A symbolic portrait of Fakhr Al-Din Al-Razi drawing a talisman.

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🌿✨ Today’s sharing from the Blue House of Via-HYGEIA is our first publication in the year 2026 and is meant as ‘an opening of the year blessing gift‘: A selection of a key treatise by Fakhr al-Din al-Razi (1149 or 1150 – 1209), taken from his last work, the ‘al-Maṭālib al-‘Āliyah min al-‘Ilm al-Ilāhī’: ‘The Determination Of General Principles Valid In Magic Based On The Method Of The Stars‘. This treatise is central to volume 3 of the Turkish edition published by the Turkuvaz Haberleşme ve Yayıncılık Company in Istanbul ın 2022. A chiseled joint-translation from the Arabic into Turkish by Ekrem Demirli, Eşref Altaş, Hayrettin Güdekli and Osman Demir. The excerpt runs from page 427 to 459.

Our Via-HYGEIA English translation from the Turkish edition is a ‘work in progress‘, as it is far from prefect; but, it is a starting ground for revision & refinement in the course of time-and your kind help is also warmly welcomed and encouraged! This working translation is a deliberate contribution intended to provide initial access to the formidable text of ‘al-Maṭālib al-‘Āliyah‘-here with the excerpt offered below. Even though it had a Turkish edition (2022), it remained hitherto de facto inaccessible to the English speaking world. It is our hope that this preliminary foray will stimulate the academic interest necessary to produce a complete English critical edition✨🌿

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A Contextual Introduction

‘al-Maṭālib al-‘Āliyah min al-‘Ilm al-Ilāhī’

(الْمَطَالِبُ الْعَالِيَةُ مِنَ الْعِلْمِ الْإِلَهِيّ)

Common Abbreviation:

‘al-Maṭālib al-‘Āliyah’.

Al-Maṭālib al-‘Āliyah It is a monumental, encyclopedic summa of Islamic philosophical theology (kalām) and philosophy (falsafah). It is not a simple commentary but a critical synthesis and independent investigation into metaphysics, theology, physics, and epistemology. Razi systematically presents, analyzes, and critiques the positions of various schools—primarily the Mutakallimūn (theologians, both Ash‘arī and Mu‘tazilī) and the Falāsifah (philosophers, especially Avicenna/Ibn Sīnā)—before often advancing his own reasoned conclusions.

It is not just a book; it is a landmark in Islamic intellectual history. It represents the culmination of classical kalām and its successful, critical adaptation to the age of philosophy. By forcing theology to meet philosophy on its own logical ground, Fakhr al-Din al-Razi ensured the continued relevance and intellectual depth of Islamic theological discourse for centuries, securing his place as one of its most formidable and influential architects.

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Our selection, this treatise ‘Upon the Determination Of General Principles Valid In Magic Based On The Method Of The Stars‘ emerges from the Islamic intellectual tradition of astrology and talismanic science (ʿilm al-ṭilasmāt) as explored by great luminaries such as Abū Maʿshar al-Balkhī, Māshā’allāh and Thabit Ibn Qurra, for instance. We can also mention the ‘Ġāyat al-Ḥakīm‘( غاية الحكيم), known in its Latin version as the ‘Picatrix‘ and attributed to the astronomer and mathematician Maslama Al-Majriti.  Their work was conducted within a framework that rigorously engaged with the limits imposed by Islamic jurisprudence. The Qur’an, Hadith, Ijmāʿ (scholarly consensus), and Qiyās (analogical reasoning) establish the principles governing Islam’s stance on such matters, leading to nuanced rulings that subdivide the concept into that which is considered ḥalāl (permissible) and that which is ḥarām (forbidden).

Consequently, this text does not represent Islamic creed (ʿaqīdah) or the orthodox religious sciences; rather, it belongs to those specific astrological, hermetic, and philosophical discourses that were historically examined, debated, and meticulously circumscribed by scholars within the Islamic world.

The references it contains to celestial influences, talismans, and spiritual correspondences should not be understood as asserting real, independent, or necessary causality contrary to divine omnipotence. They must be read within their historical and intellectual context as speculative models for understanding nature’s patterns, always subordinate to the principle that creation, efficacy, and ultimate determination (tadbīr) belong solely to God (Allah), with created causes possessing no intrinsic power.

Accordingly, this text must not be treated as a religious proof, a source of doctrine, or an unconditional practical guide. It should be approached critically as a part of the Islamic world’s intellectual and historical heritage. A literal or practice-oriented reading that neglects these theological and juridical distinctions risks serious religious and intellectual error.

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Fakhr al-Din al-Razi presents here a philosophical, astrological, and practical framework for talismanic magic. He argues that magic operates through the union of celestial active forces and terrestrial passive forces, governed by the motions and conjunctions of stars. The work is structured into six chapters:

Philosophical Foundation: Establishes the existence of celestial spirits and circular cosmic motion as the basis for magical causality.

Epistemological Challenges: Acknowledges the difficulty of fully knowing stellar natures, positions, and effects due to physical and cognitive limitations.

Methods of Knowledge: Identifies analogy, empirical observation, and revelation as valid paths to understanding celestial influences.

Practitioner’s Discipline: Lists ten strict conditions for the magician, including belief, persistence, secrecy, moral integrity, and multidisciplinary knowledge.

Principles of Practice: Details celestial and terrestrial correspondences, the roles of fixed and moving stars, and techniques like form-making, incantations, and sacrifices.

Operational Guidelines: Provides astrological rules for timing and executing rituals based on planetary hours, lunar phases, ascendant signs, and elemental affinities.

The text blends Aristotelian cosmology, Neoplatonic metaphysics, and Hermetic magic, reflecting a medieval Islamic synthesis of science, philosophy, and esoteric practice. It emphasizes that successful magic requires both accurate astrological knowledge and profound personal discipline.

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A Thematical Summary-Guide to the text: 

CHAPTER ONE – Concerning Talismans

Philosophers and Sabians define a talisman as the conjunction of celestial active forces with terrestrial passive forces to produce something extraordinary or prevent a customary event. This concept presupposes celestial-active forces, supported by two proofs: one rational, the other persuasive.

The rational proof argues that all events have a cause, which is either originated or eternal. Originated causes lead to infinite regress, which is logically untenable. Therefore, the first cause must be eternal and spiritual—a necessary existent other than God, since God is unchanging. Thus, lofty spirits govern the universe, and wondrous works can be accomplished through them.

Corporeal motion must be circular, as rectilinear motion implies infinite dimensions or discontinuous motion. Hence, celestial circular motion is the primary cause of events in the universe.

Celestial bodies are simple and similar in essence, yet produce diverse effects. This implies the existence of different natures within them—embodied by stars—whose conjunctions dictate events in the sublunary world.

The persuasive proof points to empirical observations: the Sun’s movement creates seasons and daily cycles, demonstrating that celestial motions influence terrestrial events. Additionally, the historical prevalence and trust in astrology across civilizations testify to its validity.

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CHAPTER TWO – Explanation of the Difficulty of Learning the Principles of This Science
Mastering this science is difficult for three reasons:

1. Knowing all celestial bodies: Many stars are too small or distant to see; their existence cannot be disproved by their invisibility. Constellations appear as clusters, making precise enumeration impossible. The exact number of luminous beings remains unknown.

2. Determining stellar positions: Observational instruments are prone to error. Prolonged observation leads to cumulative inaccuracies. Celestial motion is extremely swift, making precise timing of events nearly impossible.

3. Understanding stellar natures: Fixed stars are more powerful than planets due to their proximity to the First Principle, greater size (except the Sun), and slower, more continuous motion. However, astrologers know little about their specific natures.

For planets, even if their natures are known, difficulties remain:

• Their combinations and aspects are infinite.

• Past celestial states are unknowable.

• Effects vary based on terrestrial conditions (e.g., social status), which change rapidly.

Despite these challenges, the science offers great benefit, so it should not be abandoned.

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CHAPTER THREE – The Method That Enables Learning the Natures of the Celestial Bodies
Three paths exist: analogy, experience, and revelation.

• Analogy: Inferring nature from color (e.g., Saturn’s murkiness = cold/dry). This method is weak unless combined with experience.

• Experience: Observing recurring celestial configurations alongside earthly events builds inductive knowledge. This empirical method, validated by tradition, is reliable.

• Revelation: Inspired knowledge received by purified souls, as recorded in texts like Tenkelusa. This path is acknowledged by scholars.

