Geniza Lab

Note from Shelomo b. Eliyyahu to his brother, the physician Abū Zikrī, written in an extremely cursive script. He informs Abū Zikrī that the turban and ten rings (or seals) have arrived. The old woman (their mother Sitt Rayḥān?) is ill with a cough, headache, fever, and chills. ASE.

Letter from Ṭoviya b. ʿEli, in a provincial town, to his cousin Natan b. Shelomo ha-Kohen, probably in Fustat. Dating: 1122–50, based on the dated documents of the addressee. The writer sends thanks for the forwarding of a prescription from one physician, Abū l-Bahā', and reminds Natan to obtain a second prescription from another physician, al-Amīn, both for his sick wife. The latter physician was perhaps a Muslim or Christian, since the addressee is asked to transcribe the prescription from Arabic to Hebrew (but cf. T-S 8J16.19 + T-S NS 323.13, in which a Jew is asked not to use Arabic script). "Favor your servant with the answer to be given by my lord al-Amīn, may his reward be doubled. Please transcribe for me the prescription into Hebrew letters.") As requested, Ṭoviya provides an elaborate update on the condition of his sick wife: "She has six attacks (fawra) during the day and four during the night. Perspiration (ʿaraq) overcomes her from the sockets of her eyes (maḥājīr ʿaynayhā) to her chest (fu'ādhā). Owing to the high fever (min ʿuẓm al-nār) she has a feeling that her neck first burns (iḥtaraqat) and then becomes cold (yabrud). At the same time, she suffers pain in her knees (wajaʿ rukab). Owing to her grave sufferings (min ʿuẓm al-alam) her menses (al-ṭamth) have stopped. Finally, because of her great anxiety (min kuthrat al-takarrub), she is affected by mild palpitation (rajīf yasīr) of the heart." The same illness is also described in an earlier letter (T-S 12.234). From a later letter (T-S 13J25.15) we learn that she eventually began to feel better. Information from Mediterranean Society, II, pp. 254, 255; V, p. 106. It is possible that no fever is described, only a sensation of burning (nār). It is also possible that the phrase "knee pain" (wajaʿ rukab) should be read "pelvic pain" (wajaʿ rakab), especially as the next sentence describes the menstrual changes brought on by excessive pain. In the margin, changing the topic, Ṭoviya asks for a loan of the piyyut שיר השירים אסלסל (a liturgical poem for the Seventh of Passover composed by Shemuel b. Hoshaʿna the Third) from 'the rayyis,' sends regards to family members, and reports that the family's situation was very difficult when the tax collector arrived on Purim.

Letter from Mūsā b. Abī l-Ḥayy, in Alexandria, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: November 28, 1062 (Udovitch). The writer recently returned from a long trip in Palestine. He suffered from illness during his trip. He visited Jerusalem, and had the time to manage trading, as he bought textile products, oil, nuts, and silk, and arranged shipments of coins. The writer also mentions the bad times in Egypt and the pressure that the community in Tripoli, Libya, is having because of the taxes. Goitein translation of the illness passage (r5–11), slightly altered, is as follows: "You have received no letter from me, because exhaustion (iltiyāth) did not leave my body from the very time I left. I arrived in Tyre, but was unable to do business there for more than five days and then remained confined to bed (lāzim al-farsh) for nineteen days. Finally God granted me recovery. I proceeded to Jaffa and from there went up to Jerusalem—may God rebuild it—and again I could not do there business for more than eight days and then was confined to bed (lāzim al-farsh), suffering from chills and fever (al-bard wa-l-ḥummā), during the month (of the High Holidays). By God I was unable to walk up the Mountain (of Olives) on the day of the Festival (21 Tishrei) but had to ride. I gave myself up. But God the exalted was merciful to me for the sake of His name and gave me health. I was able to leave the house, but the remnant of the weakness (or 'illness'; baqiyyat al-ḍuʿf) is still with me. The travel to Tinnīs, and from there home, was a great trial which to describe would take too much space. I praise God who turned the end to the good and brought me back in safety." Information from Goitein's note card (#27134) and Gil, Kingdom, Vol. 3, #449. VMR. ASE.

