|
746 |
Therefore, they did not say anything about the position of sorcery. |
747 |
C (in the margin) and D add: "by Ibn Wahshiyah." Cf. p. 151, above. |
748 |
Cf. A.
Hauber, "Tomtom (Timtim) =
Dandamiz = Dindymus?" in
Zeitschrift der Deutschen Morgenlandischen Gesellschaft, LXIII
(1909), 45772; (Pseudo-) Majrili, Ghayah, ed. H. Ritter (Leipzig
& Berlin, 1933), p. 193; Carra de Vaux, in P. Tannery, Memoires
scientfiques (Toulouse & Paris, 1920), IV, 302 f. The title of the
work mentioned by Ibn Khaldun appears in slightly different forms. |
749 |
The
legendary founder of Muslim alchemy. Cf. GAL,
I, 244
f.; Suppl.,
I, 426 ff
; P. Kraus, Jabir Ibn Hayyan. Cf. also pp. 228 and 269, below. |
750 |
Cf, p.
245, below. |
751 |
Cf.
L1:212, above. |
752 |
Cf also
pp. 393 f., below. For the basic theme, that the soul is one in species,
different in powers, cf., for instance, Ibn Sini, Kitdb an-.Najdh
(Rome, 1593), p. 53. |
753 |
The Paris
ed. adds: "to exchange human spirituality with angelic spirituality and
to become an angel in the very moment the exchange takes place. This is
the meaning of revelation, as has been mentioned in the proper place
[1:199, above]. In this condition, the (prophetic souls) attain divine
knowledge, are addressed ..." This addition is not found in Bulaq nor in
the MSS. A, B, C, or D. |
754 |
Cf. 1:184 ff and
199,
above. 158 |
755 |
Qur'an 2.102 (96). For the dogma of the
reality of sorcery in Islam and medieval Christianity, cf. E. Doutti,
Magie et religion dans l'Afrique du Nord (Algiers, 1908), pp.
336 ff. |
756 |
The reference to the $abi i is added in the margin
of C and in the text of D. |
757 |
The well of Dharwan was located in
Medina. References to the tradition of the spell cast over Mubammad are
found in Handbook, p. 161 b. Cf. also the commentaries on the
Mu'awwidhatan, the last two surahs of the Qur'an. |
758 |
Qur'an 113.4 (4). The verb
translated as "blow" could also mean "spit." Cf p. 168, below. |
759 |
Cf. p. 168, below. |
760 |
Cf. p. 113, above. |
761 |
It seems that Ibn Khaldun used ta'lif
and tafriq here in the sense of the terms mu'talif
and muftariq of the science of tradition. Cf. 2:451
(n. 116), above. He may have
wanted to say that the similarity between the real person and the picture of
him made by the sorcerer was like that of homonyms. |
762 |
That is, either an actual picture of him or a symbolic
representation. |
763 |
That is, he places the spell into some object (cf. the
just-mentioned story of the spell cast over Mubammad) and thus makes a
magical "knot." |
764 |
Cf. p. 164, below. |
765 |
Fa yantajithu. |
766 |
Cf, p. 245,
below. |
767 |
220:110+65+44+22+20+11+10+5+4+2+1=
284.
284:142+71+4+2+1=220.
For the theory of "loving numbers" among the Arabs, cf. M.
Steinschneider in Zeitschrift der Deutschen Morgenlandischen
Gesellschaft, XXIV (1870),
967-69; S. Gandz in Saadia
Anniversary Volume (New York, 1943),
pp. 155-58. For a modern treatment
of
the problem, cf. E. B. Escott,
"Amicable Numbers," Scripta Mathematica, XII
(1946),
61-72. |
768 |
Cf. 2:213,
above. |
769 |
(Pseudo-)Majriti speaks of "loving numbers" in the
Ghayah, p.
278. A less complicated procedure
was to eat cakes on which the loving numbers were inscribed; cf. T.
Canaan in Berytus, IV (1937),
93. Cf. also Tashkopruzadeh,
Miftah as-sa'adah (Hyderabad,
1329-56/1911-37), I, 332. |
770 |
Cf. Bombaci, p. 459. |
771 |
Cf. W. Ahrens in Der Islam, VII
(1917), 215. Strangely enough, B
and D (but not A or C) read tali' "ascendant (of
Leo)," instead of
taba'. |
772 |
Cf n. 776. |
773 |
Cf. R. Dozy in
Journal
asiatique, XIV6
(1869), 164 f. |
774 |
Each sign of the zodiac is divided into three "faces" (wajh), Greek prosopon, Latin facies,
of ten degrees each. Cf. (Pseudo-) Majriti,
Ghdyah, pp. 126
ff. Cf. also p. 199,
below, and A. Bouche-Leclerq,
L'Astrologie grecque (Paris, 1899),
pp. 215 ff. |
775 |
Cf. Dozy, op. cit., pp.
165
f. Cf. German aufheben "to
lift, to abolish, to preserve." |
776 |
The Ghayah, pp.
