Do many common East Anglian surnames indicate Jewish ancestry?

I wrote an earlier post incorporating material from some emails I received from a resident of East Anglia about the Jewish presence in England and Wales which dealt with affinities between dissenters and Jews. That post was mainly about Wales; this one (based on information from the same informant) is focused on East Anglia.

My informant – who has Jewish ancestors himself and whose home town is near the Norfolk/Suffolk border – talked about the demographics of his area, alluding (for example) to former East London families who were resettled there in the 1950s. But his main interest is in long-standing residents of the wider region. Noting the history of towns in the area as wool and cloth trading centres closely tied to the Hanseatic League of northwestern and central Europe, he spoke of “classic medieval Semitic faces” resembling (as he put it) “the church gargoyles which I have always believed to be an early example of anti-Semitism, as are most […] representations of Satan.”

These speculative and impressionistic observations raise interesting questions about the identification of Jews with the demons of conventional religion.

Most forms of anti-Semitism, however, were less extreme, and Jewish stereotypes have varied from place to place and from time to time. The medieval view was different from modern stereotypes. (In the Middle Ages, Jews were normally depicted as having red hair, for example.)

My East Anglian informant notes that historically there was a high proportion of nonconformists (or dissenters) in the local population. Amongst them at one time was my great-great-grandmother, Caroline Sturgeon, who was born in the village of Coney Weston in Suffolk.

Was Sturgeon originally a Jewish name? I suspect so, but my evidence is circumstantial. The fish in question is mainly known as a source of caviar, but the flesh is also eaten. Sturgeon flesh was popular, especially amongst European Jewish communities, despite doubts concerning its kosher status. There was, in fact, a bitter dispute about the fish between orthodox and conservative Jews during the 19th century.

What’s more, some of our Sturgeons had very unusual Old Testament-based given names.

There are still Sturgeons in the area, and Hinderclay church has Sturgeon burials. Winfarthing churchyard was also mentioned as having a lot of Anglo-Jewish names. (“Perhaps as trades people there were sufficient funds to afford the burials skewing the apparent ratio proportions to general population.”)

One reason for the relatively high proportion of nonconformists amongst the local population in past centuries was that the immigration of professional weavers from Flanders and Wallonia was encouraged. They mostly belonged to nonconformist Protestant sects and many would have had Jewish origins. They were known locally as “strangers”. (See the history of Strangers’ Hall in Norwich.)

I referred in my previous post to George Eliot’s novel, Silas Marner: The Weaver of Raveloe. The main character – from the North of England – travels to the Midlands. He is presented as having an alien appearance and as belonging to a dissenting sect. And his mother’s given name was Hephzibah.

Richard Cobbold’s Biography of a Victorian Village was recommended to me. It describes the Suffolk village of Wortham circa 1860 and includes details of each family and their means of living.

According to my informant, most of the shop surnames in his area were English names which are known to be commonly indicative of Jewish origins. (Most of them, he said, appear on a list which I published some time ago.)

And so to the East Anglian names he happened to mention in his letters (apart from Sturgeon)…

“Bird names Crow(e), Bird, Swan, Heron, Starling, Dove, Finch and Wren are in my experience wholly Jewish.”

Also noted as local families claiming Jewish ancestry were Raven, Eagle, Sparrow, Partridge and Crane.

Harries was also mentioned as Jewish and Simmonds (which is another name in the East Anglian branch of my family) as probably Jewish.

My correspondent also listed some other names which (he said) might be worth looking at. I haven’t had time to check them yet, but my first thought is that most of these names would probably not have any significant Jewish connections. But I may be wrong. The names are: Bradbury, Bradley, Bush, Clarke, Comer, Flowerdew, Fuller, Hines, Ives, Leeder, Mills, Oakes, Potter, Scoggins, Strudwick, Ward and Wright. Also mentioned were three other bird names: Drake, Gosling and Nightingale.

If you have any thoughts on any of this, please don’t hesitate to comment or send an email (engmar3 at gmail dot com).

Jews and Dissenters in England and Wales

A correspondent with Jewish ancestors who lives in East Anglia and has family connections to Wales has provided some fascinating information about the Jewish presence in England and Wales as well as offering speculations about the significance of particular surnames. This is the first of (probably) several posts summarizing the main points of our discussion.