Letter from ʿAmram b. Yiṣḥaq, in Alexandria, to Ḥalfon b. Netanel ha-Levi, in Fustat. In Judaeo-Arabic. Dating: Middle of Adar (1451 Seleucid) = February 1141 CE. The letter deals with the illness of ʿAmram's wife (evidently a familly member of Ḥalfon's) and the way she was treated. She had been suffering lethargy, palpitations, and fainting spells for over a year and a half. She was treated for “the obstruction of the heart (inqifāl al-qalb) mentioned by al-Rāzī in the Manṣūrī,” but the medicine only made matters worse. Midwives were summoned to treat her for "the illness of women”—hysteria—by the application of oils and fats. When this, too, failed, she was overwhelmed by black bile (melancholia), rendering her “a piece of flesh, yearning for death but unable to attain it.” ʿAmram asks Ḥalfon to convey his wife’s medical history to the physicians of the capital, so that “perhaps she will attain relief.” (Information in part from Frenkel, and Goitein and Friedman, India Book IV—Hebrew description below.)

Letter in the hand of Yehuda b. Ṭoviyyahu (muqaddam of Bilbays, active 1170s–1219). In Judaeo-Arabic. Containing a complaint about illness. The purpose of writing seems to be that the sender is unable to support a Ḥaver who came to stay with him. “[I was] constrained by my great expenses for medicines and chickens… An illness came upon me, on top of my chronic illness: shortness of breath and fever...” Mentions the boy Abū l-Bayān and al-Shaykh al-Muhadhdhab. Cites Berakhot 3b: “A handful cannot satisfy a lion, nor can a pit be filled up with its own clods.” Goitein read the word farrūj as surūj (meaning lamps -"perhaps he stayed up at night"), but see, for instance, Halper 410 and DK 238.3 for the formula "the medicine and the chicken." Regards to "our rabbi Avraham (Maimonides)" in the margin. (Information in part from Goitein’s index card.) Join: Alan Elbaum. AA. ASE.

Letter written to "my brother," apparently from Qus, dealing primarily with family members' medical issues. There are many eccentric spellings. Recto 4-12: The writer has sent several letters before this one asking the recipient for help. Recto 12-15: Yusuf (apparently the writer's son) has been sick for 6 months with tertian fever; his mother (apparently the writer's wife) has been sick for 8 months with ophthalmia, "like a piece of flesh" (the same phrase is used for women in wretched states in CUL Or.1080 J24 and T-S 12.575). The little boy's eyes are even worse than hers: his ophthalmia has progressed to trachoma (reading ואגראבו as a creative spelling of وأجربوا). For the relationship between these terms, see Ali b. Isa's Tadhkirat al-Kaḥḥālīn, translated into English by Casey Wood as Memorandum Book of a Tenth-Century Oculist (1936). Trachoma (jarab), pp. 85-89. Ophthalmia (ramad), pp. 126-135. Progression from ophthalmia to trachoma, p. 133. Recto 16 - Verso 5: The writer tells the recipient to pawn a table for 5 dirhams and to bring the money for a consultation with Abu l-Ma'ruf b. al-Taffal; the writer has also written Abu l-Ma'ruf a letter describing the wife's ophthalmia. The recipient is to obtain the ophthalmic medicines and send them urgently to Qus with a trustworthy messenger, to Abu l-Mansur b. al-Meshorer. Abu l-Ma'ruf should label each ophthalmic with its name, and he should also send dry kohl (antimony) for the wife and for the son. Verso 5-13: The recipient is to go to Abu l-Makarim from the well known Ibn Nufay' family (a man of the same name in Alexandria is mentioned in T-S 13J21.36) and have him expose the leaves of the codices (? מצאחף) to the air and turn them, so that they do not decay. The recipient is to go to Abu l-Surur (b. Al-Kaf?) and give him the same instruction, both for the codices that are with him and the garments, because they contain high-quality silk and must not be allowed to rot even a little bit. Verso 17-19: The writer gives instruction regarding the ground floor or courtyard of his home. ASE.

