{"id":97,"date":"2021-07-19T15:39:49","date_gmt":"2021-07-19T15:39:49","guid":{"rendered":"http:\/\/blogs.exeter.ac.uk\/thesorcerershandbook\/?p=97"},"modified":"2023-10-27T14:59:32","modified_gmt":"2023-10-27T14:59:32","slug":"the-sorcerers-handbook-workshop-2021","status":"publish","type":"post","link":"https:\/\/sites.exeter.ac.uk\/thesorcerershandbook\/2021\/07\/19\/the-sorcerers-handbook-workshop-2021\/","title":{"rendered":"The Sorcerer\u2019s Handbook Workshop, 2021"},"content":{"rendered":"

Monday the 12th<\/strong><\/p>\n

2:30- 2:40 pm: Welcome<\/p>\n

2:40-3:10: Emily Selove: The Book of the Complete<\/em> as a Complete Book: Sir\u0101j al-D\u012bn al-Sakk\u0101k\u012b\u2019s grimoire taken as a whole<\/p>\n

3:10-3:40: Michael Noble: From the diabolical to the celestial: Sakkaki’s planetary prayers in their Ishraqi context<\/p>\n

3:40-3:50: Break<\/p>\n

3:50-4:20: Travis Zadeh: Sakk\u0101k\u012b in Persian:\u00a0Early Persian Handbooks of Practical Magic<\/p>\n

4:20-4:30: Supriya Gandhi: Brief comments on the India chapter<\/p>\n

4:30-5:00: Chiara Fontana: The Name of the Key: Al-Sakk\u0101k\u012b\u2019s Literary Craftsmanship and Pragmatic Poetics in Mift\u0101\u1e25 al-\u02bdUl\u016bm<\/p>\n

 <\/p>\n

Tuesday the 13th<\/sup><\/strong><\/p>\n

2:30-3:00: Taro Mimura: Evolution of the Kitab al-Ustutas Tradition in Sakkaki’s Magical Book<\/p>\n

3:00-3:30: Sarah Ortega: Al-Sakk\u0101k\u012b\u00a0and the Legacies of Magic and Charlatanism<\/p>\n

3:30-3:40: Break<\/p>\n

3:40-4:10: Siam Bhayro: The Use of Hebrew Liturgical Fragments in the Book of the Complete<\/p>\n

4:10-4:40: Giovanni Martini:\u00a0Khaw\u0101\u1e63\u1e63 al-Qur\u02be\u0101n<\/em>\u00a0and Qur\u02be\u0101nic Elements\u00a0in Sakk\u0101k\u012b\u2019s\u00a0al-Sh\u0101mil wa-ba\u1e25r al-k\u0101mil<\/em>: Preliminary Observations<\/p>\n

4:40-4:50:: Break<\/p>\n

4:50-5:20: Luca Patrizi: Between Magic and Sufism: The 40 Names of God Transmitted by the Prophet Idr\u012bs (al-asm\u0101\u02be al-idr\u012bsiyya)<\/p>\n

5:20-5:30: discussion<\/p>\n

 <\/p>\n

 <\/p>\n

Wednesday the 14th<\/sup><\/strong><\/p>\n

2:30-3:00: Geoffrey Humble: \u00a0A Two-Khan Charlatan? Eastern Eurasian Perspectives on Sakkak\u012b and Mongol-Era Court Magic<\/p>\n

3:00-3:30: Bryan Brown: The Question of the Empty House<\/p>\n

3:30-3:40: Break<\/p>\n

3:40-4:10: Stephen Gordon: The Shamil and Medieval European Books of Ritual Magic<\/p>\n

4:10-4:40: Catherine Rider: Al-Sakkaki\u2019s Magic for Impotence: A Shared Tradition between East and West?<\/p>\n

4:40-4:50: Break<\/p>\n

4:50-5:20: Amy Richlin: Altarboys, or, the Uses of Children in Roman Ritual.<\/p>\n

5:20-5:30: Closing remarks<\/p>\n

 <\/p>\n

Emily Selove<\/strong><\/p>\n

Sakkaki\u2019s grimoire, with its resemblance to a recipe or scrap book, seems to invite the reader to pick and choose the invocations and rituals that suit their current needs. But unlike an encyclopaedia or a cookbook, the Book of the Complete<\/em> does offer a more complete picture if read from beginning to end. This presentation will illuminate some of the overarching structures and ideas that come into view if the Kitab al-Shamil<\/em> is read as a complete book. It will also highlight some inconsistencies that are more difficult to explain within this framework.<\/p>\n

Travis Zadeh<\/strong><\/p>\n

In addition to overlapping in selection of materials and bodies of practices, the individual Arabic collections of talismanic and astral magic by \u1e6cabas\u012b, R\u0101z\u012b, and Sakkak\u012b each enjoyed Persian translations, adaptations, and abridgements. This paper discusses the emergence, circulation, and cultivation of Persian manuals of practical magic, while also providing some general background to earlier Middle Persian connections with the corpus of Arabic Hermetica and astral magic. Also explored are the motivations behind the translation of these materials into Persian, the contexts in which they circulated, and the challenges and opportunities they present for the study of the occult sciences in general and Sakk\u0101k\u012b in particular.<\/p>\n

