Ilona Kędzia-Warych

Cruel Substances

Introduction

Cruel substances. Examines "cruelty" of substances in Tamil siddha alchemy, based on Siddhar Yākōpu's texts. Explores "binding" and "killing" operations, their purpose, and non-human material agency.

Abstract

In the paper, I examine the concept of “cruelty” (kaṭumai) of physical substances in the Tamil siddha alchemical literature, by taking as the starting point an analysis of the selected texts ascribed to Siddhar Yākōpu alias Rāmatēvar (ca. 17th–18th c.), a prominent author of the Tamil siddha alchemical tradition. The alchemical works of Yākōpu repeatedly describe certain alchemical operations, the names of which allude to acts of violence, such as “binding” (kaṭṭutal) and “killing” (kollutal). Such operations, according to the texts, should be mastered and performed by alchemists on various material substances. In the paper, I analyze passages that shed light on the purpose and character of such operations in the alchemical tradition of the Siddhars. I also address the issue of the non-human material agency related to the perspective of material ecocriticism as presented in the Tamil siddha texts.

Review

The paper "Cruel Substances" proposes an intriguing and novel examination of the concept of "cruelty" (kaṭumai) as applied to physical substances within the Tamil Siddha alchemical tradition. Focusing specifically on the works attributed to Siddhar Yākōpu (17th–18th c.), the author aims to analyze passages describing alchemical operations, such as "binding" and "killing," which are framed as acts of violence against materials. This investigation promises to illuminate the purpose and character of these seemingly harsh operations, offering a fresh perspective on Siddha alchemical practice and philosophy. Furthermore, the abstract highlights an interdisciplinary ambition to connect these historical insights with contemporary discussions of non-human material agency, specifically through the lens of material ecocriticism. A significant strength of this proposed work lies in its deep dive into primary Tamil Siddha texts, particularly those of Yākōpu, an important but perhaps under-examined figure in this context. The conceptualization of substances possessing a "cruelty" that necessitates "violent" alchemical interventions is particularly compelling and opens up new avenues for understanding the Siddha worldview regarding matter and its transformation. By meticulously analyzing the nomenclature and descriptions of operations like "binding" and "killing," the paper has the potential to move beyond superficial interpretations of Siddha alchemy, revealing the nuanced philosophical underpinnings of these practices. The proposed engagement with material ecocriticism is also highly commendable, promising to bridge historical textual analysis with contemporary theoretical frameworks, thereby enriching both fields. While the abstract presents a highly promising and well-conceived project, one might anticipate that the full paper will delve deeper into the precise Siddha understanding of *kaṭumai*—whether it refers to an inherent property, a resistance to transformation, or something else entirely. Further elaboration on how the Siddha perspective aligns with or diverges from modern notions of "non-human material agency" would be invaluable, particularly in defining the scope and implications of such agency within the alchemical context. Overall, "Cruel Substances" appears to be a timely and important contribution to the study of South Asian intellectual history, the history of science, and potentially the environmental humanities. The rigorous textual analysis combined with an innovative theoretical lens suggests that this will be a valuable and thought-provoking addition to the literature.

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