Geniza Lab

A pregnant woman, seemingly well-to-do, complains to her sister in the city about neglect and expresses apprehension that part of her house will be taken by the military, the Ghuzz or Turkomans, in billeting (nazl). The ṣāḥib al-dīwān lives now in the neighborhing house and walks over the roofs and knows what is going on—particularly that there is plenty of space for soldiers in the house. The sister, who possibly had a part in the house, should come. Information from Goitein's note card and Med Soc, IV, p. 24. The letter was dictated to Ibrāhīm (the writer's father?) and addressed to Abū l-Ḥasan b. Ibrāhīm al-Ṣā'igh in the market of the goldsmiths in Fusṭāṭ. The first part of the letter is a rebuke for the addressee's silence. "We could all die, and still you would not ask after us. We hear news of you only from hearsay. If it were not for my pregnancy, I would have traveled [to Fusṭāṭ] to ask after you, because I am tired of sending letters without receiving responses. You now write to tell me, 'Come to us,' because my maternal aunt has died. You did not even write to tell me that you were sick [as well]. Even if I were your enemy, that much at least you would owe me. My cousin died, and you did not even write to console me or your paternal uncle. . . What is the solution to (or reason for?) this enmity? Please come and visit, for the house is derelict and empty. We fear the billeting—for the ṣāḥib al-dīwān lives next door in the house of Yūsuf and walks over the roofs—and that the Ghuzz will take it, and we will not be able to say anything. Even Ibn al-Sarūjī sold his house because of the Ghuzz." On verso: "By God, my sister, console the daughter of my maternal aunt on my behalf. I was sick and was unable to write to her to console her about her mother. As soon as you see this letter, send its response and whatever you see fit with whomever will deliver it. I will pay for it. All of my children have fallen sick, and the female slave is also sick, may God make the end good. By God, I do not need to urge you to send the response quickly, for my eyes are on the road and on every person who arrives. When I hear you are healthy, I will rejoice. I have taken a vow not to break my fast during the day until your letter arrives. I have perished from fasting. Perhaps you will come in place of your letter, and look into what you will do with your [share in the house?]. For Ibn Hilāl is not waiting for Ibn al-Qāḍī to arrive. He has already sent and made me take a vow regarding you. . . ." She concludes with sending regards to Abū l-Ḥasan and his siblings and his son, and to Ibrāhīm. ASE.

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.

Family letter. In Judaeo-Arabic. Almost certainly from a woman, addressed to her cousin (ibn ʿamm). Goitein describes it as a "fragment of a family letter warning a young husband not to squander his wife’s trousseau." The relationships will take some work to figure out. The sender reports that a certain woman heard that her sister's husband is in prison. Referring to another man, "he and his wife are doing well." Then, "Please ask her husband to let her stay with us until she give birth, so that we can look after her, I and her sister. At this point, she inserts the threats—if the husband touches the dowry, she will send a petition/complaint to the Nagid informing him of everything. The sender has sent with Umm Hiba the bearer of the letter two shirts and two malʿabs (toys?). She has purchased garments for the woman and for her mother-in-law (apparently an effort to win her good graces so that she treats her daughter-in-law well, as he writes, "if I hear that she treats her well, God Almighty will reward her"). If the pregnant woman's own mother were not sick, she would have traveled to her. Regards to "the dear girl" and her children and her husband. "I have sent you 3 [...] for the children." מפרכה and her sister send regards. (Information in part from Oded Zinger.) ASE

Letter sent by a physician from Qalyub, who had opened an office in Fustat, inviting his wife (who is his paternal cousin) to join him there and mentioning that the response of the public had been excellent, although he suffers from professional competition. Her daughter, who lives in the capital, is pregnant and wishes her mother to assist her at the time of birth. Information from Mediterranean Society, II, p. 256; III, p. 30. The writer also conveys his sadness upon hearing that the addressee had an eye illness; he wishes he could be there to treat in in person, but suffices with sending a prescription together with this letter. ASE.

Letter of a father to his son in Damietta (written by a scribe), reporting about a lawsuit and urging him to stay with his mother until her confinement. Information from Goitein's note card.

