Geniza Lab

Letter from a penniless woman, the widow of Abū Surrī, to Mevorakh b. Saadya (1094–1111). She begs him to come to her rescue in a litigation brought against her by the relatives of her deceased son-in-law for a modest amount. Her daughter was married to Yosef b. Asad b. Qirqas who left her to travel three and a half years ago. That was prior to al-Afḍal's siege of Alexandria in 1094. The daughter was then ill two years while the mother used her dowry (רחלהא) for nursing her in her illness and for the burial when she died. It has recently become known that Yosef was killed in Nastaro (an island between Damietta and Alexandria), and his cousin claimed his estate—which was non-existent. (Information from Goitein's note card and from M. R. Cohen, Jewish Self Government, pp. 221-260.) For a detailed discussion of the geographical situation of Nastaro, see Khan, "A Copy of a Decree from the Archives of the Fāṭimid Chancery in Egypt," BSOAS, Vol. 49, No. 3, 1986, p. 444.

Letter from Sitt Dhahab, in an unknown location, to Abū Naṣr b. Karīm, in Qāʿat al-Fāḍil, Fustat. She refers to herself as his daughter. Goitein suggests that he is her elder brother, although in that case it might be odd for a sister to refer to "the house of your brother" rather than "our brother." She reports that Abū l-Faraj b. al-Rayyis (Judge Elijah?) has arrived, with 100 dirhams for them. He is interested in buying wheat. She confirms that several consignments have arrived, including the balālīn (?), a frying pan (ṭājin), a robe (shuqqa), yarn (ghazal), and silk in various forms. She suggests that he send silver to Sitt Iftikhār, who has been seriously ill ("she has not lifted her head") already two months. She uses the word "iltaha'at" (bi-ruḥihā wa-maraḍihā) to describe Sitt Iftikhār; this word also appears in the context of distress in CUL Or.1081 J5 and possibly T-S 10J12.14. It might correspond to التهى, meaning "to be occupied with oneself" (Dozy). She reports on the sale of a female slave for 10 dinars, but this deal may have fallen apart: when "the man" came to fetch her price, "they returned to your brother's house, and they said they wouldn't sell her," and the female slave herself had to be bound with ropes. She then gives an update on the door for the vestibule (kumm). Abū l-Surūr bought one, but it is not suitable. Another worker came and took its measurements and is interested in doing the work. As for the old door of iron, Ḥusām took it down, and Salīm the carpenter didn't lift a finger to help. She urges the addressee to be diligent in forwarding the letters of Abū l-Maʿālī, because his mother and grandmother (or: mother and wife) are worried about him. She urges him to not forget to give an update on Najm in each of his letters, because when he does not, everyone is worried. The address is in both Judaeo-Arabic and Arabic. Information in part from Goitein's note card. ASE.

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.

Abū ʿAlī b. ʿImrān, Alexandria, writes to the son of his dead sister, to Abū Mūsā Hārūn b. al-Muʿallim Yaʿaqov, Fusṭāṭ, the shop of Abū Naṣr al-Tilmīdh. See T-S 8J17.22, same writer, same recipient. "The troubles caused by agnates—but endured with resignation—are vividly brought home in a letter from Alexandria, addressed to the sons of a dead sister in the capital. The writer must have had a number of children, for he reports the death of the youngest, a boy, only in passing, adding drily: "May God preserve the rest." Two aged sisters lived with him, together with an orphan boy from a niece whose recent death is also reported. Another niece staying with him had a suitor whom she could not marry because she was a divorcee and had not received the legal documents (barā'a) needed for the new marriage, probably proving that she did not possess anything from the property of her former husband. The main purpose of the letter to the nephews was to secure the missing papers (perhaps one of them had been married to the unhappy woman). As though that were not enough: two sisters of those nephews lived in a house belonging to their family in Alexandria. The house was ill-omened (mayshūm), probably because someone had been killed there, or had died an unnatural or premature death. No one came to visit the girls, and they lived in complete solitude, "the most miserable creatures in the entire city with no one to care for them." The writer was prepared to invite these nieces to stay with him, but their brother would not permit them to move, probably in order to have someone to look after the property. Having already been ill for five months, during which time he was able to go out to the bazaar only once, the writer had entrusted one of the sons of his dead sister, Ḥassūn, with some of his business, but he had completely wrecked it. "The complaint is to God alone" (for what can one do against a close relative?). Several other relatives are mentioned in the letter in a rather sarcastic vein." Med Soc III A 3, n.2 (p.34).

