VII. Moses b. Samuel, a Jewish Katib in Damascus, and his Pilgrimage to Medinah and Mekkah

Jacob Mann

doi:10.1017/S0035869X00052679

VII. Moses b. Samuel, a Jewish Katib in Damascus, and his Pilgrimage to Medinah and Mekkah

Published online by Cambridge University Press: 15 March 2011

Jacob Mann

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The vicissitudes of a Jewish secretary, whom his master, an Emir in Damascus, compelled to adopt Islām and to accompany him on his pilgrimage to Medinah and Mekkah, are described in a number of skilfully wrought Hebrew poems printed here for the first time. They are extant in two manuscripts, Oxford MS. Heb. f. 3 and 4 (see Neubauer-Cowley's Catalogue of Hebrew MSS. at the Bodleian, vol. ii, Nos. 27262–4 and 2766). They are designated as Ḳaraite hymns (so on the backs of the binding), but have really no connexion whatever with this sect. The handwriting seems to be of the fourteenth century, but furnishes no conclusive evidence.

Type: Articles
Information: Journal of the Royal Asiatic Society , Volume 51 , Issue 2 , April 1919 , pp. 155 - 184

DOI: https://doi.org/10.1017/S0035869X00052679 [Opens in a new window]
Copyright: Copyright © The Royal Asiatic Society 1919

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References

^{page 158 note 1} See Journal Asiatique, sér. IV, tom. xviii, 486–7Google Scholar; Weil, , Geschichte des Abbasidenchalifats in Egypten, i, 269 ffGoogle Scholar. A Hebrew account is given by Sambari in Neubauer, , Mediaeval Jewish Chronicles, i, 135–7.Google Scholar

^{page 158 note 2} See Quatremère, , Histoire des Sultans Mamlouks, ii, pt. i, 109.Google Scholar

^{page 158 note 3} Wüstenfeld, , Macrizi, 's Geschichte der Copten, 71 ff.Google Scholar

¹ The vocalization of this MS. is peculiar; often a Pataḥ stands for a Segol, Ḥiriḳ for Ḳameṣ, and Kameḥ for Sheva.

² MS. has here between the strophes , Lamentations, i.e. the last hemistich is taken from Lam. iii, 60. Similar indications are to be found throughout the poems.

³ “Ahl al-dhimma,” the people of the tribute, viz. Jews and Christians.

⁴ MS. , i.e. Ps. xl, 16.

⁵ Muslims!—MS. reads , but corrected on the margin (, correct).

⁶ MS. , i.e. Job xxxiv, 2.

⁷ Muhammed.

⁸ MS. , i.e. Neh. vi, 2.

⁹ MS. , i.e. Prov. iv, 4.

¹⁰ “May the king die if he (Muhammed) be a help,” i.e. the Prophet is certainly not in favour of the infidels.

¹¹ MS. , i.e. Job xv, 17.

¹² This is the acrostic of the following poem.

¹³ He (the Wezīr) said.

¹⁴ “People of fear,” i.e. exercising authority.

¹⁵ MS. , i.e. Job xxx, 2.

¹⁶ The rhyme demands here the reading . but is more suitable for the sense, i.e. we shall carry out the demands of our religion by oppressing the non-Muslims. Of coarse is an ironical insertion by the author.

¹⁷ MS. , i.e. Job xxxi, 36.

¹⁸ Turban.

¹⁹ MS. , i.e. Ex. xxxii, 33.

²⁰ This MS. is not vocalized.

²¹ The office of Katib.

²² “Who are married,” cf. e.g. Gen. xix, 8.Google Scholar

²³ Job vi, 24Google Scholar. The indication is missing in our MS., but not so in Bodl. 2766. Here ends the Wezīr's speech ().

²⁴ “And he decided,” cf. the expression .

²⁵ In our MS. , i.e. 2 Chron. xxxvi, 23.

²⁶ In Bodl. 2766 , i.e. Gen. xii, 13.

²⁷ Here begins fol. 2, recto, in Bodl. 2766.

²⁸ In Bodl. 2766 , i.e. Ex. xix, 6.

²⁹ “The confidential secretary.” Ḳalḳashandi (“Geographie und Verwaltung von Ägypten,” transl. Wüstenfeld, in Abhandlungen der Göttingen Königl. Gesellsch. der Witsenschaften, vol. xxv, 217)Google Scholar, in describing the various government officials during the Fāṭimid period, writes: “Of the officials in close touch with the Caliph the first in order was the Katib now called Katib who had a monthly salary of 150 dinars, while each of his assistants received 30 dinars.” One of the most eminent Katibs used to be the holder of this office and was consulted by the Caliph in most instances (ibid., pp. 188–9 ). Ḳalḳashandi died in 824 H. (a.d. 1421).