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CHAPTER FOUR – The Authoritative Universal Conditions for Deeming This Type Valid
Practitioners must observe several conditions:

1. Unwavering belief: Doubt weakens operations, as spirits respond to conviction.

2. Persistence: Lack of immediate results should not lead to abandonment.

3. Natural disposition: Innate astrological aptitude varies; not everyone is suited.

4. Secrecy: Disclosure invites envy and disrupts operations.

5. Nighttime work: Darkness favors concentration; sunlight disperses spiritual power.

6. Moral alignment: Goodness strengthens operations; evil weakens them.

7. Dietary restraint: Avoid meat; prefer simple plant-based foods to purify the soul.

8. Respectful use: Employ spiritual beings only for worthy purposes.

9. Required knowledge: Mastery of metaphysics, astronomy, astrology, and ethics is essential.

10. Composure and purity: Patience, solitude, and bodily cleanliness are necessary.

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CHAPTER FIVE – A Summary of the Principles Valid in This Matter

Talismanic magic unites celestial active causes with terrestrial passive causes.

Knowledge of both is required.

Celestial Causes: Include stars (fixed and moving), points (e.g., Head, Tail, Arrow), and zodiac signs.

• Fixed stars are potent due to their stability and proximity to the divine.

• Moving stars (planets) vary in influence; the Moon is especially important due to its proximity and cyclical nature.

• Sun and Moon are primary; their interaction is likened to father and mother.

Terrestrial Causes: Include minerals, plants, animals, and human organs corresponding to celestial natures.

Practical Operations:

• Form-making: Crafting images or rings during auspicious celestial moments, using appropriate materials and incenses.

• Medicinal applications: Using substances sympathetic or antagonistic to desired effects.

• Incantations: Known words enhance spiritual alignment; unknown words may work through the believer’s awe.

• Sacrifices: Burning offerings, though mysterious, is traditionally upheld.

• Invocation of spirits: Each hour is ruled by a planet; operations should align with these hours.

• Geomantic correspondence: Cities and regions are linked to specific signs and stars.

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CHAPTER SIX – Some Principles to Be Observed While Doing These Works
Key astrological considerations:

• Planetary attributions: Saturn for separation, Jupiter for livelihood, Mars for harm, Venus for love, Mercury for intellect and treasure, Moon for emotional and hidden matters.

• Aspects and conjunctions: Beneficial aspects strengthen operations; malefic ones weaken them.

• Lunar conditions: Avoid eclipses, certain phases, and harmful aspects (especially with Saturn). The Moon’s sign and day strengthen specific operations.

• Ascendant and houses: The rising sign and relevant astrological houses must be suitable for the intended goal.

• Elemental correspondence: Match the operation to the elemental nature (fire, air, water, earth) of the subject.

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Conclusion

Magical operations are diverse—some involve fire (e.g., heating inscribed metal), air (e.g., releasing birds), or water (e.g., ritual washing). Success depends on celestial timing, terrestrial correspondences, and the practitioner’s purity and knowledge.

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And now the full text:

Index

Concerning Talismans.
Explanation of the Difficulty of Learning the Principles of This Science.
The Method That Enables Learning the Natures of the Celestial Bodies.
The Authoritative Universal Conditions for Deeming This Type Valid.
A Summary of the Principles Valid in This Matter.
A Number of Principles to Be Observed While Performing These Operations.

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‘Upon The Determination Of General Principles Valid In Magic

Based On The Method Of The Stars’

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Chapter One

Concerning Talismans

The philosophers and the Sabians have said: A talisman is the coming together of celestial active forces with passive terrestrial forces to produce something contrary to custom (ādete aykırı) or to prevent a customary action.

They have said: This notion depends on accepting the existence of celestial-active forces. Evidence for this is brought in two ways: The first is a purely rational proof, the second is a persuasive and strong proof.

We can set forth the purely rational proof as follows: The events that occur in this universe, or every event, must have a cause. Therefore, events have a cause; and that cause is either originated (hādis) or eternal (kadīm).

The first category is that the causes of created things are originated. We say: Speaking about this originated thing is like speaking about the first one, which leads to an infinite regress (teselsül). However, infinite regress is divided into two kinds: The first is the simultaneous existence of all causes and effects; we have previously explained the impossibility of this while presenting the proof for the Necessary Existent (varlığı zorunlu olan). The second is that each one of them is preceded by another without reaching a beginning. This, however, is an unavoidable reality.

These originated events are divided into two categories:

The First: The coming into being of a spiritual (rūhānī) entity. That entity exists perpetually, transitioning from one intelligible to another, from one perception to the next. According to these successive perceptions and interconnected conceptions, the said entity comes into being in this universe. This spiritual entity must be pre-eternal (ezelī), everlasting (ebedī), and perpetual (sermedī). Furthermore, it must be something other than God, for the Necessary Existent by Its essence must be necessary in all aspects. Therefore, it is impossible for alteration (teğayyür to occur in Him. The possessor of these changing perceptions must be something other than God.

It is thus established that accepting the existence of lofty spirits—which are the things governing the states of this universe—is a necessity. Consequently, striving to produce a wondrous work in the universe is a task that can be accomplished with the aid of those spirits.

The Second: The existence of a corporeal, continuous, and perpetual motion that has a point of inception and is free from interruption. We say: This motion must be either rectilinear or circular. The first is invalid, for such motion would then extend infinitely, which requires the existence of infinite dimensions—and that is impossible. Or the motion reverses. In that case—as is established—there must be a state of rest between the end of the forward motion and the beginning of the return, because there must be rest between the two motions. In that case, that motion cannot remain continuous without interruption. Therefore, it is established that every motion occurring in a straight line will be interrupted; hence, every motion must be circular. This shows that the first and proximate principle for the occurrence of events in the universe is the circular motion generated by the celestial bodies.

The philosophers have said: The most correct approach is to reconcile the first category with the second. Thus, the celestial sphere’s substance becomes the body; and the substance of this spirit becomes like its soul. The perpetual and shifting acts of intellection (taakkul) of this spiritual substance necessitate the movements of these corporeal spheres. The sum of these becomes the cause for the occurrence of events in this universe.

The second category means the following: The cause requiring the emergence of these originated things is an eternal and pre-eternal being. Concerning it, we say: If the influence of this eternal being on the existence of originated things is not conditional upon an originated factor, this is impossible, for otherwise the existence of that originated thing would be eternal. If the influence is conditional upon an originated thing, then the manner of that originated condition’s occurrence must be discussed anew. From this, an infinite regress arises, and everything we mentioned in the first category is repeated.

Through this explanation, it is established that the occurrence of originated things in this universe is connected to and based upon the circular motion of the celestial spheres, which are free from interruption and alteration.

Then we say: Celestial bodies are simple (non-composite); the parts hypothetically considered in a simple sphere are similar to one another in their nature and essence. Causes that are similar in nature and essence yield similar effects. Then the events in this universe should be equal to one another—which is invalid. Since this is false, it follows that within celestial bodies, bodies differing from one another in nature and essence must come into being; and it is a condition that these things be in motion. Their different motions give rise to different relations (nispet); and these different relations are the principles for the occurrence of the different events in the realm of generation and corruption. As is known, these different bodies, concentrated in the substances of the spheres, are the stars.

Along with what we have said, it is established that the principles of the events occurring in the universe are the conjunctions of different stars. This is the definitive proof upon which the philosophers relied in presenting this aim.

The second proof—which is the persuasive proof—is their following statement: We have previously cited many proofs showing that the states of this universe are connected to the states of the Sun in the quality of the movements of the zodiacal region below it. Therefore, while the Sun is sometimes in the north and sometimes in the south, due to this difference, the four seasons emerge. Because of them, the states of this universe become differentiated. At the same time, the states of this universe change due to the rising and setting of the sun within a single day. This constitutes a strong induction and a complete explanation that the states of the universe are based on the movements of the stars.

This explanation is supported by another: Mankind has always been dependent upon and has trusted the science of the stars. For you see that every science has a founder, that there was someone who concerned themselves with it first. Metaphysics and the science of the stars are not like that. For no matter how far back in history we go, you find that these two sciences preceded it. If the science of the stars were false, you would undoubtedly not see the people of the world, from past to present, adhering to this science and resorting to it. This is also one of the clear declarations concerning the validity of this science. And God knows best.

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Chapter Two

Explanation of the Difficulty of Learning

the Principles of This Science

You must know that the difficulty of (learning) this science pertains to three subjects:

First Principle: The difficulty of knowing all the celestial luminous (bodies). We can explain this from several aspects:

First: Induction says it is impossible to see a very small thing from a great distance. This being accepted, we say: The smallest fixed star is something that vision power can barely perceive when seeing it; it might be, for instance, as large as one-tenth of the Earth. If we supposed these stars to be located in the largest sphere, the distance would undoubtedly become even greater, making its sight even more impossible. This being accepted, we say: Mercury is undoubtedly about one thirty-thousandth part of the Earth’s sphere, thus extremely small. If we estimated stars equal in volume to Mercury to be in the largest sphere—which is the First Sphere—then undoubtedly, seeing them would become impossible. From this, it follows that our not having seen such stars can never constitute proof of their non-existence.

