chapter 17

magic in the Islam

One discourse history perspective

Bernd Christian Otto

That the present tape a important desideratum the Islamic studies This is
evident from the fact that almost every contribution takes up Manfred Ullmann's
study The Nature- and Secret sciences in the Islam appealed. In the did Nothing
comparable has been presented since this material review from 1972 been, so
that this important Pioneering work despite some dem Interpretations owed to
the zeitgeist (sometimes the presentation is a bit polemical; from today view
is the Text selection not exhaustive) after How before as a standard work
apply can. Actually are from those 115 texts, the Ullmann in said study in the
Chapter "Magic" lists and outlined,1 only the has at least become the subject
of further research. Although research into the subject area of “magic in
Islam” has gained momentum in the last decade , Islamic studies and Arabic
magic research is lagging behind that in other disciplines – think of Egyptology ,
the ancient studies, the Judaic studies, the Medieval studies or also esoteric
research – in terms of material development, publication output and analytical
Depth still lagging behind. This volume therefore fills one important Gap:
remarkable is already the extensive Introduction – with theirs systematic View
on historical origins, Dynamics, terminologies and sub-disciplines, it is new
and unique in the German- speaking world Space (and about it beyond) and
becomes not last because of the abundance of cited research literature as an
important bibliographic reference work serve can. Remarkable is further her
more systematic Inclusion of positions and assessments of classical Muslim
scholars on the one hand, as well as more central factories from practitioners
on the others Page, as well as overall her strict orientation at Islamic Primary
sources. Finally, the consistently high quality of the contributions to this
anthology should also be emphasized, the to huge Split unedited material
introduce and about it

1 Ullmann, Nature- and Secret sciences 359-426.

© koninklijke brilliant nv, Suffer, 2019 | doi:10.1163/9789004387577_018

516 otto

out important Clues regarding the Ask after dem social Provide context and
status – i.e. according to the “deviance” – of Islamic “magic”.
In the present Contribution should so no additional material presented,
rather _ the Findings of band as it were out of “non-expert”, the is called out
of interpreted and commented on from a religious studies and magic
history perspective become. So becomes in one first Section first tried that
individual Posts out of discourse history view to classify, the is called in
Leaning at those discursive turn in the academic study of magic ,2 which I
have taken up and further developed elsewhere and primarily with a view to
European or “Western” (e.g. ancient,3 medieval,4 early modern,5 or
modern6) material. It will be shown that this approach is also applicable to
Islamic source material, and below other included help can, traditional ones
Eurocentrisms and stereotypes in the scientific confrontation with this one
overcome material . In the second section I will try to summarize the
contributions of the volume out of view the Story the “Western Scholar Magic”
to classify and approximately on ritual dynamic Continuities and
discontinuities, as well as on innovations and To think through
transformations. In a third and last Section should tentative Considerations to
Ask after the “Deviance” of Islamic “scholar magic” can be employed.

1 “Magic in the Islam" out of discourse-historical perspective

Discourse-historical magic research no longer starts from an essentialist

definition of magic and thus constitutes its object, but rather investigates it
Discourses above "Magic". Through this occurs the term “magic” its
historical semantics and onomasiology – i.e. H. its diversity of meaning and
its change in meaning - in the Foreground, its fluid form in discourses , as
well as its influence on different discourses and their Support groups . Through
this one Change of perspective shows itself, that the Expression in the run his
_ Story ongoing meanings, Rating patterns and Functions changed has:
"Magic" turns out itself as more fluid, more polysemantic Expression, the one
right now not as "empty Significant” interpreted become should (How I
himself

2 To this one turn see. Otto, Historicizing 172–173, v. a. footnote 54.

3 See. Otto, Towards historicizing 'Magic'.
4 See. Otto, A discourse historical approach.
5 See. Bellingradt/Otto, Magical manuscripts .
6 See. Otto, The motive the Perfection .
eine diskursgeschichtliche perspektive 517

still 2011 wrote),7 rather much more as “Floating signifier", the itself
permanently adapted to the respective speaker and discourse and – from a bird’s
perspective – numerous different Features and Meanings can accept.8
Discourse history Magic research is therefore necessarily anti-essentialist:
the search for essences, ideal types, or final definitions of magic makes no
sense in view of the abundance of historical meanings and discourses on
magic, which themselves become the object of research more.
That one Change of perspective leads not to bare more semantic
arbitrariness and Diversity. Historical Magic discourses point one Row from
Continuities _ on, as well as in the Area the semantics – it gives numerous
recurring _ semantic Topoi (man think approximately at the Topos of
Miraculous, extraordinary, or also at the Topos more ritualistic potency) –,
as well as in the Area the Features. So are magic polemics, the only the aim
to exclude and devalue certain people, texts and practices, from the Antiquity
until in the Present continuously handed down. Magic polemics in particular
have also used the same, very minimalist repertoire of arguments across
thousands of years and across various religious and cultural boundaries: the
three core accusations Ineffectiveness (“charlatanry ”), A-religiosity
(“blasphemy”) and A-sociality (damage to the individual or the society)9 are
already in the Greek Classical10 and can still be found in recent
inflammatory writings against the Harry Potter heptalogy.11
One Basic structure of occidental magic discourse provides in this respect
the simultaneity of polemical and identificatory magic discourse: from the
Antiquity until in the Present are as well as polemical, derogatory

7 See. Otto, magic 620-624.

8 Vgl. Chandler, Semiotics 78: „fließende Signifikanten“ haben „a vague, highly variable,
unspecifiable or non-existent signified. Such signifiers may mean different things to dif-
ferent people: they may stand for many or even any signifieds; they may mean whatever
their interpreters want them to mean“.
9 Vgl. Bellingradt/Otto, Magical manuscripts 48: „There were three major accusations
against ‘magic’ that propelled legislative acts against the so-called ‘crimen magiae’ bet-
ween antiquity and late modernity: ‘magic’ was considered an anti-religious, ineffective,
and/or anti-social ritual art. The first accusation relates to ‘magic’s’ alleged opposition
towards ‘religion’ (thus from a Christian viewpoint ‘magic’ was often considered ‘heretical’
and/or ‘apostatic’), the second to ‘magic’s’ alleged opposition towards ‘science’ (or, in sim-
pler terms, towards conventional assumptions about physical causation), and the third to
‘magic’s’ allegedly devastating societal impact.“
10 See. Otto, magic 156-218.
11 See. exemplary Kuby, Harry Potter .
518 otto

(other-referential) as well as identifying, evaluative (self-referential ) uses of

the concept of magic can be proven. I have both of these uses also as exclusion
and appreciation discourse referred to and (to some extent) tried, whose
respective stories to reconstruct.12 Albeit from a dialectical interplay between
the two discourses to go out is – polemical Authors knew frequently
interior perspective Texts and were from this one at of their Stereotype
formation influenced;13 conversely, learned magic authors and practitioners
tried to refute negative “magic” stereotypes in their writings14 - their respective
figures and stories are very different. In general it can be said that the
Exclusion discourse above the millennia away mostly remained static: the three
above . G. Core accusations against “magic” are often nuanced and varies,
remain but in theirs core always same.15 In contrast is the internal
perspective discourse - i.e. H. the textual-ritual tradition “Westerner Scholar
Magic”16 – highly dynamic : be it at the level of ritual practice (permanent
changeability of ritual techniques, mechanics and theories of ritual
effectiveness), the changing religious and cultural contexts, the practitioner
milieus, Transmission media and
-strategies, or also the Group formations and -dynamics.17 Also And it is
precisely when reconstructing and analyzing “Western scholarly magic” that
an anti-essentialist approach is required in order to address its fundamental
heterogeneity and Hybridity18 as well as of their ongoing Changeability to be
able to do justice analytically .
Discourse history Magic research differs so between one
“first order” (source language) and one “second order” (scientific