One recurring theme was the possible links between Jews and nonconformists (or dissenters from the established Church of England). My correspondent told of an encounter with a Welsh-born woman who had been raised "chapel" (i.e. as a nonconformist Christian) but who was, in effect, a crypto-Jew. Crypto-Jews were common especially amongst Sephardic populations, but I was surprised that the phenomenon persisted in Great Britain until well into the 20th century. This Welsh woman had been outwardly conforming to the standard (Christian) culture of her environment, but was well aware of her Jewish origins. She recalled that after Sunday school at her chapel, the pastor (who was obviously Jewish himself) had given her extra lessons so that she could "carry the torch" of Jewish lore, religion and identity to the next generation.

It is well-known that some synagogues were built in the Welsh chapel style; but it seems that even some Christian chapels had strong Jewish links.

Some of my ancestors were Pembers. George Hawkins Pember was not a direct ancestor but he came from precisely the same part of England as my Pembers – the cathedral city of Hereford (which is, as it happens, only 16 miles from the Welsh border). G.H. Pember was a theologian and religious author associated with the Plymouth Brethren. A scholar of Hebrew, his focus was on Old Testament prophesies etc.. I suspect that the Pembers were originally Jewish and that the name may derive from the Jewish name, Pemper. This is speculative however.

I am reminded here also of George Eliot's novel, Silas Marner, which I have written about previously. The word 'Jew' isn't mentioned but Silas is depicted as having an alien appearance and he has stereotypically Jewish traits. He is a weaver, and (as I will be discussing in a subsequent post) Jews were strongly associated with the textile business. He doesn't attend church and is totally unfamiliar with the rites and rituals of the Church of England. He is portrayed as belonging not to a specifically Jewish community but to a weird religious sect on the fringes of society. The author later wrote the novel, Daniel Deronda, which explicitly deals with the problems faced by Jews in Victorian times.

[Llanelli Synagogue was built in typical Welsh chapel style.]

Jewish identity and assimilation

[Latest post in my Google+ Jewish Identity Collection: https://plus.google.com/collection/IrvUTB]

Jonathan Miller is one of those multi-talented people whose stars shone brightly for a time but then faded, leaving a sense, perhaps, of promise unfulfilled. I know that Miller has expressed some regrets about the course his life has taken. He sees himself, I think, primarily as an intellectual and a man of science rather than identifying fully with the areas in which he has spent the most time working and for which he is mainly known (entertainment and the arts).

At the time he gave this interview [see video] his star was shining bright. The excerpt deals specifically with the theme of Jewishness. Miller defends Jews who, like himself, choose to assimilate. Though a number of his statements are strong and unequivocal, I'm not sure that his overall position, as expressed here, is entirely clear or consistent (especially on the issue of "solidarity"). But then perhaps a degree of ambiguity and even inconsistency is inevitable when we are dealing with the thorny issue of Jewish identity.

I agree with most of the points that Miller makes. Assimilating Jews are all too often seen by other Jews as betraying their heritage. I understand the reasons for this but, like Miller, I think it's nonsense to talk about betrayal.

I don't know the details, but all of my most recent Jewish ancestors took an assimilatory path. On what grounds could we deem their decisions to be wrong or unfortunate? They made their choices on this and many other (often more important) matters: it just seems inappropriate for others to pass judgment.

If one believes in the basic tenets of Judaism (however they might be understood), then – sure – it may seem unfortunate that someone born into this faith decides to renounce it. I know that Judaism is not a creedal religion like Christianity is, but (as I see it) it only really makes sense as a religion if it is seen to incorporate certain beliefs (for example – and most importantly – that the God of the Bible is real in more than a mythical, symbolic or psychological sense). Miller also sees the issue in these terms apparently. He says he can't accept "the creed".

If you set aside Judaism there are still of course many valuable things which could be seen to characterize modern Jewish culture (or, more accurately, cultures). Intellectualism, respect for learning and education, a certain kind humour... One could easily extend the list. But I don't see how one could find in such things a compelling, unifying force, something strong and coherent enough to hold all those with Jewish ancestors together as a people going forward.

A shared history of oppression? Yes, Jews have often suffered discrimination and oppression, but these experiences varied from place to place and from time to time. And not all Jews suffered in this way. It is not a defining feature of being Jewish (as being associated with Judaism is).