They might say: ‘If these small stars exist, then they certainly have no power and effect, because their small size in volume leads to weakness (in effect).’ We say: This is an invalid thought. For Mercury, while extremely small in volume, is close in its effects to the other moving stars despite their great corporeal size. We even say: The Head and Tail (of the Dragon) are two points. Those who consider the judgements of the stars acknowledge that they have great effects. We even say: The Arrow of Fortune and the Arrow of Loss are two conceptual points, and the astrologers (müneccimler) determine that both have strong effects. Even the point reached by the motion of the Ascendant Degree is merely a conceptual place. The said people accept that it too has powerful effects.

Second: It pertains to explaining that the number of celestial-luminous bodies is unknown. It is established by proof that constellations (takımyıldızları) are depictions in the sphere of the fixed stars (sâbitler feleği) of the type of small-volume stars. However, due to their smallness, they cannot be distinguished from one another. We observe them all in the shape of a cloud-like cluster. This situation shows the impossibility of attaining complete knowledge of the number of the stars.

Third: Undoubtedly, experts in the matter have thought that the darkness seen on the Moon’s surface originates from small stars concentrated on the Moon’s surface. Others have said: There is a black spot on the point equivalent to the Sun’s house on the Sun’s surface. This spot is like a mole on the Sun’s face. However, this spot is not seen due to the Sun’s light. Sometimes special impediments arise, and this black spot becomes visible. All these interpretations show that human intellects are incapable of learning the exact number of luminous beings in the spheres.

Fourth: Astrologers have accepted something they named ‘Kebede’ and have also demonstrated that it has an effect. If its existence is possible, why should the existence of another not be possible?

Fifth: It pertains to the explanation of the reality being as we have said. The philosophers have reached consensus that the spheres are of simple substance. If this is established, we say: Then the natures of the zodiacal signs must be equal to each other—in all aspects of essence—otherwise they would have to be composite. Once this is established, a star’s effect while in one sign must be equal to its effect while in other signs; because intellects accept that the judgement of one thing is identical to the judgement of its like. As is known, this situation contradicts the views of the science of the stars. It could be said, ‘The natures of the signs are different from each other in their essence,’ but this view is a rejected claim according to the philosophers. Or it could be said: In every sign there are small stars we cannot see and observe. Because these stars are present in these signs, their natures have become differentiated in terms of effect; and this is the desired result.

Sixth: Undoubtedly, the proofs/indications from the stars are disrupted and dispersed at many times. The sole reason for this—as we said—is the existence of stars we do not know; because of them, the states of these effects have also changed. And God knows best!

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Second Principle: Knowing the positions of the stars in the sphere can only occur after working with them (i.e., through observation and calculation). This too can be explained from several aspects:

First: Shaykh Abū ʿAlī b. al-Haytham wrote a treatise on the types of errors that occur in observational instruments and mentioned nearly thirty aspects from which it is impossible to be free.

Second: When the duration of observational activities is prolonged, the works based on them also become corrupted, because the observer calculates with the fourth, fifth (and subsequent) allowances (müsâmaha) (i.e., approximations). When we come to the resulting fractions, as time lengthens, these fractions accumulate and multiply. For this reason, a great change occurs relative to our present time, which is the beginning of the six hundredth year after the Hijra.

Third: One minute in the sphere is many multiples (of time) on Earth; it is an immeasurable and uncountable amount. It is said: Undoubtedly, while a vigorous horse runs swiftly, in the brief time it lifts and places its step, the great sphere traverses three thousand miles. This motion is an extremely swift motion. Upon learning this, we say: When an event occurs, the astrologer must take the astrolabe and should know the star’s position. These operations, however, are completed in a specific duration. Yet the sphere has, in that meantime, traversed a limitless and endless distance. In that case, the knowledge of the nativity (moment) of events occurring here becomes a hopeless affair.

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The third principle causing the difficulty of learning this science is the extreme difficulty of knowing the nature of each star—according to its effect. We can set this forth as follows: Stars are either fixed or moving. In this regard, the effects of fixed stars are stronger than the effects of the movers. Proof for this can be in two ways: First, as we explained earlier, the philosophers agree that bodies are arranged in three levels.

The first are those not subject to being affected. These are the two lofty spheres; I mean the great sphere and the sphere of the fixed stars (sâbitler feleği). This level is the highest of all levels and the most sublime. The last level are those that are subject to being affected but do not themselves exert effect. These are the two lower spheres. The first is the subtle sphere, which is air and fire; the second is the dense sphere, namely water and earth. These two spheres accept effect from the lofty spheres while they have no effect on anything else. As for the middle level, this is where the movers (i.e., planets) accept effect from the lofty spheres and convey this effect to the two spheres below them. These are the seven spheres, from which the seven moving stars originate. This is a matter on which the philosophers have reached consensus.

The induction regarding this matter has been mentioned in the chapter discussing the qualities of the stars. This approach, in summary, shows that fixed stars are more powerful and more perfect than the moving ones.

The third approach explaining that the fixed ones are more powerful than the moving ones is that they are more perfect than the movers in three states:

First: They are closer than the movers to being a cause and in obedience to the First Principle. This closeness is the source of all perfections.

Second: They are quite numerous in number; and multitude creates strength and power. At the same time, the fixed ones are larger than all the movers except the Sun in the first magnitude; and this provides greatness in power.

Third: They are slower in motion, therefore their stay in one degree is more continuous. As you have learned in the chapters on nature, the continuity of parallelism necessitates the perfection of power. With these explanations, it has become clear that fixed stars are more powerful in strength and more effective than the moving ones. On the other hand, those who derive judgements from the stars have agreed that any one of them, when located in a certain place of the Ascendant, gives powerful effects in terms of fortune or misfortune.

This being established, we say: Those who derive judgements have agreed that they know very little about the natures of these. Thus, in this science, difficulty and ambiguity arise due to ignorance.

As for the movers, we say: Let us suppose their natures are known. Still, difficulty is established from several aspects:

First: The mixtures of the stars and their relations according to the whole are in terms of degree and direction. Such as each mansion from their same mansions, and a specific degree from the three hundred and sixty degrees. These are infinite in number, and it is impossible to know an infinite thing.

Second: Let us suppose the positions and mixtures of the stars are known. However, the Ascendant of the time cannot be known relative to the true ascendant (asıl yükselen) and the past states in the sphere. Who can attain knowledge of all past states in a sphere?

Third: Just as the presence of an efficient cause (fâil neden) in the occurrence of an effect is considered, so too must the passive (receptive) cause (kābil neden) in its occurrence be considered. For this reason, the astrologers have agreed that when the son of a king and the son of a merchant or the son of a baker are born under the same Ascendant, this Ascendant will not be present in them equally. From this we understand that the effects of the Ascendants vary according to the differences in the states of the matter in the lower world. But the matters in the lower world change and alter swiftly. How, then, can it be possible to be fully cognizant of their states?

These are the reasons mentioned for explaining the difficulty of being fully cognizant of the states of this world and making it manifest. However, people of intellect have agreed that something whose whole cannot be comprehended cannot be entirely abandoned. Therefore, even though learning this science is difficult, induction shows that great benefit can be derived from it. Thus, it is necessary to be concerned with attaining it and to take care over it. For even a little of it is considered much according to the state of people’s interests. And God knows best!

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Chapter Three

The Method That Enables Learning

the Natures of the Celestial Bodies

You must know that there are three paths leading to this: Reasoning by analogy (kıyas-ı temsîlî), experience (tecrübe), and revelation (Vahiy)!

The Method of Analogy: They observed Saturn’s color to be murky and, since murkiness corresponds to blackness, judged it to be cold and dry. When they saw Mars’s color to be red—and this color resembles fire—they judged it to be hot and dry.

The view we prefer is that this path is as weak and unreliable as possible. For, as is established in the science of medicine, providing evidence for the existence of specific natures through specific colors can be among the weakest aspects of proof. Rather, the correct view is this: These colors can only constitute weak evidence for these natures. When they added experience to this reasoning (istidlâl), the experience emerged in conformity with this analogy, and thus their knowledge of their natures was realized based on two conditions. Therefore, while this analogy was the principle in setting intellects and thoughts in motion, experiences became the method that completes and perfects.

The Path of Experience: When any type of event occurs in this world, the person who possesses experience learns, through induction and perfection, how the positions in the sphere were. When such an event occurs two, three, four, and five times, and the person learns the states of the spheres, it is seen that their states are like the first state. In this case, a strong conviction becomes established in the intellect that the said sphere’s position produces such an event in this world.

In summary, experience consists of deriving evidence from the specific events occurring in this world to learn the natures of the spheres’ positions. When this experience is consolidated, then, with the occurrence of a specific sphere’s position, the intellect reasons that events of that type, which could occur in this world, will take place.

