Hebrew Presence in
Istria
The Hebrew presence in Istria
A glimpse of a story that should not
be forgotten
Names, places, episodes re-emerge
from the past.
---------------------------------------------------
by Graziella Semacchi Gliubich
Italiano
The
history of the Hebrew people covers a very long period, perhaps the
longest among the histories of all peoples. It began with
Abraham, when he left his country and family to go towards the
Promised Land, but this search is not its unique characteristic
throughout the centuries, rather it is the fact that the Hebrews
successfully preserved their self-sufficiency while in contact with
the great spiritual movements as Christianity, Mohammedanism, the
Aristotelic and Scholastic philosophies, the science of the Middle
Ages, Humanism, the Renaissance, the Reform, and the French
Revolution.
The Hebrew history developed in
parallel with the history of all the Mediterranean world while
preserving its own autonomy.
Istria -
XII and XIII Century
Omitting the complex episodes of the painful
peregrinations of this people endowed with an indomitable will to survive,
as proven even in recent times, let's attempt to reconstruct the aspects
connected with its presence in Istria, as evidenced by documents as
far back as the XIV century.
The financial situation of the
Istrian peninsula, in the XII and XIII centuries, was not the best, and to
provide for the needs of commerce and the people, it was common to
depend on the services of money-lenders originating from other countries,
primarily Tuscan merchants who had arrived as expelled Ghibellins
("Ghibellini") after 1286. They, having become more and more
expensive, caused a general discontent (they were compelled to
return the "stromenti di mutuo" (lending permits) and accordingly chased
away. They were replaced by Jewish "feneratori" Tedeschi (from the Austria
region).
"Fenerare" then meant to lend money for a
profit ("usura") at a preestablished interest rate and not an extremely high
interest rate, as it happened later. Today's "Istituti di Credito e Monti di
Pieta`" (Institutes of Credit, and Pawn Shops) were then called "Banchi
feneratizi".
Many Jewish people from the Diaspora, once
they had arrived in Europe, practiced this lending activity which was one of
the few they were allowed to perform. For instance, they were forbidden to
practice "free professions," except as physicians, they could not become
soldiers, they were rarely allowed to become real state owners, but they
could lend money at "usura" (usury), a word which, in those times, simply
meant "at a normal interest rate." The Church would then forbid its members
to "fenerare," according to the evangelical exhortation not to extort
interest, reinforced in various Church Councils with the "decretali"
(decrees), and with numerous canonical instructions. The Church would not
forbid the Jews to "fenerare" as they could not be saved.
To charge interest, in the Middle Ages was,
more or less, equivalent to being awarded the title to a public office. This
fact improved the social position of a Jew by guaranteeing some freedoms
which otherwise would have been unavailable to him in other circumstances.
Istria - XVI Century
In the course of
history there have been several charismatic figures who have aroused
the false hope in the imminence of redemption. The earliest known
reports of messianic expectations in the Czech lands date from the
first half of the 13th century. Other sources confirm the influence
of Asher Lemmlein
(Lämmlein), who preached about the Messiah in northern Italy and
Istria in 1502. He was a German who proclaimed himself a forerunner
of the Messiah. He announced that if the Jews would be penitent and
practice charity, that the Messiah would come within half a year,
and a pillar of cloud and of smoke would precede the Jews on their
return to Jerusalem.
Having gained many
adherents in Italy, Lemmlein traveled through Austria and Germany,
receiving there both sympathy and credence. Even Christians are said
to have believed in his Messianic prophecy. The chronicler Ganz
relates that his grandfather destroyed an oven destined for the
baking of unleavened bread, firmly believing that at the next
Passover he would be with the Messiah in Palestine. There were much
fasting, much praying, and much distribution of alms wherever
Lemmlein passed, so that the year of his propaganda was called the
year of penitence. But he suddenly disappeared; and the agitation
came to an end.
Capodistria - XIII to XVII
Century
It is almost certain that
Capodistria was the first Istrian
city that made use of the services provided by the "banchi feneratizi" run
by the Jews.
Bound to Venice since 1279 and sharing both
economic and cultural interests as much as its costumes, the ancient
"Giustinopoli" (Justinopolis) has transmitted to our present times a
manuscript written in 1391 which is believed to have been part of a book
commissioned by the Jews.
It contains extremely accurate details as the
warranties, the rights and the duties of the parties involved: the
Jews, the community and the government. It can be learned that the first
"feneratori" officially recognized by this code (Codice) were Davide Weimer
and Salomone de Crucilac, who lived in
Capodistria at least since 1386,
as it is known that in that year they functioned under a formal notarized
contract.