It would be interesting to know if Miller's views changed as he got older. I may follow up on this.

Assimilating Jews in England and Ireland

A few more thoughts on Jewish migration to Britain [from my Google+ Collection, Jewish Identity]. My focus (for personal reasons) is on those who made the move before the middle of the 19th century.

One point I want to raise relates to a topic that came up recently in a comment on my blog post 'English Jewish surnames'. A commenter mentioned that his/her gentile great-grandfather had been lodging with a Jewish family in Birmingham and married a daughter of that family. They moved to Hertfordshire and became Christian spiritualists.

My speculation is that assimilating Jews were often drawn to nonconformist or marginal sects rather than mainstream churches. The 19th-century novelist George Eliot had a sympathetic interest in Jews, and explicitly wrote about them in Daniel Deronda. But I am also thinking of an earlier book of hers, Silas Marner. The book doesn't mention Jews or Judaism but the main character is obviously being presented as a Jew. I won't go into detail but he is described as having an alien appearance and as belonging to a slightly weird, quasi-Christian sect and as being unfamiliar with the rituals of the Church of England. He is a weaver by trade. (Jews were often involved in textile-related businesses, including weaving.)

Another point... Russell is a Norman name and one would normally expect families with this name to trace their roots back to the Norman invaders of the 11th century. But, in following up some Russell ancestors of mine, I came across a reference (in a book called The Families of County Dublin) to some Russells who lived in Dublin in the 18th century and who were merchants and weavers. Significantly, they were neither Catholics nor Episcopalians (the majority of Irish people were Catholic and there was a large Episcopalian minority). These Russells were Quakers.

There were also some notable Russells who were very active in Cork, merchants most of them. At least one was a draper. Some had links with Lisbon and one at least had business interests in (and travelled to) Brazil. This suggests to me that they were Sephardic Jews who had Portuguese roots, and that they may have simply adopted the name Russell and may not have had any connection to the Normans at all. (Russell is sometimes said to be a possible Sephardic name, but I don't have reliable information on this.)

Alternatively Portuguese Jews could have married into an established Russell family of that region, but I have found no evidence of this.

A new Collection on Jewish themes

I am setting up a couple of Collections on Google+, one titled Social and Political Reflections, and the other titled Jewish Identity. These Collections are not intended to replace Conservative Tendency which will continue to operate as normal.

Here is the text of something I posted today direct to Jewish Identity*:

I want to explain what is driving my interest in Jewish identity, history etc..

Ethnic identity is a very vague and often slippery concept. Some people have a relatively clear and simple connection with a single ethnic group but most of us have a lot of flexibility in terms of how we can choose to see or define ourselves in ethnic terms. I am not Jewish but, as so many of the thinkers and writers and filmmakers who have influenced me were Jewish, I have long felt a certain cultural affinity with Jews.

Consequently it came as a pleasant surprise for me to realize a few years ago that a good many of my ancestors were in fact Jews. (I won't try to quantify the proportion: smallish but not insignificant, I would say.)

There are, then, genetic links; moreover it is even possible that certain cultural peculiarities and preoccupations within my father's family were built on forgotten memories. This would be in addition, of course, to the strong – and quite pervasive – historical and religious Hebraic influences on the wider culture.

At any rate, certain family matters now seem to make more sense to me than they did in the past; I only regret that my father died before these things began to fall into place in my mind and I began to take an interest in them.

It took a while for the penny to drop because, at first glance, all my ancestors appear to be boringly British, certainly since about 1800.

I came to learn, however, that some of the names of my recent ancestors, though seemingly British, can indicate Jewish origins, and putting this together with family stories about ancestors coming from France and other clues suggested that a number of lines on my father's side trace back to Jewish communities on the Continent.

In some sections of my family tree, there are small clusters of obviously Jewish names mixed in with the Anglo-Saxon or Norman. My guess is that such patterns would be quite common for people of English ancestry and that similar considerations would apply in respect of many other European peoples.

