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Intellectual History
of the Islamicate World 9 (2021) 102–113
brill.com/ihiw
The Archive of Paul E. Kahle in Turin
A Geniza for Bruno Chiesa
Francesca Bellino
Professor, Department of Humanities and Social Sciences, Università
di Napoli “L’Orientale”, Naples, Italy
fbellino@unior.it
Abstract
This paper was written to commemorate the scholar of the Hebrew Bible and the
philologist Bruno Chiesa (1949–2015) at the conference on “The Arabic Literary Geni-
zot beyond Denominational Borders” (held at IAS, Princeton, NJ April 20–21, 2017).
During his career, Chiesa edited various Judeo-Arabic documentary sources, especially
some missing works by al-Qirqisānī (active 1oth century), and investigated the Geniza
works as part of his studies on the historical philology of the Hebrew Bible. In the last
years of his life, Chiesa has been involved in the cataloguing of the Hebrew and Arabic
manuscripts held at the National Library of Turin and in the studying of the documents
preserved in the archive of Paul E. Kahle of the University of Turin.
Keywords
Bruno Chiesa – Paul E. Kahle – Orientalism – al-Qirqisānī – Saadya Gaon – geniza
This article aims at commemorating the scholar of the Hebrew Bible and
the philologist Bruno Chiesa (1949–2015). The first part gives an overview of
the main studies on the Cairo Geniza carried out by Chiesa in relation to
the Hebrew and Judeo-Arabic documentation that was being discovered and
edited in the years when he published his most important works on it. The sec-
ond part focuses on something that, in many respects, was and represented a
real geniza in the last years of his career: the archive of the Orientalist Paul
E. Kahle (1875–1964) held at the University of Turin.
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1 The Study of the Cairo Geniza in View of a Humanistic Philology
Like many scholars of his generation, Bruno Chiesa had a multi-disciplinary
training in Jewish studies, Semitic philology, Classics and History of Chris-
tianity. In addition to all of this, he acquired a deep knowledge of the Jewish
medieval culture, especially related to sources in Judeo-Arabic, with an acute
insight for philological questions that concerned manuscript traditions.
Chiesa’s interest in Judeo-Arabic literature dates back to the early Eighties,1
when he began to study tenth- and eleventh-century authors such as the Egyp-
tian scholar Saʿadya Gaon (d. 942)2 and especially the Karaite polymath and
exegete al-Qirqisānī (active in the 10th century).3 Thereafter, and throughout
his entire career, Chiesa published articles and essays using these two authors
as privileged sources of the Karaite Judaism for the study of the exegesis of the
Hebrew Bible in the medieval period.4 In this context, he commented on some
specific verses of the Hebrew Bible in the light of the works by Gaon and al-
Qirqisānī.5
1 See his first contribution on “Citazioni bibliche nelle poesie di Yannai.”
2 For an outline of the exegetical activity of Saʿadya Gaon, see Ben-Shammai, “The Exegetical
and Philosophical Writing of Saʿadia”; “Saʿadya Gaon,” with related bibliography. Chiesa pub-
lished various articles that contain specific analyzes of works or fragments of works attributed
to Gaon. See his “Appunti per la recensio del commento a Daniele di Saadya Gaon”; “Un tes-
timone della traduzione araba del Pentateuco di Saadia Gaon”; “Saadia Gaon, dell’Utilità dei
viaggi.” In collaboration with Ben-Shammai, he published “Fragments of Saʿadya Gaon’s Com-
mentary on Lamentations.”
3 For an overview of life and works by al-Qirqisānī, see Astren, “Qirqisānī,” with related bib-
liography (also quoting Chiesa’s works). Chiesa published various articles with specific ana-
lyzes of works or fragments of works attributed to al-Qirqisānī. See his “Scrittura e linguag-
gio secondo Qirqisani”; “Dei principii dell’esegesi biblica Qirqisānī”; “Linee della dottrina
antropologica del pensatore caraita Ya’qub al-Qirqisani”; “Il fenomeno del ketiv-qerê secondo
Yaʿqub al-Qirqisani”; and his last “Some Missing Chapters of al-Qirqisānī’s Kitāb al-Anwār
Book II.”
4 Chiesa has written some broader contributions on Karaism in the years in which this field
of research was taking shape. See his “Alcune fonti per la conoscenza della storia del testo
dell’Antico Testamento ebraico nel secolo X d.c.”; “Il giudaismo caraita”; “A Note on Early
Karaite Historiography”; “Il caraismo e la scrittura”; “Riflessioni e dibattiti sulla parola di Dio.
Caraismo e cristianesimo.”
