To this God, whom it thus dissected and measured, the theory assigned a special house in heaven with seven halls (Hechaloth). In the uppermost hall, God is seated upon an elevated throne, the proportions of which are measured by the same enormous scale. The halls are populated by this materialistic theory with myriads of angels, to some of whom are assigned names formed by the arbitrary combination of Hebrew and foreign words into barbarous sounds. The chief angel, however, is a certain Metatoron, and the theory adds, after the example of the Christian and Mahometan authors, that he was Enoch or Henoch, originally a man, but transported by God into heaven, and converted into flames of fire. With evident pleasure the theory dwells upon the description of this abortion of a morbid fancy. It even dared place him at the side of the Divinity, and call him the "little God." This theory, which was a compound of misunderstood Agadas, and of Jewish, Christian, and Mahometan fantastic notions, clothed itself in mysterious obscurity, and pretended to be a revelation. In order to answer the inquiry whence it had acquired this wisdom which enabled it to scoff at Judaism, in other words, at the Bible and the Talmud, it quotes alleged divine instructions. As there is no nonsense, however apparent, which cannot find adherents when earnestly and impressively enunciated, this doctrine of mystery, which was based upon a grossly material conception of God, found many followers. Its adepts called themselves "Men of Faith." They boasted of possessing the means of obtaining a view of the divine household. By virtue of certain incantations, invocations of the names of God and the angels, and the recitation of certain prayer-like chants, combined with fasting and an ascetic mode of living, they pretended to be able to perform supernatural deeds. For this purpose they made use of amulets and cameos (Kameoth), and wrote upon them the names of God or the angels with certain signs. Miracle-working was a trifle to these mystics. They asserted that every pious man had the power of performing miracles, if he only employed the proper means. To this end they wrote a number of works on the theory and practice of the esoteric doctrine; for the most part they contained downright nonsense, but here and there they rose to poetry. But this mystical literature only gave hints; the adepts would surrender the real key to a knowledge of the divine secrets and to the power of performing miracles only to certain persons, in whose hand and forehead they pretended to discover lines that proved them to be worthy of this favor.