12 For this v. a. Otto, Magic .

13 Of course, this was always accompanied by considerable tendencies to distort: see, for
example, Thomas Aquinas idiosyncratic Reading of ritual text Ars notorie , the him at his
Radicalization of the Devil's Pact topos ( pactum tacitum ) may have influenced: Otto, A
discourse historical approach; and Otto/Stausberg, Defining Magic 48–53.
14 To some examples see. Otto, Historicizing 208, footnote 219.
15 The Stasis argument concentrated here so on that semantic implications of the
accusation of magic; Of course, the history of the exclusion discourse appears
extraordinary dynamic, if man the above the millennia with dem accusations of magic or
pursued people (groups) in the View takes; see. For this Otto, Magic total chap. 6–8,
concise 92, footnote 55, or 621, footnote 8.
16 To this formulation (“textual-ritual tradition") and your Implications see. Otto,
Historicizing v. a. 183-189. On the addenda “learned” and “western” in more detail below.
17 For this also ibid. 189-199 (to ritual dynamics), concise 224.
18 To of their Hybridity in more detail ibid. 199-203.
eine diskursgeschichtliche perspektive 519

linguistic) use of the term magic. She concentrates exclusively on whose

source language Manifestations (“first order”) and foregoes its own
definitions or essentializations (“second-order”). On the basis at the so-called
“insider-outsider problem” in the younger In the religious studies debate19
she differentiates polemical (“outsider”) and identifying ("insider") ways of
speaking, and engaged itself, the to reconstruct insider discourse independently
of the stereotypes and distortions of the exclusion discourse.20 In the words of
Kenneth L. Pike, the latter goal exists in one “emic” reconstruction of scholarly
magic discourse “as from inside the system“21 – in addition heard also and
straight, polemical Derailments _ the older Research (the e.g. T cultural
conditional are, for the Part but also point to uncritically adopted
argumentation patterns from primary sources ) to problematize and revise.
What means the Said for the present tape and the Dealing with the topic of
“Magic in Islam”? In the following I would like to point out three implications:
firstly, that Islamic magical discourses can easily be examined using the
discourse-historical method just outlined and structured become can; for
the others, that itself from this significant Gains in knowledge result can, in
particular through the systematic differentiation of internal and external
perspectives, which can help to overcome Eurocentrism; and finally it
becomes possible to systematically embed the Islamic insider discourse into
the much more extensive history of “Western scholarly magic” and thereby
provide new insights into intertextual reception and transmission processes, to
transformations and innovations in the Islamic material itself, as well as in
total to Meaning of Arab-Islamic cultural area for the history the “Western
Scholar Magic.”
The fact that the method just outlined can easily be applied in the context
of the subject area “Magic in Islam” can be illustrated by the contributions to
this volume. First of all , it should be noted that the most important Arabic
(“first order”) Equivalence concept to
"Magic" – namely siḥr – above reception and Translation processes is
closely correlated with the history of the concept of magic. In fact, it can be
assumed that siḥr at least partially to translation of Graeco- Egyptian

19 One good introduction in the debate delivers McCutcheon, The insider/outsider problem .
20 In more detail about this terminology, Otto, A discourse historical approach .
21 Pike, Etic and emic standpoints 28.
520 otto

mageía 22 or the related Coptic term hik 23 has been used is (in the Trains the
Islamization of Egypt in the seventh century and in particular the Graeco-
Arabic translation movement from the eighth century onwards u. Z.),24 and
siḥr is in Arabic-Latin Translations from that early 13. century in turn to lat.
magic (or one synonym like necromantia / nigromantia ) has been translated
“back” so to speak.25 Of course, this is historical semantics always fluid and
tends straight in the Trains from Translation processes lead to shifts and
losses of meaning. From the point of view of discourse history view points
siḥr but one Row more important Parallels for the occidental _ concept of
magic on.26
These parallels can be seen, on the one hand, in Islamic polemics about
magic, beginning with in the Koran, then also in the Hadiths and the further
prophetic literature, as well as in numerous further Islamic Literary genres
(historiography, Lexicography, Legal literature [ fiqh ], Poetry, Philosophy,
adab or the muḥtasib literature discussed by Christian Mauder in this volume)
Stereotypes perpetuate, the already in the Judeo-Christian Discourse was
widespread and to a certain extent reflected the general discomfort of
monotheistic elites towards “magic”. Here too, the three above are often
encountered. G. Core accusations of A-religiosity (apostasy), ineffectiveness
(illusionism , charlatanry), as well as the damage from individual and
Society.27 _ It gives still more specific Parallels: If approximately in the Koran
(K 2:102) it is claimed that “magic” ( siḥr ) was taught to people by “devils” ( aš-
šayāṭīn ) . been,28 shimmers in the Jewish context the apocryphal Ethiopian

22 Evidence of this is at least the translation of the verb μαγεύω with a siḥr -construction in an
Arabic translation of the Acts of the Apostles (8:9): see Ullmann, Dictionary 406. I
Thanks Fabian cheese for this one A notice.
23 For the Connection between dem Graeco-Egyptian mageía and dem Coptic term hik
cf. Otto, Magical Egypt 63–64.
24 See. For this also Bsees in this one Tape.
25 See. exemplified in Latin Picatrix : Pingree, Picatrix , e.g. B. 83, 87, 96. In this regard, see
Burnett, Talismans.
26 In the Following becomes the main emphasis on that same one Parallels placed; to
further, also different ones semantic facets cf. u. a. Fahd, Siḥr. There are of course a
large number of Arabic equivalence terms, some of which can be located in other
discursive contexts are and therefore other Semantics and Features exhibit can: see
also also the Introduction to this one Tape. There siḥr but m. E – already in the Koran and
the hadiths – the most important or. at the most common used term is, becomes itself the
following analysis on the Arabic siḥr -discourse focus.
27 To more Islamic Magic Polemics see. ibid.
28 In the Postscript become also the “fallen” Angel Hārūt and Marut called; see. the
Introduction to this volume.
eine diskursgeschichtliche perspektive 521

Enoch , 29 in the Christian context through Augustine's doctrine of the pact

with demons (e.g. b. De civitate Dei , 21, 6).30 The fact that the jinns in
particular can transform their bodies, possess people (including and
especially prophets) or deceive people through illusions and can cause
illnesses is also reflected previous demonological Settlements of Judeo-
Christian exclusion discourse, and is also strongly reminiscent of a scholarly
magic of late antiquity text How the Testament Salomonis .31 Here is also on
expanded _ Playrooms of Arab-Islamic discourse to regard: straight The
figure of the Jinn is already much more ambivalent in the Koran than the one
from the Koran Judeo-Christian discourse taken over figure of Demons (
šaiṭān , cf. approximately Sura 72). Alone for this reason were it advisable,
Jinn not as To exaggerate the demon or to equate it with this demon in order
to achieve a Christocentric simplification to avoid.32 Also those mostly
polemical arguments, which Maher Jarrar and Mahmoud Haggag outline in
their contributions to this volume, let itself for the large part previous Judeo-
Christian Assign stereotypes (out of reasons of space becomes here on more
detailed proof waived ), so that itself the Islamic Magic Polemics in total
relative flush dem
can be assigned to “Occidental” exclusion discourse. That the Islamic
exclusion discourse also has this amazing functional continuity at the same
time Stasis the Arguments having, How I above already indicated , not least
by Mahmoud Haggag's sketch of the siḥr lemma in the contemporary 45
volumes Kuwaiti encyclopedia for the Islamic Law ( al-Mausūʿa al-fiqhiyya
al-kūwaitiyya ).
The most fascinating parallel is however, that not only the polemical, rather
also the identifying use of Arabic term siḥr documented many times is. With
others words: the above described dialectical The interplay between
exclusion and appreciation discourse is also evident in the context of Arab-
Islamic materials good detectable. Actually are numerous _ Islamic
(approximately Arabic, Persian or also Turkish) Texts delivered , the – all
elite Magic polemics and supposed Bans for the

29 See. Otto, magic 302-303.

30 Ibid. 316-317.
31 To this one text and his reception in the Arabic Space into it (as well as about it beyond)
cf. Otto, Historicizing 190–194.
32 That such simplifications already occurred in the course of the Arabic-Latin translation
movement of 13. century put in, shows the Arabic-Latin translation of the learned magic
ritual text Almandal (cf. Véronèse, L' Almandal ), whose scribe first transcribed “algin et
assaiatin” from the Arabic original, but then added it “id est demones corporei et
incorporation” (ibid. 88), d. H. both demonized, apparently in the absence of an
independent (Christian) category for the figure of the ǧinnī .
522 otto

