Geniza Lab

Letter in Judaeo-Arabic. Wide space between the lines. The writer is a tax farmer (or perhaps the agent/wakīl of one) in a rural area with cattle and water wheels and wood. He seems to be complaining about how little of the ḍamān proceeds he got to keep and how much work it is to supervise the cowherds and waterwheel users and get them to pay up. But there is a lot of technical language that requires further examination. "By the covenant! I had no resort but to drink with some qāḍī named Abū ʿAbdallāh and some uncircumcised (Christian) tax collector. The drinking was for a profitable thing they had proposed, not on account of any idleness of mine. They said..." In the margin he mentions Rabbenu, possibly the Nagid, and asks for a favor for a relative of his. On verso there are many very deferential phrases and a cryptic passage about insulting people and people's wives and things that can't be repeated in letters to the likes of the addressee. On verso there is also Hebrew liturgical text.

Letter from an unknown sender, in Fustat, to his nephew (ibn ukht) Mūsā, in Qalyūb. Dating: Unknown, but perhaps dateable on the basis of the reference to Rabbenu Yiṣḥaq or on the basis of the capitation tax policies described in the letter. Subject: Mainly dealing with the case of an unhappy (maghbūna wa-maẓlūma), newly married young woman. The writer urges his nephew not to come to Fustat. He reminds him of the education given to him (tarbiya), the obligations towards his family (ahliyya), and the love between them (maḥabba). Information from Mediterranean Society, III, p. 25. Further information from Goitein's note card: The writer had made peace between a young man (perhaps the son of the addressee) and a young woman (perhaps the sender's own daughter or granddaughter). Then the young man fell ill. His capitation tax was restored (?) to him by the authorities (the letter mentions arbāb al-dawla, al-sulṭān, al-ṣāḥib, the qādī of Qalyūb, and the wālī) on condition that the young man remain in Qalyūb instead of traveling to the Levant as he had intended. ASE.

Legal query and responsum in Arabic script. The query is written in a tiny handwriting with a thin pen, begins with the words ʾallaḏī ... wa-yašhad bihi ʾaṭāla llāh baqā ḥaḍrat mawlāya al-qāḍī al-ʾaǧall. The responsum, written with thick pen, reads among other things qad ḫaraǧa ʾamrunā ʾilayhim bi-miṯl ḏālik wa qad taqaddamnā ʾilayhim ...

Business letter in Judaeo-Arabic. Dating: Probably 12th century. The handwriting may be known. Deals with trade in pepper, brazilwood, saffron (zarnaba), dragon's blood (qāṭir), a flask of sorrel (baṭṭa l-ḥummāḍ), and other items. Also mentions the zakāt (here: customs?), someone who died in Beirut, someone who works as a goldsmith in the citadel of the sultan, the purchase of a female slave ('to be imported from [...]'), various amirs, the Qāḍi Jaʿfar, and someone referred to merely as "the accursed one (al-arur)." Underneath the letter on verso, there are several additional lines in Judaeo-Arabic, in a different hand, probably business accounts added later (בקית אלחסאב אלדי ענדכם פי אלאוראק...). And there are the remnants of a few words in Arabic script, probably from the address of the letter. Merits further examination.

Letter in which a physician, probably named Abū l-Baqā', writes from somewhere outside of the capital to his son-in-law (?) Abū ʿImrān, probably in Fustat, who shared living quarters with him (?), complaining that a Christian physician is ruining his livelihood, writing: 'he behaves like a charlatan.' The letter also touches on several small business matters. The letter starts with two biblical quotations (line 2, Prov. 3:26, line 3, Dt. 7:15). (Information from Mediterranean Society, III, pp. 164, 462, Goitein's index cards, and CUDL.) Further interesting elements: The writer is upset about the lack of letters ("is this anger? why this great hostility?"). He supplies the addressee with a potential excuse by saying that he is very worried on account of his eye illness, and became still more worried when the messenger Raḥmān b. Ḥaydara returned with no news. "He who is absent imagines the worst. . . . If only the lady of the house [my wife] were with you. She is in the most dreadful state, fasting and weeping day and night. After describing the charlatanry of the new Christian physician, he asks the addressee to find out if the head physicians in Fusṭāṭ will do anything about it: "Go to al-Shaykh al-Sadīd al-Ṭabīb. . . so that he will tell our lord ʿAlam al-Dīn, who will not approve of this, for he is against their (charlatans'?) purposes. If you hear anything from our lord ʿAlam al-Dīn, write to me." Apparently moving on to the matter of grain that has yet to be "released" (already mentioned earlier in the letter), "The judge Jalāl al-Dīn, the fiscal adminstrator (ṣāḥib al-dīwān), has arrived and seen the situation for himself. I have explained this matter to him, and al-Faqīh al-Mudarris has also met with him regarding this. He wished to release the grain, but had to travel suddenly. May God make the end good." Umm Sulaymān sends her regards and rebukes. The writer sends regards to Sitt Misk and inquires about her daughter and about R. Menaḥem. Goitein does not explain why he identifies the addressee as the writer's son-in-law or when/where they would have shared living quarters. It also seems possible that this is his actual son, particularly with the description of his wife's heartsickness on account of what they fear about the addressee's illness. ASE.