Chiara Fontana<\/strong><\/p>\n

Conceiving al-Sakk\u0101k\u012b\u2019s systematic detection of causes and effects as the attempt to frame them in a coherent divine and cultural project, I argue that his use of logic and wonder might be conceived as the key to trace a cardiogram of emotions accessible to human rationality. Thus, my inquiries on key symbology aim to sketch his arguably craftsman modus operandi found in the Mift\u0101\u1e25 as the frame where language control in communicative performances does not vault over the power of silence, the mystery of human art. On the contrary, according to this view, I look at the Mift\u0101\u1e25\u2019s \u201cdryness\u201d and prescriptivism as the logical output of a project that wants to explore the craft, not the beauty of the handicraft itself, like the spell that simultaneously performs the prodigy without unveiling its mystery.<\/p>\n

Taro Mimura<\/strong><\/p>\n

Sakkaki\u2019s Magical Book contains quite a few excerptions from magical texts popular in the Islamicate world, one of which is Kitab al-Ustutas, a principal text of Pseudo-Aristotlelian Hermetica. The Kitab al-Ustutas is a book on talismans concerning the lunar mansions. This work became popular, so that important Arabic magical texts, such as Ikhwan Safa\u2019s\u00a0Epistle<\/em>\u00a0and the\u00a0Ghayat al-Hakim<\/em>, contained a part of the contents of this Kitab, and several summaries were derived from it. In this talk, I will compare the excerption of the Kitab al-Ustutas in Sakkaki\u2019s Book, and will put Sakkaki\u2019s excerption in the tradition of the Arabic lunar mansion talismans.<\/p>\n

Stephen Gordon<\/strong><\/p>\n

The form and function of western books of ritual magic owe a huge debt to the intellectual frameworks developed in the Greek, Jewish and Islamic worlds. This paper will review the ways in which western grimoires such as the Clavicula Salamonis and Thesaurus Spirituum drew upon – and built upon – the same procedures and rationale for conducting magical ‘experiments’ as the spells included in Sakkaki’s own text. Specific attention will be given the preparatory rites, use of ritual paraphernalia, and the construction of magic circles.<\/p>\n

Catherine Rider<\/strong><\/p>\n

Al-Sakkaki\u2019s text includes several rituals to cause sexual impotence or impede intercourse, among a variety of other rituals relating to love and sex. The belief that magic could cause impotence is a widespread one, found in many cultures and historical periods. It was discussed in detail in medieval Western Europe, because impotence (including impotence caused by magic) was recognised in canon law as one of a limited number of grounds for annulling a marriage.\u00a0 This paper will compare al-Sakkaki\u2019s impotence rituals to what we find in the Latin West in the same period, and ask how far we can see similar traditions and beliefs at work.<\/p>\n

Sarah Ortega<\/strong><\/p>\n

Little is certain about al-Sakk\u0101k\u012b\u2019s life, but\u00a0Khw\u0101ndam\u012br\u2019s\u00a0\u1e24abib al-siyar<\/em>\u00a0is\u00a0the major source for details\u00a0about\u00a0his career as a magician.\u00a0This paper will examine\u00a0how this brief biographical notice, written some three hundred years after al-Sakk\u0101k\u012b\u2019s death, engages with an established tradition of literature that exposes the tricks of charlatans.\u00a0Broader questions about the distinctions between charlatanism and\u00a0\u2018real\u2019\u00a0magic\u00a0offer new pathways for exploring al-Sakk\u0101k\u012b\u2019s\u00a0own understanding of magic in his\u00a0Kit\u0101b al-sham\u012bl wa-ba\u1e25r al-k\u0101mil<\/em>.<\/p>\n

Giovanni Martini<\/strong><\/p>\n

This presentation explores the presence of Qur\u02be\u0101nic elements in Sakk\u0101k\u012b\u2019s grimoire, questioning in particular where and how the Qur\u02be\u0101n is used within the text. The strong presence of segments of Qur\u02be\u0101nic text in certain sections of the book, or, on the contrary, their almost complete absence in others, appear to be useful indicators to confirm the stratified nature of the treatise and the heterogeneous origin of the materials included in it. Also interesting is an examination of the ways and contexts, sometimes very different from one another, in which the Qur\u02be\u0101n is used in the sections in which it appears.<\/p>\n

