M.
Rezvan
“LADDERS OF LIFE”,
A MUSLIM DIVINATION TABLE FROM THE MAE RAS COLLECTION ∗
There is an interesting collection of six articles in the
MAE stocks. These articles are identified as “posters of
religious content”, that in fact are shamƗ’ils:
(i) ShamƗ’il with the Qur’Ɨn, 24:35, the names
of archangels, members of the Prophet's
family, etc. including place of production
(fig. 1);
(ii) ShamƗ’il with the Qur’Ɨn, 2:256 and its
qualities, names of the four righteous
khalƯfs, shƗhada, basmala, etc. including
the customer's name, place of its storage
(certain kharƗbƗt) and the imprimatur of the
13.03.1900 (fig. 2);
(iii) ShamƗ’il with the image of the mosque of
MadƯna, the names of AllƗh and the
Prophet, etc. and the imprimatur of the
23.10.1899 (fig. 3);
(iv) ShamƗ’il with the genealogic tree of
Mu‫ڭ‬ammad starting from Ɩdam accompa-
nied by texts in Arabic and Turkic with the
imprimatur of the 27.11.1900 (fig. 4);
(v) Calligraphic inscription: “Basmala is a key
to a wise saying” (fig. 5);
(vi) The divination table (fig. 6).
Unfortunately, neither its collector nor the date of its
arrival is known. It was registered by E. Nikolaicheva in
April of 1952 with a note that read “from old admissions
to the Museum”. Each of the six articles deserves an ex-
amination of its own. A special interest, however, is
drawn by one of them, namely a table for divination,
No. 6018-6 (fig. 1). A brief description of its appearance,
made by the registrar, is given below:
A table for divination. Paper of beige colour, mounted
with a narrow strip of paper of light violet colour; ruled
with ink in 90 small squares. Each of the squares contains
a prophecy inscription. The squares are irregularly cut by
∗
I have already addressed this theme in the article “Musul'manskaia gadatel'naia tablica iz kollekcii MAƠ RAN” (“The Muslim
Divination Table from the Collection of the MAE RAS”), RadlovskiƱ sbornik (St. Peterbsurg, 2007), pp. 146—49, where the de-
scribed table was briefly introduced. When this present text was already in press, I discovered one page on the Internet, which pre-
sented a detailed description of the similar table: http://www.untiredwithloving.org/snakes_ladders.html.
© M. Rezvan, 2012
straight ladder lines and bundles of thin lines intertwined
with one another. Its size is 34.5 × 28 cm.
This description needs considerable improvement.
The fact of the matter is that the table is made up of one
hundred cells. Each of the cells contains an index num-
ber and one or two words in Persian, defining its mean-
ing. Some cells are linked with one another. There are
two main types of the connecting lines used: “snakes”
(12) and “ladders” (15). “Bundles of thin lines inter-
twined with one another” represent a conventional image
of a snake with an open mouth and its forked tongue out.
When the “ladders” are scrutinized more thoroughly,
they are divided into three groups: (i) those that are made
up of two parallel lines (2), (ii) those that are made up of
two parallel lines, connected with short pieces perpen-
dicular to them (proper “ladders”) (10), and those
(iii) “ladders”, within which there are circles (3) (Ta-
ble 1). Presently, it is not clear whether these distinctions
have any significance and / or meaning. The table, as
a whole, has been preserved quite well. The fact that it
was kept in folded form for a long time, however, makes
it much harder to read the text where the paper was
folded.
The table is preceded by a poetic text which contains
instructions describing the way it is supposed to be used.
According to the text we are dealing with, the purity of
one's faith could be tested with the help of the table. For
that to happen, dice needed to be thrown in a particular
manner, so that the particular number attained would be
compared with the corresponding cell. If the cell has
a “ladder” in it, it needs to be used to go up. Thus, for in-
stance, “the fear of God” leads to “faith” (imƗn), and
“Evanescence of oneself in God” (fanƗ’) — straight to
“the Most High Throne”. If, on the other hand, instead of
a “ladder”, a person falls into a cell with a snake, then
“having fallen out of its mouth” as it says in the fore-
word, he is obliged to go down (from “vanity” to “sea of
40 Manuscripta Orientalia. VOL. 18 NO. 2 DECEMBER 2012

