Culture

Most of what defines a sahir of the Suhhar Sulayman was decided by the members of the First Council, codified at the meeting in 805 when they first became an independent organization, and this has been reinforced at the gathering every year since (see Organization, later, for details of how these gatherings function). As they envisioned it, a person must simply appear before the assembly accompanied by a sponsor to join, and need only demonstrate to the assembled sahirs that he can summon a spirit. No other criteria or restrictions were considered necessary, since all of their magic depended on this power more than anything else.

In deference to Al-Khayzuran and

Bakhtyshu, no restrictions against women or non-Muslims were written into the founding document. They required that, in addition to the pious practice of zakat, every sahir must share one-quarter of his wealth with the Suhhar, which would apply these resources towards the spread of knowledge in their communities. Also, because of the many jinn uprisings from the century before, they established rules governing how sahirs could summon and interact with spirits. No thinking, feeling being would be bound in thrall to a sahir, they wrote, or held captive by a sahir who himself remained free; those who did this would no longer be part of the Suhhar. These were the only laws they envisioned the sahirs needing to enforce; all other matters would be decided by Islamic law, to which they were all clearly subject.

In 1220 there are approximately 5,000 members of the Suhhar living in the lands of the Mythic Middle East. They are most numerous in Iraq and Jazira, least common in Transoxania, and while a small community might support only five or six sahirs at most, large cities like Al-Mada'in or Basra can easily support 50, often divided up among different districts. Beyond the boundaries of this book's focus, in Syria or Egypt for example, might be found another two or three thousand sahirs who also belong to the Suhhar and who send representation each year. Of this total, about two-thirds are men, three-quarters are Muslims, and only about 500 have The Gift. In total, sahirs outnumber Hermetic magi by about five to one.

The Suhhar Sulayman is governed by a consultative council, the Majlis al-Sulayman ((MAJ-liss al-SUE-lem-un), "Solomonic Council," pl. Majalis). Every community of three or more sahirs living within the borders of Islam chooses one of its number to represent it as a vizier at the Majlis, and this representative travels to Baghdad every summer to speak on behalf of the community. All these assembled viziers then elect one of their own to lead them as grand vizier. Each vizier has one vote in this decision, no matter how many sahirs he represents, but the matter is often easily settled by the volume of cheers as each candidate comes forward, or by a show of hands. A strict count of votes is rarely necessary.

Once elected, the grand vizier addresses all issues that are brought to him, though these are typically issues that are purely internal to the Suhhar. All the Majlis ultimately oversees is membership in the Suhhar, and thus the worst sentence that the grand vizier can pronounce at Majlis is expulsion. In this, the grand vizier has absolute authority for the whole year, though he is also expected to follow precedent and heed the will and advice of his fellow viziers. Most issues that come up between gatherings are deferred until Majlis, since the first thing the new grand vizier must do is ratify any judgments that have been made since the previous year.

The Suhhar has five distinct "families" of sahirs, magical lineages that trace back to five of the members of the First Council. Each family represents one particular branch of the Solomonic art, and the five heads of these families are collectively referred to as the Asalat ((a-sa-LEHT), sing. Asala (a-sa-LAH)), which means "points" and refers to the five points on the Seal of Solomon. Each family has its own method of choosing their Asala, but they are usually the most powerful followers of their art. All five must be present for the Majlis to be valid; if any of them are missing the family must agree upon another Asala before the grand vizier is chosen.

The five Asalat have the authority to remove the grand vizier, and any of them may call for a private vote at any time if they believe he is unable to guide the Suhhar with wisdom. They can also choose another grand vizier between gatherings, if the previous grand vizier is removed or something happens to him, and this appointment is valid until the next time the Majlis meets. This is a rare event, not least because it requires all five of them to gather and discuss it. For this reason, none of the Asalat may be elected grand vizier, though they each have a vote.

Only viziers are supposed to attend Majlis, though there are three exceptions. Sahirs applying to join the Suhhar may attend in the company of a vizier, servants of a vizier may attend to see to his needs, and spirits that have been summoned by the vizier may enter with him but may not be summoned while inside without special dispensation from the grand vizier. All three sorts of guest are expected to be unobtrusive, and do not vote. Any attention they attract reflects positively or negatively upon the vizier who they accompany, and if they disturb the proceedings the grand vizier typically orders that vizier to leave, taking them with him.