Letter from an unknown writer, in al-Maḥalla, to Nahray b. Nissim, presumably in Fustat. The body of the letter is in Hebrew and Judaeo-Arabic. Dating: Ca. 1070, based on Gil's estimate. The writer is in need of money and his son is ill. He complains that there is not enough meat in his town; perhaps he mentions this because he thinks his son needs meat to get better. There is widespread unemployment in al-Maḥalla, and traveling at this time is dangerous (ופחד הדרכים יותר). The writer also discusses something that he needs to return, perhaps money or books. The letter ends with a legal query on rabbinic usury (avaq ribbit). Apparently Nahray's letter to the writer contained the Hebrew saying, "Don't judge somebody until you are in his place," and the writer here responds with the popular Arabic saying (משל הדיוט), "The thirsty does not know what is inside of the hungry." Information from Gil, Kingdom, Vol. 4, #829. VMR. ASE.

Letter from Abū l-Surūr b. Ṭarīf to the brothers Abū l-Makārim and Abū Yaʿqub ha-Kohen. The writer describes in detail the severe fever and dysentery (zaḥīr) of the addressees' brother Abū l-Riḍā, "as if you were present." There is no expert physician in the town from which he writes, and there are no medical ingredients. He therefore asks the addressees to approach a physician, to procure medication with the four dirhams attached to the letter, and to send it back with the courier. Initially there was a "cold" fever for 50 days, followed by a "hot" fever for 8 days. The patient was then afflicted with terror (wahul) and dysentery. There follows a detailed description of his bowel movements. At first there were 'filings' but no blood, and there were solid BMs along with the filings which had a terrible smell. Then the BMs became soft, without the terrible smell. His tongue is [tied? loosened?] but he is overcome by silence (? al-sukūna) all night long. "This is the description of his illness as if you were present." (Information in part from Med Soc, V, pp. 193, 194, and from Goitein's index cards.) Postscript on verso: "Obtain a prescription for what his diet should be. If he prescribes [...] Levantine sour grapes, obtain them, for we have none here [...] and exchange them for something else." The prescription is written at the bottom of the letter in Arabic script. ASE

Letter from Ḥalfon b. Menashshe to Avraham b. Bundār. Location: Fustat. Dating: Early 12th century. Ornate thank you letter and narrative in which Ḥalfon b. Menashshe expresses gratitude for the wealthy Adeni merchants Avraham b. Bundar and the "Leader of the Congregations (either Ḥasan b. Bundar or his son Bundar II) who saved him from the debts that confronted him when he emerged from his life-threatening illness (r31–v2). "Ḥalfon was inflicted by a dangerous and protracted illness, and hopes for his recovery had already been lost. He did recover, but despite the helpfulness of the community and the devoted care of the physicians, he was forced to sell everything in the house, including his Sabbath clothing, and to incur debts to the amount of 12 dinars." Partial trans. Goitein and Friedman, India Traders, p. 44, and summarized in detail 306f.

Letter from Abū Saʿīd, in Palermo, to his brother Abū l-Barakāt known as Ṭāriq, in Fustat. Abū Saʿīd reports that he had fled the unrest in Ifrīqiyya and traveled to Palermo. Prior to departing Ifrīqiyya, it seems, Abū Saʿīd's wife and two sons were sick for four months, and his 1-year-old son died. It seems that Abu Saʿid had to pay 50 Murābiṭī dinars due to the medical care and due to the delay in travel plans. The sea voyage was also ill-fated. The travelers were shipwrecked by a storm on an island known as Ghumūr, where they stayed for 20 days, living on wild nettles. "We hardly resembled human beings." They set off again from the island in four boats, of which only the writer's boat survived, which reached Palermo after another 35 days at sea. "By these letters, for our first month in Palermo we couldn't eat bread or understand what was said to us, due to what happened to us at sea." With understatement, "This is why I did not join you in Egypt this year." Abū Saʿīd adds that he has not heard from Abū l-Barakāt in three years, and though he would like to relocate to Egypt, he hesitates because he does not even know if Abū l-Barakāt is still alive. Abū Saʿīd suggests, alternatively, that Abū l-Barakāt join him in Sicily. Dating: Ca. 1060, based on the reference to Murābiṭī dinars. Information from Gil. ASE.