Letter from Umm Abū ʿAlī, in the Rif, likely near Damīra, to her son Isḥāq, in Fustat. The latter may live with his aunt and uncle, as the letter is addressed to the writer's sister’s son, Abū l-Munā. The writer is ill, and she repeatedly tells Isḥāq to tell Umm Abū l-Munā to send myrobalan and a medicinal syrup back with the messenger, presumably to be furnished by Abu l-Muna’s father who is a maker of syrups (sharābī). Isḥāq's wife seems to be pregnant (the writer is waiting for "khalāṣ zawjatak"). The writer invites her sister Umm Abū l-Munā to visit her in the village by promising plenty of watermelons to eat. This letter is mentioned in Mediterranean Society, I, p. 121. The Arabic address reads: "yaṣil hādhā l-kitāb ilā waladī al-shaykh Abū l-Munā b. Abū Surrī al-sharābī min khālatihi Umm Abū ʿAlī ... dār al-wāzīr (or wāzīn?)." ASE.

Letter from Mordekhai ha-Levi Mizraḥi, probably in Meron or Safed, to Moshe Ḥayyim and Yiṣḥaq Ḥayyim, unknown location. This fragment also contains the end of the letter from ENA 2634.2 (dated: 7 Av, 5656 AM, which is 1896 CE). Written in Hebrew, by a professional Ashkenazi scribe. The writer is a maker of amulets and segulot who has gone at least partially blind. He complains about his tremendous expenses paying for the scribe who had to repeat the amuletic drawing "50 times" and paying for a postal delivery (הפוסטה), because he initially trusted Agha Baba Tehrani to deliver the letters and amulets, but that man absconded and failed him, leaving no option but to use the post. (All this seems to be by way of exhorting the addressees to reimburse him for his pains.) He mentions the same ʿEzra from the preceding letter and Avraham Dayyan in the context of the amulets and segulot for conceiving a male child. ASE.

Letter from Mordekhai ha-Levi Mizraḥi, probably in Meron or Safed, to Agha Meir b. Eliyyahu, unknown location. The letter continues onto the upper part of ENA 2634.1. Dated: 7 Av, 5656 AM, which is 1896 CE. Written in Hebrew, by a professional Ashkenazi scribe. The writer is a maker of amulets and segulot who has gone at least partially blind. In this letter he describes in detail how to make an amulet for a woman to conceive a male child: it should be engraved on refined silver, the person who makes it must be in a state of purity and fasting, and a human figure should be drawn with the appropriate dimensions (including a large belly) and filled in with the appropriate letters. Psalm 121 should be engraved underneath the figure and the priestly blessing above the figure. When the time of birth comes near, the pregnant woman should dress herself entirely in linen, and the boy should be dressed only in linen until age 3, and even better if that continues until age 10. The addressee is also to light oil lamps for the soul of Rashbi and R. Meir Baʿal ha-Nes. Mordekhai reminds the addressee in a roundabout way to send him money (lirot) for his pains. He also seems to instruct the addressee to name the newborn son Mordekhai after him. He asks again for money, for he and his son Yiṣḥaq are in difficult straits. He also mentions a certain M. ʿEzra b. Yaʿaqov Dā'ūdī in the addressee's location. ASE.

Magical recipes in Judaeo-Arabic and Arabic script and magical script. Including a birth control recipe: "If you want a woman not to become pregnant. . ." Contains some Arabic words inserted into Hebrew script; 'law taʿllaq ʿalā', muʿallaq ʿalaihā, muʿallaq. The bottom half of the recto contains 6 lines in what looks like code or a cipher with some symbols that look like Arabic letters. Possibly a talisman or incantation. Verso contains lines of Hebrew script and a box bisected by two lines with Hebrew script inside and on the outside.

