Małgorzata K. Frąckiewicz

University in Białystok

Polish Historical Society – Łomża Branch

About family names of Łomża Jews

Key words: anthroponomy, family name, Łomża, Jews.

You should not forget that history of Łomża interweaves with history of Polish Jews, who in the space of this unique Mazowian city found their home, their promised land. Not for everybody it was a land flowing with milk and honey. The Jewish population formed colorful and active community with other contemporary inhitants of the city, but shared also poverty with Polish people during the difficult XIX century.

Today Łomża is seen as a Mazovian city[1], but often that historic view does not encompass all important threads of its history. Inter alia detailed research needs to be done about history of Jewish people, whose presence in the city gives more light to many very important for the heritage and identity of its inhabitants issues. The Jewish population left two cemeteries reminding that many Łomża citizens of the Mosaic faith reached their end… cemetery and nothing else. Until now a lot of city inhabitants keep in their minds association of the former Jewish district Rybaki with the inhabitants of the Mosaic faith. It is still said, that this or that Łomża citizen lives at Rybaki, but in eality he/she lives at Rybaki street. There is a trace, but memory and awareness have gaps. Lock of knowledge. Meanwhile contemporary Łomża inhabitants have a lot in common with the Jewish population, for example family names, which reflect our identity and our roots.

True memory is hidden also in preserved record books[2] and memories. Sometimes it is animated by objectifying vision of times passed, which was created by inquisitiveness of the researcher – a historian, a sociologist or a linguist[3]. The subjective picture of memory brings closer Pinkas, Memorial Book of Łomża Jews (now being prepared for publishing thanks to the initiative of Vagas Łomża Scientific Society). These sources make the past real, they do not let forget about it for the glory of people, who contributed to the shape of contemporary city by the Narew River and devoted their time for creation of its modern image, even if they never imagined Łomża as it is today[4].

The view of Łomża from the perspective of family names of the local burghers cannot be seen without the context, which could facilitate correctly and fully describe such a group of Łomża population like present in it Jewish community. From the linguistic, historical and cultural perspective its value constituted development of the city, its aura, significance in Polish history, by making multicultural past of the city by the Narew River, in the north-east of the Mazovia Region, in the strategically important place and leaning to the West, but what is also important, to the eastern ends of Poland.

This elaboration suggests preliminary view of the Jewish population, Łomża burghers of Jewish descent from the linguistic, onomastic and cultural perspective, which differently than historical description gives possibility of its overview in terms of words: specifically family names and first names (often a differentiator for people of Jewish descent) and other names describing, which accompany descriptions of humans as individuals identified in certain milieu, for instance in a city.

Prof. Witold Jemielity gives, that:

„When after the first partition of Poland the authorities of Austria and Prussia deported by force Jews from their territories, their number rose twice and three times among Vistula, Bug and Narev rivers. At the end of XVIII century Mazowia had a 59 % population of Jews living in villages, because some cities, Łomża among them, prohibited them from staying at their territories. In the Łomża region[5] the first Jewish community was in Śniadovo and Łomża Jews belonged to it at the beginning. In 1832 the city incorporated the estate Rybaki, which became major aggregation of Jews in Łomża. Their number in the city increased fast: in 1799 there were 25 people, in 1808  – 157, in 1827 – 948, in 1848 – 2254, in 1857 – 2608, in 1921 – 9131”[6].

In Memorial Book of the Łomża Jewish commune (so called Pinkas) we can read:

 

„First Jewish houses, which were found in the city were built on the slopes of the Capuchin hill at the rim of Woziwodzka street and swerved left in the direction of the water pomp, which was erected after some time and provided the city with cleaned drinking water from the river”[7].

 

Further there is a reference, that:

 

„Municipality bought from the hands of the catholic diocese big area of land, which belonged to Polish Hospital Society „St. Spirit” and built there some new streets: Wiejska, Nemblin and others. Also Jews bought plots there and erected houses. Jews centered around the New Market, which was taking on a new shape Wooden houses and barracks were destroyed and big brick houses were built in their place. That place stopped to serve as marketplace and like the Old Market became a place of strolling and celebrations. Jews started also to settle from the south-west side of the city in the vicinity of the city park, in the direction of the Łomżyca settlement. But most of all the Jewish element centered near the Giełczyńska, Senatorska and Woziwodzka streets, in the north-east direction of the city and slowly going down thru Old Market to Krzywe Koło, Rządowa on the right, Długa and Dworna on the left” (KŁGŻ: p. 51-52).

 

After the world war II such a picture of the city found, writing the memories contained in Pinkas Yom-Tov Lewinski:

 

„House remained the house in which the spirit of the Jewish youth in Łomża was educated and which gave a lot to Jewish Łomża and of which survivors of smart students are scattered around the world. I walk down the stairs to the hall. It is hard to walk: stairs are destroyed, steps broken and there is sand and mud on them. Germans tried to annihilate everything before leaving here. With some difficulty I entered the yard – green yard, overgrown with tall grass – from the time that nobody put his foot here. I look at the windows through which I stared many times. I divide them into my class membership at the school year 39/40 and 40/41. This is class 6/7 and I can see a figure of Absalom Esterzon, busy with literary analysis. Here is the voice of my doughter turning to me: Father! I cannot stay here any longer. My legs took me to Old Market. Is that Łomża? At the whole market there are only three houses, half ruined: municipality, Jozue Jaakov Rozenthal house[8] and the house in which for many years dr Połtyn lived. From the Długa street remained only three houses on the left side, from the house with the Linowicz pharmacy to the house where the shop of Zalmar Hepner used to be[9]. At the right side remained only the big house of Książkiewicz – and nothing else. At Rządowa street three houses remained. There is no trace of the New Market, Farna street, Jatkowa and other. At the Krótka street remained the house of the widow Markowicz and the old building of the fire brigade. From the whole Senatorska street there was only house of the orphan care and the closest to it house of Natan Pianko[10]. There is no old synagogue and: „Talmud Torah”, „Tavern for the guests”, Yeshiva (…) The house of the plasterer Gołombek was left[11]. There is no trace of Żydowska street, Woziwodzka, Żelazna, Szkolna, part of Rybaki, Zambrowska, Zambrowski Market, Aryan part of Dworna street. The bank buildings remained. Out of municipal buildings only the orphanage at Senatorska and the nursing home at Pianko street remained (KPŁGŻ: p. 192).