Of course, some long-established English families have names which indicate Jewish origins, but origins so distant as to be virtually irrelevant from a personal or genetic relatedness (at least in terms of autosomal DNA) point of view. Such families have been Christian for centuries and intermarried with non-Jewish families and so are not in any meaningful sense Jewish. 'Moyse' [deriving from the French form of Moses] is an example from my own family history. The name in our case appears to trace back to a particular merchant (presumably Jewish) associated with a very old building near the centre of an English market town. But, as I say, this was so long ago it is insignificant from a genetic (autosomal DNA) relatedness point of view even if it is an important reminder that Jews have been an integral part of English (as of general European) culture for hundreds of years.

At the moment I am particularly interested in finding out more about the relatively undocumented waves of immigration into Britain which occurred during 17th and 18th centuries.

I have Irish as well as English ancestors, but these lines are less suggestive of a significant Jewish element. There are a couple of interesting Irish possibilities but (as with the English examples) I won't go into detail here.

My intention is gradually to bring together in this recently-opened Google+ Collection my old posts (possibly revised and updated) on Jewish themes, some new posts and external links. We'll see how it goes anyway...


*https://plus.google.com/collection/IrvUTB

Another thought on Wittgenstein's masked theatre remark

I want to follow up on some comments I made the other day concerning Wittgenstein's remark about Jews being attracted to masked theatre by looking at a passage from Michael Walzer's recent essay on anti-Judaism.

Walzer writes:

"The critique of Jewish cleverness is fairly continuous over time, but it appears with special force among German idealist philosophers of the eighteenth and nineteenth centuries, who repeat many of the supersessionist arguments of the early Christians. [That is, the idea that a new arrangement based on new and deeper values supersedes the old.] Kant understood the heteronomy he sought to overcome – action according to moral law externally imposed rather than freely accepted by the agent – in Jewish terms, but he was himself considered too Jewish by the philosophers who came next, most importantly by Hegel. Kantianism, Hegel claimed, was simply a new version of 'the Jewish principle of opposing thought to reality, reason to sense; this principle involves the rending of life and a lifeless connection between God and the world.' According to Hegel, Abraham had made a fateful choice: his rejection of the world in favor of a sublime God had alienated the Jews forever from the beauty of nature and made them the prisoners of law, incapable of love... [And] Schopenhauer, in the next generation, thought that the academic Hegelians of his time were 'Jews' and followers of 'the Jewish God'..."

Perhaps these notions of a certain kind of thought or intellectuality or cleverness leading to false perceptions and alienation – to being cut off from some supposedly deeper nature – may help to explain Wittgenstein's curious remark about masked theatre.

Originally I took Wittgenstein to be saying that masked theatre was an inferior form of theatre and its putative attraction for Jewish audiences was indicative merely of their lack of depth or artistic understanding.

But you could look at it another way. Perhaps Wittgenstein was thinking that masked theatre was ideally suited to expressing the alienation or cut-offness which Jews (or perhaps 'Jews') have supposedly inflicted on themselves by their intellectualism, etc.. This type of theatre would therefore be particularly meaningful to them (i.e. to intellectualizing Jews or 'Jews'*) – and possibly cathartic.

Belle Waring suggested (in response to my comment on her blog post in which I first raised this issue) that Wittgenstein can't have been referring to classical Greek theatre in his apparently disparaging remark. But this would no longer be the case if the remark was not (as I am now suggesting) intended to be disparaging at all.



* I may have something to say about this distinction and some other matters arising out of Walzer's article in a day or two – and then perhaps will give these Jewish themes a rest!

The complex ancestry of European Jews

A clearer picture is finally emerging of the ethnic origins of European Jewish populations. And it seems that the connections to the Near East are more tenuous than previously thought.

An important new study examining Ashkenazi lineages by decoding and analyzing entire mitochondrial genomes has found that the female lines derive predominantly from European rather than Levantine populations.* The four major and most of the minor Ashkenazi maternal lineages form clusters within descent lines that were established in Europe between 10,000 and 20,000 years ago.

Y-chromosome analysis has, on the other hand, revealed distinctive patterns which suggest that male European Jewish lineages may trace back to the large Jewish population of ancient Rome, though complicating the picture is the fact that large numbers of those practising Judaism in the ancient world were converts. Interestingly, of all general present-day European populations, Northern Italians exhibit the greatest proximity to Ashkenazi and Sephardi populations on the basis of whole-genome analysis.