³⁰ In Bodl. 2766 , i.e. Lam. i, 22.

³¹ In Bodl. 2766 , i.e. Lam. i, 20.

³² Ab.

³³ In 2766 , i.e. Gen. xxix, 33.

³⁴ In our MS. , i.e. Gen. xx, 5.

³⁵ MS. , i.e. Ex. xiii, 8.

³⁶ Here begins fol. 2, verso, in Bodl. 2766.

³⁷ MS. , i.e. Ruth, ii, 11.Google Scholar

³⁸ MS. , i.e. Ps. xxxi, 5.Google Scholar

³⁹ MS. , i.e. Ps. lvi, 3.Google Scholar

⁴⁰ “Intention,” cf. PS. xlv, 2.Google Scholar

⁴¹ MS. , i.e. Job vii, 3.Google Scholar

⁴² MS. , i.e. Gen. xxxiii, 11Google Scholar. Bodl. 2766, fol. 2, verso, ends here. Between fols. 2 and 3 there is a gap.

⁴³ Cf. Eccl. x, 20. The whole strophe seems to be the continuation of the instructions given to our author by his master, who advised him to be careful in his remarks and not to discuss the question of Islām versus Judaism. For probably read , while is either a euphemistic expression for (see, e.g., Job ii, 9)Google Scholar or read Thus, “Do not curse the king in thy thought when his command goes forth to profane thy religion, and tell not others thy secret.”

⁴⁴ MS. , i.e. Prov. xxiii, 26.

⁴⁵ “And I spoke smooth words” (usually in the Hiphil, see, e.g., Prov. vii, 5), i.e. made myself popular with them.

⁴⁶ MS. , i.e. Job vii, 3.Google Scholar

⁴⁷ MS. , but should read , i.e. Ps. xli, 6.Google Scholar

⁴⁸ MS. , i.e. Ps. lxvi, 14.Google Scholar

⁴⁹ Cf. Ps. cxix, 53Google Scholar, Ez. vii, 26.

⁵⁰ MS. , i.e. Ps. lxix, 11.Google Scholar

⁵¹ Cf. Ps. cxxix, 3.Google Scholar

⁵² MS. , i.e. Gen. xxxi, 42. But the meaning is different here, viz. I had a great fear similar to that of Isaac when about to be sacrified.

⁵³ MS. , i.e. Ps. lxxi, 10Google Scholar; omit .

⁵⁴ MS. , i.e. Ps.* lv, 9.Google Scholar

⁵⁵ MS. , but should read , i.e. Job xxxiii, 27.Google Scholar

⁵⁶ MS. , i.e. Ps. xxxi, 10.Google Scholar

⁵⁷ Cf. Ps. lxxxi, 8Google Scholar, Is. xxvi, 20.Google Scholar

⁵⁸ MS. , i.e. Ps. xxxii, 7.Google Scholar

⁵⁹ MS. , i.e. Ps. xvii, 6.Google Scholar

⁶⁰ Here begins Bodl. 2766, fol. 3, recto.

⁶¹ MS. , i.e. Ps. xxx, 11.Google Scholar

⁶² MS. , but should read , i.e. Prov. xxx, 2Google Scholar. Here the meaning is that the author was distracted owing to his arrest.

⁶³ Cf. Lam. iii, 48.Google Scholar

⁶⁴ MS. , i.e. Ps. xviii, 45.Google Scholar

⁶⁵ MS. , i.e. Job iii, 25.Google Scholar

⁶⁶ MS. , i.e. Gen. xxvii, 25.Google Scholar

⁶⁷ MS. , i.e. Eccl. xii, 1Google Scholar; for read . The allusion is better understood by the sequence in the verse , i.e. I have no desire for Islām.

⁶⁸ Here begins Bodl. 2766, fol. 3, verso.

⁶⁹ MS. , i.e. Ps. cxxxix, 22.Google Scholar

⁷⁰ MS. , i.e. Prov. xxiv, 29.Google Scholar

⁷¹ This is the acrostic of the following poem. Bodl. 2766 reads , but corrected on margin ( = ) .