5 He has analyzed specific passages of the Hebrew Bible in “Gen. 2,15–3,24 nella più antica ese-
gesi giudeo-araba”; “Sangue e anima nell’esegesi giudeo-araba medievale di Lv. 17 e Nm. 6”;
“Isaiah 56:6–7 according to some Jewish Exegetes of the 10th Century.” See also Chiesa and
Lookwood, “Al-Qirqisānī’s newly-Found Commentary on the Pentateuch, The Commentary
on Gen. 12.”
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Over all these years, Chiesa drew attention to a significant number of unpub-
lished writings in the Firkovitch collections of St. Petersburg and elsewhere.6
At this regard, it is worth mentioning two seminal books consistently relied on
unedited materials by Saʿadya and al-Qirqisānī. The first, devoted to the treatise
of al-Qirqisānī’s major work Kitāb al-Anwār wa-l-Marāqib (Book of Lights and
Watchtowers, written 937), is edited in collaboration with Wilfred Lockwood.7
The second, Creazione e caduta dell’uomo nell’esegesi giudeo-araba medievale
(The Creation of Man and his Fall in Judeo-Arabic exegesis), is a detailed analysis
of the commentaries of the first three chapters of Genesis in which the tradi-
tionalist Rabbanite Saʿadya and the Karaite al-Qirqisānī contrast sharply with
each other, thus outlining their differences in the approach and interpretation
of the text.
Definitely, Chiesa’s insight must also be sought in the approximately seventy
articles he published during more than forty years of academic activity, which
range in topics from biblical exegesis to Islamic philosophy.8 Concerning this
last field of research, he has extensively dealt with Muʿtazilism by focusing on
some inedited works preserved in the Firkovitch collections.9
The reflections on Christianity and Karaism inspired by an article by Nemoy
represent a further step of the research of Chiesa. Chiesa’s “Riflessioni e dibattiti
sulla Parola di Dio” contains a detailed analysis of a few passages of the Bible,
especially through the commentary by al-Qirqisānī, which highlights the fruit-
ful interaction between exegetes of various religions (Christianity, Islam and
Judaism) as well as the high degree of dialectical sophistication of the interre-
ligious debate in the Middle Ages.10
6 Chiesa, “A New Fragment of Al-Qirqisānī’s Kitāb al-Riyāḍ”; “Some Missing Chapters of al-
Qirqisānī’s Kitāb al-Anwār Book II.”
7 Chiesa and Lookwood, Yaʿqūb Al-Qirqisānī.
8 There is no official list of Bruno Chiesa’s publications. He himself drafted a curricu-
lum with a list of publications that is still available on line (www.campusnet.unito.it/
docenti/att/bchiesa.cv.pdf). Unfortunately, this list is not complete and stops around
2006. Another list of his publications is available on the website of the Italian Association
for the Study of Judaism (http://www.humnet.unipi.it/medievistica/aisg/AISG_Chiesa/
Chiesa.html), but stops at 1999.
9 Chiesa, “Dāwūd al-Muqammiṣ”; “ ʿAbd al-Jabbār on Christianity.” In the framework of the
research group devoted to “Muʿtazilism within Islam and Judaism” held at the Institute for
Advanced Studies of the Hebrew University of Jerusalem in 2005–2006, Chiesa published
an article with Schmidtke, “The Jewish Reception of Samawʾal al-Maghribī’s (d. 570/1175)
Ifḥām al-Yahūd.” See also Chiesa, “A 14th-century Karaite view of Jewish history and phi-
losophy of religion,” published posthumously by Goldstein.
10 Chiesa, “Riflessioni e dibattiti sulla parola di Dio. Caraismo e cristianesimo,” esp. p. 350.
See Nemoy, “The Attitude of the Early Karaites towards Christianity.”