So the story that seems to be emerging is that single males traveled (as traders?) from Italy and adjacent areas (as well as from the Levant, presumably) deep into various parts of Europe and married and converted local women. And it was basically from this process that the Ashkenazi and Sephardi populations of Europe arose.

A simplification, no doubt. But, if the broad outlines of this view are confirmed by future research, the myth of a clearcut racially-based Jewish identity – still entertained by certain Jewish as well as anti-Semitic groups – will be further undermined.

Social myths can be benign. But the myths associated with Jewish origins and identity have been – and unfortunately still are – being used to foment fear, hatred and division.

For example, Islamist groups associated with the Muslim Brotherhood draw on traditional European as well as non-European sources which impute demonic powers to Jews whom they define as much by race as by religion.

This sort of medieval thinking has no place in the modern world, and it a great pity that some Jewish groups seem to draw on similarly implausible myths to define themselves and to justify territorial claims and political strategies.

I don't want to get involved in a discussion about Israel and its neighbours – I have never lived there and don't know enough about it. But, like many other Western observers, I regret the fact that Israeli moderates and secularists have in recent years apparently lost ground to Jewish religious groupings whose views seem at times to have more in common with their despised Islamic fundamentalist neighbours than with their moderate and secular brethren.


* See also Nicholas Wade's New York Times article.

English Jewish surnames revisited

[This page remains active with the names list being periodically updated and comments welcome.]

As I have mentioned previously, some of the names of my (English) forebears would seem to indicate Jewish origins, and I would like to make a few general comments on the topic of Jewish immigration and surnames in the English-speaking world.

It's difficult to find good information on the history of Jewish assimilation in England. Jewish leaders naturally see the preservation of their religious and cultural heritage as paramount and often speak disparagingly of those who, over the centuries, intermarried with Christians and adopted Christianity or drifted away from religion altogether. And many who write on Jewish history take a similar line: Jewish culture and tradition are what they are interested in.

The stigma associated with assimilation is understandable, as it was only a strong sense of community that kept Jewish beliefs and customs alive in a world which lacked a Jewish homeland. But, as a consequence of the focus on synagogues and communities which maintained their religious heritage, I suspect that the standard histories of Jews in England underestimate the real number of immigrants with Jewish origins, in particular those descended from Jews from the Iberian peninsula. There were particularly significant migrations during the 16th and 17th centuries.

Many people are interested not so much in Jewish religion and culture as in their own family histories, or, for that matter, in the ethnic history of their country. They see assimilated Jews not in terms of their ancestral religion or culture but rather as individuals who contributed to the broader culture of the country in which they chose to live.

New methods of genetic analysis* are revolutionizing the way we trace our ancestors. For the present, however, most of us rely on traditional records and, where records do not exist, on names and the clues that names can give of ethnic or geographic origins.

Unfortunately, Jewish naming practices make it very difficult for researchers. In many parts of Europe, Jews maintained their traditional practice of assigning patronymics and were slow to adopt the practice of giving permanent family names. For this and other reasons (such as the lack of a homeland, persecution and discrimination), Jews have been more inclined to adopt new or modified surnames than most other peoples.

Of course, in English-speaking countries, certain surnames - often German or Hebraic – are well-known as indicating Jewish origins. [A fairly good list is here. And here is a good explanatory article on the origins of Ashkenazic last names.] But Jewish immigrants often modified foreign-sounding names or chose English surnames, and some names were favored over others.

I have compiled a list of surnames based on my own (limited) knowledge and research. I emphasize that these names do not necessarily indicate Jewish origins, and some are more strongly indicative than others. I have excluded almost all Biblical (Hebrew), Polish and most German and other obviously non-English names and intend to refine the list over time, deleting names with only tenuous claims to be here and adding others. Comments and suggestions, either via this site or to my email address**, are welcome.