Defiance – confident and self-referential about “magic” or more generally the

“occult sciences” (Arab. etc. a. al-ʿulūm al-ġarība ) write.33 That their positive
Settlements to siḥr in turn the European have influenced scholarly magical
discourse since the late Middle Ages (through a selective translation
movement), is in the meantime sufficient reconstructed.34 From the
perspective of discourse history, it was not to be expected from the outset that
there would be self-referential magical texts from the Arabic region. For
example, it has the most important Hebrew exclusion term for “magic” in the
Tanach – namely kšp/keschef ( ‫ – )כשף‬not in Jewish scholarly magic Texts
How approximately the Sefer ha-Razim done: other terms prevail there (m. a.
W.: kšp remains exclusive in Jewish discourse polemical, and becomes not at
the same time in insider texts used).35 If we structure the present volume
with this differentiation of exclusion and revaluation discourse in mind (on
the level of sources ) – it are naturally also other Structuring models
conceivable (e.g. theoretical-practical, or according to time and geographical
space) - the following distribution results: The contributions by Biesterfeldt,
Jarrar, Haggag, Mauder, and Richter-Bernburg primarily deal with materials,
that can be assigned to the exclusion discourse; In contrast, concentrate The
contributions by Daiber, Käs, Nünlist, Pielow, Thomann, Orthmann, Bsees,
as well as Omarkhali/Joisten-Pruschke on materials that can be attributed to
the internal perspective discourse or are close to it intellectually or through
reception processes (even if the practitioners would reject a siḥr accusation,
as in the case the Yazidi Pīr s, or also in dem from Orthmann sketched text al-
Jawāhir al-ḫams from Muḥam

33 I name at this Job only the extreme affirmative Depiction from siḥr – here stylized to
completion or. coronation all human sciences – in the 52. letter the Lauteren Brothers (
Iḫwān aṣ-Ṣafāʾ ): see Callatay, Epistles . On the al-ʿulūm al-ġarība see also Gardiner,
Occult sciences.
34 One the main Reception lines runs surely above the tripartite Magic definition in Book 1,
Cape. 1 the Ġāyat al-ḥakīm (see. Ritter/Plessner, “Picatrix” 6), the Marsilio Ficino at his
Drafting from De vita libri tres (1489) and his Conceptualization of early modern magia
naturalis -Topos influenced: cf. Otto, Magie 443–444; Zambelli, White Magic 9; in
detail Peronne Compagni, Picatrix Latinus ; and Ben- Zaken, Traveling with Picatrix . On
the Picatrix reception also: Boudet, Picatrix . On late medieval Arabic-Latin translation
and reception processes in context
“Westerner Scholar Magic” in total Boudet, Entre Science et Nigromance ; as well as
now too Saif, The Arabic influences ; short Pingree, Arabic magical texts.
35 See Otto, Historicizing 175. For more detailed information on Hebrew-Aramaic
terminology in Jewish ritual and incantation texts, Harari, What is a magical text?
eine diskursgeschichtliche perspektive 523

mad Ġauṯ Gwāliyārī).36 Of course, there should be no overly static either/or

categorization here suggested become: many Sources are through ambivalent
attitudes and complex negotiation processes (see, for example, the debates on
prophetic medicine, outlined by Richter-Bernburg ; also poetry and Fiction
are typical candidates for ambivalence, here illustrated through Marzolphs
Contribution to 1001 Night and Enderwitz' contribution to Arabic literature of
the 20th and 21st centuries). Despite these negotiation processes and
intermediate positions, the such kind “precarious “Knowledge” tends to be the
case evokes,37 is the Distinction from exclusion and I hope that I have shown
that an appreciation discourse with a view to Islamic magical discourses is
possible and plausible.
But is she also useful? I want at this Job only three name advantages .
On the one hand, a discourse-historical approach enables the Research subject
"Magic in Islam" overcoming from Distortions and Eurocentrism that
sometimes characterize older Islamic studies research embossed have.38 The
Proceed, ǧinnī or. Plural ǧinn with demon

36 For me counts a text occasionally also then for the scholarly magic corpus of sources
, if he not self-referential is (i.e. H. "Magic" not as affirmative uses the “first-order”
term), but Ritual techniques having, the clearly previous or contemporary are taken from
scholarly magical texts; this depends u. a. together with that scholarly magic Authors the
concept of magic sometimes consciously avoid, around not in difficulties to devices (to
this one “coping” or “self defense strategies” in more detail Otto, Historicizing 175–
176): a Example for this strategy in the Arabic space is (Ps.-) Ahmad ibn al-Būnīs Kitāb
Sams al-maʿārif al-kubrā with his after Outside towards Sufic paint and self-image (I use
Coullaut Cordero, El Kitāb Sams al-Ma'ārif al-Kubra ; to Text history see. Gardiner,
Esotericism ); also the from Orthmann sketched al-Jawāhir al-ḫams would I add, there
Gwā-liyārī one abundance more relevant scholarly magic techniques calls – about voces
magicae , ritual circles, numerology, ǧinn - and planetary incantations, Summoning
rings, celestial journeys, etc. - and at best in passing it is pointed out that the practitioner
should always adhere to the rules of the šarīʿa in order not to be associated with
“magic”. become (see. Contribution from Orthmann, S. 392, footnote 114). Also in al-
Būnīs Sams There are numerous such lip service (cf. the reference in Chapter 5
[according to Coullaut Cordero, El Kitāb Sams 74–75], that man at the Day of youngest
court for the Death that one adversary the Responsibility to take over have, the man
just into the afterlife using a Basmala square attached to a melted lead plate promoted
has). The Yazidi Pīr s, the a important Ritual medium the antique
“Scholar Magic” – the with voces magicae and Incantations inside a spiral-shaped bowl –
used for their daily (“religious”) ritual practice, but remains a borderline case.
37 About this concept in the context of early modern intellectual history, which is certainly
based on Arabic material can be transferred, see Mulsow, Prekäres Knowledge .
38 To further Considerations in addition, the exploration the “occult sciences" in the Islam
524 otto

or. Demons to translate, through which nuances of The former lost go,
have I already above called (alongside noticed: it might For practitioners,
it makes a big difference whether a jinnī or a šaiṭān is summoned ).39 But
also the reflex, often observable in older research, that all types of amulets
are generally classified as “magic” or the supposedly superstitious area of
Islamic “popular belief”. to be assigned - here are examples the Work from
Kriss/Kriss-Heinrich to name40 – is to question critically. Because of the
almost timeless omnipresence of the amulet in the Islamic Space would
have to out of discourse history view much more considered become, How
frequently approximately the apotropaic, with Amulet described in Quranic
quotations (Arabic and a. ḥamāʾil , ḥirz , tamīma )41 in the exclusion discourse
at all as siḥr classified been is. That is delivers Haggag in this volume some
appropriate Supporting documents; at the same time interpret the Findings
from Mauder but thereupon, that the Amulet creatures in the muḥtasib
literature has received “almost no attention”, i.e. has essentially fallen out of
the category of the forbidden. Of course, scholarly magical texts also provide
the Arab-Islamic room Recipes for the Manufacturing and use of amulets that
operate primarily with the power of Koranic quotations.42 Mine In my
opinion indicates but the sheer distribution of Arabic-Islamic amulet
system thereupon, that itself the Islamic Amulet discourse must have moved at
least partially independently of the devaluation-upgrading dialectic of the
Islamic magical discourse. In other words: from a discourse-historical point
of view, the Islamic amulet system should perhaps only be assigned to the
category “magic in Islam” with reservations (a more nuanced perspective that
takes into account different Islamic positions towards different types of
amulet has yet to be developed here). wraps become).43 That this in the older
literature nonetheless frequently lump sum

from Eurocentrisms to to free, please refer now also Melvin Koushki, Afterword.
39 Compare, for example, the ritual text aš-Šāmil fī l-baḥr al-kāmil , attributed to Abū l-Faḍl
Muḥammad ibn Ahmad aṭ-Ṭabasī (d. 482/1089), reported and a. in the Berlin State Library
( Ahlwardt 5885 = Ms. Or. Fol. 52), the in individual chapters Exactly differentiated, if a
ǧinnī or Saiṭān summoned becomes. see. for the text also Zadeh, Magic 253–254., as
well as Zadeh, Demons and Jinn 145-146.
40 See. approximately Kriss/Kriss-Heinrich, folk belief .
41 See. also the Introduction to this one Tape, Cape. 1.2.1.
42 Here finds itself for example some material in al-Būnī, Sams .
43 In Ṭašköprüzāde's list of the 15 alleged sub-disciplines of siḥr (in his encyclopedia Miftāḥ
as-saʿāda wa-miṣbāḥ as-siyāda fi mauḍūʿāt al-'ulūm – please refer the Introduction to
this volume, chap. 2.2), for example, the production of amulets does not appear as an
independent activity Area on; his second entry to ʿfilm aṭ-ṭilasmāt reading I with Look at
the Ġāyat al-ḥakīm as reference on the Manufacturing “Astrological talismans", the Yes
eine diskursgeschichtliche perspektive 525

