Geniza Lab

Letter sent by a son to his father in a silk shop in Minyat al-Qa'id. He inquires about the eye disease of the addressee and advises him to not remain in the premises occupied by the family. He mentions an ill-famed young carpenter living nearby and asks for a robe (thawb) and an underwear (ghilalah). He tells the recipient to ask the writer's brother Abu l-Ḥasan about the news of the grape pressing. A blue robe was sent with the bearer of the letter. (Information from Goitein index cards)

Letter from Abū Zikrī Yehuda b. Yosef (active 990s–1030s CE), in Qayrawān, to his brother-in-law ʿAyyāsh b. Nissim. The sender reports that the addressee's son is doing well, reports on the success of another relative (Abū l-Surūr), discusses business transactions, and asks for medication for his eyes (something Indian, "the white kind . . . ostrich eggs, and the green kind, because I need to use it on my eyes"; line 15). Information in part from Gil. ASE

Letter from Yisrael b. Natan, Jerusalem, to Nahray b. Nissim, Fustat. Dating: March 1062 CE. Among other matters, Yisrael reports that he is in bad shape: he was sick with congestion (nazla), a cough (suʿāl), and eye pain (wajaʿ al-ʿaynayn), although now he is feeling somewhat better. He asks Nahray to obtain bitumen (qifār) from Abū l-Faraj Yeshuʿa, and send it to him, "for this is the most helpful (drug) for me." ASE

Letter of appeal for charity from Yeḥezqel b. Ibrāhīm (the writer) and the former judge Moshe b. Shemarya to Abū ʿImran Mūsā b. Abī l-Ḥayy, Segulat ha-Yeshiva. Moshe has gone blind from ophthalmia (ramad); his eye is white and he walks with a cane. Yehezqel is so infirm that he has not left his home for two years, even to attend synagogue services. They ask Mūsā to intervene on their behalf with the Nagid Sar ha-Sarim (Mevorakh b. Saadya), though they know that Mevorakh is busy with the “service of the rulers” (khidmat al-salāṭīn), see Rustow, Heresy, p. 339, and Cohen, Jewish Self-Government, p. 220. See also ENA 2805.5a, in which Natan b. Nahray informs Musa that as instructed he has given 1 dinar each to Moshe the Judge and Yeḥezqel the Alexandrian, who is sick and confined to his house. Dated after 1094. (Information in part from Goitein’s note cards) ASE

Letter from Nissim b. Yiṣḥaq al-Tāhartī, in Sūsa, to Nahray b. Nissim, in Fustat. Dating: ca. 1052 CE. The letter mentions the connections that Nahray has with the Tāhirtī family as well as business matters with two Muslims, ʿAbd al-Raḥmān and his son Abū ʿAbdallāh (Ibn al-Baʿbāʿ,
s s
I. 39 and margin). It mentions also Nissim b. Ya'aqov, who leads a center of learning in Qayrawān. The writer respects Nahray and will try to get him the books that he wants. Nissim opens the letter by conveying his concern for Nahray's eye disease, and his happiness that Nahray's condition is better now than "when the doctors frightened you regarding it" (r4–6). Later, in the context of Nissim's troubles this winter, he conveys the news of a woman (identity unclear) who is very sick (recto, right margin). (Information in part from Gil, Kingdom, 3, pp. 319–24, #389)