You must know that the people of the Earth, from ancient times to our day, consider such reasoning valid. Whoever wishes to become proficient in this science must, for any type of event he observes in this world, reason to learn the sphere’s position that was connected to that event’s occurrence, and then compare his own experience with the statements of the predecessors. If he follows this method for a long period and his soul is also—according to its original innate disposition (asıldaki fıtratına göre)—suited to practicing this science, he can attain a great accumulation in this subject. This is the explanation of the method of analogy and experience.

The Path of Inspiration and Revelation (İlham ve Vahiy): This method is also a path agreed upon among the people of knowledge.

In the Tenkelusa there is an expression as follows: When Zevânī—the master of humanity—attained an advanced level in purifying his soul and disciplining his mind, forms indescribable to him from among the celestial forms appeared to him.

(A Via-Hygeia note: A treatise or manuscript not identified, but possibly تنقيح الأصول (Tanqīḥ al-Uṣūl) a classic concept in illuminationist (Ishraqi) and mystical thought. Tanqīḥ al-Uṣūl, meaning ‘The Rectification of Fundamentals‘, a common title for works on theology or jurisprudence. Zevânî is cited as an exemplary figure, a ‘master of humanity‘, who achieved a high degree of spiritual purification. As a result, he was able to perceive transcendent, celestial forms—a classic concept in illuminationist (Ishraqi) and mystical thought).

You must know that in every religion or every school of thought, a large part of the principles is based on transmitted tradition (selef). Therefore, it cannot be considered far-fetched for there to be something similar in this science as well. And God knows best!

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Chapter Four

The Authoritative Universal Conditions

for Deeming This Type Valid

The investigators (Muhakkikler) have agreed on the necessity

of observing a number of matters in this regard.

First Condition: A person who fulfills some of these operations and then falls into doubt concerning it cannot benefit from this science. There are several reasons for this:

First: The effects of the spirits of the stars are stronger than the effects of their bodies. When beliefs concerning the correctness of the operations are strengthened, just as materials in the lower world support those in the upper world, human spirits also begin to support the spirits in the upper world. In such a situation, there is no doubt that the effects will strengthen. However, when a strong belief is not formed, the spiritual agents disappear, and the corporeal ones remain devoid of the spiritual. Therefore, the effect weakens. For this reason, Ptolemy said, “The (benefit of the) science of the stars is from you and from them.”

Second: The lofty spiritual beings can become aware of the things present in our hearts. For instance, consider someone who appeals to a ruler in the world and requests something from him. When this ruler sees that the man seeking his aid is unreliable in word and not to be considered in deed, he does not strive to fulfill his need. The situation here is similar.

Third: When there is no belief in the correctness of these operations, it is clear that all these conditions will not be carefully observed; consequently, the aim is missed.

Second Condition: When a type (of spiritual being) appears on behalf of the spirits one seeks proximity to, yet no effect is seen, it is imperative not to cease or abandon this operation. For a man who knows how to approach a great ruler among the rulers of the Earth knows that enduring great hardship in this science will be an easy matter. Aristotle said: ‘I would occupy myself with this science morning and evening; if I obtained a result, I would be grateful for it; if I did not obtain a result, I would not despair. Even if time lengthened, days multiplied, and many things became difficult for me, I continued without interruption until I reached the goal‘.

Therefore, the path of one who wishes to learn this science must be like the path of a lover: He must act as a lover does when the beloved shows him no favor. As another example, it must be like the path of one who wishes to serve a ruler but is not accepted by him. Such a person expends all his effort, hoping to attain the objective. Therefore, striving more in this pursuit is a proper course of action.

Third Condition: Some people imagine that a person can only attain what his Ascendant (yükselen) delivers, and nothing else. You must know that people are divided into three grades in this matter:

First grade: Those whose innate Ascendant (Yaratılıştaki yükselenleri) shows they are disposed (istidadlı) to this science. These, when they engage with this science, can reach the goal. However, the degrees of strength and weakness are infinite in terms of capability, therefore their degrees of attainment are also infinite.

Second grade: Those in whose Ascendant there is nothing that can aid or hinder them. If these people persist in the work, they can reach a significant share.

Third grade: Those in whose Ascendant there are things that will be an obstacle. While the degrees of these obstructing indications are infinite, the degrees of prevention (imtina) are consequently also infinite.

You must know that attaining this science requires a person to depart from the degree of humanity and become included in the realm of the angels. Attaining perfection in anything is difficult; especially attaining the perfection of perfections and the highest of degrees is even more difficult. One must not imagine that every person is fit for this science. If a person engages with this science and reaches erroneous conclusions, one must not take this as proof of the invalidity of this science. For we know that even in learning a simple craft or a lowly task, a person must exert himself for two years. Yet, despite this, the person may not learn that craft or task as required. If this is the case in the simplest crafts, how could it not be so in the most sublime of crafts?

Fourth Condition: They have agreed that one of the conditions of this science is exaggeration in secrecy (kemâlde mübalağa – lit. exaggeration in perfection, i.e., extreme secrecy). There are several reasons for this:

First: It is established that rational souls (Nâtık nefisler) are of the same genus as the celestial spirits; therefore, they too are effective. If this craft were to be fully realized, it would grant complete sovereignty over spirits and bodies. When another learns that a person is engaged in these works, a fierce hatred forms in hearts, along with a great desire to invalidate and spoil these operations. As a result, these operations become utterly invalid.

Second: The widespread dissemination of this science is contrary to the welfare (maslahat) of the world. For a single person becoming cognizant of all the affairs of the world is an act contrary to the order of the world.

Third: If something is valuable, scrupulousness is required to protect and guard it; the absence of scrupulousness in concealment and secrecy is proof that this science is not present in that person. Yet we have said that the weakness of belief in it leads to the ineffectiveness of these operations.

Fifth Condition: They have agreed that engaging in these works by night is more suitable than engaging by day. Aristotle said: “Indeed, the Sun is like a tyrannical sultan; therefore, with its absolute sovereignty, it crushes all spirits, and no one has the possibility for any action.” Furthermore, the senses during the daytime are occupied with sensible affairs, thus it is impossible for the heart to concentrate on a single point. At night, however, the senses become inoperative, and the mind (heart) can concentrate more and better at night than during the day.

Hermes said: “The most beneficial work a person does is the work he hides from the eyes of men and from the light of the Sun. For the eyes of men, with their spirituality, attract the power of the gaze. The rays of the Sun, however, invalidate this power.” Then he said: “Act with magic, the binding of desire, and its smoke. All of these occur at night. While doing this, you must avoid eyes and brilliance.”

Sixth Condition: They have agreed that whenever the practitioner of this operation turns to the gates of goodness and virtue, his operations will be more perfect. Because that which dominates the nature of this world is goodness, while evil is vanquished there. Therefore, when his operation is supported by the victorious and powerful side, the operation will be more perfect and more virtuous.

Seventh Condition: That the person refrain from eating the flesh of animals, contenting himself with only bread, salt, and the plants cultivated by the earth. For human souls are veiled due to the bodily pleasures. When they attain them, they incline towards those pleasures, immerse themselves in them, and in that state turn away from the lofty station. In contrast, when souls do not find those pleasures, they remain deprived of them and, by their nature, return to their original station and innate home (fıtrattaki ev).

Eighth Condition: Not to use the spiritual beings (rühâmiler) for worthless tasks; on the contrary, a person must use them in valuable and important tasks, in a manner befitting himself and each spiritual being. Alongside this, one must not resort to them for every desired matter. For turning to them for every desired matter leads to disrespect (saygısızlığa) and opens the door to the ruin of the petitioner.

Ninth Condition: The person who undertakes these works must gather within himself a number of characteristics:

First: He must know the divine sciences (metaphysics) upon which there is consensus, because the soul gains from this science a power it can never attain from other sciences.

Second: The person must know all three of the astronomical sciences. First, he must know the structure of the heavens and the earth, because this knowledge enables his spirituality to be drawn to the lofty station. Second, he must know the celestial sciences with certainty. This allows him to possess knowledge about the true positions of the stars. Third, he must be deeply learned in the knowledge of judgements (hükümler). This enables him to learn the effects of the stars in their simple and composite states.

Third: The third type of science necessary for the practitioner of this craft is ethics (ahlâk). Thus he learns what virtuous traits and bad traits are. In this case, he gains the ability to purify his soul from bad traits and adorn it with virtuous ones.

Fourth: That he renders his soul a living soul—not a dead one. What is meant by a living soul is this: When anything from the realm of spiritual beings is reflected upon him, he is stirred, trembles, his heart quakes, and his soul shudders.

Since the gathering of these four characteristics in one person is a rare occurrence, the realization of perfection in this world is also rare.