happen is, hangs possibly fewer with Islamic as much more with Christian-
European “magic” stereotypes.44
A further Advantage the described method based on the above already
formulated suggestion, internal perspective Texts independent of the
stereotypes and polemics of exclusion discourse to investigate. this will
already many times (also in this one Tape) practiced, without that for that a
discourse analytical instrument would be used or is even necessary. The
Notice find I nonetheless important: external perspective texts, Even if
they can provide important information about text transmission and
dissemination due to the limited sources, scholarly magical practices are in
shape and Self-image tends to not just, and should therefore always just
under big reservation as supporting documents for lived ones Practice read
be.45 A Example may at this Job suffice: himself if man the the
“Magic” chapter in Ibn Ḫaldūn's Muqaddima (chap. 6, section 27 on ʿulūm
as-siḥr wa-ṭ-ṭillasmāt ) passing through polemics hides, must clear be that the
text no authentic Window to Arab-Islamic “Scholar’s magic” from the
8th/14th century Century opened. I'll just mention a few inconsistencies: be A
notice, scholarly magic Texts be “almost nonexistent among the people”46
can certainly be dismissed as wishful thinking (and he himself does so in the
following sections, in which he mentions numerous Texts calls, hollowed
out); to his diverse Explanations above purely psychological techniques that
supposedly do not require any external rituals,47 there is to date no evidence
from an internal perspective (in other words: this can be a mere stereotype
derived, for example, from the discourse about the “evil eye”) be), as well
few How to Claim, that it one as it were offered

one quite other Ritual mechanics exhibit as the with Quran quotes described amulet . See.
to Problem the Categorization from Amulets also Bsees in this one Tape.
44 Diese Beobachtung – dass europäisch-„westliche“ Diskurse ganz andere Dinge als „ma-
gisch“ oder „okkult“ klassifiziert haben als islamische Diskurse –, mag auch auf weitere
Praktiken zutreffen, vgl. hierzu Gardiner, Occult sciences 816: „discourses and practices
that modern academics often identify as occult-scientific were widely accepted as valid
and wholesome. Dream interpretation (taʿbīr al-ruʾya) seems always to have been con-
sidered essentially orthodox. Firāsa, a science that claims to deduce the moral character
of individuals on the basis of their outward appearance, and which in some Sufi discourses
is elevated to being a kind of clairvoyance, seems also to have aroused little controversy.
Neither does it appear that works on the occult properties of stones or herbs provoked the
ire of theologians“.
45 For the problem also Otto, Historicizing 176-177.
46 Rosenthal, Ibn Khaldun 156.
47 See. approximately ibid. 158.
526 otto

rene Disposition to siḥr give;48 the actually interesting and not implausible
Description one Damage rituals with Help one image (one figure?), voces
magicae , a knot, and a Jinn incantation are rounded off with the words -
which now hardly reflect the internal perspective - that the evil energy of
Rituals finally but only on the practitioners themselves fall back would.49
Barely randomly has the Islamic scholar Matthew Melvin-Koushki Ibn
Ḫaldūn recently characterized as a reactionary anti-ritualist, the in the
Muqaddima one sometimes “confused, off putting and old-fashioned anti-
occultist agenda”.50
The most important Advantage one discourse history approach at
“Magic in Islam” and the associated differentiation of exclusion and valorization
discourse ultimately consists in the fact that the Arabic-Islamic insider
material, i.e. self-referential or scholarly magic Islamic Sources, profitable in
the much more extensive Story the
“Western Scholar Magic” embedded become can. Through this becomes the
Islamic material is de-contextualized to a certain extent and by taking one
longue durée perspective on pre- and subsequent developments new or at
least different interpretable. The View falls then on reception history
Continuities and Discontinuities (the first out of diachronic or more
interdisciplinary perspective at all clearly become), on Innovations and
Transformations in the Islamic material himself, as well as also to the
question of whether the Arab region might have a special position with regard
to Ask after “Deviance” takes. This Questions should in the Following treated
_ become.

2 Islamic “scholar magic”: dis/continuities, innovations,

transformations

Before in the Following at least approximately to explain is, How the _

“Islamic Scholar Magic” in the comprehensive Story the In order to embed
“Western scholarly magic”, a term needs to be clarified again: that of
“Western Scholar Magic” himself. The Addenda "west" and “Taught” has two
important demarcation functions: “Taught” initially refers to that we it at all
with written Sources to do have, so with one

48 Ibid. 167. For this also the Contribution from Haggag in this one Tape.
49 Ibid. 161.
50 Melvin Koushki, Defending geomancy; see. also Melvin Koushki, (De)colonizing 107–
109 .
eine diskursgeschichtliche perspektive 527

above Texts passed on Knowledge tradition. In addition, those put Texts

sometimes height Language competence (or. frequently the Knowledge
several Languages ) in advance; she are tends to through complex
theorizations and characterized by lengthy ritual sequences. They can also
achieve a high level of temporal and economic resources require, as well
as the Knowledge of practices and motives out of different religious
Traditions ( above all: late antique Mediterranean polytheisms, Judaism,
Christianity, Islam).51 During this Reading from "taught" absolutely on the
Arabic Space is transferable (although this also excludes certain materials,
such as oral ritual traditions), is given of research field "Magic in the Islam"
again _ one Reflection of adjective "west" necessary. I have already
elsewhere written, that "west" neither as more selective chrono- can still
function as a geographical marker,52 but at least approximately points to
historical contexts and continuities that allow the scholarly magic Corpus
from others ritual traditions, the in ethnographic contexts and have often
only been passed down orally,53 or which arose in the “(Far) East” Asian
cultural area completely independently of the reception contexts
discussed here and (possibly also textual) traditional been are,54 to delimit.
Straight the obvious continuity and closeness Interlocking the scholarly magic
Text and ritual tradition between antique Mediterranean region, Arabic-
Islamic “Middle Ages” (that Of course until after India and China was
enough)55 and European Early modern times, leads to the possibly irritating
result that “western” at least in the Story this tradition the Arab-Islamic
Cultural area – contrary to common semantics – encompasses. In this sense,
the history of “Western scholarly magic” is simply analogous to, for example,
medicine History of philosophy to see, the without the transmission and
Innovation achievements of the Arab-Islamic “Middle Ages” would be
unthinkable.

51 For more information on this, Otto, Historicizing 179–180. On “religious hybridity” as a

central characteristic of “Western scholarly magic” see ibid. 199–203.
52 To Problem ibid. 180–181, esp. footnote 89.
53 I think here v. a. at the anthropological Magic debate of 20. century: more detailed
Otto/Stausberg, Defining magic , v. a. Part 3 (“Mid-Twentieth-Century Approaches to
Magic”).
54 In the Indian context finds itself relevant material approximately in Kauṭilya's
Arthaśāstra – recently retranslated. at Olivelle, King, governance, and law .
55 The Expression "Middle Ages" becomes here and in others Passages out of European
Perspective needed. For the periodization of Arab-Islamic intellectual and cultural
history, see u. a. Heinrichs, Oriental Middle Ages 13–15; Khalidi, Arabic historical thought
xi; and Günther, Introduction xvii–xx.
528 otto

Accordingly, it includes a systematic embedding of the Arabic-Islamic

materials in the Story “Westerner Scholar Magic” in the Essentials _ two
Aspects: for the a is on the continuity scholarly magical texts and
techniques, i.e. on the historical bridging function of the Arabic- Islamic room
to regard. For the others is the momentum of the Arabic- Islamic material must
be taken into account, i.e. discontinuities, To take transformations and
innovations into account. Some considerations will be made on both aspects
below.
To Ask the continuity lays the present tape already some Clues are
available: Thomann rightly states at the end of his article that individual
magical ritual techniques such as the use of letters on glasses (see also
Chapter 1.2.5 of the introduction)56 or bowls written on the inside in a spiral
shape (see also Omarkhali/Joisten-Pruschke with a somewhat broader
historical perspective) come from the ancient Mediterranean region,
whereby he used the divinatory technique of geomancy and the use of
numerological cell squares as reception processes from the Asian Space
attributes. Important is in this one Connection also the Study by Fabian Käs
on the catarches (the astrological determination of the correct time window
for the Ritual practice or other, sometimes everyday actions) that are
certainly of ancient Egyptian origin. It should be added that the voces magicae ,
which are often encountered in the material worked on by Pielow and
Orthmann, or more generally the assumption of a special ritual effectiveness
of written or recited “names of God ”, already in ancient sources - above all the
Greek magic papyri – represent the scholarly magical technique par
excellence.57 In Arabic ritual texts is this Technology as well as adapted
and Islamized – approximately in the Frame _ the teaching of the 99 “most
beautiful names” of Allah (see v. a. Pielow in this volume) – as well as
without a semantic reference to Allah (then for example to Labelling from
intermediate beings) picked up been.58 Also