Letter from Avraham b. Abī l-Ḥayy, Alexandria, to his brother Mūsā, Fusṭāṭ, around 1075 CE. The writer, whose livelihood depends on payments from the addressee, asks to receive the payments early (r6–9). The letter also discusses the upcoming wedding of their sister Gharba (r21–27) and the family house which is to be sold (rm16–um13). Abū l-Ḥayy, their father, is sick with dry skin (nashāf badn, yubs) and lesions (ḥabba) from his hip to his foot, and Mūsā is to obtain a prescription for him from Sar ha-Sarim, i.e., Mevorakh b. Saadya, the brother of the Nagid Yehuda b. Saadya (v7–10). He concludes with the issue of his debts and the capitation tax (v10–15). Information mostly from Gil. ASE

Letter from Shelomo Kohen b. Abū Zikrī Yehuda b. Yosef ha-Sijilmasi, in Fustat, to his father, most likely in Aden while on his return journey from India. In Judaeo-Arabic. Dating: January 1148 CE. Shelomo gives a detailed account of the Almohad invasions and persecutions in the West from 1145 to the present-day (on the day he wrote the letter, a messenger arrived with the news that Bejaia had fallen to the Almohads). He also gives a detailed description of his illness. "As for me, after having opened a shop, a great general depression (kasār) occurred. I was ill for nine months with tertiary fever (al-muthallatha) and fever of the liver (ḥummā l-kabd). Neither I, nor anyone else believed that I would recover from this. In the wake of the illness, difficulties in breathing (ḍīq nafas) befell me, which lasted two months. Had I not made up my mind to leave the business, I would have perished. At present, I do nothing, sitting partly in the qāʿa [workshop or Bible school] of Joseph and partly in the store of the Son of the Scholar. I study a good part of the night with him every night" (Goitein, Med Soc, V, p. 337). Shelomo concludes with a profuse expression of filial dedication: “Please, with the help of the Almighty, may the reply to this my letter be the sight of you, if God wills. Be not enticed by business so that you forget us. For—by my faith in Heaven—every additional day of your absence takes a year from our lives. Consider that the life of the son of man is nothing but light. You are our light. If you are not with us, how can we live?” (Goitein, Med. Soc., viii, C, 2, n. 125; translation slightly altered for clarity). Partial English translation by Goitein, Med Soc V, 59-61 and 107. Discussed in Miriam Frenkel, “Genizah Documents as Literary Products.” ASE.

Letter from ʿIwāḍ b. Ḥananel, in Alexandria, to Nahray b. Nissim, in Fustat. Around 1060. The letter is in the hand of Benāya b. Mūsā and switches to the voice of Benāya starting in line v1. The letter discusses goods and shipments as well as books that ʿIwāḍ is buying for Nahray. ʿIwāḍ has been suffering a serious illness (wajaʿ) ever since Adar Rishon (this passage begins in line r16). People despaired of him; he recovered from the illness; but then he developed a swollen abdomen ("and I am frightened from it"). Now he does not travel unless absolutely necessary. He asks Nahray to obtain for him sugar and good-quality rhubarb. Information in part from Gil and Gotein's note card (#27102). VMR. ASE.

Letter from Shemuel b. Ibrahīm, in Fustat, to his father Abū Isḥāq Ibrahīm b. Shabbetay (aka Shubbāṭ), in Palermo. Fragment: upper part of the letter only. In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic. Dating: Early 11th century, by Gil's estimate. He suggests that this family may be connected to Benei Sunbāṭ, the family of Sahlān b. Avraham. Contents: Shemuel conveys everyone's worry on account of the addressee, as they have received no news ever since the father's departure from Alexandria. Shemuel then conveys the news of his sister al-Turfa, who is very ill. "She came down with a terrible illness (wajaʿ) at the beginning of Marḥeshvan, which lasted two months, and the illness culminated in a stomach abscess (? dubayla 'alā ra's fu'ādhā). There was not a doctor in Fustat that we did not bring to see her or a single medicine or syrup that we did not give her to drink. After this, terrible fainting fits (ghashw, probably = ghashwa) came over her. We asked her, having despaired of her, saying, "What do you want? What do you desire?" And she said, crying, "By God, there is no desire (shahwa) in my heart and no........ [the fragment ends here]." Gil suggests that her statement should be connected to the writer's expression of longing for the father, something like, "there is no desire in my heart except to see you." (Information in part from Mediterranean Society, I, pp. 304, 476; III, pp. 241, 479,and Goitein's index cards.) The significance of 'dubayla' is ambiguous not only here but also in the medieval Islamic medical literature: see the thorough discussion in Alvarez-Millan, “Disease in Tenth-Century Iran and Irak according to al-Razi’s Casebook”, Suhayl 14 (2015), pp. 69f. Also ambiguous is whether 'ra's al-fu'ād' refers to the stomach or rather to the skin overlying the heart (as it does in al-Razi's casebook). See CUL Or.1080 J24 for another account of a woman with a prolonged illness who developed fainting fits (ghashawāt). ASE.