Abrams, Adams, Albert, Allen, Alexander, Alpert, Ames, Amsterdam, Angel, Ansell, Archer, Arnold, Asher, Asherson, Astley, Avery, Baker, Ball, Banks, Barber, Barkin, Barnard, Barnett, Baron, Barr, Barret, Barrett, Barron, Barrow (sometimes from Baruch), Bart, Barton, Bass, Batt, Beck, Becker, Beer, Belcher, Bell, Bellman, Belman, Belmont, Benedict, Bennet, Benson, Bentley, Bernard, Berry, Bickel, Bickell, Bickle, Bird, Bissell (from German Biesel, or Yiddish), Blond, Bloomfield, Black, Blacker, Blackman, Blackwell, Bland, Blank, Block, Blue, Bolton, Booker, Bookman, Bowman (from Bauman(n)), Brand, Bray, Brayer, Briar, Brice, Brier, Brill, Brilliant, Briscoe, Brock, Brody, Brooks, Broomfield, Brower, Brown, Buckley, Burstin, Bush, Byrd, Cain, Cap, Cape, Capp, Carpenter, Carr, Carter, Chandler, Chaplin, Chester, Chetwynd (an old English name adopted by some families), Cline, Cobb, Coe (from Cohen?), Cole, Coleman, Colman, Cook (from Koch?), Cooke, Cooper, Cope, Copeland (from Kaplan), Copland (from Kaplan), Cove, Cowan (from Cohen), Crane, Crawford, Cripps, Crossman, Crouch, Cutler, Darley, David, Davidson, Davies, Davis, Diamond, Dove, Draper, Durant, Eastman, Ellis, Ellman, Elman, Elton, Fain (from Feinman(n) or Feinstein), Faine (from Feinman(n) or Feinstein), Falk, Feldman, Finch, Fine (from Feinman(n) or Feinstein), Finniston (from Feinstein), Firestone (from Feuerstein), Fish, Fisher, Foreman, Forman, Forster, Foster, Fox, Frank, Franks, Fredman, Freedman, Freeman, Froman, Gardner, Garfield, Garland, Gilbert, Glass, Gold, Golden, Golding, Goldsmith, Good, Goodman, Goodwin, Gordon (from Grodno, Lithuania or from the Russian word gorodin (townsman)), Gould, Gray, Green, Greenfield, Greenwood, Grey, Gross, Hacker, Hale (as variant spelling of Ashkenazic Halle), Halperin (from Heilbronn, Germany), Halpern (see Halperin), Hancock, Harding, Harman, Harris, Harrison, Harlow, Hart, Hartman, Harvey, Harwood, Hayman, Heller (from Halle, Germany), Helman, Hendler, Henry, Hering, Herring, Hickman, Hill, Hiller, Hilton, Hodges, Holden, Holder, Holland, Hollander (from a town in Lithuania settled by the Dutch?), Holman, Holt, Holton, Hook, Hooker, Horn, Horne, Horner, Horton, Horwich (from town in Bohemia (Horowitz/Horovice)), Howard (from town in Bohemia (Horowitz/Horovice)), Hurwich (see Horwich), Hyams, Hyatt, Hyman, Ivory, Jackson, Jarvis (sometimes from the Eastern European Javitz, as in the case of the family of the American philosopher Judith Jarvis Thomson), Jewel, Jewell, Jones (from Jonas or Jonah), Kane, Kay, Kaye, Kennard, Kerr, King (from Koenig), Kline, Knight (possibly from Sephardic names Cabalero/Caballero/Cabaliero = knight or horseman), Lambert, Landon, Landis, Lane, Lang, Langer, Langerman, Langley, Langman, Lawrence, Lawson, Leavit, Leavitt, Lee, Leigh, Leonard, Leslie, Lester, Levin, Levine, Levett, Levitt, Lewin, Lewis, Libson (eastern Ashkenazic metronymic), Lincoln, Lipson (eastern Ashkenazic patronymic or in some cases variation of Lipschitz (Polish town)), Lipton, Little, London, Long, Lott, Low, Lowe, Lowy, Lucas, Lyon, Lyons, Lytton, Mack, Mander, Manders, Mann, Manson (from Mankiewicz), Marchant, Marcus (from Marx), Marks (from Marx), Marlow, Marlowe, Marshall, Marty (Sephardic), Mason, Maurice, Maxwell, May, Mayman, Merchant, Michael, Michell, Miller, Millman, Milman, Milner, Mitchell, Montague, Morris, Moss, Moyse, Myer, Myers, Nelson, New, Newman, Newmark, Nichol, Nicholl, Nicholls, Nichols, Nobel, Norman, Oliver, Paley, Palmer, Park, Parker, Parrish, Parsons, Paul, Pavey, Pearl, Pearlman, Peavey, Peavy, Peck, Pember (from Pemper), Perkins, Perry (from Pereira), Pepper, Peters, Phillip, Phillips, Pine, Pinner, Pinter, Pittman, Platt, Polk, Pollard, Pollock, Pool, Poole, Porter, Portman, Posner, Powers, Price, Priest, Prince, Rae, Raine, Raines, Randall, Ray, Raye, Raymond, Raynor, Reed, Rees, Reid, Rendel, Rest, Rice, Rich, Robbins (see Robin), Robert, Roberts, Robertson, Robin (from Reuben, Rabinowitz, Rubinstein, etc.), Robins (see Robin), Robinson (see Robin), Ronson, Rose, Rosefield, Ross, Roth, Rothman, Rothwell, Ruby, Russell (sometimes indicative of Sephardic heritage), Sacks, Salmon, Salman, Sams, Sand, Sanders, Sandler, Sands, Sassoon, Saunders, Saville, Saxon, Sefton, Selwyn, Sharman, Sharp (from German Scharf (= sharp-witted); or perhaps Shapiro), Sharpe (see Sharp), Shaw, Shayne, Sher (Ashkenazic, from word for scissors or shears as used by tailors), Sherman, Sherwood, Shields, Shinwell, Shore (from Schorr), Short, Silk, Sills, Silver, Silverstone, Simkin, Simkins, Simmonds, Simmons, Simon, Simons, Simpkin, Simpkins, Sims, Sinclair, Singer, Singleton, Sless, Sloman, Smith, Snell (from the German name Schnell), Snider (from word for tailor), Snyder (from word for tailor), Somers, Sommer, Sommers, Speed (from the German name Schnell), Spelling, Sperling, Spurling, Stainer (from Steiner?), Stanley, Stark (from Yiddish Shtark = strong), Starr, Sterling, Stone, Strong (translation of Yiddish Shtark?), Sugar, Summers, Sumner, Swan, Swann, Swanson, Syme, Symes, Symonds, Taft (from Tugendhaft), Tate, Taylor, Temple, Trilling, Tucker, Turner, Uren, Vale, Waddell, Walker, Wall, Waller, Walt, Walter, Walters, Ward, Wardle, Waterman (from Wascherman or Wasserman(n)), Watt, Watts, Webber, Weller, Whaley, White, Whiteman, Whitman, Wideman, Wiley, Winner, Winston, Winters, Winton, Wise, Wolf, Wolfson, Woolf, Worley, Yarrow (from Yaroshavitz), Yates, Young, Younger.