⁷² MS. , i.e. Lam. i, 12.Google Scholar

⁷³ MS. , but correct in Bodl. 2766, i.e. Job. x, 15.Google Scholar

⁷⁴ MS. , i.e. Ps. cxli, 1Google Scholar. Here ends Bodl. 2766, fol. 3, verso. Between fols. 3 and 4 there is a gap.

⁷⁵ is here = , punishment. Our author was apparently tortured.

⁷⁶ MS. , but should read , i.e. Jud. xv, 11.Google Scholar

⁷⁷ MS. , i.e. Ruth, i, 17Google Scholar. Here in a different meaning, “May God do so to me,” i.e. accept my repentance.

⁷⁸ MS. , i.e. Rutl, . i, 13.Google Scholar

⁷⁹ Cf. Ezek. vii, 26.Google Scholar

⁸⁰ MS. , i.e. Ps. xl, 18.Google Scholar

⁸¹ MS. , i.e. Ps. li, 12.Google Scholar

⁸² Cf. PS. xxii, 10–11.Google Scholar

⁸³ MS. , i.e. Gen. iii, 13Google Scholar, without

⁸⁴ Cf. Ps. cxix, 10–11.Google Scholar

⁸⁵ MS. , i.e. Job xiv, 13Google Scholar; note the continuation .

⁸⁶ MS. , i.e. Job iii, 13.Google Scholar

⁸⁷ Cf. Ps. li, 15.Google Scholar

⁸⁸ MS. , i.e. Job xix, 27.Google Scholar

⁸⁹ “Their darkness,” i.e. perverse faith.

⁹⁰ MS. , i.e. Ps. xxv, 2.Google Scholar

⁹¹ MS. , i.e. Neh. xiii, 22.Google Scholar

⁹² MS. , i.e. Ps. cxvi, 2.Google Scholar

⁹³ is used here as the strophe has to begin with a Lamed. The meaning requires here “yet”' (), i.e. though he recovered the wound of his heart was not gone.

⁹⁴ MS. , i.e. Esther, v. 13.Google Scholar

⁹⁵ MS. , i.e. Dan. iv, 33.Google Scholar

⁹⁶ MS. , i.e. Ps. xxxv, 14.Google Scholar

⁹⁷ A not flattering play of words upon Mekkah!

⁹⁸ MS. , i.e. Cant, , viii, 1.Google Scholar

⁹⁹ MS. , i.e. Jud. xviii, 4.Google Scholar

¹⁰⁰ “I (only) listen about the journey,” but shall not make it.

¹⁰¹ MS. .

¹⁰² MS. , i.e. 2 Sam. iii, 35.Google Scholar

¹⁰³ MS. i.e. 2 Kings, v, 7.Google Scholar

¹⁰⁴ MS. , i.e. Job xxxiii, 33Google Scholar. But here for read as a threat is implied, i.e. “if you do not listen to me”, then you will be punished.

¹⁰⁵ “My great and mighty (lords),” cf. 2 Kings, xxiv, 15.Google Scholar

¹⁰⁶ MS. , i.e. Gen. xxiii, 8.Google Scholar

¹⁰⁷ MS. , i.e. Jud. xiv, 13Google Scholar. But this does not give a satisfactory meaning here.

¹⁰⁸ MS. , i.e. Job xxiii, 5.Google Scholar

¹⁰⁹ Read .

¹¹⁰ MS. , i.e. 1 Sam. iii, 6.

¹¹¹ From here begins Bodl. 2766, fol. 4, recto.

¹¹² MS. ; Bodl. 2766 .

¹¹³ MS. , i.e. Gen. xxvii, 13.Google Scholar

¹¹⁴ MS. , i.e. Jud. xvi, 15Google Scholar; for read .

¹¹⁵ So in Bodl. 2766; MS. .

¹¹⁶ MS. , i.e. Ex. xxiii, 33.

¹¹⁷ MS. , i.e. 1 Sam. xii, 23Google Scholar. Note the continuation , viz. to make voluntarily the pilgrimage.

¹¹⁸ MS. , i.e. Gen. xliv, 17.Google Scholar

¹¹⁹ Connect with the end of the preceding strophe, i.e. the author's master warns him not to show any lack of zeal during the pilgrimage; the second person () would be more suitable were it not for the requirements of the rhyme.

¹²⁰ MS. , i.e. Ps. xxii, 8.Google Scholar

¹²¹ Fol. 4, verso, in Bodl. 2766.