The "banco" (bank) of David Weimer
continued through the management of his sons Marco and Mandolino until 1434,
when it was closed by the authority of the "podesta`" Zanzotto Calbo,
as prescribed by the "Serenissima" (Most Serene = Venice) that was not well
disposed towards the small Hebraic community in
Capodistria. The disagreements reemerged again due to Christian
intolerance, provoked by religious fanaticism, very common in the High
Middle Ages, and by the fact that the wealth accumulated by the bankers
enhanced the dislike of the populace. It should be noted that the Jewish
bankers acted also as Tax Collectors and "gabellieri" (custom-house officers
or toll collectors).
A different atsmophere started to arise In
Capodistria not only around the
"feneratori" but also against people of the same faith (Jewish) who had been
granted a permit to work in the small city: Samuele de Magoncia,
Abramo Liberman, Moisè di Samuele e Samuele di Salomone, to whom, together
with their respective families, the "Doge" Francesco Foscari had also
granted the right to work according the prevaling customs in 1427.
Nothwithstanding the shutting down of the
bank and his brother's death, Mandolino stubbornly remained in
Capodistria till 1443, when he was able to regain his rights, unjustly
abolished. This could probably be also attributed to the fact that his
father had been held in good esteem after loaning to the
"Commune" (Municipality) of Triest the ransom for the Triestin
ambassadors Antonio and Leonardo Blagovicchio held by Federico conte di
Cilli (Frederick Count of Cilli).
In the following years other Jews appeared,
still regulated by the old "Capitoli" (Chapters) to which new rules
had been added recognizing the right of the (Jewish) community to
observe without obstacles the Law of the Sabbath, the right to establish a
Synagogue (located in Calegaria), not too far from the street known as "
Calle degli Ebrei (The Way of the Hebrews) and the right to their own
cemetery.
However the intolerance towards them kept on
increasing until in 1463 the Doge Cristoforo Mauro found himself
forced to officially recommend to the Christian preachers not to incite the
populace against the Jews. Two years later the suspicious burning of the
synagogue, following abuses large and small, caused the life of the
community, which had become essential to the life of the city, to become
ever more difficult. In 1479, there was only one "feneratore"
living in
Capodistria. He was soon forced to
stop operating and was replaced anew by Tuscan merchants.
The Jews then reappeared in
Capodistria, but were often
hindered by the animosity of the inhabitants of
Capodistria opposed to the establishment of another "Sacro Monte" (Holy
Pawn-shop) which was opened in 160.
Regardless, the Jews preserved the right
stipulated by the of Contract of 1608, renewed every ten years till 1613,
when the Hebrew community finally departed by leaving the city officially
after almost two centuries of almost continuous presence.
Pirano - XV to XVII
Century
Capodistria was not the only small city to
maintain a relationship more or less contractual with the Jewish communities
that followed in time in various locations of the Istrian peninsula. Marin
Sanud il Giovane (Marin Sanud the Young), Venetian diplomat, historian
and "cronista" (chronicler) in his "Itinerario per la terraferma
veneziana dell'anno 1483" (Itinerary of the Venetian mainland in
1483) - almost a unique source of Istrian news of the period - writes about
Pirano:"it is good and perfect to live here..." but also confirms
the existence of "...la Comunità à Zudei" (the Jewish
Community).
In that year the city had invoked the
services of Mose` Sacerdote (Moses Priest), but without allowing him
to find a partner, even though he was not able to satisfy all the needs of
the Piranesi (the inhabitants of
Pirano). The following year the
revised Capitoli (Chapters) allowed the Sacerdote brothers, Moses and
Giacob, and also Abramo and Aronne Stella, to open a bank under the
direction of the Jew Giuseppe.
They, together with their descendants ran the
bank for almost a century and a half, until the bank "col progresso
del tempo restò per l'impotenza de' medesimi dismesso" (with the passage of
time was dismissed due to the lack of performance of the persons in
question). The descendants of these and other families continued to live in
Pirano running other business, living in relative peace.
The rules of the "Capitoli" (Chapters) which
bound the Jew to the "Comune" (Municipality), with the consent of Venice,
would anticipate all the instances which would perturb the inclusion
of the Jews, listing also their duties towards the community. Among these:
Giuseppe and friends - and their descendants - were entitled to enjoy the
same rights of the Piranesi citizens, they could not be directed to work on
the Sabbath and on their Holy days, the butchers had to provide them with
meat slaughtered according the Hebraic customs, (Kosher), the Comune was
obliged to assign them a parcel of land for a cemetery and to provide
surveillance so that they would not be molested in the Synagogues. Moreover
the males older than 13 had to wear the "O" (from GiudeO = Jew)
on their clothes, except when travelling throughout Istria or the
Venetian territories. Women were exempted from this rule. Another norm would
compel them to remain at home on Holy Friday so that they would not be
molested by the more fanatic and intolerant Christians. It is curiously
noted that the money lenders ("feneratori") could not be held responsible
for damages caused by moths or mice to pawned merchandise.