56 To continuity the Glasses letters – the in the ancient studies Discourse mostly with
the source language term characters (literally and a. “characters”) are referred to, the I
here as term technician take over want – see. Gordon, character; with focus on the Jewish
discourse Bohak, The characters. See. For this also some comments from Bsees in this
one Tape.
57 For this also Otto, magic 393–394, 403-404.
58 For example, see the ritual passages in the Ġāyat al-ḥakīm , which refer to: incantations _
(Arab. ʿazāʾim ) focus: approximately the incantation the Planets in Book 3, Cape. 7 and
Book 4, Cape. 2, the Moon phases in Book 4, Cape. 2, the Planetary potencies (Arabic
rūḥāniyyūn ) in Book 3, Cape. 9; impressive is in this respect also the Arabic-
Andalusian version of Testament Solomonis (edited at Navarro/Ruiz , Medicina the
eine diskursgeschichtliche perspektive 529

at the special significance of the semantics described by Daiber

“knots” like man superior, if here not the for the antique Curse tablets
central concept of “binding” or “tying down” (Greek katadein ; the Latin
defigere [ defixion ], however, could be translated as “to fasten”). As
Orthmann rightly points out, there are also ancient references to the
deification and conjuring of celestial bodies (particularly, of course, with
views on Egypt), where the enormous Meaning the astrology in the Arab-
Islamic cultural area may lead to greater systematization and duplication such
practices guided has. The ritual The instrumentalization of celestial bodies
remains, for example, in the most important previous scholarly magic text
corpus, the late antique Greek magic papyri , marginal.59 _
It gives still more concrete Covers: the Ritual technique “Democritus
Sphere” for example, the it allowed, above one short numerological
calculation of the name one suffer person whose continued or demise to
predict, is already in PGM XII testified,60 finds itself in al-Būnīs Kitāb Samsal-
ma'ārif (Chapter 12 according to Coullaut Cordero)61 as well as in some versions
of the Kitāb Sirr al-asrār ( Book of the Secret of Secrets )62 and travels to Europe
via Latinizations of the latter.63 If one reads the ritual for acquiring seven jinn in
al-Būnīs Sams al-maʿārif (Cape. 5 after Coullaut Cordero),64 the one with
your skills henceforth to Disposal stand, becomes man inevitably is
reminiscent of the ritual for obtaining a páredros (lit. assessor ) in PGM I.65
Finally, it cannot be a coincidence that the compiler of the Ġāyat al-ḥakīm in the
framework one Jupiter summoning different Translations the used _ voces
magicae performs66 – even Exactly How the author from PGM XIII,

in the recipe for the second Tayleq (a ǧinnī ) with Adoni and Ṣabaot operates - i.e. those
voces magicae , which are each used over 50 times in the Greek magic papyri .
59 See. at most PGM VII, 795-796 (after Preisdanz, papyri graecae magicae II, 35–36) for a
short list of voces magicae (here: angel names) and charaktêres , which correspond to
the twelve signs of the zodiac assigned become. Systematic Planet summons (apart from
Invocations of sun god Helios, the here still different to think is) find not in the PGM.
60 See President papyri Greek magic 2, 81–82.
61 See Coullaut Cordero, El Kitāb Shams 159; Coullaut Cordero hat vorwiegend nach Ms. Paris
Ar. 2650 will eat here: fol. 78 r.
62 Vgl. etwa National Library of Medicine, Bethesda [Maryland], Ms. a 57, fol. 7r.
63 See. to some Prove Thorndike, A History of magic 682-683. To Text history see also
Forster, The Secret of Secrets .
64 See. Coullaut Cordero, El Kitāb Sams 78-79.
65 See PGM 1 42–196 still President papyri Greek magic 1 5–13.
66 See. Ġāyatal-ḥakīm , Book 3, Cape. 7 after Ritter/Plessner, " Picatrix " 217: "O Rūfijāʾīl, you
Angel,
530 otto

which offers the same assistance for no less than seven languages, including
"How the dog-headed monkeys", "How the sparrowhawk", and "in the Bird
language.”67 Numerous other such individual observations could be cited,
including mine In my opinion show, that we it not with random Parallels to do
have (in addition are this much to specific), rather actually with continuities ,
the therefore mine above and elsewhere represented thesis support, that We
are dealing here with a coherent text and ritual tradition with a longue- durée
character.
Naturally could in this respect still much more did become. One
Comparative examination of the voces magicae and characters from ancient
antiquity and medieval Ritual texts away (even Islamic, but also Coptic,68
Jewish,69 Byzantine, 70 finally Latin71) stands so far out of and would
surely numerous more supporting documents for the here provide a strong
continuity argument.72 Both in an interdisciplinary comparison as also with
View on the sheer Crowd at unedited, unedited or completely undeveloped
scholarly magic Arabic- Islamic texts Room73 is nonetheless to hold on, that
this in particular between

who is placed above Jupiter, [...] I call you by all your names Arabic: o Muš- tarī, in Persian:
O Birğīs, in Iranian: O Hurmuz, in Greek: O Zeus, in Indian: O Wihasfaṭi! […] may you
me so and so do". See. analogous ibid. 215, 224.
67 See. PGM XIII, 80-81 (after Preisdanz, papyri graecae magicae II, 91): "I shout you an,
Lord, in the bird language: arai, hieroglyphic: lailam, Hebrew: anoch biathiarbath ber- bir
echilatour bouphroumtrom, Egyptian: aldabaeim, like the dog-headed monkeys: abrasm,
like the Sparrowhawk: Hi chi chi chi chi chi chi tip tip tip, in the Priestly language
[hieratic ]: menephoiphoth cha cha cha cha cha cha cha.” ( voces magicae according to Betz,
The Greek magical papyri , 174).
68 Some material finds itself edited and translated at Meyer/Smith, Ancient Christian
magic .
69 Approximately with View on the Sefer ha-Razim , edited at Rebiger/Shepherd, Sefer ha-
Razim , or the Ḥarba de-Moshe , recently retranslated. at Harari, The sword of Moses.
70 Approximately with View on the m. E. Early form of the clavicle translated from Arabic
Solomonis _ with dem title To Apotelematics Pragmateia ( Hygromanteia Solomonis ),
recently edited and translated at Marathakis, The magical treat of Solomon .
71 Für den Vergleich böten sich etc day recently they published Text Art notorious (cf.
Véronèse, L' art notorious ) Almandal (cf. Veronese 50 Almandal _ oder auch Liber
sworn Honorius (Hedegård, book sworn Honorius _ whether
72 See. to relevance Coptic and more Jewish Texts also the Contribution from Bsees in this
volume.
73 See, for example, Melvin-Koushki, who after years of looking through archives not only
in Europe, but also in... West Africa from “many hundreds of thousands of relevant
extant texts" speaks: Melvin Koushki, (De)colonizing 107. See. For this also the Post by
Bsees in this one Tape, the to Right stated, that "itself the Arabic Papyrology at the
moment there located, where itself the Greek Papyrology before prize dance'
groundbreaking
eine diskursgeschichtliche perspektive 531

schen dem 2nd/8th and 6/12 century after How before one Art black box
in the history of “Western scholarly magic”. Sometimes it only becomes clear
from late medieval Latin hindsight that many more texts must have circulated
in the Arabic-Islamic region than was previously known or assumed. So
indicates approximately the recently edited Latin Ritual text Almandal – a
manual for the construction one portable Altars to ǧinn - incantation that
may have been translated from Arabic in Toledo around 1230 must74 –,
thereupon, that also and straight the Solomonic Conjuring art en gross out of
dem Arab-Islamic Space into the Latin Europe came be must.75 For the in
the late medieval and The Claviculae Salomonis genre, which flourished in
early modern Europe, is still missing from the Arabic genre Templates;76
future research will certainly have some surprises here ready hold. Out of
European-late medieval view is

chender monograph to Greek magical Papyri found has; namely at a point, at dem right
few interest at magical Texting prevails, What also on the general one Attitude to this
Text genre based can".
74 See. For this Pingree, Learned magic. To the Latin Almandal cf. Véronèse, L' Almandal . _
75 So far, Jewish texts and milieus have tended to be held responsible for this dynamic or,
in general, for the patronage of the Solomonic art of incantation;
m. E However, this is a distortion of research history, because Judaic magic research has
so far been more present in the interdisciplinary discourse and has already processed
more material (for an excellent study, see Leicht, Astrolugomena ; central for the
Judaistic Magic research is still like before Bohak, Ancient Jews magic ). Also if the
Influence more Jewish milieus straight on the Arabic-Latin Translation process not to
think away is – man think only at the role Judah ben Moshes as part of the Toledan
translation movement; in this context also to the Jewish compendium, which is
historically significant Liber Razielis , translated to 1259 in Toledo (complete receive in Ms.
Hall 14 b 36, 5r–130v) –, is from one to assume a close interrelationship between Islamic
and Jewish “insider” discourse (hence also a dependence of the Jewish on the
quantitatively much more voluminous Islamic discourse: see also this water stream, The
Unwritten Chapter). This is also evident in the often multilingual transmission of
scholarly magical texts - see a recently discovered Arabic one Version of the Ḥarba-de
Moshe about Fodor, Sword of Moses; to numerous other bilingual or multilingual texts
Leicht, Astrolugomena . More Observations For this also in Otto, Historicizing u. a. 205,
Footnote _ 204.
76 For the Almandal became recently one at least in the title identical ones Yemeni Version
of a Kitāb al-Mandal as-Sulaimānī identified, although in terms of content it is more
similar to the will Solomonis close to: see. Regourd, Al Mandal. Possibly in However, the
already mentioned aš-Šāmil fī is connected to the later Claviculae of Solomon l-baḥr al-
kāmil , for example due to the systematic chapter structure and approach at the conjuring
art, or also the in this described Ritual technique of ritual circle painted on the floor.
532 otto