Letter from Araḥ b. Natan, also known as Musāfir b. Wahb, in Fuwwa, to his brother Abū Isḥāq Avraham b. Natan (Wahb) the Seventh, probably in Fustat. Dating: 1090s CE, according to Frenkel. Araḥ is returning from a journey of much travail (taʿadhdhabtu fī safrī wa-waṣaltu sālim). He is now in Fuwwa and intends to return soon to Alexandria. The main issue in the letter is an urgent request to convey a letter from Ḥusām al-Mulk to the Qāḍī of Alexandria, Makīn al-Dawla, regarding the protection of the Jewish community from the 'hatreds' (sin'ot) of the Muslim population. Both the addressee and their cousin Abū l-Faḍl have been ill, based on the wishes for recovery. The faint line of text at the bottom is the mirror imprint of line 9 ("I am intending to trave on Thursday"). Information in part from Frenkel. ASE.

Letter in Judaeo-Arabic. The writer mentions Minyat Zifta; urges the recipient not to delay with something; mentions the wālī, the qāḍī and the mushrif; mentions a letter from the Nagid; says he will arrive in place of his letter as soon as he can; urges the recipient to bring a petition before the wālī of Damietta (רפע תוקיע); and offers congrulations for the holidays. The letter is addressed to Abu Isḥāq Ibrahīm.

Letter in Arabic script from Naṣrallāh (he begins the letter "mamlūkuhu akhūhu Naṣrallāh," line 2) to his brother Sharaf al-Dīn (line 3). The writer seems to be a provincial official of some sort. He reports awaiting the arrival of al-Qāḍī al-Ẓahīr (?) (named in lines r5, r10, and rm1). When the judge arrived, it seems that he started hearing the suits (? jihāt) of the locals. As the local tax assayer (mushārif) was new, he knew nothing of these (wa-dhālika anna l-mushārif jadīd lā yaʿrif jihat aḥad). The writer therefore prepared a register that the judge approved of (ʿamiltu lahum jarīda istaḥsanahā l-Qāḍī al-Ẓahīr). In the margin he is pleased to report that the Qāḍī plans to continue employing him and to promote his interests and to speak well of him to the governor (. . . yaqṣad an yastakhdimanī ʿindahu . . . wa-l-ẓāhir annahu yastakhdimunī fīhā wa-yaqṣad fī ḥaqqī wa-yashkurunī ʿind al-wālī). On verso he seems to describe a waterwheel on the Nile, for some reason of interest to his brother, that he found broken (. . . sāqīya ʿalā -baḥr fa-innī wajadtuhu kharāb bi-bāb. . .). He asks his brother to keep him informed about "the story of the Ra'īs." He sends regards to ʿAlā al-Dīn b. [...] and to their mother, among others. ASE.

Letter of recommendation. In Arabic script. Sent from Damascus to two high-placed addressees (al-majlisayn al-sāmīyayn) presumably in Cairo, al-Majlis al-[...] and al-Majlis al-Nūrī. Dating: Perhaps Ayyubid or Mamluk era. The letter opens with two lines of poetry. The sender then reports that the bearer, al-Ḥājj Aḥmad from the city of [...] has been living for some time in Damascus. He traveled to the Ḥijāz with Ibn Shādī Bedouins but apparently lost a sum of money and has petitioned the government for help. The addressees are asked to assist him. A ḥadīth is quoted: الخلق كلهم عيال الله واحب الخلق الى الله انفعهم لعياله نفع الله بمعروفه يوم يحتاج الناس الى معروفهم. The honorific "Sayyidnā" is used for multiple people including the addressee(s). Regards to various people, including Najm al-Dīn al-Bahnasī and Ayyūb. The Qāḍī Fakhr al-Dīn b. Abī l-Manāqib(?) was present at the time of the writing of the letter. Needs further examination. ASE

Legal record(s) in the hand of Halfon b. Menashshe (1100–38 CE). Fragment (lower left part of recto). The main record concerns a dispute over money owed between Ṣedaqa and Ṣāʿid. Also mentions a qāḍī and 5 elders. There are several (possibly unrelated) names underneath: [...] b. Khalaf; Khalīl b. Sālim; Dalāl bt. Khalfa; "the guarantor" (ḍāmin al-darak); Manṣūr. On verso there is one last note in the hand of Ḥalfon b. Menashshe, referring to a debt of 9 5/8 of something, with 1/2 to be paid each month. There is also writing in two other hands on verso. T-S AS 158.354r and T-S NS 342.68r resemble each other but are probably not a join. AA. ASE.

Letter, or rather a legal query, from [...] ha-Kohen b. Avraham to a communal authority addressed as 'exilarch.' In Judaeo-Arabic. Dating: Unknown, perhaps 13th or 14th century. This very long letter conveys the tale of a legal dispute involving a codex, a pawn, and a debt. The writer details his travails with various adversaries and his imprisonment at the order of the Muslim court and the physical violence that came to pass. He wants the addressee to make a judgment in this case and exert his authority to help secure the writer's rights. Needs much more examination.