Geniza Lab

Letter from Avraham Ibn Miṣbāḥ, in Alexandria to Eliyyahu the Judge, in Fustat. Written in the hand of Avraham ha-Melammed b. Yefet. "I arrived in Alexandria with Manṣūr b. Simḥa ha-Kohen and found all the {orphan} children sick (marḍā tālifīn). They had taken on my account one dinar (?), and Manṣūr paid me 5 dinars." For some reason the money for the orphans has come out of the writer's account. The writer himself is in difficult straits; a judge wept when he heard the tale. He brought with him a letter of recommendation to show to Abū Surūr al-Kohen and somebody else, but they did not give him a response to the letter. Avraham reports that the orphans are praying on behalf of Eliyyahu that he will be rewarded for his good deeds with them. He does not have anything left of the 5 dinars, because he bought two thawbs and a blanket and the rest went to syrups (probably for the sick orphans). Eliyyahu is his patron; he repeatedly praises his generosity and reports how he praised him to various people in Alexandria. The writer has been waiting around in Alexandria for various officials to help him, and in the interim receives bread from the public distribution. He wants Eliyyahu to read this very letter to somebody else who will hopefully come to his aid. Some parts of the letter are quite difficult; merits further examination. Join: Oded Zinger. ASE.

Letter from Yisrael b. Natan (Isrā'īl b. Sahlūn), in Jerusalem, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: 31 December 1061 CE, according to Gil. Yisrael mentions letters intended for the Maghrib that he had previously sent, in particular one for a certain Labrāṭ. He asks Nahray to send him the garment that arrived from Tripoli and the medicines (ʿaqāqīr) and the bitumen (qifār) with Abū ʿAlī Ismāʿīl b. Ruʿbūb. Umm Sha'ul, the wife of Nahray, is in Jerusalem, and Yisrael conveys news of her and other contacts. There is a famine in Jerusalem. Yisrael conveys the good news that Abūn b. Ṣadaqa and his daughter have recovered from illness—but Yisrael is sick of Abūn. ASE

Letter from Yūsuf b. Faraḥ al-Qābisī, in Alexandria, to his nephew Abū l-Surūr Faraḥ b. Ismāʿīl b. Faraḥ, in Fustat. In Judaeo-Arabic. Dating: September 6, 1056 CE, based on Gil's assessment. The letter contains a wide array of news and business matters. Yūsuf describes an attack by Ibn al-Thumna's soldiers on merchant ships and the requisitioning of merchandise (r10–12). He passes on the news (r14–15) that the addressee's uncle (ʿamm) Sulaymān was seriously ill in Sūsa but recovered (פק, to be read fāq); that Yaḥyā b. Mūsā al-Majjānī died (r16–17); that the writer's own cousin (ibn khālat{ī}) Abū l-Faḍl is critically ill (ʿalā khuṭṭa) in al-Mahdiyya (r17–18); that the customs tax (ʿushr) has become more stringent (r18); and that Yosef b. Shabbetay al-Ḥazzān converted to Islam in Palermo, a grievous day (r19–20). Amidst the bad news, and a business partner's complaint that his goods never reached him, Yūsuf complains, "My boy, by God, before this trip I was very strong, but now it is the opposite, by God, my spirit is weaker than a thread of silk" (r21–22). He continues with news of Qayrawān, al-Mahdiyya, and Sfax (v1–4); instructions regarding the purchase of flax in Būṣīr (v8–11); and information on the movements of ships. (Information in part from Gil.) ASE.

Letter from Mardūk b. Mūsā, in Alexandria, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: ca. 1060 CE, based on Gil's assessment. The letter was written by Mūsā b. Abī l-Ḥayy, and it switches to his voice from line v1 onward. Mardūk reports that he has recovered from his illness: he entered the baths and ate pullets (r4–5), but some of his family members are still sick (r16). The rest of the letter is entirely business matters. (Information in part from Gil.) ASE.

Letter from Moshe b. Levi ha-Levi, in Qalyub, to family members in Fustat. He inquires briefly about commercial dealings before insisting that there is no need for his mother to trouble herself with coming to visit. If she wishes to give him the fabric, they can simply send it with Safi, and if she wishes to tell him in person about the illness of his sister, then she should simply write the news in a letter: “There is no shame in that; people are accustomed to writing the secrets of people in letters and sending them.” He mentions that the Amir Sajja‘a al-Din has arrived in Qalyub and is asking about Moshe’s brother Abu l-Ḥasan. In a postscript, he apologizes for the many errors. ASE.