Letter from Surūr, in Bilbays, to his widowed mother, in Cairo, who lives with her two other sons Faraj Allāh and Rashīd. The letter deals with a case to be brought before the Nagid Yehoshua Maimonides (1310–55) b. Avraham II (1245–1313) b. David (1222–1300) b. Avraham (1186–1237) b. Moshe (1135–1204), containing circumstantial evidence (amāra) and details sustaining it. The first part of the letter (r1–17) includes lengthy apologies for failing to visit when he heard that his mother was sick. He was unable to come because of the expense of renting an animal, the danger of the journey, and because he was suffering from ophthalmia ('but now, thank God, I am better'). In the next part of the letter (r18–v1), he informs his mother that he remarried four months earlier, to a beautiful virgin who shares all of his mother's good traits and who is the fulfillment of his mother's prayers for him. His wife is distressed on behalf of her mother-in-law's illness and wishes to come to visit. Goitein suggests that the key to why Surūr neglected to tell his mother or ask her permission prior to the marriage lies in his neglect to mention his wife's name or that she comes from a good family. Most likely, she did not come from a good family, and his mother would have disapproved. In the third part of the letter (v1–27), he gets to the main purpose of writing: he had loaned a siddur to a pilgrim to Palestine named Fakhr against a security of 6.5 nuqra dirhams (containing three times as much silver as regular dirhams). Now that Fakhr has returned to Cairo, he has heard that family members already returned the silver, but Fakhr refused to return the siddur. The writer wishes Fakhr to be pressured to return the siddur. He suggests first that his family tell Sulaymān al-ʿAṭṭār, who mediated the original loan/security, "So-and-so [Surūr] says such-and-such to you with the following signs." He then recounts the story of how Sulaymān and Fakhr stayed in the khān in Bilbays with six other pilgrims (al-Shaykh Muwaffaq the cantor, Saʿīd b. al-Kātib, Nāṣir b. Ṭayyib, Yehoshua b. al-Ghāriq, Mūsā b. Mardūk, and Ibn Abū Saʿd al-Khādim), and how they were stranded there over Shabbat when the caravan left. If Sulaymān's intervention doesn't work, Surūr's brother Faraj Allāh should approach the Nagid Yehoshua. He then gives "signs" to remind the Nagid of his case: how, when he visited Bilbays, he spoke with Surūr about the copy of a Bible belonging to Yaʿqūb the brother of the teacher; how the Nagid was involved in Surūr's divorce from his first wife; and how the Nagid went to see the head of police (wālī) of Bilbays, who directed him to the Qadi, who was not available. If this doesn't work, he suggests that his brother go to Yaʿqūb the brother of the teacher and solicit his help. Information from Mediterranean Society, II, pp. 337, 601 and from Goitein's Tarbiz article on Yehoshua Maimonides. ASE.

Letter in the hand of Abū Zikrī, physician to the sultan al-Malik al-ʿAzīz (Saladin's son and successor), sent to his father Eliyyahu the Judge. In Judaeo-Arabic. Dating: 1193–98 CE, if all the identifications are correct (this document would then be several years earlier than any other document relating to Abū Zikrī or his father Eliyyahu). This is the second page of what was originally a longer letter. Abū Zikrī describes his overwhelming grief upon hearing the news that his younger brother had died. Members of the court came to express their condolences, including the sultan himself, who said that he considers the deceased as equal to his own younger brother, al-Malik al-Amjad. (Information in part from S. D. Goitein, Mediterranean Society, 2:346-47, 5:175–77.) EMS. ASE.

Letter from a woman, unknown location, to her brother Yūsuf b. Makārim the cantor and dyer, in Bilbays. In Judaeo-Arabic with the address in both Judaeo-Arabic and Arabic script. Dating: Likely 15th or 16th century, per Goitein. Contents: The writer is ill, possibly with ophthalmia. She asks for instructions concerning various matters, many having to do with their house. (Information in part from Goitein's index cards and CUDL.) EMS. ASE.

Letter from Natan b. Shelomo ha-Kohen, Fustat, to his cousin Toviyya b. Eli ha-Kohen, in a smaller town, in which the writer refers to the health of the recipient’s brother’s eyes, stating “I received a note from your brother in which he complained that his eyes were in a very bad state and asked for medicaments. I went to the oculists [in the plural], informed them about his complaints, and they prescribed ointments and powders which I sent to him. However, the doctors said to me that the medicines would be of no avail, as long as he continued to work in sunlight, which his profession forces him to do.” The letter also references a ‘maker of razors’ (mawwas) and mentions Ibn al-Minqar Abu al-Ma’ali. Twelfth century. (S. D. Goitein, Mediterranean Society, 1:421; 2:255, 579; and S. D. Goitein and Mordechai Friedman, India Book, 642) EMS

Letter addressed to Abu Sahl b. Moshe, the cantor, in which the writer requests aid in a mixture of Hebrew and Judeo-Arabic. In a post-scripted note, the petitioner also requests some food should the addressee have a Jewish celebration. (Mark Cohen, Voice of the Poor in the Middle Ages, Princeton University Press: 2005, 57-8). "By constant fasting and hunger my eyesight has become faint and my heart blotted out, so that I do not know what I am writing" (Goitein, Med Soc V:87). EMS.

Letter from a woman to her brother in Fustat expressing her loneliness. She gives advice regarding the recipient's relationship with their other brother. "You know that he is like your son, for you raised him and you know his character. [Do not let] people divide the two of you. If he makes an error, you must bear the consequences." The recipient's ʿamma (in general paternal aunt, but Goitein interprets it as mother in this case) wants to see him before she dies. At the end of the letter, either the writer or the aunt/mother asks him to send two (ounces? dirhems?) of Isfahani kohl (antimony), since her eyes are sore and none is available where they are. Information in part from Goitein's index cards. Join: Oded Zinger. ASE.