Tenth Condition: This person must be patient and of a grave, composed heart (kalbi vakûr). Such a person must be able to sit in empty places and have the fortitude to remain in secluded corners far from people. At the same time, his body must be purified from odors and filth. And God knows best!

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Chapter Five

A Summary of the Principles

Valid in This Matter

We have said that a talisman is the coming together of celestial active causes with terrestrial passive causes to perform an act contrary to custom (ādete aykırı) or to prevent a customary state. Since this is the case, this science is completed by knowing the celestial active causes and knowing the terrestrial receptive-passive causes. Therefore, whoever knows these two types of science and succeeds in bringing them together attains his aim. For when the active cause unites with the passive one, the emergence of the result is necessary.

Having understood this situation, we say: The discourse on this matter is based on two parts: The first is the explanation of the agents in the upper world; the second is the explanation of the passives in the lower world.

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First Part: The Details Concerning the States

of the Agent Beings of the Upper World

You must know that the celestial causes are stars, points, or zodiacal signs.

First Topic: The Investigation of the Types of Stars

You must know that they are either moving (hareketli) or fixed (sâbit). As for the moving ones, it is agreed that they possess influence in the states of the universe. As for the fixed ones, some have said they are stronger than the moving ones in terms of effect, and have reasoned this in several ways:

First: Fixed stars are closer to the degree of being a cause relative to the First Principle. This situation necessitates the perfection of power.

Second: Whoever is of the first magnitude is larger than the moving one; the exception to this is the Sun.

Third: These move slowly, therefore their parallelism is more we can say they are stronger in terms of influence, and can bring several proofs for this: First, the moving ones are closer to the world than the fixed ones. Second, the fixed ones are stationary, as their name implies; therefore, it is not fitting for them to be the causes of these originated things. They, however, are things that change swiftly in the world. Third, undoubtedly the relations of the fixed ones with each other do not change; no change in length or breadth is possible. Because they are placed within a single great sphere. The moving stars are not like that. Each of them is placed in a different sphere, and each sphere has an independent motion. Therefore, the motions of their spheres differ from each other in length and breadth. Thus, different relations—which could be the cause of the occurrence of events in this world—arise.

Fourth: These moving stars encounter the fixed ones; through this, part of the light of the fixed ones mixes with the others. Thus it becomes clear that the most important task in the world of stars is to learn the natures of the moving stars, followed by knowing the natures of the fixed ones.

You must know that investigating the natures of the moving ones is more important than investigating the natures of the fixed ones. Knowing the states of the Moon is also the most important of knowable matters, because the four mentioned reasons are present in it.

First: The star closest to this world is the Moon. Its effects reach the world directly; the effects of the other stars can reach the world through the medium of the Moon. In this case, investigating the Moon’s state becomes more important than the others.

Second: The states of this world change and revolve swiftly; so too are the states of the Moon.

Third: Due to the swiftness of the Moon’s motion, the lights of the stars mix with each other. According to these mixtures, the state of the effects occurring in this world changes.

Fourth: Of two agents, the stronger one is heat; of two patients, the one more receptive to effect is moisture. When a strong agent in terms of effect meets a strong patient in terms of receptivity, the influence strengthens and the action is perfected. Therefore, the cause requiring the generation of beings must be in the status of the effect of heat upon moisture. The source of heat is the Sun, while the source of moisture is the Moon. In this case, it is as if the Sun is in the status of a father, and the Moon in the status of a mother. When they come together, offspring are generated. The other stars are like helpers. For this reason, it is necessary to show interest in learning the states of the two luminaries.

We can also corroborate what we have said in the following ways:

First: The sultan of the day is the Sun, the sultan of the night is the Moon; and time is divided into these two parts: night and day.

Second: They have agreed that the Ascendant of application (yönelme) and conjunction (birleşme) has a serious effect on the formation of the states of this world, and while they have not taken the states of application and conjunction into account for other stars, they have taken them into account for these two luminaries.

Third: Physicians have agreed that the dispersal of vapors occurs according to the states of the Moon’s motion, and have said that the ebb and flow (med-cezir) in the vapor disperses according to the states of the Moon’s motion.

Fourth: The Moon and the Sun are powerfully connected. The proof of this is: Its house is connected to the Sun’s house. The house of its position is connected to the house of the Sun’s position. We even say: When the Sun’s position is at 19° Aries, the Moon conjoins the Sun and becomes invisible; when it gradually moves twelve degrees away, it becomes visible. Since the degrees vary according to their measures—the reason for this being the difference in locations of birth—they have considered the degree of the Moon’s dignity in giving light to be the third degree. This situation is proof of the strong relationship between them.

Fifth: The Moon and the Sun are similar to each other in the size of their bodies according to sensory perception.

Having understood this principle, you must know that the person beginning this science must know the natures of the moving stars, the natures of the fixed stars, and how these mix with each other. The most important matter to be known is the houses of fortune and misfortune (saadet ve bedbahtlık evleri) of the same, and the houses of fortune and misfortune of the other stars. So that when he begins an operation, it is possible for him to observe the state of the power of the stars appropriate for that operation and the state of the Moon. Thus he becomes qualified with the qualities related to this operation.

This being understood, we say: A person must thoroughly investigate the characteristics of the stars in all his qualities such as fortune, misfortune, femininity, masculinity, heat, and cold. In addition to this, a person must thoroughly learn the types of minerals, plants, and animals belonging to each of the stars, and the parts of human and animal organs belonging to them. The more he learns all these sections, the more perfectly he can benefit from this science. He can possess power in these operations more correctly.

As for the moving stars, we say concerning them: The Sun and Mars are hot and dry; but while the Sun is rectifying with its heat and dryness, Mars is corrupting. As for Jupiter and Algol, those two are hot and moist; but while Jupiter is extremely suitable, Algol is not. Venus and the Moon are cold and moist. But the coldness of Venus is more inclined to rectification. Saturn, Mercury, and the Comet are moist and dry; however, while Mercury is rectifying, Saturn and the Comet are corrupting.

As for the fixed stars, there is no doubt that knowing their natures is difficult. They have mentioned various paths for attaining this knowledge:

First path: To reason about their natures from their colors. In this regard, they have ascribed the nature and temperament of every star whose color matches that of one of the moving stars to that one. Whose color is composite from the colors of two moving stars, they have ascribed its nature to both of them together. Zoroaster said: ‘The fixed ones are: the red, yellow, grey, and spotted ones, all of which are stars of misfortune.’

Second path: To provide proof through their magnitudes. ʿUmar b. al-Farkhān al-Ṭabarī said: ‘(Among people) The stars that constitute proof of worth and superiority are those found in the first, second, and third magnitude. The stars of the first magnitude constitute proof of power and sovereignty, while those of the second magnitude constitute proof of (offices and) superiority below that. The same is said concerning stars found in the third magnitude’.

Zoroaster said: ‘The greatest of the fixed stars is the star Sirius, which is Abur‘. If it coincides with being in the Ascendant degree, it gives power and wealth; if its being in the midheaven coincides, it gives victory and sovereignty; if its being in the ninth degree coincides, then it gives prophecy. This star is necessarily a star of fortune, and the Arabs in the past used to worship it. Undoubtedly, animals would become happy when they saw it. Its nature is like the nature of Jupiter and Venus, because each of them resembles the other in color and volume. And again, in his book, he said: ‘Looking at Sirius alleviates the yellow and black composite fever illness‘.

You must know that the thing to be considered concerning the quality of fixed stars is a composition of several things:

The first is color, the second is substance, the third is proximity to or distance from the head part (baş kısma). The one closer to the head part has a stronger effect.

For this reason, it is said: ‘Undoubtedly, the effect of the Orion stars in the cities of Yemen is greater than their power in these cities.’

As for the fourth, Hermes said: ‘When the degrees of the fixed stars fall upon (other houses), they affect the other houses.’

Another says: ‘Undoubtedly, they only have an effect when they coincide with the head of the Ascendant and the first ten degrees. But I have tested this, and I saw that their effect only strengthens when they enter the Ascendant degree and are in the midheaven.’

The fifth is this: Muḥammad b. Jābir al-Battānī said: ‘The fixed ones, when they revolve around, are bound at a sixth, a third, or a quarter of the orb, or when opposite. However, due to the slowness of the motion of the fixed ones, their binding to the others is not taken into account, nor is their aspect to one of the degrees.’

A scholar said: ‘Those who are masters of this profession have said that the effect of a fixed star becomes stronger when it approaches (in appearance from Earth) to within a staff’s or arrow’s length, or when it is in the same degree. The others are extremely weak.’

Let us be content with this much explanation concerning the judgements of the fixed stars.

