Geniza Lab

Most of a long, very distressed letter from Menaḥem, writing in Fusṭāṭ/Cairo, to a business associate, whose family lives in Fustāṭ/Cairo and who has traveled. The details of the case are difficult to follow and merit deeper examination. Menaḥem's enemies have gotten the upper hand, and they are gloating to the utmost, and he has lost a great deal of money. In what remains of the letter, he first mentions the visit of Lu'lu' ("may the enemies of Israel perish"), who may be identical with al-Raqqī, to a prison (where Menaḥem had been held?). The entirety of the rest of the story has to do with the misdeeds of al-Raqqī and Ibn Kātib al-ʿArab, called "dogs" by the writer (they call him the same). The latter "stands in the middle of the markets [of Fusṭāṭ and Cairo] and hosts great gatherings (? maḥāfil), even greater than those of al-Raqqī. He said that I am his enemy and that I testified against him to the representative of the sultan" (r12–15, 29). Apparently the addressee normally has the ear of Ibn Kātib al-ʿArab, and so none of this would have happened if the addressee had not had to travel "for my sins" (r24–25). Menaḥem writes repeatedly that he is "in the fire" and that it would be better to be dead (r25–31, v21–25). His uncle (ʿamm) Abū l-Faraj is egging on al-Raqqī, standing in the market and "on the slaughterhouse" (?) and cursing Menaḥem and the addressee before the Jews and the Muslims. Abū l-Faraj is instructing al-Raqqī not to "appraise these pawns" (hādhihi l-ruhūnāt lā tuqawwimuhum) (does Menaḥem run a pawnshop?) (r32–36). The villainy of Abū l-Faraj goes deeper, for he "sits in the house with Yūsuf and his brothers and his children, dancing (raqṣ) and listening to music (ṭarab) (rm22–33). The installment of the story that continues on verso has to do with al-Raqqī's claim that he is owed 1000 nuqra (dirhams) by the addressee. Various legal documents and (false?) witnesses are produced (v1–15). Someone states, "This is how fortunes are lost because of slander" (v12). Menaḥem expands on his wretched state. He prays for God to command the "angel of my misfortunes" to relent. Every day ends with tears and with the melting of his liver, bit by bit (v19–32). He concludes by urging the addressee to come quickly and to seek aid from a powerful man ("kiss the feet for me of he whom you know," v33–34). He apologizes for the distressing matter contained in the letter (v35–37). R. David sends his regards and rebukes; R. Shelomo is well, recovering, back to his usual self; the addressee's wife and children are well (v37–40). In a postscript: "I heard that Muhadhdhab b. al-ʿŪdī is in critical condition and that wheat is expensive. May God have mercy." ASE

Letter from Abu Zikri the physician (in Jerusalem?) to his father Eliyyahu the judge in Fustat. Abu Zikri is terribly worried that he will die before seeing his father again, and he begs his father to forgive his offenses. He has sent many letters already with the same purpose. Apart from a hidden illness that he cannot divulge in a letter lest it fall into the hands of his enemies, he suffers from a weak liver, an enlarged spleen, indigestion, lack of appetite, and fatigue with the smallest exertion. He only goes to the market once or twice a week to obtain necessaries, and even that is with difficulty. ASE.

Elegy for the Tustari brothers Ḥesed b. Yashar (Abū Naṣr b. Sahl) and Avraham b. Yashar (Abū Saʿd b. Sahl). Dating: ca. 1050 CE. There is a brief introduction which specifies the meter as mafāʿīlun mafāʿilun. Both brothers were assassinated (Abū Saʿd in October 1047 on the orders of his rival, the vizier Yūsuf al-Fallāḥī, whom the caliph’s mother then had killed in June 1048; and Abū Naṣr in 1049 or 1050). (Information from Rustow, Heresy and the Politics of Community, 322.) See also Mann, Jews in Egypt and in Palestine, 1:82 and Gil, In the Kingdom of Ishmael, sec. 371. Transcription available here: https://maagarim.hebrew-academy.org.il/Pages/PMain.aspx?mishibbur=819004&mm15=000000001001%2010.