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In many respects, the two volumes of Filologia storica della Bibbia ebraica
(Historical Philology of the Hebrew Bible) represent the pinnacle of Chiesa’s
intellectual path.11 Therein, with rare subtlety, Chiesa managed to intertwine
several research trajectories that he cared about, moving, for the first time into
the field of Hebrew studies from content criticism to textual criticism. Indeed,
the legacy of this work consists of Chiesa’s commitment to the humble work
of the philologist and the punctilious method of the exegete, treating both fig-
ures as equally capable of tracing the key to textual problems of any time.12
He regarded the transmission of the Hebrew Bible from a humanistic perspec-
tive and otherwise as a human fact. In this regard, some considerations of the
preface are enlightening of the spirit that guided his research:
La filologia o, se si vuole, la critica filologica “è la scienza delle regole, sec-
ondo le quali si studiano l’autenticità, l’antichità e l’attribuzione letteraria
degli scritti dell’antichità, e si valuta e restituisce la correttezza del loro
testo, sia nel suo insieme sia nelle singole parti” [F.A. Wolf, Fragmente zur
Einleitung in die Enzyclopadie der Altertumswissenschaft (1999)]. Parlare
di “filologia storica” è, quindi, tautologico. Ma a volte anche le tautolo-
gie servono, se non altro per richiamare bruscamente l’attenzione su un
aspetto dimenticato. E nulla quanto l’aspetto storico della filologia bib-
lica sembra essere, nonostante qualche riconoscimento di facciata, solo
un ricordo evanescente: per quanto concerne sia la disciplina in sé, come
contributo attivo nel senso sopra descritto, sia il passato della disciplina.
Per essa potrebbe valere, insomma, quel che si narra della principessa
Cristina Trivulzio Belgioioso: era alta, sottile, bella, pallidissima, così pal-
lida che, al vederla, Heinrich Heine sussurrò: “La principessa ha dimenti-
cato di farsi seppellire.” È un dato evidente che si sta perdendo quasi del
tutto lo stesso concetto di “critica testuale” applicata alla Bibbia ebraica.
La storia della filologia biblica è, di pari passo, ridotta all’occasionale
ricordo di qualche nome tra i rappresentanti più illustri della “critica alta”.
L’impressione, insomma, è che esista già “il” testo e che, se c’è da imparare
qualcosa dal passato, non sia il caso di spingersi oltre il passato più imme-
diato.13
According to Chiesa, philology was not only the science whose aim is to study
the “rules” of textual transmission, but was a means of investigating a “human
11 Chiesa, Filologia storica della Bibbia ebraica.
12 Chiesa, “Some Remarks on Textual Criticism and the Editing of Hebrew Texts.”
13 Chiesa, Filologia storica della Bibbia ebraica, vol. 1, p. 11.
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discourse” articulated (with all its errors) over time. The history of the text
necessarily unfolds over time and precisely through its transmission and recep-
tion. As far as the Bible is concerned, Chiesa remarked, the implications of this
discourse are super-human and concern the word of God, as he wrote in the
conclusions of the first volume:
La “parola di Dio”, in fondo, è “parola” in tutti i sensi del comunicare
umano: di questo avevano piena coscienza tutti, in anni lontani che a noi
piace considerare bui. Sicché non è esercizio sterile lavorare sui testi (il
plurale farà forse felice E. Tov), perché, se il senso del discorso è sovra-
umano ed è pervenuto a noi integro, è e resta umano, e fallibile, il tramite
di questo dialogo infinito.14
This comment on the word (and more widely on the Divine Word) finds its
roots in a passage from the Tafsīr al-amāna by the Coptic Orthodox Bishop Abū
Bišr Ibn al-Muqaffaʿ al-kātib, alias Severus Ibn al-Muqaffaʿ (d. after 987) which
Chiesa had mentioned in his above quoted article on “Riflessioni e dibattiti
sulla Parola di Dio” as a proof of dialogic confrontation between Karaites and
Christians precisely on the very value of the word of God.
2 The Cataloging of the Manuscripts as Part of the Philologist Work
Bruno Chiesa moved to Turin at the end of the Nineties to hold the chair
of professor of Hebrew language and literature previously held by Paolo Sac-
chi. Among other things, this transfer allowed him to work more assiduously
on the cataloging of the Hebrew and Arabic manuscripts preserved at the
National and University Library in Turin. The collection of Arabic, Hebrew,
Persian, Turkish-Ottoman and Syriac manuscripts preserved therein had been
one of the most important in Europe until it was heavily damaged by a fire in
1904.15 Chiesa played a crucial role in the recognition of many severely dam-
aged manuscripts and in the reorganization of the fund. Unfortunately, the
Catalogo dei manoscritti ebraici e arabi della Biblioteca Nazionale e Universitaria
14 Chiesa, Filologia storica della Bibbia ebraica, vol. 1, p. 225.
15 Before the fire of 1904, Carlo Alfonso Nallino had prepared the catalog concerning I mano-
scritti arabi, persiani, siriaci e turchi della Biblioteca nazionale di Torino. Later, Pizzi, “Il
riconoscimento dei manoscritti arabi”, listed what was not destroyed. Finally, Noja, Cat-
alogo dei manoscritti orientali, prepared an additional catalog.