Letter in Arabic script. The Arabic document is the first page of a letter. The formulaic greetings extend to three lines from the bottom, where the writer begins to excuse himself for not appearing in person to kiss the addressee's feet. What prevented him was his illness and the fact that Cairo is "qalīlat al-khāṭir (or ḥāẓir?)"—a somewhat cryptic statement. ASE

Letter from Mevasser b. David, in Tinnīs, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: 22 Elul (25 August [1068 — Gil's inference]), with plentiful blessings for the Jewish new year. Mevasser inquires about previous letters and asks Nahray to pass on any news from Ifrīqiyya. It is rumored that ʿAbdallāh Ibn al-Baʿbāʿ, who became the (last) Muslim ruler of Sicily the following year, arrived in Alexandria in a ghurāb (river boat) and may have escaped. Probably this refers to his flight from the ruler of Ifrīqiyya, Tamīm b. Muʿizz. In the margin of recto, Mevasser offers an apology having to do with his correspondence, because he has an illness (tawajjuʿ), and his son and wife are sick as well, and his entire household, "may God deliver them. What will become of a small baby and his mother—may God exempt you—who do not have anyone to go in for them (from context, perhaps this should be read yadkhul rather than Gil's yattakil) or go out? Every person is occupied with himself (mashghūl bi-rūḥihi)." Gil understands Mevasser's sick family members to be not in Tinnīs with him but in al-Mahdiyya, which is currently under siege, with no ships coming and going (connecting recto, right margin, lines 4–5, with verso, lines 10–11). (Information from Gil, Kingdom, Vol. 4, # 695 and Goitein notes linked below.) ASE.

Letter from Yeshuʿa b. Ismāʿīl, in Fustat, to Khallūf b. Mūsā, in Palermo. In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic script. Dating: 8 April 1052 CE. The writer complains about Abū Yūsuf Yaʿaqov b. Azhar, who owes him money. Also concerning various commercial issues. Yeshuʿa opens with an allusion to his many illnesses this winter, but reports that he is now doing well (r3–5). There are also many lines of Arabic script (apart from the address), some superimposed on the Judaeo-Arabic text. There are also some brief accounts in Judaeo-Arabic in a different hand than the letter. (Information in part from Gil.)

Letter from Moshe b. Levi ha-Levi, Qalyub, to a family member in Fustat, dealing with sundry small business matters. He orders walnuts, sugar, and Sinnārī cheese (this last to be sent with Salāma). Ibn al-Nuʿmān is to be paid 42 dirhams. Ibn al-Dajānī will receive some as well. Moshe refers to the pressing of the grapes. He is anxious to know about the capitation tax and how much remains to be paid so that he can send some money to help. Abū Khalaf is mentioned in the margin. Verso is more faded and difficult to understand. He writes that Farruj's name is Furrayj b. Ishaq (?), and the agent's name is Ma'ani b. Abu l-Khayr. He asks for medicine and/or medical advice regarding the boy who was circumcised on Friday and who 'chafed' his 'leg' and has a bit of blood at the opening. In a postscript Moshe says he has sent with the bearer a copper vessel (qumqum) that is either filled with or to be filled with rose water. Mentioned in Ashtor, Histoire des prix, 1969, p. 136. ASE.

Letter sent from Alexandria by a father to his son, who had run away to the army, trying to bring him back. (Information from Goitein's index cards)

Letter from a certain Simḥa, who was in charge of a building. In Judaeo-Arabic. Dating: ca. 1200 CE. He reports that the upper floor (the one adjacent to the house of some Christians in a Jewish communal building) was restored for a cost of 30 dinars, while the ground floor beneath it was completely occupied, bringing revenue. He briefly reports on somebody who was housebound with a sickness, but who returned to week this week (v17–18). Information in part from Med Soc, IV, pp. 101, 375)

