Geniza Lab

List of names (right column) and sums of money (left column) in Arabic, presumably either a donations or an alms list. Most names sound Coptic (e.g. ṣihr Būlus al-Kātib) or Muslim. Merits further examination

Forecasts. In Ladino. Foretelling the fortunes of the coming year based on the day of the week of the Copts' Feast of the Cross (ʿīd al-ṣalīb) (17 Thout).

Letter from Avraham b. Shelomo b. Yehuda perhaps to Efrayim b. Shemarya. In Hebrew. Complains about a Coptic kātib (הסופר הערל, lit. "the uncircumcised scribe") and how "the Ishmaelites and the Qedarites" are demanding a heavy burden of taxes. He asks for help for the sake of the synagogues. The response should be secret and the kātib must not find out. NB: This does not seem to be the correct shelfmark, as DK 123 on FGP does not correspond to this document. The good news is that there is a photograph of the fragment in Scheiber, Acta Orientalia (Hung.), 27 (1973), p. 328.

Account of the Qodesh: building expenditures, ca. 1040. List of expenses, beautifully written by Yefet b. David b. Shekhanya. Materials for the construction of a ceiling are being prepared. Work on a "wind catcher," plastering, supplies of clay, and sewage work are also among the items listed. Clay is paid for after having been weighed by "the Christian," obviously a Copt, the Copts being much involved in building work. Mentions a wind catcher (bādhanj). (Information from Gil, Documents, pp. 187 #18)

Recto: Document in Arabic script. Possibly a letter. Rudimentary handwriting and orthography. Sings the praises of a Coptic sage in Alexandria. This sage is versed in theology (الناطق بالقوال التالوغسية) and Hermetic arts (المتادب بالاداب الهرمسية) and translates the Coptic and the Arabic languages (مترجم الغات القبطية والعربية). Verso: Letter (or legal query) from Christians addressed to Muslim authorities. In Arabic script. The writers complain about a Christian who was attacked by Muslims, who had been asked by other Christians to do that. They grabbed him, beat him, and dragged him before the bishop of the Christians. Dating: Unknown. Szilagyi dates the fragment to the 10th-15th centuries on the basis of the handwriting. The reference to translating and Coptic and Arabic suggests an earlier date, 10th to 13th century. And there is one word (الاوبيين) that perhaps should be read "al-Ayyūbiyyīn" which would date the fragment to 1171–1250 CE. But it might also be al-adībīn. Informtion from Krisztina Szilagyi via FGP.

Decree of a Coptic official, dated 25 Baʾūnah (?) of the Coptic year 1392 (?).

Calendrical text. Dated: 1241 Sel. (929–30 CE). This copy: late 10th/11th c. Part of a longer calendrical work; the passage preserved on this fragment sets out to correct the Christian calendar dates of Lent and Easter for 1241–44 Sel. The 19-year Alexandrian Easter cycle, instituted in the 4th century, synchronizes the lunar months with the Coptic solar years; but the discrepancies from astronomical reality became progressively more pronounced over the centuries (hence the Gregorian reform in the 16th c). The use of the Coptic months in this text locates the author beyond a doubt in Egypt. It is one of the earliest Jewish texts that discusses the Easter computation. Such Jewish texts are attested in the Latin West from the twelfth century onward, and somewhat more common from the 14th-15th c on, but this is early even for the Islamicate Jewish material. It may also be the earliest known attestation of the Seleucid era that can be firmly traced to Egypt. There are earlier instances of the Seleucid calendar from the geniza, but they originated outside Egypt; see Halper 331, dated 1182 Sel. (870/71 CE). The next earliest attestation of the Seleucid era in the geniza is dated to the 1260s Sel. (950s CE). This is a paper bifolio, one of the outer pages of a quire; the texts on the other side are unrelated. (Information from Stern and Vidro, "Tenth-Century Jewish Correction") The date of this text may be significant for another reason: it's possible that Jews were more aware of the functioning of calendar cycles and/or discrepancies between calendars in the wake of the Great Calendar Controversy of 921/22. (MR)

Recto: State document. Accounts regarding agrarian administration submitted by Boqṭor b. Sisinne, a Copt, the overseer (al-khawlī) in Badsā (in the province of al-Giza), for the year 401 kharājī (= 1011/12 CE) and the following year, detailing the amount of produce (ghalla) paid as karaji, the amount of produce remaining in the hands of the cultivators, the amount of seed-advance (taqāwī) used, what was given in by Imāʿīl b. al-Qāsim al-Jaʿfarī and what was transferred to the surveyor (al-dalīl) ʿAbdallāh b. Malik. On verso there is a Hebrew liturgical text. Information from Khan via GRU catalog via FGP.

Legal document in the hand of Ḥalfon b. Menashshe. Dating: 1126–29 CE. Containing a statement about Salāma and Ibn Siman Ṭov, Jewish aides/accomplices to the rapacious Coptic finance minister known as "the monk" (al-rāhib), Abū Najāḥ ibn Qannāʾ. The background is summarized by Mark Cohen as follows: "In October 1125, the vizier al-Maʾmun, implicated in a plot against the caliph al-Āmir, was deposed and imprisoned along with five brothers, and later executed (in 1128). The caliph, then twenty-nine years old and tired of being cloistered in the shadows of highhanded dictators, attempted after 1125 to rule by himself. Unfortunately, however, he entrusted financial affairs to a rapacious Coptic bureaucrat, Abū Najāḥ ibn Qannāʾ, known as "the Monk" (al-rāhib), who, from the autumn of 1126 until his execution in 1129, managed to terrorize all segments of the populace, including the Jews, with his promiscuous confiscations and arrogant demeanor" (Cohen, Jewish Self-Government, p. 284). This document consists of two manuscripts; the right half is T-S NS J272 and the left half is T-S NS 12.91 (the transcription here includes both documents beginning at line 16). (Information from Goitein's index cards; Mediterranean Society, II, p. 281; and Cohen, Jewish Self-Government, pp. 284–85.)