Geniza Lab

Letter in Judaeo-Arabic, perhaps addressed to Eliyyahu the Judge. The writer worries about various family members: a woman whose brothers refuse to support her (r1-5); the niece (?) of the recipient and her daughter (r5-6). Mentions sending to Fakhr things that belong to her (r8). The writer has sent various garments with Suwayd (r13-14). Mentions the troubles of al-Rayyis al-Ḥakīm Abū Zikrī and that he is unable to send his children even 5 dirhams. "Have patience with Abū Zikrī, for he is your only remaining son, and do not do anything to him except what he deserves" (r14-v1). Sitt al-Khayr is preoccupied on behalf of the recipient (v2); Nissim sends his regards (v3); al-Shaykh Hiba sends his regards (v7). The remainder of verso is somewhat difficult to understand. See also Goitein's notes attached to BL OR 10578C.1 (PGPID 6310), where this document is mislabeled as Gaster 1357.8 (rather than 10). ASE.

11th century letter from Avraham b. Yiṣḥaq near Tripoli to his son Mevorakh b. Avraham Ibn Sabra. See Oded Zinger’s dissertation, which mentions this letter several times and gives a partial translation on p. 305. “Avrahamʼs daughter had been divorced from her husband and her son returned her home to her fatherʼs place in Fustat. It seems that at least two children remained with the husband. The daughter was deeply depressed and longed to return to her abusive husband.” She had been in bed for three months, abstaining from baths and festivities, and saying that she will be grief-stricken until she dies and that she will never marry again so that her ex-husband will be punished for her sins. Remarkably, Avraham returns to this story in the last phrase of the letter: "It is a problem with the mind, to ask after someone who does not ask after you." He also conveys family news, including his delight that Mevorakh's wife has given him a daughter in his "old age." Abu Sa'd, whose "life is renewed" after surviving a serious illness, is on his way to Mevorakh's location from Tripoli. Oded Zinger, “Women, Gender, and Law: Marital Disputes According to Documents from the Cairo Genizah,” Ph.D. diss., Princeton University, 2014, p. 305.

Letter fragment in Judaeo-Arabic. The writer and addressee are unknown, but the handwriting seems very familiar. The writer starts by addressing a single person and sending blessings for his son; he then switches to addressing that person together with his brothers. The letter is a quintessential example of the epistolary norms surrounding illness, expressing preoccupation for others, and rebuking others for failing to do the same. "When I heard that your condition had worsened (takhallufhā), I became very distressed and forgot my own illnesses and condition, until God had mercy and the news of your health arrived, and I thanked God for that, yodu l-adonay ḥasdo, and may God avert all evil from you and your brothers and all in your care and protect me from all bad news. By my life, I am pained/sick of heart from the fact that you do not mention me in a letter or an inquiry, despite the fact that I have not cut off (our correspondence), and the fact that you are to me like my children, nay, like my brothers-in-law, and you ought to be inquiring after me (iftiqādī) if only with a letter or an inquiry. But I forgive you because of all of your cares." ASE.

Recto and verso: Poetry in Judaeo-Arabic in the hand of Nāṣir al-Adīb al-ʿIbrī. Apparently on the subject of the eye diseases induced by love, but it is quite faded, so this awaits confirmation. This is one of the fragments that he signs (אנא אלאדיב אלעברי אלדי אסמי נאצר פי כל אלאשגאל לי כלאם גיד נאדר....)

Letter from the sister of Yeshuʿa b. Ismāʿīl al-Makhmūrī, in Tripoli, Libya, to her brother Yeshuʿa b. Ismāʿīl al-Makhmūrī. In the handwriting of ʿAllūsh the shammash. Dating: ca. 1065. While Yeshuʿa is dealing with the import and export of goods, his sister asks for help because she is in a very bad situation. T-S 10J19.20 is another version of the same letter (differences are noted in curly brackets in this partial translation). "I have been waiting all year for a letter from you to learn your news. The fuyūj came, and I did not see a letter. {This increased the preoccupation of my heart.} I went out to inquire about your news, and they told me you were ill (ḍaʿīf). I went out of my mind. {I fasted and wept and did not change my clothing or enter the bath, neither I nor your sister.} I vowed not to eat during the day, not to change my clothing, and not to enter the bath, neither I nor my daughter, until your letter arrived with your news. The ships arrived, and I went down, with my hand on my heart, to hear your news. The men came down and told us that you were well. I thanked God who made the end good." Goitein, and later Krakowski, used this letter to illustrate the intense affective bonds between brother and sister, as well as the notion of fasting as an intercession for a loved one who is sick (Goitein, Med Soc V, p. 97). Yet it is also the case that their relationship has lapsed—the brother has not contacted the sister in a year, not even sending greetings in his letter to Tammām ("my heart was wounded by this"). In the meantime, she has fallen into terrible financial difficulties. Her vows of self-negation and insistent repetition of "I have nobody except God and you" are also a demonstration of how much the sister has suffered from the brother's behavior, how much she thinks about him despite his neglect, and an attempt to elicit a response from him at last. Regarding the specifics of her financial difficulties, see Krakowski, Coming of Age, p. 150, where the relevant passage is translated: "My brother, I have become embroiled in a quagmire from which I do not think we can be freed—I and a young orphan girl (i.e., her daughter). What occurred was that my son-in-law (i.e., the girl’s fiancé) wintered in Salerno and returned only with the Egyptian ships; then he said to me, “I will take the girl.” I said to him, “What are you thinking? As I was this year, I have nothing.” Then people advised me that I should borrow and incur debt (i.e., for a lavish dowry) and give her to him, because the Rūm (i.e., Normans) have burnt the world. Now . . . if free persons could be sold for dirhams, I would be the first to be sold, for I cannot describe my predicament to you . . . (I swear) by these lines that when Passover came I had not even a farthing’s worth of chard, nor even a dirham; instead I cut a nettle from the ruins and cooked it. . . . My brother, help me with some portion of this debt engulfing me—do not abandon me and do not forsake me." Yeshuʿa b. Ismāʿīl al-Makhmūrī, incidentally, was prone to illness: see also T-S 16.163 and T-S Misc.25.124 (as noted by Krakowski), and T-S 12.389 and BL OR 5542.20. (Information largely from Goitein, Gil, and Krakowski.) VMR. ASE.

Right column: Judaeo-Arabic love poetry. A blazon of the beloved, mentioning, among many other things, his "gaze of Babylonian enchantment." Left column: Written in larger letters but probably the same hand. At first glance it reads like a draft of the opening of a standard Judaeo-Arabic letter. But it is heavier on the lovesickness than usual, and this is poetry, not prose, which is given away by the rhyme and the long vowels of qalaqī and taḥtariqī. Further, the speaker is not addressing the recipient but rather the bearer (not necessarily human) of the love letter: "Deliver my letter to my master and in{f}orm him that great is my longing and distress. / I am deprived of all joys and pleasures of the world because of his absence, my heart blazes in the fire." ASE

Amulet to make Yosef b. Amira (also known as Yosef b. Efrayim) return quickly to Fustat. The angels are called upon to not let him rest, and for him not to eat or drink or sleep, before he fulfills this wish. A family member back home (his wife?) had this amulet drawn up. AA, ASE, OZ.