the said celestial entities.

The central portion of the amulet comprises graphic presentations of the angels Sanoi, Sansanoi and Semangelof, accompanied as usual by the earlier mentioned phrase Adam v’Chavah chutz Lilit (Adam and Eve away Lilit). The following is another stylised graphic portrayal of the said celestial entities.

We are told the name of the first Angel, (Sanoi [Sana’ui according to Moses Zacutto]), was derived from the initials of three words in Exodus 30:34 reading (samim nataf ush’chelet—“sweet spices, stacte, and onycha”). In turn the appellative of the second Spirit Intelligence, (Sansanoi [Sansina’ui according to Moses Zacutto]), is a variant of the word (b’sansinav—“of the boughs thereof”) in Song of Songs 7:9 [8]. The third name, (Semangelof) is said to have originated from the words (samim ul’vonah zakah—“sweet spices with pure frankincense”), also found in Exodus 30:34.

(More to follow)