Letter from an unidentified writer to Eliyyahu the Judge. In Judaeo-Arabic. The writer conveys condolences for a death in the family of Eliyyahu (r6–9). He says that the blow is even harder to bear than his own trials with the sick woman (al-ṣaghīra) in his household. The rest of the letter is about this woman. (Motzkin identifies her with Eliyyahu's daughter-in-law Sitt Ghazāl, but he does not explain why.) The writer asks Eliyyahu to obtain a medical consultation with the Rayyis (Avraham Maimonides?) concerning the patient. The writer provides a detailed, albeit cryptic, account of her problems (r15–v1). First she withdrew from mingling with people (inʿazalat ʿan al-khalṭa—unless this refers to a khilṭ/humor) and remained either silent (sākita) or with some altered mental status (sābita). Those around her attributed this to the wakham (bad air/epidemic) and to her pregnancy. But in the fifth month of her pregnancy, she was afflicted with "dullness of mind (balādat khāṭir), irritability (ḍajar), confusion (taḥayyur), and disorientation (taghayyub)." The family members refrained from giving her any medicine to drink on account of the pregnancy. Finally, God had mercy and she gave birth. (Motzkin understood this as a miscarriage, but the letter does not. She could just as well have carried the fetus to term and given birth to a live child.) But, the writer continues, her situation is still unstable, and they anxiously await Eliyyahu's response with the Rayyis's advice. ASE

Business letter by a young Spanish merchant writing from Fez to his father in Almeria, Spain, revealing that he preferred not to use his father's house in Fez but to stay with friends instead in order to be able to declare his merchandise as destined for a local merchant. (Information from Mediterranean Society, I, pp. 61-62 and Goitein's translation, attached.) After he was forced to pay the governor (qā'id) and customs inspector (mutawalli al-ʿushūr) and sundry others, "I was sick for three days out of anger and sorrow. Had I possessed here the same courage as I usually have in Almeria, I would have escaped with less than this. But I consoled myself with the solace of one who has no choice."

Legal document written by Ḥalfon b. Menashshe. A father disinherits his younger daughter Sitt al-Nās (and her husband) with a 1/4 dinar and gives all he has to his daughter Dalāl. This is presumably because Sitt al-Nās did not look after him in his time of need (line 2: I perished from nakedness and hunger and [illness, probably]). Information from Goitein's note card. Mentioned in Med Sod V, p. 123, n. 419.

Letter from a woman, probably in Alexandria, to her paternal uncle. In Judaeo-Arabic. Dating: ca. 1030 CE. The writer's family, a family of merchants that had emigrated from the Maghreb, has been left without any males (l. 9) after the death of both the writer’s father (l. 3) and grandfather (l. 4). The writer describes the wretched state of the family. She fears that her mother will fall sick from severe grief: "she has no eye or body left," and she is either literally or practically fainting from her excessive weeping (ll. 6–7). They are worried that their property will be confiscated when the government finds out that there is no man in the family. She appeals to the uncle to help them. Despite the difficulties, she also mentions that the family has received a shipment of merchandise. On verso there is incidentally a note in Judaeo-Arabic about the hafara for Ha'azinu (but no address or continuation of the letter on recto). (Information in part from Gil, Kingdom, Vol. 2, #227.) VMR. ASE.

Letter on behalf of a Byzantine woman named Rachel, in Alexandria, to Eliyyahu the Judge, in Fustat. The main part of the letter (in Judaeo-Arabic) is scribed by the teacher and court clerk Yehuda b. Aharon Ibn al-ʿAmmānī; there is a postscript (in Hebrew) added by Shemuel (a.k.a. Kalev) b. Yaʿaqov. Dated: 19 Adar 1538 Seleucid, which is 1227 CE. The letter concerns Rachel's husband, Yosef of Barcelona, who is about to marry a local woman, leaving their children orphans in their lifetimes (and "pieces of meat"). Eliyyahu is asked to relay her case to the Nagid Avraham Maimonides (1205–37), to intervene and prevent Yosef from doing this to her. Yehuda switches to writing in his own voice on verso, line 3. He sends various respectful greetings and adds that Rachel's eyes (or those of her mother?) have developed ophthalmia (ramad) from all her weeping. The postscript in the hand of (and signed by) the French rabbi Shemuel b. Yaʿaqov corroborates the story in the body of the letter and blames the husband's mother, who tempted him to do these bad things, and also "his wife, the snake, who married him against his will"—which makes it sound that Yosef has already married the local woman. Shemuel seems to conclude by saying that he has taken on the name "Kalev" (or vice versa?) on account of his illness, evidently an effort to change his fortune by changing his name. ASE