It is also strange that lists of astrological (e.g. planetary) seals for making
talismans – a scholarly magic text genre, the in Johannes Trithemius'
Antipalus Maleficiorum (written around 1508, for the first time published in
1555)77 is very present - not yet available from the Arab-Islamic region ,
although the Pseudepigrapha of the Latin Texts (including a. Hermes,
Apollonius, Ptolemy, Geber) clearly point to an Arabic origin.78 These
examples show that the development of scholarly magical texts from the
Arabic-Islamic “Middle Ages” is still far too incomplete to provide an
overview or generalizations on “magic in Islam” in this epoch to guarantee.
Before this one background would the Islamic scientific Magic research
from one interdisciplinary, comparative longue-durée perspective, which is
about also (later) European If reception dynamics are taken into account,
you will benefit greatly.
That the here strong made Continuity argument so before- and This
includes subsequent developments can be illustrated by a collection of
German-language scholarly magical texts from the early 18th century, which
I recently worked on.79 Although this collection of 140 unique manuscripts,
which is almost completely preserved in the Leipzig University Library, also
a number of early modern dynamics and Innovations disclosed, find itself in
this numerous Ritual techniques and
-genres, the also already in dem present tape thematised become: so
included the Leipziger collection (the itself, this as context information, mainly
dedicated to the Solomonic art of incantation) – numerous Texts full of voces
magicae and characters ,80 also the from cheese sketched Katarchen are
omnipresent,81 we find techniques to Celestial travel,82 further the recitation
from the known Ninety-nine Names of God,83 also a Lapidarium ,84
various numerological Treatises,85 the use

77 Edited in Zambelli, White magic 101-112.

78 The Old Castilian compilation is relevant to this genre Astromagia (edited by D'Agostino,
Astromagia ), also a Toledan translation from the 1260s the the Arabic Template
missing.
79 See. Bellingradt/Otto, Magical manuscripts .
80 See ibid. Appendix A: characters and voces magicae are omnipresent and appear in
almost every manuscript; on characters see especially Nos. 7 and 140.
81 Also the determination of correct moment to Ritual execution finds itself in almost any
handwriting; However, No. 133 deals exclusively with that art.
82 See. No. 12 and 23.
83 See. No. 2.
84 See. No. 50.
85 See. approximately No. 66, 84 or 91.
eine diskursgeschichtliche perspektive 533

from Letters- and Number squares,86 one larger Number from Lists with
astrological sigils,87 as well as manuals for the production of Solomonic ritual
insignia and incantation rings.88 Albeit the traditional context complex are
and in the case the prehistory this collection is largely obscure (it only
becomes historical after its sale in 1710 tangible), as well as naturally also
from numerous Alienation and transformations is the continuity of these
special techniques dem in the present tape discussed material into the Leipzig of
early 18th century but still amazing.
Taking a diachronic, comparative perspective on history “Westerner
Scholar Magic” enabled it about it beyond, also innovations _ of Arab-Islamic
discourse to reconstruct (even then if – according to the current state of
research – there are no previous parallels or covers gives). I want here only
some potential name candidates .
First of all, of course, the production of “astrological Talismans” (Arab.
ṭilasm ) based on a ritual mechanic that is conceivable in Neoplatonic terms
but is usually understood in a deterministic and mechanistic way, as the most
important innovation of Arab-Islamic “Middle Ages” seen become.89
Manuals _ to Manufacturing from artifacts, the ritual with the Power from
Celestial bodies are not found in previous scholarly magic manuals; the ritual
mechanics of Graeco-Roman amulets, for example, are always based on the
names more instrumentalized Deities.90 Analogous must the

86 See. v. a. No. 5, 6, or 115.

87 See. exemplary No. 16, 29, 54-55, 69-73.
88 See. approximately No. 27, 29, 74, or 75.
89 See. For this naturally exemplary Ġāyat al-ḥakīm ; that is works many in this described
recipes to Talisman making in turn spiritualized – the is called, the Ritual mechanics are
not thought of purely mechanistically (with regard to a permanent sympathetic effect the
celestial bodies), rather also above callable and willingly independent entities How the
rūḥāniyyūn ; the theoretical Foundation particularly in the first and second Book is but
dedicated mechanistic and works frequently deterministic (see. for example
Ritter/Plessner, “Picatrix” 34 [Book 1, Ch. 5]: “The meaning of the talismans lies in their
connection with the celestial bodies. Is one such available, so can no one the talisman
solve."). Mine In my opinion refer the Talisman mixing recipes the Ġāyat al-ḥakīm ,
which combine astrological sympathy effects with incantations Dynamics “More
ritualistic “hybridity” (i.e. H. on the combination more different Ritual techniques to
increase effectiveness), which I described in Otto, Historicizing 199–200 .
90 See exemplary You give Ouroboros - Amulet (sent characters und voices magic _ in PGM
VII, 580–590 still Preisendanz, Papyri Greek magic 2, 146–147.
534 otto

Postulation of “sympathetic series”, which are often encountered in the Ġāyat

al-ḥakīm91 and which systematically provide the celestial bodies with ritual
means from the most diverse areas (approximately metals, Clothing, incense,
Plant , Animals, Colors, inks, Etc.) assign – the in turn for the Talisman
production can be used – can be seen as an innovation. The idea of emanation
chains was already circulating in late antique Neoplatonic discourse (Greek:
seirai ),92 such become in the late antique Papyri Graecae Magicae but still
not listed, much more works the Selection the ritual means here frequently
any. Finally is also those subgroup of talismans as innovation to evaluate,
the primary above the Engraving of
“image” of a celestial body. The idea that celestial bodies have one (e.g
anthropomorphic or animal-shaped) Body have, the itself painting and thus
being used ritually goes back to ancient Egyptian iconographic practices in
particular in the context the Dean's teaching back.93 In the Arabic-Old
Castilian Translation Astromagia finds itself this Technology the
Visualization of celestial bodies in the context of talisman production but
now transferred to numerous other celestial bodies, in addition to the decans
on the so-called Paranatellonta (360 astrological entities, which are each
assigned to a degree of the zodiac), the lunar stations, the zodiac signs, or
the Planets.94 Here found as it were one pluralization of the rituals
Visualization astrological Entities in the Frame the Talisman art instead of.
Further candidates for innovations that can only be briefly mentioned here
are the ritual genre of nīranǧāt : despite the polysemantics, also and straight
this Concept95 designated he in the Ġāyat al-ḥakīm concrete ritual scripts, the
(most of time) without Incantations get along and much more the Manufacture
_ more powerful “Blends from substances" describe, the on quasi-
alchemical Principles based (Warm-Cold-Wet- Dry).96

91 See. exemplary Book 3, Cape. 1 (after Ritter/Plessner, “Picatrix” 156–164) for Planetary
series, and book 3, chap. 2 (according to Ritter/Plessner, “Picatrix” 164–166) for zodiac
series.
92 See, for example, the Proclus writing περὶ τῆς καθ' Ἕλληνας ἱερατικῆς τέχνης (On sacred art
according to the opinion of the Greeks), outlined in Otto, Magie 436–443.
93 See. to reception ancient Egyptian Dean lists in scholarly magic Texting Otto,
Historicizing _ 191-192.
94 Vgl. D'Agostino, Astromagic , Kap. 1 ( Book of the paranatellonta ), Kap. 2 ( Book of the
Deans ) , Kap. 3 ( Book of the moon ), Kap. 4 ( Book of the images of the twelve signs ), Kap. 5
und 6 behandeln Mars- und Merkur-Talismane.
95 See. For this Zadeh, Magic 241. See. also the Introduction the editor this band, Cape.
2.2 with one Explanation Ṭašköprüzādes, as well as Cape. 1.2.7.
96 See. For this Ġāyat al-ḥakīm , Book 2, Cape. 8th with some theoretical Explanations. In
the
eine diskursgeschichtliche perspektive 535