Letter from Manṣūr b. Sālim, in Alexandria, to his son Abū Najm, who has gone on an adventurous journey or had run away to the army. The father mentions that he has sent to his son twenty letters and then twenty more, but the son never replied. The father states ‘I have never seen a character or religion like yours and never heard of the like’ and closes his letter with an exhortation ‘return to God and bring your mind back to yourself.' Abū Najm's mother perishes on account of his actions, and her vision is fading (alternate readings are possible, but "inḍarra baṣaruhā" seems likely as inḍarra derives from the same root as ḍarīr/maḍrūr, both meaning "blind"). Several other letters by the same man are known, all of them either addressed to Manṣūr's contacts in Fustat, asking them to help him find his son, or directly to his son (like this one). See tag. (Information from CUDL and Mediterranean Society, II, p. 379; V, p. 189.)

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)

State document. Petition to a Fatimid ruler in which the writer asks to be exempted from the payment of his capitation tax (of 1 + 1/3 + 1/4 dinars and a dirham), since lost his sight as a consequence of an eye illness and is now unable to perform his job, while the tax collectors are increasingly pressing. The writer also states that in the past he had been able to pay his capitation tax only thanks to the charitable intervention of the community. Dating: 12th century. On verso there is Hebrew text, possibly liturgical. (Information in part from CUDL.)

Letter from an unknown sender to Eliyyahu the Judge (called Abū l-Faraj al-Dayyān), in Fustat. In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic script ("[to be delivered to] Ibn al-ʿAjamī who should give it to the judge Abū l-Faraj"). The sender complains about a female slave (al-jāriya) and says that he only went to the trouble of bringing her to Fustat because it was Eliyyahu's idea. He asks Eliyyahu to take possession of her from Abū l-Makārim and pass her on to Abū l-Munā b. Ṣāʿid ("I heard that he is a (slave?) broker, and he is my friend, and he will do his best with her in accordance with his manliness and nobility and benefaction...."). He repeats the instruction to obtain the slave from Abū l-Makārim and to thank him. Possibly mentions a woman (קמטה?) who gave birth (but this is not at all clear), and then urges Eliyyahu to help him "for God's sake." He reports that Eliyyahu's sons—Abū Zikrī the physician and Abū l-Barakāt—and Eliyyahu's wife (ahl baytak) are well. The reason Abū Zikrī has not yet come in person is that he has "a touch of ophthalmia" (ramad yasīr). Join: Alan Elbaum.

Letter from Yefet b. Menashshe probably to his brother Abū l-Surūr Peraḥya b. Menashshe. In Judaeo-Arabic. (We know the addressee has to be Peraḥya, because Yefet talks about their brother Abū Saʿīd Ḥalfon in the third person.) Yefet complains about his isolation and urges the addressee(s) to come quickly. He reports that the mummy (אלמומיא) has sold for 6 dinars and 45 dirhams. The term mūmiyāʾ referred to three different medicinal substances in this period—bitumen, pissasphalt, and a substance extracted from mummified corpses—and it is hard to know which of these is most likely in this letter. (For a review of the evolving meanings of mumiyāʾ, see Karl Dannenfeldt, "Egyptian Mumia: The Sixteenth Century Experience and Debate," The Sixteenth Century Journal 16 no. 2 (1985), 163–80.) Yefet has spoken to Ibn Salma and to Efrayim about something. There follows advice or exhortations about travel, but these are tricky to understand (". . . if you wanted to travel every two months, you would, and others are not cleverer(?) than you. Rent from Fustat to Alexandria. . . the time of the departure of the ships, may God guide them. . . ." Greetings to Ḥalfon and "those with him" (man ʿindahū). Greetings from their mother and sisters. It seems the letter initially ended here. Yefet continues with a reminder for Ḥalfon to obtain a letter or document from the judge "concerning the thing I asked him about." Yefet wants the addressee to bring tutty and other medicinal ingredients, since they have been prescribed for his eyes and they tell him that nothing else will work. Greetings to Sitt Naʿīm and to Ibrāhīm (who should come together with the addressee). Joins: Oded Zinger. ASE