35 f., mentions a simpler but rather similar
talisman to be used against stones in the bladder, in Arabic designated
by the same word as "pebbles." |
777 |
Cf. W. Ahrens, op.
cit., pp.
215
f., who states that this square is
rather a combination of four nine-field squares. |
778 |
Many MSS of the work are preserved; cf. GAL,
I, 507;
Suppl., I, 923 f.; GAL (2d ed.), 1, 669. Any doubt as to its
authenticity was removed by H. Ritter, who found a reference to the
Sirr
in one of the works of
Fakhrad-din ar-Razi himself. See Der Islam, XXIV (1937), 285 (n.
2). The work as such speaks rather for, than against, the great
philosopher's authorship. |
779 |
Cf. p. 161, above. |
780 |
Cf. Bombaci, p. 459. |
781 |
The correctness of the reading seems to be certain. The
meaning and derivation are uncertain. The word may refer to
khinzir
"pig, boar."
Khinziriyah
"piggishness" occurs, for
instance, in ar-Raghib al-Isfahani,
Muhddardt (Cairo,
1287/1870), I, 431. However, it may be derived from a proper name, such
as that of the Ibn Abi Khinzir family, which provided governors for
Sicily in the tenth century. |
782 |
Bulaq: "express that fact as follows: We
act only upon ..." |
783 |
"That have monetary value." |
784 |
Cf. Bombaci, p. 459. |
785 |
C, at least, clearly indicates the reading
habi
"rope," and not jabot
"mountain." Ropedancers would certainly be a much more
familiar picture in the medieval Muslim world than mountain climbers.
This example
of the effects of imagination occurs in Avicenna and Averroes and in
later Western literature, as shown by S. van den Bergh, "Pascal,
Montaigne, et Avicenne," in Millenaire
d'Avicenne: Congres de Bagdad
(Cairo, 1952), pp. 36-38; and
idem, Averroes' Tahafut al-Tahafut
(E, J. W. Gibb Memorial Series, N.S.
No.
19) (Oxford & London, 1954),11, 174 f. |
786 |
Cf. p.
175, below. |
787 |
Cf. 1:188, and p. 100, above. |
788 |
Cf. 1:191,
above. |
789 |
Cf. Qur'an 7.117 (114); 26.45 (44).
Cf also p. 245, below. |
790 |
Cf. p. 160, above. |
791 |
"In a believing state of mind" is an
addition of C and D. C has the words in the margin. |
792 |
Cf. A. Christensen, L' Iran sous les
Sassanides (2d ed.; Copenhagen, 1944), pp. 502-4. The words mean
"royal banner," but legend referred the word
kavyan
to a mythical smith, Kavagh by name, who
tied his leather apron to a lance and led the revolt against the tyrant
Dahagh. The Arabic descriptions of the actual banner used at the end of
the Sassanian empire, cited by Christensen, mentioned its great value
but are not very clear or trustworthy. Ibn Khaldun's description would
certainly seem to reflect a fictional motif.
As the MSS show, Ibn Khaldun read
Dargash Kabiyan. |
793 |
Apparently this is what is meant. Cf. E. Wiedemann in Der Islam, VIII (1918), 96 f., against W. Ahrens,
Der Islam, VII
(1917), 217. G. Bergstrasser refers to two such
squares from al-Khalwati, an-Nur as-sati'; cf.
Der Islam,
XIII (1923), 231. Cf. also al-Buni,
in a work (or excerpt from a larger work, the
Shams al-ma'arif)
which in two recent Cairo
reprints, one undated, the other dated 1368/1939, goes under such titles
as Sharh
ism Allah al-a'zam
and al-Lu'lu' al-manzum fi t-talasim
wa-n-nujum, p. 74. |
794 |
Qur'an 7.118 (115). |
795 |
Cf. Bombaci, p. 469. |
796 |
This is the famous, constantly quoted
hadith (cf.
Concordance, I,
271 b) that Abu Dawitd, the author of one of
the canonical
hadith
collections, considered one of four
traditions containing all the knowled a of traditions anyone needed.
The other three are: "Actions (are judged by intentions"; "a believer is
a believer only when he wants for his brother the same things he wants
for himself"; and "it is clear what is permitted, and it is clear what
is forbidden. In between are ambiguous matters." Cf.
al-Khatib al-Baghdidi, Ta'rikh
Baghdad, IX, 57. Cf. pp. 251 and 299, below. |
797 |
Cf. 1:188,
and pp. 100
and 167,
above. |
798 |
Cf. p. 100, above. |
799 |
Cf. p. 167, above. |
800 |
Qur'an 2.142
(136), 213 (209),
etc. |
801 |
Cf. E. Doutte, Magie et religion dans
l'Afrique du Nord, p. 318.
|
802 |
The following three lines are not in
Bulaq. |
803 |
Cf. Bombaci, p. 460. |
804 |
Doutte,
op. cit., pp.
322
f., refers to different school
opinions regarding
the evil eye. |
|
|