Will of a pregnant woman. In the hand of Ḥalfon b. Menashshe. Location: New Cairo. Dated: Tishrei 1449 Seleucid, which is 1137 CE. Testator: Sitt al-Ahl bt. Ṣadoq b. Mevorakh Rosh ha-Qehillot. Sitt al-Ahl is the wife of Abū l-Faraj Yeshuʿa b. Yehuda. Sitt al-Ahl's mother is Ḥasana bt. Shelomo ha-Kohen, the sister of the well-known judge Natan b. Shelomo. She is close to giving birth and contemplating dying during childbirth and seeks to provide for the child “male or female” who would survive the mother. The woman bequeaths generously to relatives and charities, including “forty dinars to the "mastūrīn" poor in Cairo and Fustat. "The woman's husband had children from a previous marriage, and she was, therefore particularly eager to safeguard the future of the child she was expecting. This had already been done to a large extent in her marriage contract, where it was stipulated that the dowry which she brought in, as well as payments due to her, would go to her children, to the exclusion of other heirs of her husband. In addition, she now wants half of a house, given by her to her mother prior to her marriage, to revert to her future child. The other half belonged to her, and both she and her husband were eager that the whole should become the property of the expected newborn. The old lady, however, had earmarked 60% of her share for her brother and nieces and 40% for charitable purposes. In view of this, our document stipulates that the gifts intended by the old woman will be made by her son-in-law in case after her death, while the half of the house referred to will be registered as property of the newborn. The expecting mother belonged to one of the leading families of the community, as her grandfather was Mevorakh Rosh ha-Qehillot, a man prominent in the politics of the community in the middle of the 11th century. On the other hand, her maternal uncle, the judge Natan ha-Kohen b. Shelomo, signatory of many documents in Fustat during the years 1122–48, was a refugee from Palestine, which was occupied at that time by the crusaders. It stands to reason that her mother, too, had come from Palestine and had, therefore, no possessions of her own in Cairo. This explains why she was given in her old age, one-half of a house by her daughter, who had inherited or received it as a gift from her father's family, or perhaps left to her by a former husband." (Information from Goitein's attached notes and from Mark Cohen, Poverty and Charity in the Jewish Community of Medieval Egypt, 196; S. D. Goitein, A Mediterranean Society, 3: 232, 475) EMS. ASE.

Letter from Bū l-Karam to his brother Abū Naṣr. In Judaeo-Arabic. Rudimentary handwriting and spelling. Business letter in which the writer informs his brother about business matter but also inserts family news, notably about the health of his wife, who apparently had previously lost her little girl but had just given birth to a baby-boy. (Information from Mediterranean Society, III, pp. 228, 474)

Petition of a pregnant woman describing herself as a 'lonely foreigner' (gharība qatīʿa). Ibrāhīm, the scribe, emphasizes the great reward and place in heaven the recipient will obtain if he helps the woman. He also adds various business matters of his own, including, apparently, something to do with the 'milking' of musk. (Information in part from Goitein's index cards.)

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 an army doctor, in Ashmūm Ṭannāḥ (present-day Ashmūn al-Rummān), to his son, in an unknown location. The purpose of the letter is to excuse himself for failing to attend his wife's confinement, for he has no choice but to obey the amir's orders. He urges his son to buy her anything she wishes. He relates that the amir first sent him to Salmūn where he stayed treating a Mamlūk until he recovered on Monday. The doctor was then sent to Damietta, and returned to Ashmūm on Tuesday after suffering terribly from the riding. His son's letter informing him of his wife's labor, and her anger at his absence, reached him on Wednesday with al-Kohen (the same day he is writing the present letter). The writer does not anticipate being able to leave before Monday, as the amir will want to take his medicine on Sunday. Information from Mediterranean Society, II, pp. 380, 610. ASE.

Letter from a physician in Silifke (Seleucia) to his sister's husband, presumably in Fustat. Dated 21 July 1137. "The Emperor John II Comnenus was on his way to Antioch—held at that time by Raymond of Poitiers—and a part of his powerful army passed through the town in which this letter was written. The Byzantines arrived before the gates of Antioch on August 29. Our letter, however, reports a rumor that the city had already fallen forty days earlier. The writer, a physician, even expresses the expectation that the Emperor might take Aleppo and Damascus as well and already placed an order for medical books which would be looted there from the homes of his colleagues." The writer had emigrated from Fatimid Egypt to Byzantium. Goitein suggests that he traveled initially with the Fatimid navy, as he lists letters he sent in previous years from the army camp at Jaffa, from Rhodes, and from the island of Chios, which were occupied by the Venetian navy in 1224. The physician also stayed in Constantinople before settling in Seleucia and marring a woman with a Greek name (Korasi). He repeatedly describes how wealthy he is despite having arrived penniless, and urges his in-laws to follow his example and join him, no matter how much they have to leave behind. [Recto 1-8:] He opens with a discussion of the fertility of his sister; she has already borne two girls to the recipient, who is now presumably hoping for a son. She has not been able to become pregnant "due to her emaciated state"; the writer believes he would be able to give her medications to allow her to conceive "even after the emaciation." (Goitein's reads shurb instead of shaḥb, and zawāl instead of huzāl, yielding, "My sister did not become pregnant despite the many medicines. If you were here, I would fix her pregnancy, by my life, even after she had ceased to bear children.") The writer's own wife never conceived except with medication. [Recto 8-9:] The writer was unable to cure Avraham, "the little beggar from Akko," who died and left his son an orphan. [Recto 10-17:] The writer provides a detailed list of the dowry that he gave his son-in-law Shemuel b. Moshe b. Shemuel the Longobardian merchant, worth altogether 200 dinars. [Recto 17-21:] The writer explains that his own letters may have never arrived because he used to send valuable materia medica with them, including mulberry concentrate (rubb tūt), ribes (rībās), barberries (barbārīs), Gentiana (ghāfit) leaves and extract, and absinthe (afsintīn). [Recto 21-27:] He lists the five letters he has sent in past years in exchange for only one from the recipients, including Abū Zikrī Yaḥyā and Abū Naṣr b. Isḥāq. [Recto 27-31:] He offers messianic wishes, citing Daniel 12:11 and a piyyut for Havdala written by the recipient's father. [Recto 31-38:] He writes of his great happiness and wealth, including a house worth 200 dinars and 400 barrels of wine. [Verso 1-4:] If the recipient really does join him, he should bring the medical books that the writer left behind. Regardless, he is hoping to obtain some medical books from the loot of Aleppo and Damascus. [Verso 4-22:] He conveys news of family and friends. [Verso 22-24:] He requests a quarter dirhem of seeds of mallow (mulūkhiyah), mandrake (yabrūḥ), and althaea (khiṭmiyyah), as these are unavailable in his location. Information from Goitein's attached summary and translation. EMS. ASE.