¹²² See note 120.

¹²³ Al-Medinah, where Muhammed is buried.

¹²⁴ , “for him,” and not , is exact. About the act of blessing the Prophet at al-Medinah, see Burton, , Personal Narrative of a Pilgrimage to al-Madinah and Meccah (York Library Edition, 1906), i, 313, n. 4.Google Scholar

¹²⁵ MS. , i.e. Gen. xxi, 6.Google Scholar

¹²⁶ The Ḥujrah, see loc. cit., 314 ff.

¹²⁷ The minaret over the tomb. Burton, , loc. cit., 316Google Scholar, writes, “Above the Ḥujrah is the Green Dome, surmounted outside by a large gilt crescent, springing from a series of globes. The glowing imaginations of the Moslems crown this gem of the building with a pillar of heavenly light which directs from three days' distance the pilgrims' steps towards al-Madinah.” See also p. 334.

¹²⁸ MS. , i.e. Num. xi, 29.Google Scholar

¹²⁹ MS. , i.e. Gen. xxi, 23.Google Scholar

¹³⁰ This reading is better than the imperative in Bodl. 2766.

¹³¹ Not in our MS., but in Bodl. 2766.

¹³² MS. , i.e. Ex. iv, 1.Google Scholar

¹³³ MS. , i.e. Lev. xxii, 2; after supply . Here ends Bodl. 2766, fol. 4, verso. There is a gap between fols. 4 and 5.

¹³⁴ MS. , i.e. Ps. xviii, 45Google Scholar; in the parallel 2 Sam. xxii, 45.

¹³⁵ MS. , but where?

¹³⁶ Deut. xxxiv, 10.Google Scholar

¹³⁷ MS. , i.e. 2 Sam. xxiii, 5.Google Scholar

¹³⁸ A pilgrim on approaching Mekkah has to divest himself of his garments and don the sacred robe, iḥram. He may wear neither shoes nor boots, but sandals are permitted. The head, arm, and shoulder of the pilgrim are exposed. See Burton, , loc. cit., ii, pp. 138–9Google Scholar. The journey from al-Medinah to Mekkah took this traveller also twelve days (August 31 to September 11, 1853).

¹³⁹ MS. , i.e. Ps. xciv, 17.Google Scholar

¹⁴⁰ The ka'abah containing the “Black Stone”.

¹⁴¹ The Ḳiblah.

¹⁴² MS. , i.e. Lev. xiv, 35.Google Scholar

¹⁴³ The allusion is here to the ceremony of seven circumambulations round the Block Stone, see Burton, , loc. cit., 165 ff.Google Scholar

¹⁴⁴ Cf. Is. 1, i.

¹⁴⁵ MS. , i.e. 2 Sam. xix, 20.

¹⁴⁶ Cf. Hab. i, 4.Google Scholar

¹⁴⁷ MS. , i.e. 1 Kings, ix, 13.Google Scholar

¹⁴⁸ MS. , i.e. Ex. xxii, 30.Google Scholar

¹⁴⁹ MS. , i.e. Ps. lxi, 4.Google Scholar

¹⁵⁰ Ps. lxi, 5.Google Scholar

¹⁵¹ MS. , i.e. 2 Sam. i, 26.Google Scholar

¹⁵² MS. , i.e. Ps. cxix, 98, cf. v. 67.Google Scholar

¹⁵³ Here begins a new poem which is alphabetical.

¹⁵⁴ What mountain is meant here is not clear. On the eighth day of the pilgrimage the celebrants leave Mekkah for Minah and on the following day proceed to the sacred mount “‘Arafat” (Mount of Recognition). One of the rites connected with the Ḥajj is to ascend the Mount aṣ-Ṣafa and run seven times from its top to the summit of Mount al-Marwah (see Hughes, , Dictionary of Islam, p. 157, col. 1)Google Scholar. Perhaps our author gave a nickname to one of these sacred spots by calling it “the mount of dung” ( = ), especially since Mount aṣ Ṣafa can be translated “Mount of Purity”. A similar change of names we have in the case of the Church of the Holy Sepulchre in Jerusalem, whose name “Kanisat al-Ḳiyama” (resurrection) was turned by the Arabs into “Kanisat al-Kumamah” (dung-heap). See Le Strange, , Palestine under the Moslems, 141, note.Google Scholar

¹⁵⁵ This word is not clear to me. Perhaps a town Ashar Diran(?) is meant.