The closing of the bank, which took place
around 1630, put the "Piranesi" businessman in a rather difficult situation,
compelling them to petition the Captain of Raspo, in February 1633, with a
request for the reopening to be assigned to the descendants of the first
Jews who settled in
Pirano. But after
many vacillations in 1634 the government chose to establish a "Monte di
Pieta`" (pawn-shop). The Christian priests and the Stellas delivered in turn
a petition to be allowed at least to practice the "Mercatura" (Commerce) and
maintain the rights acquired with the "Capitolo" of 1483.
The Council decided in their favor and
renewed the permit in the following years, while waiting for the definitive
authorization of the Venetian Senate, which, we do not know why, did
not arrive until 1681.
These notes are the essential facts of the
Jewish presence in
Pirano, even though little is
known about the actual size of the community which continued to exist almost
until today, totally integrated in the local reality. The last Hebrew family
we have heard about, is the Curzolo family that left the city in 1944
to find refuge from persecutions.
OTHER ISTRIAN COMMUNITIES:
Isola - Rovigno
The vicissitudes of the Jews, who were an
important component of the various Istrian locations, were affected by
the historic events that involved Venice at first and the
Hapsburgs.They were
also influenced by numerous migrations and massacres, but it can be
reasonably assumed about the communities established in Istria that the
quality of life, notwithstanding the inevitable daily problems, was good.
Isola - Trieste - Rovigno:
XV - Century
It has been verified that David Mayer, lived
in
Isola in 1478. He had
business relations also with other small cities. Comparino di
Ganhousen lived and worked in Pola
in 1427, being the owner of a "banco feneratizio" [lending bank] in
partnership with some individuals named Samuele and Iona, they had strong
commercial ties with Salomone, "feneratore"[lender} of the city of
Trieste. Nothing is known about
Parenzo.
Monsignor
Tommasini, bishop of
Cittanova, narrates in his
"Commentari storico geografici della provincia dell'Istria" [Historic and
geographic Commentaries of the Istrian Province] as in 1467 a Jewish family
still existed in
Rovigno, composed by the
brothers Abram and Lucio Stella, "il primo molto virtuoso e versato
nella poesia, l'altro dedito ai negozi" [the fist very vituous and well
versed in poetry, the other dedicated to commercial transactions], the last
descendants of an important family tree which had established itself in
Rovigno since remote times.
Their home was located in the ghetto which
existed between the "contrada" [street]
Parenzo and the "contrada" [street] Grisia where was also located the
home of the famous linguist
Antonio Ive (1851-1937). During
restoration work of the edifice some human bones were discovered. It was
deduced, therefore, that a Hebrew cemetery existed there as an additional
proof of their existence in that city. Moreover Ive mentions the presence in
the "sottoportico" of the "barbuti" [the bearded ones] The "sottoportico"
was the entrance to the ghetto in those days and it was so described
as only the Jews would wear beards in those days. The word ghetto
appears often and it defines quickly the portion of the city
inhabitated by the Jews.
The "Giudecche and
the "Ghettos" in Venice and Istria
Initially the quarters where they settled
were called "giudecche" probably a derivative from the word Jew "giudeo." As
a matter of fact, It is believed a section of Venice called the "Giudecca"
obtained its name from the "Zudei" [Jews in Venetian] who first settled on
that island.
The fear to live isolated, away from their
co-religionists caused by the recurring hostility of the people that
were their hosts, pushed the Jews to gather in the "giudecche" which in
certain cities simply amounted to one or more streets and a square. But this
was not the only reason why the Jews could not live next to other families
of different confessions to maintain and observe their precepts. As the
authorities of that period were interested in developing commerce,
agreements were made to erect or assign some buildings for them where they
could continue to observe their religious traditions, while taking part in
activities beneficial to all the citizenry.
The giudecca was replaced by the ghetto
beginning in the XVI century and was a poisoned fruit of the Counter-Reform.
The essential difference was that the grouping of the Jews in a single
location of the city was not any longer voluntary but it had become
compulsory. (It appears that the word "ghetto" derives from the
Venetian "getto" [casting], a foundry in Venice were metals were cast
[gettati]. These, in a nutshell, are the origins of the nomenclatures
"giudecca" and "ghetto" which characterized, even in Istria, localities wher
the Jews settled from one century to the next, but still not reaching the
extreme meaning of the term "ghetto" quite likely because of the small
number of the Jews and only as compliance with the directives of the
"Serenissima" [Venice].
