Astrology and zodiacal motifs hold a significant place within Islamic magical traditions, serving as key elements in the creation and use of taweez – talismans. From the thirteenth century onward, Islamic taweez makers expanded their repertoire to include distinctive astrological iconography, often adapting anthropomorphized representations of the zodiacal signs and the seven classical planets to fit Islamic artistic conventions. These motifs were not merely decorative; they were imbued with spiritual and magical significance, frequently appearing alongside inscriptions and symbols that formed part of a broader “magical vocabulary”.
Historical Context of Astrology in Islamic Magic
Central to the shaping of Islamic astrological magic were key medieval texts, notably The Goal of the Sage (Ghayat al-Hakim) and The Secret of Secrets (Sirr al-asrar). The Goal of the Sage, composed in the tenth century, is regarded as the standard and most sophisticated treatise on astrological magic. It compiles knowledge from diverse sources, including Hermetic, Indic, and Greek traditions, and emphasizes the importance of correspondences between celestial bodies and earthly materials, animals, plants, and colors. The text requires the operator to possess extensive knowledge of planets, zodiac signs, and lunar mansions to effectively harness magical powers. It also prescribes the use of specific symbols and magical scripts to invoke planetary forces.
Similarly, The Secret of Secrets, attributed pseudonymously to Aristotle, contains detailed instructions for creating talismans under strict astrological conditions. For example, it describes the crafting of a powerful ring from red ruby on a Thursday morning, inscribed with complex iconography including a crowned winged man and six prostrating figures, combined with names of planetary intelligences. This talisman, when activated through ritual suffumigation and solar invocation, was believed to confer power and protection upon its wearer.
The dissemination of astrological knowledge in Islamic magic was further facilitated by the pseudo-Aristotelian Hermetica, a corpus of texts presenting dialogues between Aristotle and Alexander the Great. These works introduced the concept of ruhaniyyat—spiritual forces associated with celestial bodies—and detailed the occult properties of natural materials. The Hermetica influenced later texts and magical practices, providing a framework for the invocation of planetary spirits and the construction of taweez.
Additionally, the Epistles of the Brethren of Purity (Ikhwan al-Safa), an encyclopedic work from tenth-century Iraq, played a significant role in legitimizing and systematizing magical knowledge. The Brethren’s writings discuss the agency of ruhaniyyat linked to planets and their corresponding angels, integrating Neoplatonic cosmology with Islamic thought. Their epistles include practical instructions for talismanic magic and emphasize the correspondence between celestial forces and human physiology, further enriching the astrological tradition within Islamic magic.
Common Zodiacal and Planetary Motifs
Such motifs frequently appear on magical bowls, where they are combined with other elements of the established magical vocabulary, including inscriptions and symbols. These bowls sometimes bear explicit statements indicating that they were created under specific zodiacal signs or planetary risings, underscoring the importance of astrological timing in the production and activation of magical objects.
A particularly notable design is the row of seven magical symbols, which includes the five-pointed star or pentagram, and occasionally the six-pointed star or hexagram. This set of symbols is traditionally referred to as the “Seal of Solomon” Far from being a single emblem, the “Seal of Solomon” in Islamic magical contexts comprises seven distinct signs that together represent divine protection and cosmic order. These symbols have been found inscribed on various taweez, such as a carnelian amulet held by the British Museum, where the seven magical signs are clearly delineated. The pentagram and hexagram function as powerful protective devices, symbolizing harmony and the interconnection of the celestial and terrestrial realms, and are integral to the visual language of Islamic talismanic art.
Astrological Conditions and Magical Efficacy
In Islamic magical traditions, the efficacy of taweez and amulets is closely linked to the precise astrological conditions under which they are created and activated. Inscriptions on magical objects often explicitly state that they were produced during specific zodiacal signs or planetary risings, reflecting a long-standing textual tradition that emphasizes the critical role of celestial timing in the success of magical operations. This practice ensures that the talisman is imbued with the optimal influence of the relevant celestial bodies, thereby enhancing its protective or beneficial powers.
Integration with Other Magical Elements
Zodiacal motifs in Islamic magical traditions are intricately combined with a broader magical vocabulary that includes Qurʾanic verses, magical letters, and symbolic designs, creating a multifaceted system of talismanic power. These elements do not function in isolation but are woven together to enhance the spiritual efficacy of taweez and talismanic objects.
A prime example of this integration is found in magic medicinal bowls, which were produced in significant quantities from at least the twelfth century. These bowls often feature astrological iconography, such as anthropomorphized zodiacal signs and planetary symbols, adapted to Islamic artistic conventions. Alongside these motifs, the bowls are inscribed with Qurʾanic verses and therapeutic texts that specify their intended healing purposes. Unlike earlier pre-Islamic magic bowls that invoked demons, Islamic magic medicinal bowls rely on divine names, Qurʾanic passages, and magical scripts, reflecting a distinctly Islamic approach to healing and protection.
Regional and Material Variations
Zodiacal and astrological motifs in Islamic magical objects exhibit notable regional and material diversity, reflecting the wide geographical spread and cultural adaptation of these designs. These motifs appear across various media, including metal bowls and paper amulets-taweez, each serving distinct functions within their respective contexts. Metal bowls, often crafted from durable materials such as brass or copper, were commonly inscribed with astrological iconography alongside Qurʾanic verses and magical texts. Paper amulets, on the other hand, frequently combined zodiacal symbols with Qurʾanic inscriptions and magical letters, and were sometimes block printed or stamped with seals, making them more accessible and portable talismanic objects.
Conclusion
Zodiacal and astrological motifs hold enduring significance within the corpus of Islamic magical artifacts, serving as a vital link between classical astrological traditions and the religious and artistic expressions of the Islamic world. From the early medieval period onward, these motifs—often anthropomorphized representations of the zodiac signs and the seven classical planets—were adapted to conform with Islamic iconographic conventions, reflecting a synthesis of inherited celestial symbolism and Islamic spiritual frameworks.