¹⁵⁶ MS. , i.e. Num. xviii, 9.Google Scholar

¹⁵⁷ Here begins Bodl. 2766, fol. 5, recto.

¹⁵⁸ MS. , i.e. Ex. xxx, 30.Google Scholar

¹⁵⁹ MS. , i.e. Ps. liv, 6.Google Scholar

¹⁶⁰ As is well known, a pilgrimage to Mekkah is for the Muslim a highly meritorious act.

¹⁶¹ Bodl. 2766 reads .

¹⁶² MS. , i.e. Gen. xviii, 12. Here, of course, the meaning is, “after the wear and tear of the long journey I had a rest.”

¹⁶³ MS. , i.e. 2 Sam. vii, 14, where God says this about David. But here the author means, “And He will be unto me (as my God).”

¹⁶⁴ MS. , i.e. Ps. xviii, 21.Google Scholar

¹⁶⁵ Cf. Ps. ci, 6.Google Scholar

¹⁶⁶ MS. , i.e. 2 Kings, xx, 8Google Scholar. Bodl. 2766, fol. 5, verso, begins here.

¹⁶⁷ MS. , i.e. xviii, 25.

¹⁶⁸ Lam. iii, 25.Google Scholar

¹⁶⁹ MS. , i.e. Ps. xxii, 3.Google Scholar

¹⁷⁰ MS. , i.e. Jer. xxxi, 26.Google Scholar

¹⁷¹ MS. , i.e. Ex. xix, 5.Google Scholar

¹⁷² This famous synagogue, situated at Jaubar, a village near Damascus, was visited by the Ḳaraite traveller Samuel b. David (a.d. 1641–2), who writes (in Gurland, , , i, 22)Google Scholar: … (1 Kings, xix, 15)Google Scholar Another Ḳaraite traveller, Moses b. Elijah (a.d. 1654–5), writes (loc. cit., 41): … (r. ) . See also about this synagogue Kremer, , Mittelsyrien u. Damascus, 171Google Scholar, and Benjamin, , Eight Years in Asia and Africa, 64–6Google Scholar. The latter wrongly identifies this Jaubar synagogue with the two synagogues in Damascus, the one said to have been built by Elisha and the other by R. Eli'eser b. 'Azarya (or R. El'azar b. 'Arak). Also the (Ber. 50a) was no doubt in Babylon-and should not be confused with the Jaubar synagogue. The famous Rabbi Isaiah Horowitz, who left Prague in 1621 for Palestine, writes in a letter to his children (printed in the Hebrew periodical Nos. 141–2), after describing his visit to Aleppo, Homs, and Damascus, (r. ) . He probably refers to the synagogue of Jaubar near Damascus.

¹⁷³ MS. , i.e. Gen. xv, 2.Google Scholar

¹⁷⁴ So MS., but Bodl. 2766 reads only. Read here .

¹⁷⁵ MS. , i.e. Ps. iv, 9.Google Scholar

¹⁷⁶ Into the Ark, where the Holy Scrolls are kept.

¹⁷⁷ MS. , i.e. Ps. iv, 2.Google Scholar

¹⁷⁸ MS. repeats the last two words, but correctly in Bodl. 2766 , i.e. Gen. xliv, 17.

¹⁷⁹ MS. , i.e. Num. xi, 15; the allusion becomes evident by the continuation of the verse .

¹⁸⁰ In Bodl. 2766 .

¹⁸¹ MS. , i.e. Ps. xviii, 19.Google Scholar

¹⁸² MS. , but correct in Bodl. 2766.

¹⁸³ MS. , i.e. Ps. xviii, 25.Google Scholar

¹⁸⁴ MS. , i.e. Gen. xxx, 6.Google Scholar

¹⁸⁵ Read .

¹⁸⁶ , i.e. Ps. cxxii, 1.Google Scholar

¹⁸⁷ MS. , i.e. 1 Kings, xx, 4.Google Scholar

¹⁸⁸ MS. , i.e. Ps. xxx, 12.Google Scholar

¹⁸⁹ Before this word the margin in Bodl. 2766 reads (in a later hand) (Deut, , xxxi, 17)Google Scholar; the numerical value of the dotted letters is 134. Now poems i (incomplete), iii, and v are each alphabetical, hence consisting in all of (22 × 3) 66 strophes. No. ii has 15 strophes, while No. iv consists of 50; in all 131. Probably at the beginning of poem i there was a short exordium of three strophes with the acrostic .