Letter from Ḥalfon b. Menashshe's daughter to her maternal uncle ʿEli b. Hillel, the deputy overseer (nā'ib al-nāẓir) of Bahnasa. In the hand of Ḥalfon b. Menashshe. In Judaeo-Arabic. Dating: 1100–38 CE. The writer urges her uncle to visit herself and her mother. She is in the sixth month of her pregnancy (r5). She asks the addressee to buy for her a black girl about 5 or 6 years of age from the jālib (slave trader), because she has heard that there are many available in Bahnasa (r15–17). The writer is sad to be separated from her daughter (r26–27). She reports in the margin on the sad condition of Sitt Ikhtiyār, who has been bedbound (rāqida lāzima) for three months with hectic illness (ʿillat al-diqq). "There is nothing left in her but that we say, 'right away, right away'"—does this mean they wait on her hand and foot? or that they expect her to die soon? In any event, her condition is a terrible blow to the writer. ASE.

Letter of appeal for help, mentioning a recent death, apparently of a husband, leaving the writer (the widow) without livelihood and unable to live with the 'dowager (al-kabira)' (her mother-in-law probably), who is demanding she move out. The lower part of the letter refers to a woman who died in the seventh month of her pregnancy. There is a gap of at least a line or two between the two fragments that comprise this document. It is conceivable that the two fragments belong to two different letters, but they are certainly by the same scribe. Join by Oded Zinger. ASE.

Recto: Legal document in Arabic script. Fragment (the right halves of ~7 lines). Needs examination. Verso: Legal document in Arabic script. One of the parties seems to be a slave or retainer of al-ʿĀdil (aḥad al-mamālīk al-ʿādiliyya)—perhaps Ibn al-Sallār or one of the the Ayyubid caliphs of that name. A pregnant woman is also involved (l. 2). May have to do with a khulʿ divorce, but requires much more examination.

Letter in Judaeo-Arabic. Dating: Probably 11th or 12th century. Small fragment, with hardly any text left. It states that the husband of a woman related to Ibn al-Fulādhī (apparently a profession having to do with steel, fulādh or fūlādh) died, and she became pregnant. It then mentions "in the fortified city of ʿA[sqalān]." AA. ASE.

Letter from a man to his brother. In Judaeo-Arabic, in a lovely hand. Dating: 11th or 12th century. Refers to the addressee's pilgrimage the preceding year; Qayrawān; how the sender's wife died in giving birth to a son, while he himself was away in Byzantium; how her mother and family sent to recover her dowry (raḥl), valued at 200 quarter-dinars; how he subsequently married a minor girl (ṣabiyya saghīra) who is now pregnant (wa-hiya minnī [fī ḥāl]). (The phrase "...qām al-ḍawʾ" also appears here—the full first word and the meaning are unclear.) The sender has set up a shop in the square of the perfumers, and he is in good health. He refers to a woman (probably their mother) who is in good health and yearns to see the addressee's face. There are a couple lines of business matters at the end (mentions 1000 mithqāls of something and a ship). ASE