wrath”, from “lack of knowledge” to “temptation”, and
so on and so forth).
The text refers to this type of divination as fƗl-i raml,
i. e. divination by means of sand. A few words need to
be said concerning the implication of the term. “The sci-
ence of [divination by] the sand” (‘ilm al-raml), or geo-
mancy, was rather popular in the Muslim East and held
at high regard. Many original and translated treatises
have been dedicated to this art. Its flourishing has been
provided for by the specific interpretation of the fourth
Ɨya of the 46th snjra “al-A‫ڭ‬qƗf”, which, as it has been
believed, contains an allusion to geomancy. The ηadƯth,
in accordance with which Mu‫ڭ‬ammad himself had a su-
perb command of this art, also promoted its populariza-
tion [1].
In order for the inductive divination to take place,
two conditions must be met. The first one is that which
can be referred to as the mechanism of “random outcome
generation”, and the second one is a universal interpret-
ing tool for the acquired outcome [2]. With the lapse of
time the second condition developed into a complex sys-
tem, which required not only astrological and mathe-
matical knowledge from its adherents, but in the first
place there was a requirement for idrƗk al-ghayb, i. e. an
ability to grasp the secret meaning of things.
When it comes to the first condition, though, there
have been many different ways to acquire a random out-
come to be further interpreted. Classical geomancy oper-
ates with figures, which are formed in the sand as a re-
sult of human influence upon its surface (for instance,
with the help of a stick, small pebble, etc.) A random
number of dots are marked along four horizontal lines.
Then their number is defined — whether there is an even
or odd number of these dots on each level. The even
number is marked with two circles (ɨɨ), whereas the
odd — with one (ɨ). As a result there is a figure, com-
posed of four vertically situated marks of (ɨɨ) or (ɨ).
There are 16 possible alternatives (24).
As time passed the boundless wilderness was sub-
stituted for a special board, in which the role of the sand
could be taken up by any friable material, and for the
purpose of drawing the dots one's finger could easily be
used in the place of pebbles. In Europe pencils and paper
were used instead.
With this considered, the following interpretation of
our table is made possible. The Arabic word raml
(“sand”), having been desemanticized, acquired the
meaning of “a die for divination” [3] in the Persian lan-
guage. It makes room for the assumption that the exam-
ined type of divination, while not connected to the eso-
teric theory of ‘ilm al-raml, in its modernized outlook
has taken in its method of generating its own random
outcomes. The kinship of this type of divination and
geomancy is also alluded to by the fact that the Persian
word khƗna, “house”, is used to designate a cell of the
table; the same term (“house”, Arabic bayt) is employed
in classical geomancy for the figure [4] (however, the
same term is widely employed in astrology).
When it comes to the interpretation of the acquired
outcomes, unfortunately their description on the basis of
just one rather laconic table is not possible. For a number
of reasons, the meanings of some cells remained beyond
our understanding; as a rule, these are words outside of
the context that allow various translations. Taking into
consideration, however, a great number of ‫ڦ‬njfƯ terms,
one could attempt to come close to its understanding,
without forgetting, though, that the main designation of
the table is the testing of the purity of faith of the in-
quirer.
The issue of the origin of geomancy remains unre-
solved [5], although we can confidently contend that it
arrived in Europe from the Muslim world. If we were to
support this view, then there is the fact that even in
European tradition the records in the course of the divi-
nation process are made from right to left. If our sugges-
tion concerning the kinship of the divination practice
represented in the examined table and ‘ilm al-raml is
correct, it means that we can observe an interesting
specimen of the evolution of this “genre”: from a pit in
the sand to a complex system of notions, formed by
means of blending Hellenistic, Arabic, local ‫ڦ‬njfƯ and
folk concepts, and to a distinctive map of the spiritual
world of a Muslim.