* I suspect that DNA analysis is going to present an unwelcome and challenging picture for those who wish to maintain a simple concept of Jewish ethnicity. Of course, it is well known that the population groups which have formed the Jewish people over the centuries have been geographically divided and genetically diverse, so it will come as no surprise if there are no clear genetic markers for Jewish ethnicity. What DNA analysis will do, however, is to indicate how particular populations have maintained continuity or merged with neighbouring populations.

** engmar3 at gmail dot com.

*** It is difficult to know whether to include here such common English names as 'Harris' which in the majority of cases is not Jewish, but which has been adopted by Jews. Preliminary Y-DNA results may be of interest. Y-DNA results for Harris (based on 465 samples) reflect standard Western European/Scandinavian patterns (haplogroups R1b1 and I1), though there are also instances of haplotypes characteristic of Eastern European, Mediterranean, Middle Eastern and African populations. But even names which are more identifiably Jewish (e.g. Silver) are often associated with the R1b1 haplogroup.

**** Note an interesting surname change in the late nineteenth century from Raby to Simmonds.

Jews with force

Roger Cohen used the following fragments of dialogue from Philip Roth's novel Deception to bookend his recent New York Times opinion piece on anti-Semitism and Jewish identity.

The novel's protagonist, a middle-aged American writer, is speaking to his English lover.

"In England, whenever I'm in a public place, a restaurant, a party, the theater, and someone happens to mention the word 'Jew', I notice that the voice always drops just a little... [That's how] you all say 'Jew'. Jews included."

When he returns to New York, he tells her that he has realized he had been missing something. What? she asks.

"Jews."

"We've got some of them in England, you know."

"Jews with force, I'm talking about. Jews with appetite. Jews without shame."


Nicely observed. (Sits uneasily, by the way, with Cohen's worthy but rather contorted reflections.)