Letter from Jalāl al-Dawla, in Cairo, to Shelomo b. Yishai the Mosul Nasi, in Bilbays. In Judaeo-Arabic. Dating: Ca. 1240 CE. The writer had sent a pair of red woolen children's shoes with Muʿammar al-Dimashqī intended for the addressee's son Yishai. He devotes much of the letter to a vivid description of his illnesses. “As for my state, I inform the masters that I came down with diarrhea, and I endured it. When it increased and multiplied, it became an illness. A physician was treating me, al-Rayyis Sulaymān al-Ḥakīm al-Fāḍil of the family of Rabbenu Menaḥem (ZL). They concocted the medicine in the house of Rabbenu (ZL): every day, roasted seeds and the like, and a pullet, and he visited me frequently. And R. Eliyya the Judge was also generous. When I recovered after some days… [I came down] with what was worse than it… ophthalmia in my eye on the night of Shabbat Shoftim… a painful scream, against my will, all night…. May God afflict my enemies [with what I was afflicted with]. The illness became public. What I suffered cannot be [described].” In the continuation, he sends regards to the judge Peraḥya and praises him as the most learned and powerful judge in the country. He concludes, "As for my eye, fog and darkness were upon it." There is a postscript in the same hand but in the third person (perhaps meaning that a secretary wrote this letter for Jalāl al-Dawla or that somebody later copied it): "After he wrote this letter, he entered the bathhouse (meaning, he was fully recovered) on the 26th of Elul, so be glad of heart." ASE

Detailed business and personal letter from Alexandria to Fustat. The letter narrates the difficult situation in Alexandria during a siege, probably al-Afdal's siege of 1094, when Nizar took refuge in Alexandria after the death of the caliph al-Mustansir. The writer was very sick for six months and bed-bound for four months. He describes the regimen he was prescribed, and says that people had given up on him. Frenkel suggests that the writer describes an epidemic, which is known from other letters, but here there seems to be no sign of an epidemic (the reading of the last word of line 7 as al-nās is tentative and does not completely fit the context). He reports that no pepper, cinnamon or ginger were available in Alexandria, and asks the recipient to keep these commodities for the Byzantines, saying that all Byzantines are set to leave for Fustat as soon as two ships from Constantinople arrive. Information from Frenkel and from Goitein, Med. Soc. 1:44 and 5:104. ASE.

Letter from [...] b. Avraham ha-Kohen to Abū l-ʿAlā' Ṣāʿid b. al-Munajjā al-Ne'eman. In Judaeo-Arabic (recto) and Arabic script (verso; the text block containing 8 lines of Arabic script appears to be a postscript to the previously Judaeo-Arabic letter). Contains a great deal of information about business arrangements. People mention include Abū Muḥam[mad] al-Ḥalabī, Abū l-Māḍī Khalīfa known as אלכאורגֿי al-Ḥalabī the Muslim, Abū Yaʿqūb Yūsuf al-Raqqī, Abū l-Ḥasan ʿAllān, and Bū l-Ḥasan Zikrī. Concludes with greetings, "written on the 6th of Kislev," and then a postscript about how "the testimony that is between me and her (or: you?) is deposited with Salāma b. Saʿīd." In the Arabic-script postscript on verso, he reports that the wife of Abū Saʿd al-Muqaddasī has begun to recover (qad tawajjahat) [from her illness]. He then mentions Abū l-Najm Hilāl and having sent a gourd/vessel (fuqqāʿa) of oil with somebody to Abū Ṭāhir. There may be Goitein attachments for this document that have yet to be uploaded.

Letter from a scholar from Ramla (who had lived for twenty years in Baghdad) to Nahray b. Nissim. Around 1095. Seems like a part of a regular correspondence between the two. Nahray was blind at that time and needed someone to read him the letter. Mentions the book by the Gaon Aharon b. Yosef (Khalaf b. Sarjado) and one of Shemuel b. Hofni’s grandsons. The writer asks Nahray to find a few products in Fustat, including indigo, pepper, arsenic, ammonia water and more. Between his request for funds due to him and his discussion of an ongoing divorce, he interposes the line, “for I am a lump of flesh waiting to die,” continuing later that “I am in need of mercy, my strength is fading” — a common rhetorical strategy for gaining the sympathy of one's correspondent. (Information from Gil, Kingdom, Vol. 2, #85) VMR, revised following the analysis of old age (and complaints about old age) in the seminar paper of Jake Brzowsky ('21), Fall 2018. Same writer: T-S 24.46, T-S 12.780, ENA 2594.12.