That these mixtures not only contain plant and animal ingredients operate
(How still for ancient Mixed recipes typical), rather so also include human
body parts (since “the human body is wonderful Magic effects contain"),97
like as well as innovation rated like the spiritualization and invocation of
matter forces ( pneumata , in the Ġāyat al-ḥakīm also as rūḥāniyyūn
designated) above their names ( vocesmagicae ).98 Here again we encounter
“ritual hybridity” in form one combination from quasi-alchemical Mixtures
(Arab. nīran- ǧāt ) with incantation techniques (Arabic ʿazāʾim ). In the
context of the nīranǧāt is also the Invigoration more inanimate matter
(approximately for the Manufacturing “greener, deadlier scorpions") to
name,99 for the that is literary supporting documents out of from antiquity
(e.g. from Jewish discourse),100 but not ritual scripts. As well as the use more
human Body Parts as also the Invigoration inanimate _ matter like for that
responsible been be, that the Ritual genre of nīranǧāt at the same time a
candidate for discontinuity is: despite the According to various European
translations of the Ġāyat al-ḥakīm ( Picatrix ), this special technique has
almost no longer played a role in European scholarly magic.101
Furthermore, the entire area of “special properties of letters” has (Arab.
ḫawāṣṣ al-ḥurūf , in Sufi currents also ḥurūfiyya ) or the Numerology (Arab.
abajad ) that is ancient Precursor, led but in particular through the
Application on the Koran to innovative pluralizations and
Systematizations. This included also the arrangement and ritual use same
ḫawāṣṣ in the context from Cell squares (Arab. u. a. ǧadwal , ḫātim ),102
which approximately with numerological Names of God103 or Engelna

In the introductory chapter of the Ġāyatal-ḥakīm, nīranǧ is also referred to as “practical

magic”. (Ritter/Plessner, “Picatrix” 10), at dem "Spirit on spirit" work (ibid. 7); this
require the “Knowledge the three Rich” (ibid. 9; with it is Animal-, Plant-, and meaning
rich in minerals), there the Practice in the "Mixture of a [empire] with dem others" exist.
97 Ibid. Book 3, Cape. 11 after Ritter/Plessner, “Picatrix” 279; nīranǧāt lists find itself ibid.
v. a. Book 3, Cape. 10 and 11 – here also Recipes with human Body parts, approximately one
“fresh human Head in the entire" (ibid. 279).
98 See. to Invocation from Matter- Pneumata approximately the Love ritual in ibid. Book 3,
Cape. 10 after Ritter/Plessner, “Picatrix” 269-271.
99 Ibid. Book 4, Ch. 9 according to Ritter/Plessner, “Picatrix” 418; on such techniques also
Saif, The cows.
100 See. with some Refer Otto, magic 277-278.
101 For this also Burnett, Niranj .
102 For this also the Introduction to this one Tape, Cape. 1.2.4.
103 Vgl. etwa al-Būnī, Sams , Kap. 16 nach Coullaut Lamb, He Kitab Sams 243–312.
536 otto

men,104 of the Basmala formula (with which 113 of the 114 Koran surahs begin:
bismi llāhi r-raḥmāni r-raḥīm ),105 one mixing of own Called with the name of
God,106 numerological days of the week and planets,107 effective Koran
passages, 108 or also the seven "Seal Solomon's 109 filled could become . Another
innovation in this context seems to be the possibility of adding any number
of new angel names ( voces magicae ) using mathematical-numerological
formulas,110 a technique that also in the early modern Europe short appears,
then but allegedly not matter more played has.111
see an extremely significant historical impact innovation still the on the
Floor painted Ritual circle name, which can be found in ancient but also
earlier Jewish or Coptic ritual texts still not finds, probably but then in some
Arab-Islamic texts ;112 also this elementary ritual technique of the (later?)
Clavicula Solomonis genre is therefore all probability after above the Arabic
space reached Europe.
In summary, based on the current state of research, this can be said (i.e. H.
despite the obvious research desiderata, especially in the area of text
indexing) say that the Arab-Islamic cultural area not only fulfilled an
important bridging function for the history of “Western scholarly magic”, but
also led to a pluralization of ritual techniques, a systematization of sub-
disciplines, a theorization of causal explanatory models, and possibly also to
an institutionalization the rituals Art as Whole guided has. Already the now
known

104 Ibid. 59–60 (numerological cell squares for the four angels ʿAzrāʾīl, Isrāfīl, Ǧabrāʾīl and
Mīkāʾīl).
105 Ibid. 66-67.
106 Ibid. 74-75.
107 Ibid. 169 f.
108 Compare to a corresponding one Ritualization of the Fātiḥa ibid. 124–134 (Chapter 10 after
Coullaut Cordero).
109 Ibid. 158. To this one Seal please refer also the Introduction to this one Tape, footnote 41.
110 See. For this approximately Research library Gotha, Ms. Orient. 1251, f. 9-11; the Calculation
formula is similar to that in Aḥmad ibn al-Būnī's Manbaʿ uṣūl al-ḥikma (cf. al-Ḥalabī,
Manbaʿ uṣūl al-ḥikma 61-62).
111 Cf. Agrippa's De occulta philosophy , book 3, chap. 27; Agrippa claims to have used a
Hebrew template.
112 The ritual circle can be found three times in the Ġāyatal-ḥakīm, for example , in incantation
scripts for “summoning the power of the moon”: Ritter/Plessner, “Picatrix” 311-312; as
well as in dem O. G. Ritual text aš-Šāmil fi l-baḥr al-kāmil (see. Berlin state library, Ms
Or. Fol. 52, see. u. a. fols. 12, 72).
eine diskursgeschichtliche perspektive 537

The Arabic-Islamic source texts, which are available in editions and

translations and which can be attributed to “scholarly magic”, show - in
comparison to previous source corpora, which are still almost exclusively
devoted to the art of incantation prescribed had – one much larger Number
different ritual techniques ( pluralization ), as shown above as an example
became. The scholarly magic Ritual texts himself, as well as about it out _
also one whole Row Arabic Encyclopedias and Scientific systems (such as
Ibn al-Akfānī's Iršād al-qāṣid ilā asnā l-maqāṣid ) differentiate in addition
numerous Subdisciplines from siḥr and beds this in the Arabic _ Scientific
canon or. explicit the “natural sciences” a ( Systematization ).113 We come
across this for the first time elaborate definitions of magic ( Rasāʾil Iḫwān aṣ-
Ṣafāʾ; Ġāyat al-ḥakīm ) and e.g. T. highly complex magic theories from the
insider perspective ( theoretization ).114 From a diachronic perspective , these
dynamics are also so important because from the 6th/12th. Century, although
many Arab Texts have been translated into Latin,115 but in my opinion - despite
the interim freedom in courts (Toledo),116 universities (Paris),117 or also
monastic milieus (and a. St. Augustine's Abbey, Canterbury)118 – again to one
clear complexity and Text reduction in (late) medieval Europe came. With
others words has the Christian _ Europe – after that one apparently also the
"Magic" relevant “Flowering time of Islam" – in the Late Middle Ages in turn
as historical Needle eye for the history “Westerner Scholar Magic”
functions.119
Finally, a whole range of evidence suggests that there are forms the
Institutionalization from siḥr in the Arab-Islamic cultural area

113 See. to this one Authors as well as the relevant Typologizations and Systematizations
also Günther/Pielow in the Introduction to this one Tape, Cape. 3.1, as well as
Dorpmüller, religious magic 23-38.
114 In addition to the highly complex presentation of the Neoplatonic-sympathetic (or
pneumatic) explanatory model in Books 1 and 2 of the Ġāyat al-ḥakīm, see also the writing
attributed to Abū Yaʿqūb ibn Isḥāq al-Kindī, which has been lost in the Arabic original De
radius stellarum (edited at D'Alverny/Hudry, Al-Kindi. De radius) with his slightly
different radiation model.
115 For a brief overview of this transmission process, see Otto, Historicizing 185, footnote
97, as well as in more detail Pingree, The diffusion; Burnett, The translating activity;
Lemay, Books of magic; Veronese, La transmission groupee; Forshaw, The occult
middle- aged.
116 Introductory Burns, Emperor of culture .
117 See. Fürbeth, The position the artes magicae.
118 See. Page, Magic in the cloister.
119 To this one argument also Otto, A discourse historical approach.
538 otto

came be must. What I underneath understand, want I in the briefly carry

out the following section.