Issues commonly brought to the Majlis include: disputes over rights to contested resources such as vis or spirits; accusations that a sahir is not devoting himself to the spread of knowledge as he has promised to do; initiating new members into the Suhhar*;* declaring former members officially removed from the Suhhar*;* and matters of policy or complaints regarding sahirs' dealings with other wizards or supernatural beings. There are often discussions, such as what should be done in hypothetical situations, or the sharing of knowledge or intelligence regarding what is happening within the borders of Islam.

Established practice at Majlis is for the grand vizier to hear all who wish to speak to each issue, and these speeches usually address how similar matters have been decided previously, or else they are pleas for mercy or special consideration due to unusual circumstances. The standard punishment for every crime is expulsion from the Suhhar, though the grand vizier can always declare a less severe punishment if he feels it is merited — for example, he can lessen a sentence by requiring the offender pay a fine of vis (due by the next Majlis) or perform a service for the Suhhar in lieu of expulsion. Of course, the grand vizier risks upsetting the rule of law and being removed from his position if he demonstrates obvious favoritism.

Since the days of the First Council, most of the decisions of the Majlis have been justice between individuals, and only rarely those that would affect the entire Suhhar. Those few decisions of precedence have mostly governed how representatives speak for the sahirs they represent, and what constitutes a community ("three or more who live together" is the general rule). Other verdicts established the many ways that sahirs may fulfill their obligation to the spread of knowledge. Sahirs must not trouble the Majlis with matters that

can be addressed by the mundane court unless there are supernatural factors that only sahirs would recognize, and then it is usually better that other sahirs speak with the court on their behalf.

The fact that only viziers may attend and speak at the Majlis, and that sahirs are usually not inclined to choose troublemakers as their representatives, means that it is common for a sahir accused at the Majlis to be unable to even attend, much less speak in his own defense. This is accepted as normal, and a sahir's vizier provides such defense as he feels appropriate. Obviously, things often go badly for sahirs on bad terms with their vizier, but this is another reason for using the mundane courts to resolve most problems.

It is not uncommon for two aggrieved parties, or the viziers representing them, to duel rather than rely on the judgment of the grand vizier. There are many kinds of trials acceptable to the Majlis, from boasting contests and competitive storytelling to spirit champions wrestling each other for dominance — even duels to the death using magic, steel, or both. For this to serve justice, both parties must agree to abide by the results of the duel (although if a sahir is obviously more powerful than his challenger, it is considered cowardly not to accept), and the terms must be acceptable to both parties and the grand vizier. Generally, seconds decide the specifics, based on what they know of the competitors, and these events are often seen as a form of entertainment for the assembled viziers.

An important issue settled by the Majlis concerns sahirs who become supernatural beings (who, in mechanical terms, gain a Might Score). In the 10th century, a sahir complained that another had learned to summon him with his magic, and had shared this formula with several of his cohorts, who would all constantly interrupt his studies by summoning him and proposing absurd bargains. The second sahir*,* who had guessed this was coming and got his companions to elect him their vizier, argued that there was no law forbidding him from practicing the Art on any spirit he could summon. After much discussion, the grand vizier ruled that since the first sahir could be summoned by the second, he was no longer a sahir. As a supernatural being, the (former) sahir was no longer subject to their laws, and could do whatever he wished to the other as recompense for being annoyed by him and his friends. Since then, the Suhhar has treated all spirits and other supernatural creatures as ineligible for membership.

The Suhhar requires that sahirs only give or sell "magic things" that they have made to other sahirs. This was originally agreed to ensure that sahirs did not anger the caliph by supplying magical devices to his enemies, but is now used to help prevent bound spirits and Solomonic magic from being used against the Suhhar, and also to keep rival groups from forming in the Middle East by limiting their access to vis. Offering vis to spirits that sahirs have summoned is perfectly acceptable, but sahirs are not supposed to trade away extracted vis to magi or other wizards in the region (trading naturally-occurring vis is still a gray area, and of course sahirs can buy vis with impunity). Also, sahirs are required to retain control of any magical devices that they make for non-sahirs to use. This restriction includes mundane ob-

There are many stories centered around the Majlis al-Sulayman, for sagas focused on sahirs or magi.

A New Grand Vizier

Kha'trazh appears to be in his fifties, though he has lived almost a hundred years. Many think he is likely to die soon, which will cause great deliberation at the next Majlis as the assembled sahirs try to choose an appropriate replacement. When this happens between gatherings, the Asalat usually choose the vizier who represents the original bayt al-hikma (now called the Dar al-Hikma, see Chapter 7: Mesopotamia, Baghdad) to serve in the interim, but the sahir who currently holds that position is very controversial and unlikely to retain the position after the vote. Campaigning for the position will likely proceed in earnest as soon as Kha'trazh dies.