Translation

Divination of the Lord of Two Dividers (fƗriqayn)

1325/1907
Having expressed gratitude to God and praise for the Prophet, respectfully listen to the essence of the matter.
This card is divination […], if the testing of the purity of one's faith is granted through it.
If you want a shortcut, make a wooden dice, quickly carve its sides,
In such a way that each side would have from one and two dots until you reach six dots, o courteous one!
Then throw dice on the surface of the paper until you get a harmonious (?) number.
You need to count this number down from [the word] ‘adam and to that [place], where dots are connected (?)
If there is a ladder in that cell, then go up for this is where you belong.
If, on the other hand, you are faced with a sinful (?) cell, fall down (nashƯbat —?) from the mouth of the snake.
M. REZVAN. “Ladders of Life” 41

Fig. 1
42 Manuscripta Orientalia. VOL. 18 NO. 2 DECEMBER 2012

Fig. 2
M. REZVAN. “Ladders of Life” 43

Fig. 3
44 Manuscripta Orientalia. VOL. 18 NO. 2 DECEMBER 2012

Fig. 4
M. REZVAN. “Ladders of Life” 45

Fig. 5
46 Manuscripta Orientalia. VOL. 18 NO. 2 DECEMBER 2012

Fig. 6
M. REZVAN. “Ladders of Life” 47

The Most High Throne

(‘arsh ‘alƗ)
1325/1907
100 99 98 97 96 95 94 93 92 91
the gates kingdom
kingdom kingdom
shayνƗn kingdom that leads of Mu‫ڭ‬a- kingdom kingdom
of of IbrƗ-
(let him of MƯkƗ’Ưl (…bi to the mmad of JibrƗ’Ưl of IsrƗfƯl vanity (ghu-
‘AzrƗ’Ưl him
be ac- (mulk-i AllƗh) Throne (mulk-i (mulk-i (mulk-i rnjr-i nafs)
(mulk-i (mulk-i
cursed!) MƯkƗ’Ưl) (bƗb Muηa- JibrƗ’Ưl) IsrƗfƯl)
‘AzrƗ’Ưl) IbrƗhim)
al-‘Arsh) mmadƯ)
81 82 83 84 85 86 87 88 89 90
evanes- evanes- the seal of martyr's
cence in cence in prophecy death for
spirit jaba- wilƗyat malaknjt
lƗhnjt [6] AllƗh a prophet (muhr-i nƗsnjt [10] one's faith
(rnjη) rnjt [7] [8] [9]
(fanƗ fƯ (fanƗ fƯ nubu- (shahƗ-
AllƗh) al-rasnjl) wwƗt) dat) [11]
80 79 78 77 76 75 74 73 72 71
evanes-
evanes- immense
kingdom cence in
generos- cence in recom-
ma‘rifat ηaqƯqat of piety a shaykh Paradise νarƯqat
ity (sa- existence pense sharƯ‘at [16]
[12] [13] (mulk-i (fanƗ fƯ (bihisht) [15]
khƗwat) (fanƗ fƯ (thawƗb
‘ibƗdat) al-shaykh)
al-wujnjd) a‘ξam)
[14]
61 62 63 64 65 66 67 68 69 70
service
[to God] “account-
perfect knowl-
with a good celestial ability” in
murshid confi- satisfac- edge
meekness firm con- deeds world both
(mur- dence tion (‘ilm) / faith (imƗn)
(ηilm) viction in (af‘Ɨl-i (‘Ɨlam-i worlds
shid-i (yaqƯn) (riζwƗn) sign
faith ηasana) bƗlƗ) (ηisƗb-i
kƗmil) (‘alam)
(i‘tiqƗd-i dƗrayn)
bandigƯ)
60 59 58 57 56 55 54 53 52 51
good tem-
piety brain per calm valour rest soil hope [in Al-
air (bƗd) water (Ɨb)
(taqwƗ) (damƗgh) (khulq-i (ƗsƗyish) (shujƗ‘at) (ƗrƗm) (khƗk) lƗh] (rajƗ’)
khnjsh)
41 42 43 44 45 46 47 48 49 50
duties in
dealing pleasant
disap-
with voice /
pearance
keeping beautiful love for strange- universal
in anni- on the path to
which song / taste God ness —? mind research cruelty
hilation AllƗh (fƯ
was en- good (dhƗiqa) (‘ishq-i (gharƗ- (‘aql-i (taηqiqƗt) (dil ƗzƗrƯ)
(maηw sabƯl AllƗh)
trusted reputation ηaqƯqƯ) batƯ) kull)
dar
[by AllƗh] (ƗwƗz-i
maηw)
(amƗnƗt- khnjsh)
dƗrƯ)
40 39 38 37 36 35 34 33 32 31
wrong
good
mercy for ‫ڦ‬irƗ‫ڳ‬ lack of under-
conversa-
strangers bridge weakness mountain heaven envy knowl- stand- wilderness
tions
(raηm bar (pul-i (‘ajz) (knjh) (ƗsmƗn) (ηasad) edge —? ing —? (κaηrƗ)
(κuηbat-i
gharƯbƗn) ΰirƗν) (bƯ ‘alam) (‘aql-i
nƯk)
bad)
21 22 23 24 25 26 27 28 29 30
love for
fear of crafty bad conver-
intoxica- men estrange- self-
greed sea earth God designs sations
tion (‘ishq-i ment praise
(νama‘) (daryƗ) (zamƯn) (khauf-i (daghƗ (κuηbat-i
(mastƯ) majƗzƯ) (waηshat) (lƗf)
khudƗ) bƗzƯ) bad)
[17]
48 Manuscripta Orientalia. VOL. 18 NO. 2 DECEMBER 2012

