The transmission of secret knowledge: three Arabic dialogues on alchemy

IF 0.4 4区 哲学 Q1 HISTORY AL-QANTARA Pub Date : 2017-03-24 DOI:10.3989/ALQANTARA.2016.013
Regula Forster
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引用次数: 3

Abstract

Arabo-Islamic alchemy enjoyed considerable popularity until well into the 19th and 20th centuries. It can be considered both as a predecessor of modern chemistry and as a natural philosophy whose purpose is to explain the world. Yet one of the unresolved questions concerning alchemy is how one was supposed to learn it, since it was an art that was meant to be kept secret and only revealed to a few select individuals. While the practicalities of the learning experience remain obscure, it is noteworthy that Arabic alchemical literature often makes use of the literary form of the dialogue, a genre strongly associated with teaching and learning. This paper focuses on three Arabic dialogues on alchemy; namely, Masāʼil Khālid li-Maryānus al-rāhib (“Khālid’s questions to the monk Maryānus”), Kitāb Mihrārīs al-ḥakīm (“The book of the wise Mihrārīs”) and Risālat al-ḥakīm Qaydarūs (“The epistle of the wise Qaydarūs”), and discusses how the transfer of secret knowledge is represented. I will focus on the literary frames of these texts, their mise-enscene, the master-disciple relation as represented within them, and the question of interaction between unequal partners.
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秘密知识的传递:关于炼金术的三个阿拉伯对话
阿拉伯-伊斯兰炼金术在进入19世纪和20世纪之前相当受欢迎。它既可以被认为是现代化学的前身,也可以被认为是一种旨在解释世界的自然哲学。然而,关于炼金术的一个未解决的问题是人们应该如何学习它,因为它是一门注定要保密的艺术,只向少数经过挑选的人展示。虽然学习经验的实用性仍然模糊不清,但值得注意的是,阿拉伯炼金术文学经常使用对话的文学形式,这是一种与教学密切相关的类型。本文着重于三个阿拉伯语的炼金术对话;即Masāʼil Khā盖子li-Maryā新加坡国立大学al-rāhib(“Khā盖子的问题和尚玛丽ā新加坡国立大学”),装备āb英里小时ārīs al -ḥakīm(“智慧人的书英里小时ārīs”)和Risālat al -ḥakīm Qaydarū年代(“智慧人的书信Qaydarūs”),并讨论了如何代表秘密知识的转移。我将集中讨论这些文本的文学框架,它们的场景,其中所代表的师徒关系,以及不平等伙伴之间的互动问题。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
AL-QANTARA
AL-QANTARA Multiple-
CiteScore
0.50
自引率
0.00%
发文量
16
审稿时长
48 weeks
期刊介绍: Al-Qanṭara inició su publicación en 1980, como continuación de Al-Andalus (1933-1978). Al-Qanṭara está dedicada a la civilización del Islam clásico (hasta el siglo XVII incluido) con especial atención al Occidente islámico. Se publica en forma de dos fascículos anuales de unas 250 páginas cada uno. Una sección monográfica aparece en el segundo fascículo de cada año. La revista sólo solicita contribuciones para las secciones monográficas.
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