Shamans and Rabbis

(source)

The American anthropologist Franz Boas records the story of a powerful Kwakwaka’wakw shaman, Qā’sElid, who had embarked on his apprenticeship because he wanted to know whether the magic of shamans was real or if they were just pretending. So he learned the tricks of the trade, becoming especially proficient at a procedure in which a feather, concealed in the mouth and bloodied by biting one’s tongue, is ‘sucked out’ of a sick person during a ritual then proclaimed the cause of their illness. Having used this trick to cure a patient who had asked for him after seeing him in a dream, Qā’sElid’s renown spread, and soon neighbouring shamans started to beg for his secrets. He began to wonder whether the tricks he had learned were actually potent; they certainly seemed to effect more impressive cures than the charlatanry around him (some of his peers didn’t even bother with the bloody feather, merely sucking and blowing at their patients). Qā’sElid ends his narrative far less certain about magic than when he set out. What seemed false had become true.

from an LRB piece by Francis Gooding reviewing David Toop’s book about Dr. John’s 1967 album Gris-Gris. Recorded right here in LA with time stolen from Sonny & Cher.

In the same issue, a review of a new translation of Maimonides Guide to the Perplexed. What a great title. I hadn’t really known what was perplexing people, here’s a summary:

The work is addressed to Maimonides’s student Joseph Ibn Shimon, and by extension to anyone troubled by the same issue as Joseph – that is, the apparent conflict between Aristotelian science and Jewish religion. Aristotle’s God is an immaterial intellect, which gives rise to eternal celestial motion simply by thinking about itself. The God of the Torah, by contrast, is an emotional and wilful being, who created the world in a known span of time. This God seems to have a body, because he ‘sits’ and ‘stands’. He apparently has spatial location, since he is said to dwell ‘high in the heavens’ and then to ‘come near’. He is even compared to such tangible earthly phenomena as fire and rock.

Maimonides was born Córdoba in Islamic Spain, sometime around 1135 CE. He ended up in Cairo. From a 2010 LRB review of Maimonides In His World by Sarah Stroumsa:

Ibn Tumart attacked what he saw as the anthropomorphising and polytheistic tendencies of Islam in his day; the treatises he wrote were designed to provide his followers with the prophetic foundations for the pure monotheistic beliefs and practices incumbent on every Muslim, uncluttered by the later disputes of the learned. The Almohad movement he inspired – from the Arabic al-Muwahhidun, meaning the ‘proclaimers of God’s one-ness’ – swept to power throughout North Africa and Muslim Spain. The Almohads, unlike nearly all their predecessors in the history of Islam, did not tolerate the presence of Jews and Christians on their territory. With their arrival in Cordoba in 1147, when Maimonides was a child, the famously plural society of Muslim Spain came to an end. Many Arabic-speaking Jews and Christians fled to the northern Christian kingdoms. Others, like Maimonides’ family, accepted forced conversion to Islam and began a long series of displacements or exiles. The family seems to have spent 12 years wandering from city to city in Muslim Spain before settling for five years in Fez, where, according to a Muslim biographer, Maimonides learned the Quran by heart and studied Islamic law. He then escaped the Almohads’ orbit, moving briefly to Palestine and then to Egypt, where he could live openly as a Jew. He remained there until he died, in 1204.

On Stroumsa:

as early as 1213 Samuel ibn Tibbon, Maimonides’ translator in southern France, pointed out that readers of the Mishneh Torah in Christian lands had been led astray by their ignorance of the Arabic and Islamic context of its vocabulary. But few have learned the Arabic necessary to investigate this claim. Stroumsa is one of the handful of modern scholars who has done so

Badass. From Wikipedia:

Maimonides then explains his views on the reasons for the 613 mitzvot, the 613 laws contained within the five books of Moses. Maimonides divides these laws into 14 sections—the same as in his Mishneh Torah. However, he departs from traditional Rabbinic explanations in favour of a more physical/pragmatic approach by explaining the purpose of the commandments (especially of sacrifices) as intending to help wean the Israelites away from idolatry.

Somewhat shocked to read circulation numbers for the London Review of Books, it’s like 29,000. That means 0.000689 % (?) of all subscribers are regularly lunching together in Pasadena.