20 19 18 17 16 15 14 13 12 11
sarcastic
temper
(νa‘na-yi
khulq) / sea of
despon- tempta- bad deeds
joy blas- wrath sins —? hell agitation rudeness (bƯ
dency tion (af‘Ɨl-i
(khushƯ) phemy (daryƗ-yi (manƗhƯ) (dnjzakh) (infi‘Ɨl) adab)
(ηasrat) (waswƗs) bad)
against ghaξab)
creation
(νa‘na-yi
khalq)
1 2 3 4 5 6 7 8 9 10
that
which is
non-ex- earthly
birth test under the ignorance hate lowliness lust (shah-
istence life ?
(wilƗdat) (miηnat) earth (taηt (jahƗlat) (kƯna) (dhillat) wƗt)
(‘adam) (dunyƗ)
al-tharƗ)
[18]

Table 1
“Snakes” “Ladders”
11ĺ9 rudeness lowliness (i)
22ĺ5 greed ? 78ĺ95 generosity the gates that leads to the
Throne
28ĺ12 self-praise agitation 72ĺ88 νarƯqat malaknjt
29ĺ13 crafty designs bad deeds (ii)
30ĺ8 bad conversations hate 23ĺ44 love for men love for God
33ĺ14 lack of knowl- temptation 27ĺ31 estrangement wilderness
edge —?
34ĺ4 envy test 47ĺ65 universal mind confidence
38ĺ15 ‫ڦ‬irƗ‫ ڳ‬bridge hell 55ĺ90 valour martyr's death for one's
faith
45ĺ19 strangeness — ? sarcastic temper / blasphemy 62ĺ85 perfect murshid evanescence in
against creation a prophet
49ĺ6 cruelty that which is under the earth 69ĺ94 knowledge / sign kingdom of Mu‫ڭ‬ammad
91ĺ17 vanity sea of wrath 71ĺ89 sharƯ‘at nƗsnjt
100ĺ10 shayνƗn lust 79ĺ83 ηaqƯqat jabarnjt
80ĺ82 ma‘rifat lƗhnjt
84ĺupper evanescence in The Most High Throne
cell, AllƗh
no number
(iii)
26ĺ70 fear of God faith
39ĺ56 mercy for strang- calm
ers
40ĺ64 good conversa- good deeds
tions