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di Torino remains one of his unpublished works and one that could have put
in light his talent as a Hebraist and his equally solid competence as an Ara-
bist.16
Upon his arrival in Turin, the daily consultation of books, manuscripts and
research materials once belonging to the German Orientalist Paul E. Kahle
(purchased by the University of Turin in 1966 and kept in the Department of
Oriental Studies of which Chiesa was the director) prompted him to start the
cataloging of the Islamic manuscripts preserved therein. The project culmi-
nated with the publication of the Catalogue of the Islamic Manuscripts from the
Kahle Collection in the Department of Oriental Studies of the University of Turin
edited by Roberto Tottoli, Maria Luisa Russo and Michele Bernardini.17 Thanks
to his solid experience of working on manuscripts, not to mention his curios-
ity about the Islamic tradition, Chiesa provided remarkable help to the editors
in reading, deciphering and describing many works. At every stage, he partic-
ipated to the work of description of all the 300 hundred Islamic manuscripts
in Arabic, Persian and Turkish. His vast knowledge and his familiarity with the
various scripts made it possible to provide plenty of information now included
in the catalog.
However, the Catalogue of the Islamic Manuscripts from the Kahle Collection
does not represent all the Oriental manuscripts preserved in the University
of Turin. Chiesa chose to not include some important Hebrew and Samaritan
manuscripts that belonged to Kahle because they were related to Kahle’s work
on the Hebrew Bible. Moreover, about thirty manuscripts containing Arabic
shadow plays purchased by Kahle in Egypt from a family of puppeteers at the
beginning of the twentieth century were found later during the archive project
and they shall be the subject of a future separate publication.18
16 Currently, the descriptions of these manuscripts are preserved in Bruno Chiesa’s personal
archive owned by his family.
17 Tottoli, Russo and Bernardini, Catalogue of the Islamic Manuscripts.
18 The descriptions of the manuscripts on the Egyptian shadow play were not incorporated
in the printed catalog because of their later discovery. Nowadays, they are available on-
line (http://www.paulkahle.unito.it/index.php/Detail/Object/Show/object_id/5788). Giv-
en their consistency and importance, the manuscripts on the shadow play will be cata-
logued together in a thematic catalog that I hope to be able to edit in the near future.
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3 Paul E. Kahle Archive and Its Link with the Study of the History
of the Hebrew Bible
In parallel and in continuity with the project of the catalog, Chiesa directed
another complex and lengthy project (KADMOS Project)19 whose aim was to
create an archive that would host all the Islamic manuscripts along with the
extracts, the scientific and personal papers and the correspondence belonging
to Paul Kahle. In the course of this project, Kahle’s personal library containing
approximately 11,000 printed books and pamphlets was also partly reorganized.
Throughout the project, Maria Luisa Russo and several other colleagues of
the Department of Humanities, including myself, assisted Chiesa. Despite the
difficulties inherent in working in a team, it represents one of his most impor-
tant part of the legacy left to the University of Turin in addition, of course, to
his contribution as professor of Hebrew philology.
Because of his studies on the history of the Hebrew Bible, Chiesa was partic-
ularly interested in the correspondence that Kahle had carried out with several
Hebraists, scholars and Orientalists. In his Filologia storica della Bibbia ebraica,
he had already described the role of Kahle in elaborating the third edition of
the Biblia Hebraica, the so-called Kittel-Kahle edition.
Il grande salto all’indietro compiuto con la terza edizione, quando su sug-
gerimento di P. Kahle, si scelse come testo base non più il receptus, ma un
manoscritto databile del 1009, nella sostanza modificò ben poco, perché il
manoscritto prescelto non era altro che il testimone più antico di quello
stesso ramo della tradizione che era confluito nel receptus. Ancora una
volta, quindi, si poteva dire: “Ad quotidianum usum praestat ceteris ed.
Kittel”: un’edizione critica, evidentemente, era un’altra cosa anche per
A. Vaccari, che era un buon filologo.20
However, it is especially in one of his last articles (“Paul Kahle and the Hebrew
Bible”) that Chiesa focused on Kahle’s understanding and misunderstanding
of the Biblical text.21 With his acumen, Chiesa managed to juxtapose a series
of letters, reviews and articles that repositioned Kahle’s work on the Masoretic
text.
19 For a general description of the project, see Chiesa, Russo, Pilocane, Bellino, “Paul Ernst
Kahle’s research activity”.
20 Chiesa, Filologia storica della Bibbia ebraica, vol. 2, p. 427.
21 Chiesa, “Paul Kahle and the Hebrew Bible.”
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The Masoretic text is a medieval production and the history of the Biblical
text is and remains a socio-religious phenomenon strictly bound to the history
of Judaism, Christianity, and Samaritanism, as pointed out by a fine scholar and
gentlemen such as S. Talmon. Far from being “an ambivalent symbol of dubi-
ous mixture between progress and regress in the history of textual criticism,”22
Kahle’s name has and will ever have its place among with Abraham Geiger and
Saul Lieberman.