Letter from the Egyptian physician ʿAfīf b. Ezra, in Gaza (detained there en route from Cairo to Safed), to Shemuel b. Yequtiel al-Amshāṭī, in Fustat. In Judaeo-Arabic with a Hebrew opening. Dating: The beginning of the 16th century. The letter is a plea for help. ʿAfīf reports that Shemuel's letter arrived and was read aloud to the congregation of Gaza, which prayed for him (r19–22). He continues with an account of the illnesses afflicting his family members (r23–v1), all of which he has described in previous letters but has not received any response. "The family had been in the Mediterranean port for two months at the time of the writing of the letter, kept there by illness. The son was gravely ill {with bārida (chills) and sukūna (stupor?) and a nearly unstoppable nosebleed (ruʿāf mufraṭ)}. ʿAfīf says that he had sold everything, including his clothing, for the boy's treatment. The wife was confined to bed (marmiyya), unable to see, hear, or speak {"like a stone thrown on the ground"}. Seven times ʿAfīf cries out "Oh my lord Samuel," imploring him to answer this letter, which was preceded by others that had gone unanswered. Now he promises that this would be the last one, asking the addressee at the same time not to force him to send still another one, for writing such a letter was an ordeal, and finding a carrier for it almost impossible. {"Send me a response before I no longer have a response or need a further letter. O God, o God, o God, I have melted like a candle. 'My heart is become like wax; it is melted in mine inmost parts' (Psalms 22:15). . . . I cannot write a letter and send it but that my heart melts. . . . Every letter that I write is with great distress. I can barely find with whom to send it but that my heart gives out (yanqaṭīʿ) from walking."} ʿAfīf rejects with indignation the charge that he had brought this disaster upon himself (ʿamila bi-rūḥihi) by his own fault (probably by disregarding the warning that the family would be unable to make the journey). Practicing as a physician in Safed (which at that time began to assume its role as a major holy city) was done "for Heaven's sake." No doubt his inability to gain a livelihood in Cairo was another reason." (Goitein, Med Soc, V, p. 86, notes 196–203.) ʿAfīf additionally reports that the righteous R. Pereẓ died on the same journey. Apart from the implied request for direct financial aid, ʿAfīf asks Shemuel to stand security for his sister in Fustat, who is to sell off ʿAfīf's share in a family property that brings in two half-dirhems (muayyadis) per month. ʿAfīf wishes to return to Cairo, but does not have money for hiring a donkey. ʿAfīf b. Ezra (also known as Yosef the Egyptian), along with his traveling companion R. Pereẓ, also appears in F 1908.44XX, lines 70–94. Information from Goitein (note card and Med Soc V). ASE.

Petition of a cantor, son of a judge, who is sick and poor, asking God and a Nasi for help (the Nagid Mevorakh per Goitein's identification of the writer). See Oded Zinger, Women, Gender, and Law, 83, 324; S. D. Goitein, Mediterranean Society 2:109. EMS. "I have become chronically ill. I cannot move from my place more than a span without pains and screams. As God is my witness, I cannot even stand to pray. I have entered serious straits because of my illness and poverty. By Moses and Aaron, I have no silver except what I receive from the synagogue on Mondays. My illness requires a lot of money. I beseech you to aid me and address my situation, like you address the situation of strangers and converts and captives. If you delay, I will perish and die, lost." ASE.