Letter from Yefet b. Menashshe ha-Levi b. al-Qaṭā'if to his brother Peraḥya discussing business matters, the illness and recovery of Abu al-Muna, a forwarded letter, and conveying greetings. (Information from Mediterranean Society, III, pp. 239, 477, and Goitein's index cards.) The description of Abū l-Munā's illness is particularly vivid. "What he had turned out to be pure pus (? qayḥ kāmil). It ruptured (infajara), and there emerged from it what cannot be mentioned. Great pits (ajwār) developed in his thighs (or hips, awrāk). It flowed so much that his robe was changed two or three times a day. Then God willed. and the flesh began to build up, and he could walk and work again." ASE.

Letter from a son to his father with detailed description of his illness and recovery. Same writer and recipient as T-S 13J21.13 (addressed to Minyat al-Qa'id) and T-S 13J21.14 and Stras. 4110/90 (see tag). His fever finally abated yesterday with the onset of diarrhea (or successful purging?), however a woman in the house is still feverish. He relates the details of the treatment that he received at the hands of Ibn Habib, which, as far as can be determined through the lacunae, involves oxymel mixed with hot water, and timing something for the fifth day and the seventh day but not during the crisis. Khatir has not yet arrived from Alexandria, as he was detained by the wedding of a relative. Join: Alan Elbaum. ASE.

Letter from Ṭoviya b. ʿEli, probably in a provincial town, to his cousin Natan b. Shelomo ha-Kohen, probably in Fustat. Dating: 1122–50, based on the addressee's dated documents. Ṭoviya opens by expressing concern for his sister who is sick (as in T-S 12.298). Either Ṭoviya or somebody else in his household was ill with a fever, and is now feeling better. Recto is devoted to an intricate tale of levirate marriage (which merits further examination). Ṭoviya seeks Natan's advice and asks him to consult a legal authority regarding the matter. He asks for a bible (muṣḥaf), a loan of a parchment scroll (גביל = גויל), and several piyyutim. He concludes (starting in v13, middle of the line) with an account of the mysterious illness of his wife, whose name may be Bahā' (although בהא is an extremely common word, "in it" or "in her" does not seem to fit here). Natan must be somewhat familiar already with the illness. Ṭoviya here describes the 'tremor' (? rajīf) of her face, and the 'fever chill' (bard ḥummā) that makes her 'shake' (nāfiḍ kathīr) from her waist to her head. Ṭoviya asks Natan to obtain a prescription from a good physician. See Bodl. MS heb. d.66/141 (which contains the most detailed description) and T-S 13J25.15 (in which she is starting to feel better) for the next two installments in the story of his wife's illness. Information in part from Goitein's index cards. ASE.

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

Letter from the judge Natan b. Shelomo ha-Kohen (dated documents 1125-50), in Fustat, to his cousin Ṭoviyya b. ʿEli, in a provincial town. In Judaeo-Arabic. He opens with a description of the illness of his wife (Ṭoviyya's sister). She is still very sick. She can lie down and sit up by herself, and she can walk 10 steps with great effort if she is assisted. They are sparing no efforts and giving her all the medicines that are prescribed her. "As for other matters": Natan asks Ṭoviyya to assist a man from a good family from ʿAkkā who had lived in the Egyptian countryside but was 'deported' to Fustat. Being without subsistence there, he tried again to go out to the Rīf, and he asked Natan to write to Ṭoviyya on his behalf. (Information in part from Goitein's index card.) ASE

Letter from ʿAmram b. Yiṣḥaq, in Alexandria, to Ḥalfon b. Netanel, in Fustat. Dating: 24 Elul [1451] Seleucid = 8 September 1140 CE. The writer expresses his worries after he did not hear from Ḥalfon for a long time. He describes his sorrow on account of the death of ʿEli the judge (Ḥalfon's brother), and on account of his wife's severe illness. This is the first of three surviving letters in which ʿAmram provides a detailed description of this illnesses of his wife. In this letter: "As for my state and my illness, and the illness of that wretched woman who dies before my eyes a thousand times a day. She has developed, in addition to her infinite illnesses, an illness in her ear for 20 days now, to the point that we have forgotten all the illnesses that came before..." ʿAmram also complains about his own "swollen" (muntafikh) state and his ophthalmia: "I cannot see where I place my pen." He also informs Ḥalfon that Yehuda ha-Levi is on the ship that has just arrived in Alexandria. (Information in part from Gil and Fleischer "Yehuda Ha-Levi and his circle", pp: 420–26). See also India Book 4 (Hebrew description below). VMR. ASE. Alexandria; Monday, 24 of Elul, 1451; September 8, 1140 Description from PGPID 964: See PGPID 9116. Description from PGPID 9148: See join for description (PGPID 9116).