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Second Topic: Investigation of the States of the Effective Celestial Points

These are of three types:

First type: The knowledge of the Head and Tail. They have reached a consensus that these two have strong influences when they are potent.

Second type: The knowledge of the Arrow. They have also reached a consensus that the Arrow has effects; particularly the Arrow of Fortune and the Arrow of the Unseen are like this. However, in reality, the power of the Arrow is derived from the two stars from which it is projected.

Third type: The points where the movements culminate. There is no doubt that there is consensus on their having strong influences as well.

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Third Topic: Knowledge of the Nature of the Celestial Sphere

You must know that they have divided the celestial sphere into many types. The first type is divided into two: Undoubtedly, they have divided this type into many parts, among which the following can be mentioned:

First: One half of the sphere is the East, the other half is the west.

Second: One of its two halves is north, the other south.

Third: The division of the northern (or southern) side into upper and lower.

Fourth: Above the earth and below the earth.

The second type is the division of the sphere into four: It is divided into the seasons of spring, summer, autumn, and winter. They observed that the year is divided into such seasons due to the Sun being in one of the quarter parts of the sphere.

Therefore, they divide the rotation of the spheres into four. Then, when they saw that each season has a beginning, middle, and end, they divided each quarter into three parts. While the first part is the division of the sphere into twelve parts, the second part is as follows: Everything comes into being after non-existence; something hidden becomes manifest—like a child emerging from its mother’s womb.

At that very moment, a degree from the sphere must also be born. Since this degree emerges after concealment, it is similar to the state of a child that appears after concealment. Thus, they considered that degree as evidence for the states of that originated thing. Then they divided the rotations of the sphere from that point into twelve parts. These are the houses located above the Ascendant.
The third part is that they divided the sphere into four groups of three: These are the triplicities of fire, earth, air, and water.

As for the third type, they divided each zodiac sign into many parts. This occurs in several ways: First, the signs are divided according to the Mansions of the Moon. It is necessary to investigate the characteristics of each of those Mansions, for they have very strong effects in the construction of their magical works. Second, knowledge of the domiciles of the stars; third, knowledge of the degrees of the stars; fourth, knowledge of their measures. These involve the division of each sign into specific parts and the assignment of a specific star to each. Fifth, the directions; sixth, the measure of times; seventh, its twelve divisions; the eighth is its speed; the ninth is its joyful qualities; the tenth is its breadth; the eleventh is its rules; and the twelfth is the knowledge of femininity and passivity.

The fourth type is the division of the signs into three degrees, and it is necessary to know the natures, effects, and qualities of these degrees.

On this subject, there are many narrations from ancient people. The first is the narration from the ‘Tamtam al-Hindi’. He mentioned the degrees, names, incenses, and effects of each. When the Sun descends to that degree, evaporation is necessary. The owner of that degree is called by this name, and the effect is sought from it. The second is knowing the characteristics of these degrees as transmitted from Zoroaster. The third narration is knowing their characteristics as transmitted from the Babylonians.

You should know that the only way to distinguish truth from falsehood here is through experience. These are the general matters that a magician must learn; through them, it becomes possible to engage in any of the magical works. Our final remark here concerns knowing certain matters through which it is possible to know the active-efficient causes originating from the celestial sphere.

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Second Part of the Fifth Chapter:

What Must Be Known Regarding the Bodies in the Lower World

We say: Certainly, the authorities have acknowledged that for each star, there is a meaning derived from food and scents, and they have also attributed to them one of the following: time, place, form, and shape. When a person wishes to bring something into existence, they must know that the matter can only arise from a specific star. In this case, it is necessary to exert effort to strengthen that star (for its influence to manifest) through all these aspects we have explained. Then, they must also gather the passive elements in the lower world related to that star. When these passive elements (capacities) come together at a time when the state of that star is strong, the effect undoubtedly occurs.

This is the general statement in this discussion. Now, to delve into details and mention certain circumstances, we say: In this regard, all the matters they considered consisted of certain circumstances:

First: The acquisition of shapes conforming to the (celestial) genus. When a star is placed in a sign suitable for the action or in a degree suitable for it, it is necessary to acquire a ‘shape’ (form) from the seven bodies corresponding to that star at the moment that degree is ascending; and while doing this, it must be done properly. Its method is as follows: First, he prepares the casting instrument before him and melts the (material of the) body. When that specific time arrives, he pours the material he has prepared for it into a mold. The person performing this action should be alone, with no one else beside him. At the same time, he must burn incense burners appropriate for that star. For instance, when he intends to make a ring, the ring’s bezel should be of a substance similar to (or embodying) the essence of the sphere and possessing a quality necessary for achieving that goal. An example of this is: Let us consider a person who wants to make a talisman capable of creating enmity: Mercury is directed to a suitable sign and to the degree appropriate for this action according to the suitable star. When it is observed that Mercury resembles Lapis Lazuli, the person wanting to make the talisman acquires a blue-colored (ring) bezel. Knowing that the Hamāhen stone has the property of creating enmity, he also acquires a vessel from it. Upon it, he engraves the form suitable for this purpose; for example, this form could be the image of two fighting men. He strives to imprint Mercury’s incenses onto it.

A person who wants to make a talisman to afflict someone with calamity or make them ill seeks for Saturn to enter degrees suitable for this action. Then he acquires a shape similar to the structure of the person he wants to make ill. At that time, he intends to damage one of that person’s limbs or a part of their body. When he does this, that limb of the person is damaged.

These are the statements concerning acquiring shapes and rings.

Some people censure doing such works, saying, ‘Acquiring rings and images is meaningless, there is no benefit in it.’ According to them, it is sufficient to rely on the relations of the stars and psychic imaginings. Jabir b. Abdullah b. Hayyan said: ‘Such an accusation is baseless, because the emergence of this form during the ascension of the stars is akin to the birth of a child during the ascension of a star. Just as the power of the ascending star and the ascending degree permeates that child, here too, the form of those two permeates the engraved form and the created shape.’

Know that during the casting of this statue into a mold or its engraving onto stone, the maker must dress in a manner appropriate to that star. In addition, he must gather in himself all states appropriate to that star, and while his tongue utters praise worthy of that star, his heart gathers within itself all the states worthy of that star. When these states come together, undoubtedly, the effect becomes even stronger.

The second valid matter related to this topic is this: The application of certain medicines, appropriate for those goals and purposes, onto these shapes. Jabir b. Hayyan said: ‘The purpose in talisman-making is either to attract or to repel.‘ As for attraction; attraction is completed by the gathering of similar things. Repelling is completed by bringing together opposite things. The proof of this is the consensus of doctors on the statement: ‘Health is preserved by similars, and disease is eliminated by its opposite.’ Then he says: ‘These two aspects are either considered in celestial causes—which are the natures of the stars and signs—or in the causes of the lower world; these are the properties of stones and medicines.’

You must know that things resembling each other are found in three grades: The first grade is the appearance of similarity in both qualities; that is, it appears in both activity and passivity. For example, the similarity of two hot and dry things to a hot and dry thing! This is the strongest type of resemblance. The second grade is when the resemblance is in one of the two qualities, but this is in activity. This type is stronger than resemblance in passivity. For example, the situation of hot-moist in relation to hot-dry. The third grade is when the resemblance occurs in one of the two qualities. This is in the passive one. For example, dry-hot and dry-cold. This grade is lower than the previous one, because passive quality is weaker than activity.

As for opposite things, they are also of three grades: The first grade is the presence of negation in both qualities. For example, the conjunction of dry-hot with cold-moist. The second grade—the middle grade—is the presence of negation in the two passive qualities. The third grade—this is the final grade—is when negation is only in the two passive qualities.

Once you learn this, you must take it into account in stars and medicines. As for considering similarity in celestial matters, we say in this regard: Complete resemblance is achieved with three (matters). This is the first, fifth, and ninth. Because signs looking at each other—according to the principle of triplicity—show similarity in both qualities. For example, like Aries, Leo, and Sagittarius. The strongest among these is the middle one, which is Leo. Then comes the last, which is Sagittarius. Then comes the first, which is Aries. When you understand this example, you can analogize it to the others.

The third type in this topic is closer to what we have said: When you finish a shape (the casting work), if you want to afflict his mind with illness, you mix the inside of the shape’s head with opium and mandrake. If you want heat to afflict him, you place burning-hot medicines where his heart would be, or you write an amulet on an iron and throw it into fire, or you write the amulet on paper and put it in a bottle. When you do these works, the heart is emptied of all works outside of this one, that imagination is strengthened in your imagination, and you think that this state has settled in that person’s organ. The benefit of making this form is to gather thoughts together and strengthen imagination. Because when powerful influences originating from the sphere are added to the coming together of passive bodies in the lower world, and when perfect, powerful psychic forces are also added to them, that (desired) action will certainly be realized. If the state of the soul performing this action being more inclined to this matter is added to these three materials, then undoubtedly the goal is better attained.