Legal declaration, probably the concluding page of a deposition, signed by Shem Ṭov al-Ḥāmī. In Hebrew and Ladino. Dating: Late. Shem Ṭov declares that he vowed to undertake the nezirut of Samson (i.e., abstain from wine and let his hair go wild) when his son had an eye disease. He wanted his mother-in-law to come visit her daughter and sick grandson, so Shem Ṭov told her that he had beaten her daughter. This had the desired effect, but led to a great quarrel, in which both Shem Ṭov and his wife denied any beating, and the mother-in-law asks, "Why are you denying the truth?" At this point they wanted the mother-in-law to leave them alone, but she refused to leave without her daughter. Shem Ṭov made a fist and threatened her in order to end the argument. The husband concludes by reporting the words of his vow to refrain from wine and, it seems, not to leave his wife alone on Sabbath (meaning that he would fulfill his conjugal obligations), "Yo recibo nezirut Shimshon bar Manoaḥ baʿal Delilah con todos sus tena'im de non dexarla עלא דומתי (?) on the Sabbath." He signs Shem Tov ("Good Name") al-Ḥāmī, watchman of a quarter. "The purpose of the declaration was, of course, that the impulsive watchman thirsted for wine and wished to be absolved from his overhasty vow." Information from Weiss and Goitein (Med. Soc, II, 608 n. 41 and Med Soc V, 110 and 536–37). ASE.

Business letter dealing with spices. In Judaeo-Arabic. The hand is likely that of Yedutun ha-Levi. (Goitein, too, flagged the script as familiar.) The letter is addressed to a 'brother' (Moshe ha-Levi?); mentions Abū Saʿd and 'your paternal uncle Bayān.' The letter is damaged but is a valuable source of information for the business of a druggist (ʿaṭṭār). Commodities mentioned include storax (mayʿa) and saffron. The writer does not know precisely the weight of the saffron; the addressee should weigh the burniyya together with the saffron in it and subtract the weight of the burniyya. The writer is suffering an attack of ophthalmia (and Isḥāq is too), but he will try to "go out" (from Fustat) if he is able to. On verso there are piyyutim (not necessarily in the same hand as recto; needs examination). ASE

Large, calligraphic alms list. Dating: first half of the twelfth century. According to Goitein, written for the purpose of allocating communal assistance. Cohen: "What kind of assistance was meant cannot be determined (cash?), but Goitein suggests that the numbers squeezed in between the lines represent the number of persons in each household (there are about eighty-five households) and that the entries bearing no numbers consist of households with only one person. In most of the alms lists recording the ration of loaves of bread distributed Tuesday and Friday the numbers occur next to the names of the recipients. On the reverse side, room was left for the Rum, but instead, there is a telling note: "The Rum cannot be counted." The list is headed by a ben tovim, a man from a good family.... To counteract embarrassment, this "man from a good family" was listed anonymously, though in first position on the list, a position of prestige, just before the relatives of two other persons of stature. The persons of stature are called "the head," perhaps a government clerk or a physician, so called because they often headed hospital departments. Later in the list we come upon an unusual entry, the "concealed" glassmaker, zajjaj mastur, nestled among a (poorly paid) parchment maker, a mason (another low-paid wage-eamer), and an immigrant woman (a widow, apparently) from Acre who was living in the home of one of the prominent merchants of Fustat, al-Lebdī. This glassmaker, a representative of the "working poor" and ashamed to appear on an alms list, had himself listed (or was listed by the charity overseers) both anonymously and as mastur, indicating that he normally did not seek charity. Note should be taken in this list of the many menial occupations, including a teacher, several synagogue beadles, and several kashrut supervisors. Hovering just above the "poverty line," they frequently needed supplementation from the community chest. Plenty of widows and orphans crop up here, as well as a couple of divorcees. Other "weak" persons are the ill or afflicted." (Information from Cohen, Voice of the Poor, 149)

Letter from Khalaf b. Ghanīma, probably in Alexandria, to 'my brother' Bū Yaʿqūb b. Nissim, in Fustat. In Judaeo-Arabic. The writer reports that he went to the Rīf to purchase a julla (? גלה) for the addressee, but the cheapest available would have been 3 or 4 dinars. He entered Alexandria with the julla he already had and obtained new gold for the addressee. He went back to the Rīf looking for the julla. He brought the donk[ey?] to the addressee's house (in Alexandria?). The wife and the boy are healthy. The boy had an attack of ophthalmia but it subsided. The writer sends regards to the addressee's maternal uncle Bū Saʿīd. He adds a postscript on verso: "After writing this letter, I went to the Rīf" apparently to buy wheat, but it was too expensive, so he didn't buy any. ASE.