The amount of letters preserved in the archive of Kahle is particularly im-
pressive, and more so when we consider that over the years Chiesa read nearly
all of them. As for the number of the correspondents, 2,587 persons and/or
institutions with whom Kahle corresponded have been identified. The corre-
spondence dates from the thirties to 1963, except for a handful of older letters.
In fact, the correspondence provides a unique source for the history of Oriental
studies in the first half of the twentieth century and it was precisely that fasci-
nated Chiesa. Just to give an example, the archive preserves 396 units related to
German Orientalist Otto Spies (1901–1981) and 859 units related to the Scottish
minister and Biblical scholar Matthew Black (1908–1994).
Without any doubt, Chiesa was also profoundly intrigued by Paul E. Kahle
as an Arabist. Apart from his works on the Masoretic Text and Hebrew Bible
which “appeared under the (rather misleading) title of Cairo Geniza,”23 Kahle
also dealt with Mamluk history (Ibn Iyās), Arabic Shadow plays (Ibn Daniyāl),
Palestinian dialectology (stories of Bīr Zeit), Ottoman geography (Pīrī Reʾīs) and
more. Chiesa’s curiosity was naturally drawn to the chance to read countless
documents related to all these fields. The variety of Kahle’s research inter-
ests was after all a desideratum for Chiesa and his library at the University of
Turin represented for a long time a handy geniza for his inquisitive and learned
mind.
4 Chiesa’s Personal geniza
In jest, though not entirely, Bruno used to say that if he was born again, he
would have liked to be born in the tenth- or eleventh-century Iraq or Cairo.
This statement tells us something about his personal experience as a scholar.
For him, the world of medieval scholarship was more inclusive than the world
he felt he inhabited, and it would have been there—if anywhere—that he
22 Chiesa, “Paul Kahle and the Hebrew Bible,” p. 176.
23 Chiesa, “Paul Kahle and the Hebrew Bible,” p. 168.
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could have fully expressed his many interests. Many of you know too well that
Bruno remained pessimistic about modern scholarship that he felt did not rec-
ognize the value of such a diverse scholarly model (even though many scholars
valued him enormously).24 It was likely this feeling that at first prompted his
profound sympathy (“perché no?”) towards the too-long neglected legacy of al-
Qirqisānī.25
I would like to conclude this article dedicated to his work by recalling what
might be considered Chiesa’s personal geniza. With his death, he left vari-
ous unpublished studies on Judeo-Arabic literature and on Islamic theology
too. Over the years, he had identified several Hebrew, Judeo-Arabic and Ara-
bic manuscripts preserved in the Firkovitch collections. However, he has never
published much of his findings in this field. His close friend Haggai Ben Sham-
mai expressed the desire to publish posthumously two works by Chiesa car-
ried out in collaboration with W. Lockwood: 1) The Exegetical Principles of al-
Qirqisani’s Biblical Commentary, and, 2) Ya’qub al-Qirqisani’s Commentary on
the Pentateuch. I: Exodus, Critical Edition and Translation.26 I can imagine no
better tribute to the work and life of our friend. Perhaps, as in his usual style,
he would complain as first reaction, but then he would be happy to see accom-
plished one of his many efforts.
Acknowledgments
I would like to thank Sabine Schmidtke for having invited me to the conference
“The Arabic Literary genizot beyond Denominational Borders” (IAS, Princeton,
NJ, April 20–21, 2017) and for having given me the honor and the burden to close
it by speaking of Bruno Chiesa, of whom, in the last period of his life, I was a
colleague at the University of Turin. Some of his friends and colleagues have
made commemorations of Bruno Chiesa. I would like to remember those writ-
ten by Ben-Shammai, “Bruno Chiesa”; Sklare, “Personal recollections of Bruno”;
Pennacchietti, “Bruno Chiesa”.
24 Bruno Chiesa was much loved as a teacher. A significant part of his activity was indeed
devoted to the review of works on Jewish culture, the translation and clearly the teaching
of Hebrew. At this regard, see the Italian version he edited of Staehli’s Hebrew Grammar.
On Judeo-Arabic language, see “Il giudeo-arabo.”
25 Chiesa, Filologia storica della Bibbia ebraica, vol. 1, p. 223.
26 These unpublished materials currently lie in his personal archive owned by the family.
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