The Jews also brought with them into Phrygia superstitions or side-beliefs to which they were probably much more firmly attached than to their national religion. The practice of magic had always been popular among the Chosen People as far back as the time of Saul, and the bowls inscribed with spells against enchantments and evil spirits form almost the only relics which they have left in the mounds which mark their settlement at Hilleh on the site of the ancient Babylon[115]. From this and other evidence, it would seem that the Babylonian Jews had borrowed from their Chaldaean captors many of their views as to the importance of the Name in magic, especially when used for the purposes of exorcism or of spells; that they thought the name of their national god Yahweh particularly efficacious; and that the different names of God used in the Old Testament were supposed, according to a well-known rule in magic, to be of greater efficiency as the memory of their meaning and actual significance died out among them[116]. The Babylonian Jews, moreover, as is evident from the Book of Daniel, no sooner found themselves among the well-to-do citizens of a great city than they turned to the professional practice of divination and of those curious arts whereby they could make a living from the credulity of their Gentile neighbours without the manual labour always dreaded by them[117]. Hence Phrygia, like the rest of Asia Minor during the Apostolic Age, was full of strolling Jewish sorcerers who undertook for money to cast out devils, to effect and destroy enchantments, to send and interpret dreams, and to manufacture love philtres[118]. That in doing so they made great use of the name of their national deity seems plain from Origen’s remark that “not only do those belonging to the Jewish nation employ in their prayers to God and in the exorcising of demons the words: God of Abraham and God of Isaac and God of Jacob, but so also do most of those who occupy themselves with magical rites. For there is found in treatises on magic in many countries such an invocation of God and assumption of the divine name, as implies a familiar use of it by these men in their dealings with demons[119].” This is abundantly borne out by the spells preserved for us by the Magic Papyri before mentioned, where the expressions “God of Abraham,” “God of Isaac,” “God of Jacob” constantly occur. One spell given above contains, as we have seen, along with many unfamiliar expressions drawn from Greek, Persian, Egyptian, and even Sumerian sources, the words “Blessed be the Lord God of Abraham[120],” and in nearly every one do we find the Tetragrammaton or four-lettered name of God transliterated in the A.V. Jehovah, either with or without some of the other Divine names used in the Old Testament. The names of the angels Gabriel, Michael, and Raphael given in the Old Testament and the Apocrypha are also common in all this literature[121].