AMongst the Hebrews I finde more fashions of Characters, whereof one is most ancient, viz. an Ancient writing which Moses, and the Prophets used, the form of which is not rashly to be discovered to any; for those letters which they use at this day, were instituted by Esdras. There is also amongst them a writing which they call Celestiall, because they shew it placed and figured amongst the Stars, no otherwise then the other Astrologers produce images of signs from the lineaments of Stars. There is also a writing which they call Malachim, or Melachim i. e. of Angels, or Regal; there is also another, which they call the passing through the River, and the Characters and figures of all these are such.
Celestiall writing.
Zain Vau He Daleth Gimel Beth Aleph 〈non-Latin alphabet〉 Nun Mem Lamed Caph Iod Theth Cheth 〈non-Latin alphabet〉 Tau Shin Res Kuff Zade Pe Ain Samech 〈non-Latin alphabet〉
The writing called Malachim.
〈non-Latin alphabet〉 Vau He Daleth Gimel Beth Aleph 〈non-Latin alphabet〉 Caph Iod Teth Cheth Zain 〈non-Latin alphabet〉 Samech Samech Tau Nun Mem Lamed 〈non-Latin alphabet〉 Res Kuff Zade Pe Ain
The writing called the passing of the River.
Zain Vau He Daleth Gimel Beth Aleph 〈non-Latin alphabet〉 Samech Nun Mem Lamed Caph Iod Teth Cheth 〈non-Latin alphabet〉 Tau Schin Res Kuph Zade Pe Ain 〈non-Latin alphabet〉
There is moreover another fashion amongst the Cabalists, formerly had in great esteem, but now it is so common, that it is placed amongst prophane things, ans it is this. The twenty seven Characters of the Hebrews may be divided into three Classes, whereof every one 〈◊〉 〈◊〉 l••ters, viz. 〈non-Latin alphabet〉 which are the seals or marks of simple numbers, and of intellectuall things, distributed into nine orders of Angels. The second hath 〈non-Latin alphabet〉 the marks of tens, and of Celestial things, in the nine Orbs of the heavens. The third hath the other four letters, with the five final, by order, viz. 〈non-Latin alphabet〉 which are marks of hundreds, and inferior things, viz. four simple Elements, and of five kinds of perfect compounds. They do now and then distribute these three Classes into nine Chambers, whereof the first is of unites, viz. intellectual, celestial and elemental: The second is of Twos. The third of Threes, and so of the rest: These Chambers are framed by the interfection of four paralell lines, intersecting themselves into right angles, as is expressed in this following figure.
Out of which being dissected into parts, proceed nine particular figures, viz.
Which are of the nine Chambers, Characterizing their letter by the above written Notariacon: which if itbe of one poynts shews the first letter of that Chamber; if of two, the second; if of three, the third letter; as if thou wouldest frame the Character Michael 〈non-Latin alphabet〉, that comes forth thus, extended with five figures, viz.
Which then are contracted to three figures, after this manner.
Which then are contracted into one, yet the points Notariacon are wont to be omitted, and then there comes forth such a Character of Michael.
There is yet another fashion of Characters, common to almost all letters, and tongues, and very easie, which is by the gathering together of letters; as if the name of the Angel Michael be given, the Characters thereof shall be framed thus.
In Hebrew.
In Greek.
In Latin.
And this fashion amongst the Arabians is most received; Neiis there any writing, which is readily, and elegantly joyned to it self, as the Arabick. Now you must know that Angelicall spirits, seeing they are of a pure intellect, and altogether incorporeall, are not marked with any marks or Characters, and pingible figures, or any other humane signs; but we not knowing their essence, or quality, do from their names, or works, or otherwise, according to our fancies devote and consecrate to them figures, and marks, by which we cannot any way compel them to us, but by which we rise up to them; as not to be known by such Characters, and figures, and first of all we do set our senses both inward and outward, upon them; then by a certain admiration of our reason we are induced to a Religious veneration of them, and then are wrapt with our whole minde into an extaticall adoration, and then with a wonderfull belief, an undoubted hope, quickening love we calling upon them in spirit, and truth, by true names and Characters do obtain from them that vertue, or power which we desire.