Letter from Alexandria to Fustat. In Judaeo-Arabic. Fragment: Bottom half only. Dating: There are reports of men seized for forced labor to dig a ditch around the city. Goitein and Frenkel both suggest that this reference can date the document to 1219 CE, during the fifth crusade. The crusaders besieged Damietta from May 1218 until November 2019 when they finally took it. Evidently, people feared that Alexandria would be next. (See also T-S 16.286, a letter from Alexandria dated 21 October 1219.) This letter reports on the state of the city: "The city is in a dire state because of the digging of the ditch. The city is locked up, and forced labor is imposed upon the population." The writer then gives a detailed report about the medical condition and treatment of a woman who had been injured in an unrelated accident, then discusses some small errands, then an important family affair, and concludes with greetings to at least fifteen persons. Two postscripts are added. "As to Abū l-ʿAlā'—when I arrived, I found the city locked up; no male person could appear in the streets, because he would be taken to the [digging of the] ditch. That's why I was unable to meet him. As to the malḥafa [a blanket serving also as outer garment], the bazaars are locked and no one sells and buys. I am telling you this that you should not think that I am neglectful of your affairs." Regarding the injury of Yumn: "When coming home, I found Yumn—on whom the door fell—in a serious condition. She has been ill for forty days. At the time she was impure and remained in that state; thus all the other members of the household became impure together with her. Only God knows how the situation is; she cries so much that I forget my own tribulations. However, if God wills, she has good prospect for recovery. Her leg is in a case (tābūt) especially made for her. A Christian doctor (ʿarel) treats her and I was told that he did not take any money for her treatment. He at that time was treating the wounded (al-majārīḥ). I did not find any bandage (or plaster/dressing) of palm fibers (marham al-nakhlī) in the house and could not move her; for she cannot get up or sit; she bends forward only a little (qad ittajaha qalīl). Her foot and leg are swollen (manfūkh)." Information and translations from Goitein, Med Soc, V, 56, and note cards #27138–39. This date-palm plaster is recommended for treating wounds and abscesses in the medieval medical literature—a Google search of مرهم نخلي will lead to citations in works by the Andalusians Aḥmad b. ʿIsā al-Hāshimī (d. 1077) and Ibn Zuhr (d. 1162). For Ibn Zuhr, its consistency is like that of honey, and threads are dipped in it before being used to wick fluid out of a wound. Thus, perhaps it is a substance deriving from the date itself, rather than from the palm-fibers. The solution might also be found in Yevr.-Arab. I 1700.22, recto, text block c (PGPID 2724), which may be a recipe for מרהם נכלי. Note also that "ittajaha" in the context of injury or illness most often means "improved" (rather than "bend"), and sick people are often described as "having improved a little" even if they are still in critical condition. The hand of the letter resembles that of T-S 16.272, written by an Alexandrian judge. ASE.

Recto: Court record in Arabic script. Regarding a surgical operation by a physician. Nāṣir b. Jibrīl asks the Jewish physician Makārim b. Isḥāq to perform surgery on the eye of his daughter, Sutayt, which is affected by pus behind the cornea. If the operation is successful, the payment is set at 2 dirhams; if the operation is a failure, the payment will be negotiated. The document is witnessed and signed by ʿAbd al-Qawī b. ʿAbd al-Muʾṭī b. Hilāl al-Anṣārī. Dating: ca. 1250 CE. (Information from CUDL)

Verso: Account of payments to a physician (al-Rayyis) by five patients: Bū ʿAlī, Ibn Shahrīn or Shahrayn (a 2-month-old boy?), Muslim, Muḥsin, and Karīm. He visited each of these almost daily, and they paid 1–4 (dirhems?) per visit; only on Friday two patients paid 6, presumably because there usually was no visit on the Sabbath. The payments were made (or listed as not made) at the end of the week. The physician is referred to in the third person. Goitein suggests that the patients were Muslims. (Information from Goitein, Med Soc II, p.579, n.12.) There are some additional names listed at the bottom of the first column under "al-bāqī," e.g., Farajūn, Ibrāhīm, Abū l-Khayr. The scribe uses a version of the ﭏ ligature as a numerical notation (as in T-S Ar.30.284).

Public appeal of a blind woman to the congregation of Fustat to pay the fee of 4 dinars charged by a Muslim physician for the treatment of either herself or her sick daughter, who suffered from dropsy (istisqā'). Her other children (or child) had been given as security for this sum. Probably written by Hillel b. Eli (dated documents 1066–1107). Information from Goitein's note card. See also Med Soc, II, Appendix C, #96 (p. 501), and Med Soc I, p. 259 on children as collateral. ASE.