The fourth among valid matters related to the topic is smoke. In the science of judgments, it is established that each of the moving stars has a specific medicine belonging to it. Therefore, whoever wants to produce smoke for that reason should produce the smoke with the plant appropriate for it.

The fifth situation related to the topic is reciting incantations (ruqya). Know that these are divided into two parts: The first is known words, while the second is reciting some unknown words. In this regard, as for reciting known words, in my opinion, the truth here is this: The more a person knows the characteristics of any star and better recognizes the actions specific to it; in that case, he is more powerful in enumerating its perfecting qualities and the passivity of his soul is more perfect when speaking of those qualities. When the passivity of the soul is perfect, his soul is more perfectly drawn to the spirit of that star, thus its influence is greater.

In this regard, as for incantations from which nothing is understood or whose meanings cannot be learned, there are two issues concerning this:

First: Who was the one who first arranged these words and ordered them at the beginning?
Second: What is the benefit that will occur for us in reciting and saying these?

We say: Regarding the first issue, people have two views: The first is of those who exaggerate in venerating these unknown words. They say that when people before us performed severe ascetic practices, pure, powerful, and effective spirits appeared to them and gave them these spells, amulets, and incantations.

The second is a favorable assumption, which necessitates (believing) that the unknown words indicate the characteristics of those stars or the qualities of those constellations in a strange and foreign language. The purpose of reciting them is not clear; if someone reads something and does not know its meaning, provided his belief about it is strong, fear and alarm are present in his heart. In this case, the passivity of his soul towards it is more complete and stronger. This is precisely the purpose.

In our opinion, this is the reason for this matter.

The sixth type among valid works in this matter is sacrificing animals and shedding blood. Know that, according to the school of those who accept talismans, when these animals are sacrificed, they must be burned with fire so that benefit from them can be fully obtained. The law that was valid until the time of the arrival of the Prophet (pbuh) was like this. This practice is an incomprehensible matter. Because just as the benefit of shedding blood is not known, what the benefit in burning is, is also not known. In summary, while knowing the aspects of benefit in all these is difficult, if experiences show that they are (beneficial), then it has been necessary to insist on them.

The seventh type among valid practices related to this topic is the invocation of the names of spirits. Know that the astrologers have said that on Sunday, the first hour belongs to the Sun, the second to Venus, the third to Mercury, the fourth hour to the Moon, the fifth to Saturn, the sixth to Jupiter, the seventh to Mars. Then the eighth hour returns to the Sun, the ninth to Venus, the tenth to Mercury, the eleventh returns to the Moon. The twelfth hour belongs to Saturn, the thirteenth hour to Jupiter, the fourteenth hour to Mars. Then the fifteenth hour returns again to the Sun. The sixteenth hour to Venus, the seventeenth to Mercury, the eighteenth to the Moon, the nineteenth to Saturn, the twentieth to Jupiter, the twenty-first to Mars, the twenty-second to the Sun, the twenty-third to Venus, the twenty-fourth hour belongs to Mercury. Undoubtedly, in this way, the twenty-four hours are completed.

The first hour of Monday, however, belongs to the Moon, there is no doubt about it. According to this order, the knowledge of the stars belonging to the hours for the entire week is realized. Thus, it becomes clear that each hour has a specific owner. Therefore, it is not far-fetched that some celestial spirits are born from the universal spirit of a specific star; they are like its branches and outcomes. And each of them has a specific time belonging to each of these hours.

When the practitioners of magic and talismans claimed to know the owners of the hours and their names, they took into consideration the observance (of the spirits) who are the owners of the hours in which they wanted these actions to be produced in themselves.

The eighth type is the astrologers attributing each city to a specific sign and a specific star. It is necessary to observe these conditions while performing magical works.

These are the topics that one who wishes to practice this art must not be unaware of. When he observes them, his actions may be closer to correctness and farther from error. Success comes from Allah !

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Chapter Six

Some Principles to be Observed

While Doing These Works

You should know that these principles are those considered in the stars or in the signs.

As for those in the stars, there are some conditions in this matter:

First: You should know that one of the things sought when performing magic with stars is its ascription to a specific star. In this vein, all works of separation and estrangement are ascribed to Saturn. When you wish to do this work, you should do it when Saturn is in one of its two houses, that is, in Capricorn or Aquarius. In this vein, Aquarius is stronger. Sometimes it is also in its trine or sextile aspect. The Moon is connected to it or near it in one of these positions—whichever it may be. This is the best, with nothing else following it. Then the Ascendant should also be one of Saturn’s two houses, and it should be within it. If it is not the Ascendant, then it is in the sign where Saturn itself is located; whichever sign it is, it is so. You should know that superiority is like the condition of the house in the matter we mentioned before.

When you wish to do a work related to livelihood or to adorn yourself in the eyes of people, you should do it while it is in one of its houses—as in the situations we mentioned concerning Jupiter and Saturn. In other words, Jupiter should be in one of its houses, or you should do it when it is connected to it in an acceptable manner. The Moon is connected to it or is near it. The Ascendant should be one of its houses, or a degree of it, or the sign it is in.

If you wish to afflict someone (with a matter), Mars should be in the situation we described. If you wish to show mercy or to set something in motion, Venus should be as we described.

You should know that the gates of excitation are shared between Mars and Venus. If they are connected, the Moon joins these two or looks upon them strongly. This gate is stronger in every work. If you wish to extract a treasure, or for a person to feel love for you, or for a psychological (not physical) illness to occur, then Mercury must be as we described.

If you wish to gain the love of a ruler or vizier, or particularly to extract one of the treasures of rulers, to obtain the love of a beautiful and attractive woman, to find a lost thing, or to find the crop, then the Moon must be as we described.

You should know that the star relied upon in magic works is Mars. If Mars and the owner of the ascendant are close, their effects become strong.

When we wish to involve any of these stars in a (magic-related) work, it must be free from the affliction of its tail. Coming to the second condition, as we said before, when any one of the fixed stars is connected to the star of the operation and is compatible with its nature, the (magic-related) desire manifests most powerfully. It becomes even stronger when the Moon is connected to that fixed star.

The connection of the moving stars to the fixed ones is of two kinds: sometimes it occurs truly, and sometimes it occurs while in parallel. The true connections are those that occur with the stars during the flow of the moving ones. As for when in parallel, a fixed star is located away from the passage place of the moving star; and you know that the first is stronger.

The third condition is this: They have agreed that the talisman is not achieved solely with a fixed star, and they have said: A talisman can be perfected with one fixed and three moving stars; whereby four natures are formed in it. One of these must be Mercury, because its nature is mixed. In this case, the mixture of these natures constitutes the strength of this mixture. They have said: It occurs in the best way when the fixed one is in the middle of the sky and Mercury is in the fourth.

Fourth condition: When you wish the talisman to work, let the length of the Need Star, from the beginning of the Ascendant, be one staff-length; and let the other assisting stars be three staff-lengths to assist that operation. If the Need Star is in its own measure, direction, trigon, and shares, then the work becomes more perfected.

Fifth condition: You should know that the influence of a star can vary from different aspects:

First: Every star that is superior is stronger, the reason for which you know.

Second: Every star with a larger body is stronger in terms of its operation.

Third: Every star with slower motion is, from one aspect, stronger, and from another aspect, weaker.

Sixth condition: Stars love each other, hate each other. Love and hatred are divided into three parts: The most superior of these is the love that occurs according to essential nature. For example, like the hatred between the Sun and Saturn, or the love found between the Sun and Jupiter. The middle one is the love dependent on the mutual aspect of the houses. The lowest is the love that occurs according to mixtures. When you exaggerate in seeking help from a star and strengthening it, you must keep its enemies away from it. Because the aspect of the opposite necessitates weakness and cutting off.

Seventh condition: They have said: When you wish to excite, you should begin with Venus, Mercury, Jupiter, and the Sun. In this vein, you should beware of Mars, Saturn, and the Moon. Furthermore, they have said: The suitable hours for love belong to these four. The hours of Mars and the Moon are suitable for sleep regulation. The hours of Saturn are hours of enmity and hatred. If the love is suitable for the nature and conducive to good, it means it was begun in Jupiter’s hour; if it is suitable for corruption, it means it was begun in Venus’s hour. As for skill in its subject and sleep regulation, these again occur in Mercury’s hour.

Eighth condition: The Ascendant, at the time the work is done, should be in one of the houses of the stars suitable for that work, or in a sign where there is pleasure and strength for it. If the pleasure is greater, the work is stronger. Its example is this: When we wish to create love, the Ascendant should be in Venus. At the same time, it should be on Venus’s day, which is Friday. Furthermore, it should be in Venus’s hour, which is the first hour of Friday or its eighth hour.

