Farouk Yahya. Magic and Divination in Malay Illustrated Manuscripts

Magic and Divination in Malay Illustrated Manuscripts Farouk Yahya Leiden and Boston: Brill, 2015, xxvii+349p., 308 illus., 2 mapsA fully developed scholarly source for illustrated manuscripts dealing with humans, life, the future, beliefs, death, and so on, is much needed by arts, religious, cultural, and ethnical studies scholars. Globally speaking, studies on the history of divination, talismans, and amulets suggest that there is a connection between magic and medicine notes in the eastern and western parts of the world. However, access to a comprehensive collection of Eastern illustrated manuscripts including magic, divination, medicine, and sorcery notes is implausible. There is also a dearth of studies related to such collections in Arab countries and particularly in Persia.Farouk Yahya considered about 96 published and non-published manuscripts in the MalayIndonesian world chiefly since the late eighteenth century in an attempt to fill a part of this blank space. Yahya's book thus encourages other Asian scholars to produce similar works about their cultural heritage. He draws our attention to the fictional characters, popular customs, and local knowledge of magic, divination, and medicine of a region where people used to have great respect for magic and magicians. This book is divided into two parts and eight chapters.The first part comprises an Introduction and Background, whereby the author simultaneously considers three approaches in his study, including (a) a general survey of the manuscripts, (b) an analysis of a particular illustration and note on magic/divination, and (c) an assessment of a specific manuscript. Some Malay manuscripts are unknown and sometimes undated. Apart from the destructive influence of Southeast Asian climates in wrecking the colophons, I recollect a discus- sion I had with colleagues in Malaysia a couple of years ago regarding many local manuscripts, particularly dealing with Islamic teachings, rituals, and customs, which are anonymous because they were written for the sake of God and not for fame. The first datable (and illustrated) manuscript considered by Farouk Yahya is from 1775 and the latest is from 1933, although there are a few sixteenth and early seventeenth-century manuscripts in European collections (refer to chapter three of the book).The author promptly highlights the importance of his study to art studies. He also provides readers with hints of whether pre-Islamic and ancient paintings are manifested in the Archipelago. To offer some insight into the application of divinatory and magic notes occasionally written incompletely in the manuscripts, Yahya also conducted interviews with four male practitioners. It is certain that through the use of various methodologies this study addresses different scientific disciplines.The next section of part one starts with "the Malay spirit world" that helps readers comprehend how various foreign fictional and supernatural elements have entered Malay magic and divination works. This section sheds light on the thought that as long as the language of a community is filled with loaned terms, its cultural heritage is to some/large extent impressed.Subsequently, Yahya provides additional information about the tools applied by a Malay magician, which are divided into four groups: (a) oral tradition written in manuscripts, such as supplications and incantations; (b) particular objects such as the keris (dragger) and magic-medicinal bowl (mangkuk penawar); (c) goods and materials including water, candles, lime, eggs, betel leaves, toasted rice, etc.; and (d) effigies of humans and animals. Although magicians in other Asian and Muslim communities apply many of these tools, it seems there is no comprehensive prescription of the ingredients in materials. For instance, I observed a religious quasi-Sufi Persian practitioner who wrote some Arabic and Persian notes using liquid saffron, a plant growing extensively in Iran, inside a bowl. …