Letter from the mother of Dā'ūd, in a provincial town, to her son Sulaymān al-Jamal, in Fustat. In Judaeo-Arabic. She complains about a lack of letters from him and reports that she is fasting and crying day and night. She had traveled with her daughter and son-in-law to her present location ("balad al-ghurba"). She would return on her own, but must stay with her daughter who is pregnant (muthqala). The writer urges her son to come and thereby "cool [the fire in] my liver." Her son-in-law had promised to bring her back to Fustat, but when the daughter became pregnant, he said that he would never go back to Fustat again. The writer cannot bear witnessing her daughter's suffering (nakālhā) at the hands of the second wife (ḍarrathā). Information from Friedman's edition. ASE.

Letter from Perahya b. Yosef Ibn Yiju (which he wrote in his and his brother Moshe's name) in Messina to his father Yosef Ibn Yiju (the brother of Avraham) in Mazara, ca. 1153. He has by now married his cousin, the daugther of Avraham Ibn Yiju, and fled the Norman invasion of Ifriqiya in 1148 for Mazara, then Palermo, then Messina, en route to Egypt. This letter describes the journey along the coast of Sicily. Peraḥya also sends a medical prescription for his mother's illness: a mithqāl (slightly over 4g) of sagapenum (sakbīnaj) every three days and a cumin stomachic (jawārish kammūn). He also tells the addressees not to afflict themselves with fasting and weeping on his behalf, because his heart and liver are wounded if he hears about such excessive behavior (istifḥāl]).

Letter from a son to his mother describing the events of his journey from Alexandria to Fustat and mentioning the illness of his uncle. Much damaged. The travelers stayed with Yusuf in Fuwwa Manṣūra, who is infirm and weak of sight ("May God establish his health and illuminate his sight" etc.). Somebody in the party had an earache, but recovered ("entered the bath") in Fuwwa. On the torn portion at the bottom, the writer cryptically mentions walking barefoot and that his "liver was in the red fire... after the shaking and the weariness...." (Information from Goitein's note card) ASE

Letter in Judaeo-Arabic. In a rudimentary hand. This is the second or final page of what was originally a longer letter. There is an unusual grid on both recto and verso. The letter is very difficult to understand. It seems that a woman is being reproached for abandoning her own son ("a woman who has no one in the world but her own son whom she raised, her liver, should cast him aside and not look at him or see him again? this is in the law?") as well as a girl/woman (the להא in l. 1). The sender (the son himself?) says that (s)he has been beaten and mistreated by an unspecified group of people. The sender then switches to masculine imperative verbs, apparently addressing the husband or a male relative of the unloving mother, beseeching him to treat the sender well. The sender concludes by saying "may God the exalted accept from me that which I pray for you night and day," which would be more typical for a female sender, especially a mother, than it is for a male sender or a son. But some of these ambiguities will likely be irresolvable without the first part of the letter. The expression "a son, her liver" (ולד כבדהא, if read and understood correctly) may derive from the Arabic expression "our children are our livers" (awlādunā akbādunā), which in turn derives from a poem by Ḥiṭṭān b. al-Muʿallā al-Ṭāʾī cited in Dīwān al-Ḥamāsa: وإنّـمــا أولادُنــا بيننـــا أكـبــادُنـا تمشــي علــى الأرضِ / لو هَبّتِ الريحُ على بعضهـم لامتنعتْ عيـني من الغَمْضِ. ASE

Recto: Letter of condolence. In Arabic script, written in an elegant hand (and with diacritics). Upon the death of the addressee's brother Abū l-Ḥasan. Bewails the terrible blow that "has given the heart grief upon grief, opened a fresh wound upon a wound, brought successive evils, made tears stream, sundered livers, banished sleep. . . ." (The implication is that this bereavement is coming on the heels of a previous one.) The letter was possibly written by a Muslim for a Muslim, as it refers to "lanā fī l-sayyid al-rasūl uswatun ḥasanatun" (l. 22). But this conjecture is complicated by verso. Verso: Draft of a letter of condolence. In Hebrew and Aramaic (for the copious biblical citations, including many from Job and Ecclesiastes) and Judaeo-Arabic (for the body). Upon the death of the addressee's son. ASE

Letter fragment in Judaeo-Arabic. Dating: Looks 14th c or later based on the hand, but this is a guess. Written in a high register, with rhymes, biblical quotations, and frequent allusions to light and purity. Most of it seems to consist of praises for the addressee. Possibly a letter of appeal for charity or help. Might mention Hebron (al-Khalīl) a few lines from the bottom. There are a few words in Arabic script at the bottom.