Ninth condition: It concerns those connected to the descents of the stars. When Saturn is in its descent, the separation talisman becomes effective; when it is directly opposite, the hatred talisman becomes active. When Jupiter is in its descent, situations of ruin and loss occur; when it is directly opposite, it is beneficial for the army. When the Sun is free from misfortune, it is a suitable time for the union of sultans. In the time of the Sun’s misfortune, other invalid works occur. When Venus is in its descent, a talisman is made against women’s miscarriages; when it is directly opposite, a talisman is made for the reconciliation of those who hate each other.

When Mercury is in its descent, a talisman is made for love; when it is directly opposite, a talisman is made for other good works. If the Moon is free from misfortune, a talisman for various good works is made in it; in the time of misfortune, it is not suitable for any work.

Tenth condition: Regarding this condition, the Tenkeluşa has said: After learning the stars belonging to these talisman works and their ascensions, the state of the Moon must be considered from various aspects, as delineated below:

Matters to be Considered in the State of the Moon

First Topic: Distance from Eclipse States

We can approach this from several aspects:

First, the Moon should not be in the time of misfortune. Also, the Moon should not be in an eclipse state, nor before or after it. Because the ancients named the Moon’s eclipse ‘the death of the Moon.’ Before the eclipse, it is as if the Moon is going to death; after it, it is as if the Moon has escaped death.

Second, the Sun should not be ahead of it, because in this case the Moon is in a place quite far from the Sun. The servant standing far from his master is considered unpleasant.

Third, it should not be deficient from the full moon, which is clearly evident.

Fourth, it should not be in the first quarter or half of the sun. If you wish, you can consider these states in its troubled days.

Fifth, its latitude should not be to the south, because when the Moon is here, it is far from the inhabited quarter.

Sixth, it should not be northward or southward.

Seventh, it should not be at the beginnings or ends of the signs. It should not be at the beginning, because in this case it resembles a man who has placed his foot at the house but has not yet entered. It should not be at the ends, because in this case it resembles one who goes to the door of the house about to exit. At the same time, the ends of the signs are the boundaries of setting.

Eighth, it should not be opposite Saturn, or in connection with it, or in its quarter part. Because Saturn is the star of misfortune, the work in it becomes weak.

Ninth, it should not be together with the Head or the Tail. Because both are two extremes, therefore the Moon being in it is considered unpleasant. The Tail is worse than it.

Tenth, it should not be slow in motion. Because this state delays reaching the objective.

Eleventh, it should not be opposite Mercury or connected to it. Because when the Moon is connected to Mercury in a praised manner,

the state of each of them becomes praised. When they are opposite each other, or connected to each other, or in opposition, their states also become opposite to each other. Most of man’s states are related to Mercury, especially magic works are so. Particularly in these, care must be taken for Mercury’s state to be proper. There should not be a bad connection between it and the Moon’s house.

Twelfth, the Moon being in Libra or Scorpio has been considered unpleasant. Because these two are the descending signs of the luminous bodies. This is a condition that must be observed.

Thirteenth, the Moon should not be in the sixth of Leo or Gemini. Because the first is related to the Moon’s descent while the other is Saturn’s house.

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Second Topic: States Related to the Star’s Conjunction with the Moon

We say: When the Moon is near Saturn, a talisman is made to destroy enemies. When it is near Jupiter, a talisman is made for rulership, position, and trade. When it is near Mars, a talisman is made for conquering forts and castles. When it is near the Sun, a talisman is made for position and sovereignty.

I say: This topic is open to debate, because in this state the Moon is in a setting state. In this case, it is not suitable for the talisman work.

They have said: In the proximity of Venus, sorcery, love talismans, and ring-making are suitable. In the proximity of Mercury, it is effective for love, for receiving letters. In the proximity of Algol, it is effective for destroying enemies, separation, hatred, and similar things.

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Third Topic: States Related to its Presence in the Signs

When the Moon is in Aries and connected to Mars, talismans for love and hatred are made according to the change in the states of the stars appended to it. When in Taurus and connected to Venus, it is suitable for the union of sultans and armies. When in Gemini and connected to Mercury, the tongue’s knot is loosened and the slave’s escape is prevented.

When the Moon is in Cancer, it is conducive to love. When it is in Leo and connected to the Sun, it is suitable for excitations and love. When in Virgo and connected to Mercury, it is effective for profiting in gains and increase of wealth. When in Libra and connected to Venus, it is conducive to love based on fire and air work.

When in Scorpio and connected to Mars, it is conducive to loves pertaining to fire and water. When in Sagittarius and connected to Jupiter, it acts to remove savagery and establish peace. When the Moon is in Capricorn and connected to Saturn, it is suitable for books written for separation and hatred buried in Jewish graves. When in Aquarius and connected to Saturn, it again acts suitably for what we mentioned in Capricorn. When in Pisces and connected to Jupiter, it is conducive to love.

The fourth kind of the Moon’s states: Its effect strengthens when on Sunday the Moon is connected to the Sun. When on Monday it is connected to Venus, on Tuesday to Mars, on Wednesday to Mercury, on Thursday to Jupiter, on Friday to Venus, on Saturday to Saturn, its effect strengthens.

States Considered in the Signs and Houses

There are some conditions in this matter:

First condition: The Ascendant should be a sign suitable for the operation and the house should also be suitable for it. For example, if the desired work is marriage, its sign should be the seventh. If the seventh is Aquarius, it is not suitable for marriage, because Aquarius is a cold and dry earth sign. If Saturn’s rays fall upon it, the aim becomes completely invalid. If Venus’s rays fall upon it, the goal occurs in a weak manner. If the rays of both occur together, weakness increases due to the sign and due to Saturn’s rays. Here the goal is achieved with the weakness occurring due to Venus’s rays. If the seventh is Aquarius and Venus’s rays have occurred in it, a strong force forms but it is not in perfection. It is strongly forceful, because Venus is suitable for this goal. Aquarius is an air and water sign; that is, it is suitable for the work of marriage. As for its lack of perfection, it is because Aquarius’s ruler is Saturn. And it is distant from this goal. If Saturn’s rays occur in it, it creates obstruction but this is also not to the degree of perfection. If both rays occur, obstruction becomes less. If the seventh is Libra, in all these judgments the situation is reversed.

Second condition: They have said: If you desire a bond for love, or wish to do a work for two people to love each other, you should do it while the Ascendant is in a double-bodied sign. The lord of that hour should be Venus, which aspects both the Ascendant and the Moon. Venus should not be retrograde and should not have any misfortune in any way. The Moon should aspect the Sun in its third or sixth. If you wish to spoil the relationship between two people, the Ascendant should be a mutable sign. The Moon should also similarly be in a mutable sign. Mars and Saturn—especially Saturn—should be aspecting the Moon. The hour should belong to Saturn. Saturn is in the midheaven and (while here) becomes strong, the two luminous lights aspect it. One of these two lights is lower than the other.

Third condition: If the work you will do is for femininity, the Ascendant should be a feminine sign; if for masculinity, it should be masculine. Conversely, the one upon which domination is exerted should be the opposite of this. If that person is male, the Ascendant of the work requiring domination over him should be feminine; if the person is female, its Ascendant should be male. At the same time, if the lord of the Ascendant dominating him is male, you should make the Ascendant for dominating him feminine, or the opposite should be. Because a thing strengthens with compatibility and weakens with its opposite.

Fourth condition: You should do love works at the beginning of the moon, and you should do hatred works at the end of the moon. You should do tongue-tying works in the middle of the moon, because the beginning of the moon is increase and therefore suitable for the occurrence of excess in love. The end of the moon is in decrease. And this leads to deficiency in love.

Abu Zâtız al-Bābili reversed the work, took two images resembling the lover and the beloved, placed them in a place on the walls of the house, and began this operation from the beginning of the moon. So that, each during this period approaches the other; when the moon is complete, one of the two images is connected to the other. This situation is likened to the union of one of the two luminous bodies with the other.

Fifth condition: If the Ascendant of a person desired to be excited is of fire origin, you should do a fire-related work to him; if of air origin, you should do an air-related work. The situation is analogized accordingly.

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Conclusion

You should know that some of these magic works are of fire origin. For example, like writing a spell on iron and then putting it in fire. For example, like putting old wine, white oil, or hot medicines into jars, then placing them over fire, and then reciting a spell over them.

Some are of air origin; we can give the example of releasing pigeons. Some are in the form of blowing upon knots. Some are related to water; like two men washing with specific waters, and them being poured at the door of the person intended to be harmed.

Allah knows best the reality of these works!

Here the text written by the author has ended.

May Allah have mercy upon him!

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This book has been transcribed from the copy transcribed

from the compiler’s handwritten manuscript.

May Allah have mercy upon him!

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Source

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