A Test of Arms

The Followers of the Stone typically decide their Asala with a test of arms, and a vengeful sahir who opposes Kha'trazh might challenge his family's leader to try to take the position.

The Sixth Asalat

A group of sahirs who do not belong to the five families insist they receive representation among the Asalat, and demand a sixth Asala. Sahirs who belong to this movement might use a six-pointed star as their symbol.

The Sahir-Magus

A magus who can summon spirits could easily gain membership in the Suhhar Sulayman, and perhaps speak on behalf of his sodales in the Order of Hermes. This might make Kha'trazh's policy of avoiding immediate conflict with the Order of Hermes unfeasible, and to resolve the situation he might quietly encourage other sahirs to challenge this sahir-magus to a duel.

The Sahirs of Iberia

An Iberian sahir comes to Majlis, representing a community of sahirs that do not belong to the Order of Hermes. He reminds them that another Crusade threatens the followers of Islam — the Reconquista — and begs them to consider restoring their alliance.

The Vizier's Opposition

Kha'trazh expels a popular sahir accused of betraying the Suhhar. This is a rallying point for the leader of the grand vizier's opposition, who promises to restore the disgraced sahir if his supporters will vote for him.

Every summer, many of the streets and much of the open land on the south side of the Round City in Baghdad (see Chapter 7) fill with stalls and tents in an enormous fair. This is attended by merchants from all over the Mythic Middle East, and lasts most of the season. All manner of goods and services may be found at this event, including unique items and entertainments brought by strange men from fantastic lands. Visitors are cautioned to maintain a clear idea of what they seek before they explore, for there are many vendors who appear only when their wares are especially desired, or who lure unwary travelers into their tents where they disappear forever.

The Suhhar Sulayman meets here every year in a great six-sided hall located at the center of the bazaar and hidden from outsiders with powerful magic, so that it appears as a collection of brightly-colored tents always in the distance. It is usually guarded by several powerful spirits summoned by the Asalat to keep outsiders from intruding. Inside the hall is a series of luxurious tiers several levels deep, outfitted with sumptuous pillows, lamps, fans, and magicallyconjured servants that bring food and drink, all of this beneath a transparent ceiling that shows the sky and the heavens beyond. The six descending steps of comfort where the viziers assemble by family surround a central stage with a gold-inlaid pentacle, where the grand vizier sits on a jeweled throne.

The official dates of the Majlis al-Sulayman are always carefully calculated by the astrologers of the Suhhar to match the dates of the First Council. It is supposed to begin at dusk on the day when the sun passes from the constellation of Leo into the sign of Virgo, and it continues through the following night, typically breaking up before dusk on the third day. (In 1220 AD, this is August 15- 17.) In unusual circumstances the Majlis can continue beyond these dates, but the majority of the viziers will likely depart, their obligation having been fulfilled.

If re-elected, the current grand vizier Kha'trazh holds formal council the first evening and late into the night, and all the next day as well, though he does not expect the other viziers to endure his strict regimen, and does not appear to notice if anyone naps through the proceedings. He usually reserves more controversial matters for the second evening after dinner. Viziers are encouraged to mingle, for once the grand vizier has been elected their official role is done, though Kha'trazh listens patiently to any vizier who wishes to speak. The contemporary Majlis is usually a quiet buzz of many different voices speaking together, surrounding the louder and more formal speeches in the central circle. Another grand vizier might organize the event differently, as others have in the past.

Many sahirs come to this event to trade vis with each other outside in the market. Some types of vis are particularly valuable to them (what magi would identify as Rego vis), and some are not (they generally have little use for Animal and Herbam vis). Magi who come upon the bazaar may be surprised at the number of supernatural curiosities available for barter.

Once the Majlis is over and summer has turned to autumn, the south side of the old city of Baghdad empties and the collection of paths, lots and stalls soon looks like a jumble of ruins again. The local sahirs maintain this illusion of dilapidated abandonment, to prevent passersby from stumbling upon their buildings or other evidence of the yearly gathering. A few of the vendors do remain throughout the year, though they tend to be "in the know" since the district does not have a good reputation with the rest of Baghdad and most of its people look to other markets for their needs.

jects that have been improved with Solomonic magic, like weapons or animals, and has recently been applied to books written about Solomonic magic. Sahirs caught letting enhanced items loose must forfeit whatever payment they received, and are usually tasked by the grand vizier with recovering the enhanced items for the Suhhar in lieu of expulsion.

