Paradoxically it was the lure of Christianity’s sacred writings, which were exempt from the scribal conventions mentioned above, that first drew attention to the Qubbat al Khansa’s genizah. Damascus tradition had long asserted that the structure held guard of the Christian past and that the building was never to be opened except by order of the Sultan. In 1898 by appeal to latter, and in the presence of Kaiser Wilhelm the Second and the New Testament scholar Freiherr (Baron) Hermann von Soden [1852-1914], tradition was defied.Repartriation of antiquities can be a difficult judgment call, but in this case getting these manuscripts out of the Berlin Staatsbibliothek may have saved them from destruction during World War II. Or not. Who knows? In any case, with the current conflict in Syria one can only hope that they are still okay, that they won't be damaged or destroyed during the war, and that they can be recovered and studied someday.
[...]
Von Soden dreamt of another ancient book that could rival Codex Sinaiticus, both in its antiquity and completeness. Back in Germany he secured funding from a Fraulein E. Koenigs to review the Damascus documents with which he had only the most fleeting of acquaintance. On behalf of von Soden Dr. Bruno Violet was sent to Damascus in 1901. He was enlisted to enter the Qubbat al Khanza where he would explore its contents.
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By all accounts Violet’s initial survey was a disappointment. In excess of 150 sacs were retrieved from the building. None of the works von Soden had hoped to locate was forthcoming. The texts, we are told, were in a “fragmentary condition: some were eaten by mice, others were perforated by bookworms, and all were torn or mutilated.” Most of the documents were of the Qur’an or vestiges of Arabic and Turkish literature. After a wearisome nine months Violet reported that he had not found any material of significance. Yet, once the items were brought to Germany and deposited in the Staatsbibliothek (State Library) of Berlin, Violet had cause to revise his opinion. The richness of the genizah now became apparent.
Under its leaden dome the Qubbat al Khansa had stored a world of literature. The body of languages included Greek, Latin, Hebrew, Aramaic, Arabic, Coptic, Georgian, Armenian and Old French. The earliest texts were in Greek and were written between the 4th and 10th Century. Thereafter Arabic became the language of choice for local Christians as Violet’s analysis of Psalm 78, the bi-lingual Greek and Graeco-Arabic (Arabic in Greek script), was to show.
Of the early manuscripts the Qubbat al Khansa could boast: three sheets from a 4th Century version of the Song of Songs, a 4th-5th Century fragment of Paul’s Letter to the Galatians, remnants of a 5th Century Book of Proverbs, a 5th Century scrap of Judith as well as a 6th Century portion of The Book of Esther. And if von Soden’s much sought-after codex did not materialise, the genizah did yield several leaves of a 7th and 8th Century parchment of the Gospel of Mark and Gospel of John.
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At the very least the genizah of Qubbat al Khansa can claim a rightful place within the field of Genizah Studies and should merit a reassessment (however difficult). The existing research is far-flung and disparate. With the exception of recent Italian scholarship, little attempt has been made to consolidate the breadth of the scholarly (secondary) literature. There is also the question of the manuscripts themselves: the status of the corpus is unknown. The National Museum of Damascus does retain several of the Islamic texts. But of the myriad of documents returned to Syria from Berlin in 1909, proof still awaits.
I'm not sure why "lower criticism" is taken to task in this article. Textual study and philology are what drives interest in such matters, and attention to "broader interests" tends to come only after the philologists have done the exacting work of reconstructing and deciphering the texts. If this geniza has been neglected, it may just be because there haven't been enough philologists to go around.
But in any case, this new attention to the genizah of the Qubbat al Khansa is very welcome indeed and I hope it helps to generate interest in working what we still have of the collection and to tracking down the rest in due course.