See, for example, Ya ̔aqov Sappir’s observations regarding the wide-
spread belief among Jews and Muslims in sorcery, invocations, and practical
Kabbala, in Iggeret le-Teman (Mainz, 1869); Eraqi Klorman, Messianic Commu-
nity, 133–34; Shimon Greidi, “Shedin ve-Ruḥot be-emunat Yehudei Teman,” in
Shevut Teman, ed. Y. Yesha ̔yahu and A. Zadoq (Tel-Aviv: mi-Teman le-Zion,
1945), 155–65; Libbi, Bi-Ntivot Moshe, 36–37, about the abundance of jinns in the
homes and in the open space; Gamli ̓eli, Ḥevyon Teman, 83–84; Reuben Shar ̔abi,
Yeḥi Re ̓uben, 77–78; Gamli ̓eli Ha-Qamea ̔, 43–47, 164–70; Ḥabshush, Mas ̔ot
Ḥabshush, 6; Sa ̔adia Ḥoza, Sefer Toldot ha-Rav Shalom Shabazi (Jerusalem: Yosef
Ḥasid, 1973), 35, 39, 44, David, Derekh Ge ̓ulim, 33; Aharon Ben David, “Shedim
ve-Ruḥot be-Mishkenot Yehudei Ṣfon Teman,” in Halikhot Qedem be-Mishkenot
Teman, ed. Shalom Seri and Yisrael Qeisar (Tel-Aviv: E ̔ele be-Tamar, 2006),
91–108. For the Dor De ̔a movement of the beginning of the twentieth century
and its fight against beliefs in the evil eye, demons, and the like, see Bat-Zion
Eraqi Klorman, “Enlightenment, Judaism, and Islam and the Kabbala Dispute
in Yemen,” in Religious Radicalism, ed. Meir Litvak and Ora Limor (Jerusalem:
Merkaz Zalman Shazar, 2007), 147 (Hebrew).
The Quran and the Ḥadith literature make multiple references to demons
and their interactions with humans. See Zohar Shani Allouche, “‘Between the
Pure Milk and the Froth’: Images of the Devil in the Muslim Tradition (Ḥadith),”
PhD diss., School of Oriental and African Studies, London, 2006; on the terms
magic, religion, and science in cultures of the Middle East and elsewhere, see
R.J.Z. Werblowsky, “On Magic and Religion,” Pe ̔amim 85 (2000): 5–13 (He-
brew); for Jewish beliefs in the unreasonable world in the Muslim world and
elsewhere, see, for example, Yuval Harari, “Power and Money: Economic
Aspects of the Use of Magic by Jews in Ancient Times and the Early Middle
Ages,” Pe ̔amim 85 (2000): 14–42 (Hebrew); Shaul Shaked, “On Jewish Magical
Literature in Muslim Countries: Notes and Examples,” Pe ̔amim 15 (1983): 15–28
(Hebrew); Shaul Shaked, “Between Judaism and Islam: Some Aspects of Folk
Religion,” Pe ̔amim 60 (1994): 4–19 (Hebrew); Idel, “Yahadut,” 25–40; Immanuel
Etkes, Ba ̔al Hashem: The Besht: Magic, Mysticism, Leadership (Jerusalem: Merkaz
Zalman Shazar, 2000); for references to demonology in some Jewish sources, see
Ben David, “Shedim,” 106–108.
See Pnina Werbner and Helen Basu, eds., Embodying Charisma: Modernity,
Locality, and the Performance of Emotion in Sufi Cults (London: Routledge, 1998),
3–27.
Gamli ̓eli, Ha-Qamea ̔, 134.
About Jews writing amulets for Muslims, ibid., 20, 28, 64–68, 134–38,
170; Madar Halevi, “Yeḥasim”; David, Derekh Ge ̓ulim, 31; Sabari, Bi-Shvilei Te-
man, 81–84. Yaḥya Garama of al-Agbari is a remarkable example of a renowned
expert, whom the tribesmen of the region used to consult. Garama, Yehudei al-
Agbari, 19.
Erich Brauer, “Saint Tombs and Torah Scrolls Performing Wonders,” in