Letter from Yaʿaqov b. Isḥāq to his son Isḥāq describing in detail his severe illness, but emphasizing that he had recovered. He sends holiday greetings to Isḥāq and their relatives, and he urges Isḥāq to take care of his old mother if worse should happen to the author. (Information from Goitein's index cards.) Goitein's partial translation: "I need not describe to you my present state after the grave illness experienced by me, so that I despaired of life. My body became completely bloated, then the disease eased a bit; then the blisters covered me even more malignantly than before, and became permanent. I had to lie down, unable to sit up when I wished so. I hated life. Then the Creator chose to grant me health, and a complete turn occurred. Then the pockmarks became apparent on me so that the improvement was not beneficial. But you [plural] should not think that I am already dead. Do not give me up. So, if the Creator chooses to grant me health, you will see me. Otherwise, nothing can be done." Med Soc V, p. 107.

Letter from a male family member, probably in Damīra, to a physician, probably in Fustat. In Judaeo-Arabic. Dating unknown. The letter is convoluted and repetitive, giving the impression of having been dictated. The purpose of writing is to urge the addressee to stop trying to obtain a government salary (jāmakiyya) and to apply only for a license (dustūr), for he if persists in seeking the salary, they will refuse him even the license. The writer and those with him have been on tenterhooks regarding the addressee's news, in a state of anxiety (hamm) and fasting (ṣiyām). He writes that it would be better to treat patients for free than to have the government salary, even if it were 100 dinars. It seems that the government salary would also require the physician to return to Damīra and practice there, an outcome the writer is desperate to avoid. "If you return to Damīra, it will be our destruction (dimārnā)." The writer (humorously) insists that here in Damīra there has been no season (faṣl, of illness), and disease (maraḍ) and ophthalmia (ramad) are nowhere to be found; there is no demand for the addressee's services, for everyone is healthy. (Whether intentionally or not, this passage echoes the first chapter of Ibn Buṭlān's Daʿwat al-Aṭṭibā', in which a shifty physician in Mayyāfāriqīn tries to convince a newcomer and potential competitor that all the diseases have disappeared.) The family is not from Damīra originally (the writer calls it bilād al-ghurba); the writer wants to return to their hometown where they own property and do not have to pay 10 dirhams a month for rent. Meanwhile, the family is perishing from the cold, and the children are 'naked.' The writer himself is ill: in a postscript, he writes, "Do not even ask about me: the illness has gotten seriously worse (zāda bī jiddan). Now, pieces of bloody phlegm (qiṭaʿ balgham dam) are coming up, together with the intense pain (al-alam al-shadīd). How often this flares up in me (yathūr bī)!" He does not ask for a prescription or medical advice, but perhaps the request is implied. The letter also contains quite a lot of discussion of wheat. 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 Simḥa ha-Kohen (in Alexandria) to his parents-in-law Eliyyahu the Judge and Sitt Rayḥān (in Fustat). In Judaeo-Arabic. Simḥa describes in moving terms the illness and death of his female slave (jāriya). Goitein and Motzkin understood this to refer to his daughter, however it probably means slave here, because Simḥa cites as condolence the formula from Berakhot 16b, "המ ימלא חצרונכם" (noted by Eve Krakowski, 07/2022). The physician Abū l-Thanāʾ had been caring for her in his home, and ultimately told Simḥa to take her back when her illness became hopeless. Simḥa (briefly) rejoiced because no one had expected her to walk again. A porter carried her home in a basket. She then died at home despite their hopes for her recovery. Simḥa's wife–the daughter of Eliyyahu and Sitt Rayḥān—is now in a deep depression ("the world closed itself to her") and sees nobody except Sitt Rayḥān when she visits. Simha now begs her to visit again soon. See also T-S 18J4.10. Discussed in Goitein, Med Soc II, 251.