Notes

1. Fahd T., “Kha‫”ڳڳ‬, EI.

2. W. von Binghamton, “The astrological origin of Islamic geomancy”, 15th Annual Conference: “Global and Multicultural
Dimensions of Ancient and Medieval Philosophy and Social Thought: Africana, Christian, Greek, Islamic, Jewish, Indigenous and
Asian Traditions”. Binghamton University, Department of Philosophy / Center for Medieval and Renaissance studies, October
1996). Electronic version: http://www.shikanda.net/ancient_models/BINGHAMTON%201996.pdf.
3. The using of the dice for the purpose of divination was noted by J. Chardin (J. Chardin, Voyage du chevalier Chardin en
Pers et autres liex de l'Orient (Paris, 1811), x) and H. Masse (H. Masse, Croyances et coutumes persanes (Paris, 1938), p. 248;
idem, “FƗl-nƗma”, EI).
4. E. E. Calverley, I. R. Netton, “Nafs”, EI.
5. Binghamton, op. cit.
M. REZVAN. “Ladders of Life” 49

6. Divine nature opposed to human one (nƗsnjt). See cell No. 89.
7. Divine power, the world of spiritual entities (intermediate between malaknjt (see note 9) and mulk — the world of objects).
8. Holiness.
9. The Kingdom of the Divine, of ideal entities.
10. Human nature, opposed to divine (lƗhnjt). See cell No. 82. In the table κad is written instead of sin.
11. It most likely refers to the martyr's death for one's faith, since it is guided to if one follows the ladder from cell No. 55 (valour).
12. The third phase of the mystical path — cognition, refusal of sensual desires.
13. The fourth phase of the mystical path — final comprehension of the truth.
14. The confluence of a soul with its teacher and complete submission to him.
15. The second phase of the mystical path — the method of spiritual perfection, novitiate.
16. The first phase of the mystical path — the following of Islamic laws of ethics and morality.
17. “In Persian tradition the love of man is usually referred to as ‘ishq-i majƗzƯ, ‘metaphorical love’. JƗmƯ explains in the fol-
lowing manner: ‘Contemplating the features of Divine beauty in many souls and distinguishing in it that, which it acquired in the
world, the one in love ascends to the greater beauty, to love and knowledge of the Deity, following the steps of the ladder of the
created souls’ ”. (Translated by Russian edition: A. Schimmel, Mystical Dimensions of Islam (Chapel Hill, 1975) ——
A. Schimmel, Mir islamskogo misticizma (Moscow, 1999): http://persian.sufism.ru/rose.htm).
18. The Qur’Ɨn 20:6. I'm expressing gratitude to Olga Yastrebova for the translation of the given fragment.

Illustrations

Fig. 1. ShamƗ’il with the Qur’Ɨn, 24:35, etc. 1323/1905. Lithography. Paper, 44.1 × 36.3 cm. MAE
RAS, call. No. 6018-1. Courtesy of the Museum.
Fig. 2. ShamƗ’il with the Qur’Ɨn, 2:256, etc. Colour lithography. Kazan, 1318/1901. Paper,
73.5 × 54.0 cm. MAE RAS, call. No. 6018-2. Courtesy of the Museum.
Fig. 3. ShamƗ’il with the mosque of MadƯna, etc. Colour lithography. Kazan, 1317/1900. Paper,
70.0 × 52.7 cm. MAE RAS, call. No. 6018-3. Courtesy of the Museum.
Fig. 4. ShamƗ’il with the genealogic tree of Mu‫ڭ‬ammad. 1317/1900. Paper, 46.0 × 37.0 cm. MAE
RAS, call. No. 6018-4. Courtesy of the Museum.
Fig. 5. Calligraphic inscription. Paper, 30.7 × 35.7 cm. MAE RAS, call. No. 6018-5. Courtesy of the
Museum.
Fig. 6. Divination table. Paper, 28.0 × 34.5 cm. MAE RAS, call. No. 6018-6. Courtesy of the Museum.