Luca Patrizi<\/strong><\/p>\n

In the\u00a0Kit\u0101b al-sh\u0101mil<\/em>, Sakk\u0101k\u012b transmits a seal (kh\u0101tim<\/em>) that he describes as very powerful and able to make the person who recites it obtain everything he desires. He inserts this seal in the chapter on the seals that can exert a power over the jinn. The seal is to be engraved on a silver plate at a precise time of day and according to precise rules of purity. The plate is then worn on the chest before the recitation of the 40 names of God. Sakk\u0101k\u012b maintains that these names were revealed to the prophet Idr\u012bs and transmitted to the prophet Mu\u1e25ammad during his Ascension. In this talk, I will show that this narrative is widespread in the context of Islamic esotericism, where these names are known as\u00a0al-asm\u0101\u02be al-arba\u02bf\u016bn<\/em>, the 40 names, but especially as\u00a0al-asm\u0101\u02be al-idr\u012bsiyya<\/em>, \u201cThe Names of Idris\u201d.\u00a0\u00a0The recitation of these names is common both in the magical milieu and in Sufism, where they are usually known as\u00a0al-asm\u0101\u02be al-suhrawardiyya<\/em>, since, depending on the source, they would have been rediscovered and retransmitted either by Shah\u0101b al-D\u012bn Ya\u1e25y\u0101 Suhraward\u012b (1154-1191) or by Shah\u0101b al-D\u012bn \u02bfUmar Suhraward\u012b (c. 1145 – 1234). Numerous commentaries on these names are available in manuscript or edited form. Among them, we can cite for importance the commentary of A\u1e25mad Zarr\u016bq (d. 1493), who also incorporates these names in his commentary on the 99 names of God.<\/p>\n

Geoffrey Humble<\/strong><\/p>\n

This paper seeks to place the narratives of Sakkak\u012b\u2019s \u2018court sorcerer\u2019 activity within partially overlapping spheres of imperial Mongol narrative historiography and Chinese-language anomaly accounts. Both sets of texts display tension between pragmatic willingness to employ all effective technologies (often seen as a typical Mongol trait), and concerns with maintaining the pure primacy of the Emperor or Qa\u0121an\u2019s position as a thearch endowed by, and directly responsible to, the Heavens. Readings of Sakkak\u012b\u2019s presence as a source of both great prestige and risky decline seem to fit a discernible pattern in both traditions where effective occult techniques are kept at a very careful arm\u2019s length from \u2018respectable\u2019 rulership.<\/p>\n

Bryan Brown<\/strong><\/p>\n

Performance Scholar and theatre director, Richard Schechner defines performance as \u201cany action that is framed, presented, highlighted or displayed\u201d (Performance Studies: an introduction, 2002). But if a performance is done for no one, alone in an empty house, is it still a performance? Arguably Sakkaki\u2019s imperative that the magico-ritual act be done in such a way is itself a framing or highlighting of the action and thus makes it \u2018performance\u2019 or at the very least \u2018performative\u2019. By performative I might here mean that it is extradaily. The doer (of the action) is performing for the unseen, the ghosts, the ancestors, the supernatural beings (angels, demons, jinn) or even simply in the quantum mechanistic view for the slow-observer that is the empty house itself.<\/p>\n

Amy Richlin<\/strong><\/p>\n

What kind of child do you need to see visions in a cup?\u00a0 Is this use or abuse? The answer to these questions will take us from al-Sakkaki\u2019s native Khwarezm east to Gorny Altai, west to Gaul, and south to Egypt.\u00a0 Wherever private magic was practiced, wherever the trade routes reached, children were, as Sarah Iles Johnston puts it, \u201creadily available.\u201d Even the Romans, whose state religion required the participation of certain freeborn children, at least knew about the use of (probably slave) children in scrying, and commonly connected the practice with Babylon or Persia. The Greek magical papyri, as well as Byzantine and Jewish spells, recommend the use of child mediums; their insistence on the child\u2019s purity reminds us that there was no lower age limit on the sexual use of child slaves. Yet slaves themselves used magic, and slave children served in some semi-public cults: voluntarily? Following Bryan Brown\u2019s comments on performance, we should bear in mind that a lot depends on who you\u2019re performing for.<\/p>\n","protected":false},"excerpt":{"rendered":"

Monday the 12th 2:30- 2:40 pm: Welcome 2:40-3:10: Emily Selove: The Book of the Complete as a Complete Book: Sir\u0101j al-D\u012bn al-Sakk\u0101k\u012b\u2019s grimoire taken as a whole 3:10-3:40: Michael Noble: From the diabolical to the celestial: Sakkaki’s planetary prayers in their Ishraqi context 3:40-3:50: Break 3:50-4:20: Travis Zadeh: Sakk\u0101k\u012b in Persian:\u00a0Early Persian Handbooks of Practical […]<\/p>\n","protected":false},"author":1081,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1],"tags":[],"acf":[],"yoast_head":"\nThe Sorcerer\u2019s Handbook Workshop, 2021 - The Sorcerer's Handbook<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sites.exeter.ac.uk\/thesorcerershandbook\/2021\/07\/19\/the-sorcerers-handbook-workshop-2021\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Sorcerer\u2019s Handbook Workshop, 2021 - 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