3 “Magic in the Islam" and the Ask of their “Deviance”

The Ask after the “Deviance” the Islamic “Scholar Magic” is complex and
can only be briefly discussed at this point. I want this with one hypothesis do:
despite the diverse Magic polemics in Islamic core texts must it in certain
temporally and geographically limited environment to forms the
Institutionalization of siḥr came be; with institutionalization mine I, that her
Ritual techniques not only many times and apparently practiced without
major restrictions, but also must have been taught, or more specifically: that
there were places where this could be done systematically (e.g above
curricula) learn could.
This hypothesis may seem daring, especially from a modern perspective: it
does not show the systematic persecution of “magicians” ( saḥara ) in
contemporary Saudi Arabia - mind you: people classified in this way are
treated with the Punished by death120 - the continuity and legalization of
negative “magic” stereotypes, particularly in Sunni Islam, which has already
been stated above, which must go back a long way because it relates to
corresponding Formulations in Koran and Sunnah supports?
In my opinion, the focus on the supposedly timeless dominance of the
Islamic exclusion discourse obscures the view of potential freedom and
freedom Forms of institutionalization from siḥr , which some the above
observations would explain.
In fact, the dynamics of pluralization, systematization and theorization of
scholarly magical texts and techniques described above can in the Arab-
Islamic Space impossible in one “deviants” underground discourse took
place. The sheer volume of texts (at least references the Ġāyat al-ḥakīm on
above 200 reference works; man think exemplified by the lush Corpora
Bunianum and Gabirianum ), their rationalization strategies (approximately
above complex Magic definitions and theories) and

120 See. exemplary the Focus online article (07/19/2007) "Saudi Arabia: Islam police are on
the hunt Magician” according to http://www.focus.de/politik/ausland/saudi‑arabien_aid
_67113.html (Was standing: May 3, 2017), or the Spiegel online article (12/12/2011)
"Verdict in Saudi Arabia: woman executed for 'witchcraft'” according to
http://www.spiegel.de/ panorama/justice/judgment-in-saudi-arabia-woman-executed-for-
witchcraft-a-803222.html (Was standing: May 3, 2017).
eine diskursgeschichtliche perspektive 539

her obvious Embedding in contemporary scientific debates and Terminologies

point much more to a high Dimension at temporal, monetary _ as well as
Educational Resources there, say on “scholars” actors and Environments that
were not in permanent danger to their lives. Of course, this also speaks for
that in the Arab-Islamic "Middle Ages" for the first time “author-magicians”
appear,121 d. H. Authors of texts using their real names – an internet
metaphor to take up – above "Magic" write and not on the Before (and again
after) the usual pseudepigraphy has to be used: think here – next to the
already mentioned al-Kindi, aṭ-Ṭabasī and al-Būnī – also on Abu Bakr Ibn
Waḥšiyya, Ǧābir ibn Ḥayyān, Ṯābit ibn Qurrah, Abu Bakr ar-Rāzī or Ibn
Sīnā.122 The already mentioned embedding of siḥr in Arabic scientific
systems - often as a component of the natural sciences – is as well Signs one
Institutionalization (the in the Latin _ middle Ages first adopted, then
dropped again ),123 such as the systematic, almost didactic structure of many
texts, which also refers to their use in teaching situations indicate mag.124
The Rasāʾil Iḫwān aṣ-Ṣafāʾ are therefor a relevant Example, especially itself
those Lauteren Brothers apparently 3 times in the Month to readings,
Discussions and rituals Activities met125 and it is quite obvious that there
are teaching documents and teaching documents beyond the more
theoretical-historical statements of the 52nd letter -situations gave, the very
much more practical aligned were.
These are just a few observations and I am not in a position to judge
when and where such spaces of freedom and institutionalization exist
passed have, but mine In my opinion indicates the material – and also
separate Posts in this one Volume126 – on it there, that it many such

121 The term The “author-magician” was coined in medieval magic research , see for
example Weill-Parot, Da Montolmo's De occultis 221-222.
122 See. to some this “author magicians” also the Introduction to this one Tape, Section
5.
123 See. in addition in total Burnett, Talismans.
124 In one – allegedly Toledan – Arabic-Latin translation out of dem late
13. century with dem title Virgilii Cordubensis Philosophia is in this one Connection _
explicit from one Cordoban Masters nigromantiae and one flock of students ( discipuli
) the speech; the text describes how those of a group of Toledan philosophers (in the 11th
century C.E. Z.) using angel summoning techniques to help one Row more philosophical
Basic questions to clear up: Heine, Bibliotheca anecdotorum , here: 241–242 ; the earliest
manuscript is found in Toledo Cathedral Library, Ms. 94–22, fol. 45r–77v.
125 For this u. a. De Callataÿ, Epistles .
126 Compare, for example, the contributions by Nünlist - this is about expensive documents
that point to elite milieus - and by Orthmann - think of the “self-evident”
540 otto

There must have been freedom. Obvious candidates for this would be, for
example ruling classes, approximately with a view on the Abbasid
Caliphate, 127 religious splinter groups How approximately the Ismailia, or
also scientific- scientific environments, approximately in the Environment the
diverse "Houses the Wisdom" (I think at the Bait al-ḥikma in Baghdad, or the
Dār al-ḥikma in Cairo).128

In addition to basic research in the area of text indexing, editing and

translation work, as well as diachronic, comparative comparative studies (the
previous and subsequent developments take into account)129 were it
therefore, How

liche Treatise" one Planet summoning in the encyclopedia Ǧawahir al-'ulūm –, or also
from Omarkhali/Joisten-Pruschke – the use of (originally) scholarly magic ritual
medium in the Frame more daily “more religious” Practice like also as
institutionalization interpreted become (also if this a Borderline case remains).
127 That Patronage and protection through Ruler a more important factor been have to
be, is one obvious ones Hypothesis, especially Caliphs and Sheiks himself frequently
have resorted to scholarly magical practices and practitioners: see, for example,
Miller, Occult science, which also shows that the institutionalization of theoretical
(interpretive) astrology also leads to the acceptance of practical (talisman) astrology
conditional have like; see. with View on the Ottoman Rich of 16. Century also Tunç Şen,
Practicing astral magic; the new works of Matthew Melvin-Koushki are in this respect
still more radical, goes he but of that out of, that whole Ruling dynasties in Turkmen,
Timurid and Safavid Iran in particular scholarly magic Technology the film al-ḥurūf
(in the English letterism ) elevated to state doctrine or instrumentalized as the basis for
maintaining imperial power: cf. u. a. Melvin Koushki, Astrology; Melvin Koushki,
Powers of one; as well as detailed Melvin-Koushki, The occult science . In total goes he
from one “ascent to philosophically and sociopolitically mainstream status of various
occult sciences […] throughout the post-Mongol Persianate world" out of; Melvin
Koushki, Afterword 91.
128 Straight in the context from translation processes can it to identifying, from Fascination-
based appropriations of scholarly magical texts and techniques are still coming not
through theological Stereotypes and Restrictions tarnished are; This is similarly
indicated by the partly enthusiastic reactions within the Toledan translation movement -
see the following as an example Preface to a translation of the Liber Razielis by Johannes
Clericus (Juan d' Aspa?) around 1259 in Toledo: “Wherefore the aforesaid Lord [Alfonso X],
our king, commanded as a book so noble and valuable as this Sefer Raziʾel , What on
Hebrew so much means How ,Book the Secrets God's, in his hands reached, and (also)
because this Book more venerable and more valuable as the rest is, that this more
appropriate and more perfect translated and in the Castilian language would be written
down as long as human nature would suffice” (trans. Rebiger/Schäfer, Sefer ha-Razim II,
101, according to Ms. Vat. reg. lat. 1300, fol. 1r–2v).
129 In this one Connection were it in addition worthwhile, "Magic in the Islam" not more to
be viewed as a monolithic, timeless block, but rather as a history of change within Islam
to write, the systematically on ritual dynamics, ongoing Transformations and innovations
or even changing theorizations (e.g. with
eine diskursgeschichtliche perspektive 541

Just mentioned, a worthwhile task for future Islamic magic research to find
out more about such open spaces .

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(Stand: 03.05.2017).
http://www.spiegel.de/panorama/justiz/judgment‑in‑saudi‑arabien‑woman‑because‑of‑wi
tchcraft executed‑a‑803222.html (as of May 3, 2017).