Another issue that has been settled by precedent is who may participate in the vote for grand vizier, and who settles disputes regarding the outcome. In order to attend the Majlis, every sahir must be vouched for by an Asala, who introduces him to the assembly and names the community he represents. If no Asala will speak for him, he may not enter. If there is a dispute regarding the outcome of the vote, the Asalat settle the matter. Once when there was a tie for grand vizier, the Asalat voted to determine the winner. Another time when the former grand vizier was delayed until past dusk and the assembled viziers had proceeded to choose another grand vizier without him, the Asalat decided to reverse the decision and vote again.

For nearly 30 years, the Majlis has chosen Kha'trazh al-Wazir al-Dall Ariq al-Qalb to lead them, a calm and quiet man from Basra who always chooses his words carefully. He is not considered especially clever or powerful — he does not have The Gift — and he is said to have chosen his laqab name al-Wazir al-Dall ("the dignified vizier") to suggest that he would not abuse his position or give himself airs. His chief virtues are that he is thought to be easily guided by the voices of his assembled viziers, that he listens to everyone who wishes to speak, and that he is on relatively good terms with all five Asalat.

The Majlis has always been a festive occasion, but in the years since the start of the Crusades, the tone of the gathering has become more solemn. Sahirs know that a powerful enemy has invaded, one who can probably infiltrate their gatherings and divine their movements. Thus, they are careful not to wage war overtly, and their plans are not discussed in public. The official word is that the Majlis has no authority over non-Solomonic wizards, and so matters dealing with them are off the table. Those sahirs who have encountered the enemy are usually invited to

meet privately with the grand vizier in a magical fortress on an island hidden deep within the Magic Realm, where such matters can be discussed more openly.

Sahirs are typically organized around buyut al-hikma, which are run by the viziers of the Suhhar. Their primary purpose is teaching the Art of Solomon to other sahirs and initiating promising students into their secrets. Their secondary purpose is educating their community and providing a center for higher learning and culture. Most cities in the Middle East have a bayt al-hikma located somewhere within their walls, and some (like Baghdad or Najaf) have several.

Buyut al-hikma typically have a library (made up of books donated in exchange for access), Solomonic laboratories, and vis stores. They are similar to Hermetic covenants, and can be designed in much the same way. Unlike Hermetic covenants, however, buyut do not typically have an income that can support more than the sahirs who live and work there, since they must also provide service to their community. Buyut are generally welcoming to strangers, since sahirs are, at least in theory, obliged to share their knowledge with anyone who has an interest. Teachers at buyut occasionally find themselves instructing young students alongside master sahirs.

Many sahirs may live within buyut al-hikma, while others merely live nearby and visit them regularly. A few sahirs, especially those with The Gift, live on their own far from large groups of people, and communicate with other sahirs through written messages or other means. Every sahir must maintain ties with his bayt, because it is his only connection to the Suhhar as a whole. If a vizier has been unable to make contact with a sahir for five years, he is considered lost. Others may be sent to try to find him, or may not, depending on the opinion his vizier has of him, but if a lost sahir returns, he may always go to Majlis with his vizier and ask to rejoin.

Like most scholars in the Mythic Middle East, sahirs must support themselves, typically by working two seasons out of every year. If a sahir lives at a bayt al-hikma, these two seasons include the season of service required by the Suhhar. Many sahirs teach, instructing other sahirs or students in the Solomonic arts or other subjects as directed by the community's leaders. Others are scribes, apothecaries, or physicians, though other professions are possible too.

For those sahirs who are uncomfortable working among others, or unable to do so, the donation of one-quarter of their wealth is considered an acceptable substitute for service. Each sahir gives his contribution to his vizier, who uses it to subsidize the bayt or fund special projects requested by the grand vizier.

Most new sahirs learn magic from other sahirs, though a few are discovered with summoning powers and invited to initiate the Solomonic arts with aid from their mentors. When brought before the Majlis and recognized as a new member, a sahir typically takes a new name by which he will be known from then on. This is often a unique collection of sounds that the sahir likes, or perhaps a name taken to honor someone he admires, similar to the Muslim ism. He typically adds a nisba to the end of his name as well, to represent his Solomonic family: al-Sakhr, al-Najm, al-Yad, al-Qalb, al-Nahr, or very rarely al-Halqa (see The Families of Solomon's Seal). If a sahir is chosen by his community to speak for them, he typically takes another name, a laqab that describes how he intends to represent them. This nickname is only used as long as he fulfills this role; if he steps down or his community appoints another, the laqab is dropped.