The origins of the Hebrews
But what were the origins of the Hebrews that
settled in the Istrian territory? The subject is complex. Since the Diaspora
there were several migrations, often caused by the anti-semitic rage, an
ancient curse that resulted in real massacres. (It should be noted that the
most cruel exterminations did not occur in Italy, that should be recognized
as one of the mildest countries toward the Jewish people). Therefore, there
were several migrations which saw groups of Sephardic and Ashkenazic Jews
moving back and forth between Europe and the Orient to return to their own
countries, depending on the changing political and economical conditions,
while preserving their own faith and the liaisons with their
co-religionists. The typical names that are still heard in our ears, as
Sacerdote, Stella, Comparino da [from] Ganhousen or Weimar compel us to
assume origins from Italian regions as well from Central European
countries. But the footprints left behind by those people while reaching for
Istria in the past were more or less erased by the patina of time.
Yiddish Lullaby
Almost forgotten as the words of the
melancholic and resigned lullaby which is part of the popular Yiddish
tradition and which must have reverberated, who knows how often, under the
Istrian sky, sung by Hebrew mothers who have lived in
Capodistria,
Isola,
Pirano or
Rovigno:
In a corner of the Temple,
all alone
sits a widow. daughter of Zion
She rocks her small Videle
and she sings to him a lullaby to put him to sleep
Ay-lu lu, lu luUnder the rocker of
my Videle
there is a a young goat white as snow
The young goat has gone to market.
This shall also be your destiny:
you will sell raisins and almonds
Sleep, my little Videle, sleep. |
Source:
This article was originally published by the
bi-monthly Trieste ArteCultura (June 1999 online edition).
Glossary:
CITIES AND ASSOCIATED NAMES - We
aim to associate Hebrew names mentioned in the text in various periods with the
towns involved. Some relevant data is also provided to point out the scarce
sources and clarify or supplement other items in the future.
CAPODISTRIA
- Davide Weimer and Salomone de Crucilac
- Marco and Mandolino, sons of Davide Weimeer
- Samuele de Magoncia, Abramo Liberman, Moisè di
Samuele and Samuele di Salomone
ISOLA
- Zanzotto Calbo,“podesta`”
- David Mayer, lived in Isola in 1478.
CITTANOVA
- Monsignor
Tommasini, bishop of
Cittanova, author of
Commentari storico geografici della provincia dell'Istria [Historic and
geographic Commentaries of the Istrian Province]
PIRANO
- Mose Sacerdote [Moses Priest]
- Marin Sanud il Giovane (author)
- Sacerdote brothers, Moses and Giacob, and
Abramo e Aronne S Sacerdote
brothers, Moses and Giacob, and Abramo e Aronne Stella
- Curzolo Family
POLA
- Comparino di Ganhousen (with Samuel and Iona)
ROVIGNO
- Abram and Lucio Stella, per
Antonio Ive (1851-1937)
- Contrada GRISIA
- Contrada PARENZO
- VIDELE (Baby boy)
TRIESTE
- Salomone, “feneratore”[lender] of
the city of Trieste.
- Triestin ambassadors Antonio and
Leonardo Blagovicchio held by: Federico conte di Cilli
[Frederick Count of Cilli] - Carinthia
VENEZIA (La Serenissima = “The
most Serene”) - Venice
- GIUDECCA = Jewish quarters
- Marin Sanud il Giovane [Marin Sanud the
Young], Venetian, diplomat, historian and reporter ("cronista"), author of
"Itinerario per la terraferma veneziana dell'anno 1483" [itinerary of the
Venetian mainland in 1483] - a unique source of Istrian news.
- “Doge” Francesco Foscari, Doge = dux = Duce =
leader of the “Council of
Ten”
YIDDISH (in German: judisch = a short for
judisch-deutsch). A language spoken by many European Jews and their
descendants in many other continents, it is a dialect of High German written in
Hebrew alphabet characters and containing elements of Hebrew, Russian, Polish
etc.
JEWS, HEBREWS, “Zudei” [in Venetian dialect]
- Ashkenazic Jews: settled in middle and
northern Europe after the Diaspora
- Sephardic Jews: originated from Spain and
Portugal before the Inquisition
MUSICAL ITEMS - “YIDDISH: Lullabies” similar to
the one in the text may be found at:
https://jewishmusic.com/cgi-bin/sidedoor.pl?/ydvar63d.htm??https://infoseek.go.com/Titles?col=WW&sv=M8&lk=noframes&nh=10&qt=Yiddish+lullaby.
Translation and Glossary
compiled by Franco G. Aitala
Sources:
- Presenza ebraica in Istria
(Italiano) -
https://216.239.51.100/search?q=cache:jQh9gSmZjCoC:multicultura.univ.trieste.it/ebrei/Artecultura-giugno1999.pdf+Istria&hl=en
and
https://multicultura.univ.trieste.it/ebrei/Artecultura-giugno1999.pdf
-
https://www.jewishmuseum.cz/en/aroucho.htm
-
https://www.jewishencyclopedia.com/view.jsp?artid=178&letter=L
- Misc. internet sites.
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