 

Based on Jan Stanisław Bystroń classification, you can tell, that among Jewish family names occuring in Łomża region during the XIX century definitely prevail those that correspond  with slang forms with patronymic suffix –owicz, with which ends big group of family names from used by me ranking of all Jewish anthroponyms, which are confirmed by archive sources from the State Archive – Łomża Branch and are excerpt from the records located at the Diocesan Archive in Łomża and the office of cathedral parish in Łomża. They are family names as follows: the most popular, because it is repeated 154 times during years 1826-1910 Mrozowicz, or Oznowicz occurring 146 times between 1877 and 1910, Wierzbowicz (131, 1836–1906), Zacharowicz (118, 1827–1909), Kossowicz (102, 1827-1909), Baranowicz (98, 1827–1910), Biednowicz (83, 1836–1910), Chomontowicz (75, 1829–1909), Rabinowicz (75, 1854–1910), Gabowicz (72, 1827–1908), Jakubowicz (66 occurrences during the years 1842-1911), Zdanowicz (66, 1827–1910), Etkowicz (65, 1836–1919), Perłowicz (65, 1827–1910), Chałupowicz (64, 1842–1910), Stołowicz (63, 1839–1903), Pagowicz (61, 1856–1905), Granatowicz (60, 1826–1909), having from 50 to 59 carriers – Gagowicz, Pełchowicz, Alperowicz, Blumowicz, Furmanowicz, from 40 to 49 carriers – Gwiazdowicz, Mąkarowicz, Pełtynowicz, Szymanowicz, Zimanowicz, Gronowicz, Węgrowicz, Farbarowicz, Piekarowicz, Różanowicz, Penzowicz, Borkowicz, from 30 to 39 – Turowicz, Jabłonowicz, Ismachowicz, Monkarowicz, Dunowicz, Słodowicz, Bukowicz, Kosowicz, Rafałowicz, Syderowicz, Wołowicz, Dynowicz, Chanowicz, Jonowicz, Lewkowicz, Malinowicz, Głuchowicz, Grzybowicz and many others, less popular, represented by smaller number of carriers.

Besides family names ending with –owicz at the ranking list, very often tere are last names with similar suffix –ewicz, from which the most popular were: Rzotkiewicz (168, 1832–1909), Markiewicz (143, 1851–1910), Kawkiewicz (124, 1829–1906), Rutkiewicz (113, 1830–1911), Młynarzewicz (108, 1842–1910), Dziubkiewicz (87), Abkiewicz (57), Modzelewicz (56), Kozikiewicz (55), Dłużniewicz (49), Sarniewicz (48), Chmielewicz (42), Burakiewicz (40), Garbarzewicz (40), Boguszewicz (39), Borakiewicz (39), Rzepkiewicz (39), Wróblewicz (38), Zdrojewicz (36), Iwrejewicz (30), Radziewicz (30), Wapniewicz (30), and other numerous, of which each was confirmed as constituting name of less than 30 people.

Outside of large group of own names with formants  –owicz and –ewicz it should be recognized many instances of family names coming from first names with ending –son, like for example Michelson (67 osób  1842–1910), Lewinson (37, 1836–1903), Belson (13, 1867–1900), Bramson (13, 1834-1883), Takson (10, 1862–1905), Dawidson (9), Majerson (7), Szmulson (7), Natanson (6), Jakobson (5), Aronson (3), Berekson (2), Jakubson (2) and others, having only one recorded carrier. Similar, but existing in smaller number of authentications, that is less frequent in record books, were patronymic personal names with suffix –sohn, like: Michelsohn (30, 1827–1882), Bramsohn (29, 1832–57), Lewinsohn (19), Ersohn (4), Soresohn (3), Abelsohn (2), Adelsohn (2), Aronsohn (1) and other.

Next group noticed by S. J. Bystroń are names coming from mother’s or wife’s names, for example: Todres (22), Ades (8) // Adess (1) // Ader (1), Margulies (5), Mirkes (4), or Majer Cyreles (married to Cyrela).

Different collection constitute names describing origins from given settlement or country, for example: Abraham Bytomski, Londyński[12]. On the other hand, 158 Łomża Jews bore in years 1833–1911 family name Giełczyński, coming from the name of nearby town Giełczyn. Futhermore from 1834 to 1909 they recorded 121 of Zambrowski (from city of  Zambrów), between 1826 and 1910 certified 119 Kolniak, 113 Rutkiewicz (1830–1911), 107 Tykocki (1826–1903), 57 Białostocki (1831–1907) and 42 Piątnicki. Between years 1827 and 1905 there were 51 records of last name Kraska, also classified as a term derived from the place, formerly associated with the nearby village, today is located inside the boundaries of the city as a smallest of four its districts. Interesting is the last name Ciechanowicz, on the one hand it comes from the place, but on the other hand it ends with the patronymic suffix. It was confirmed 91 times in the space of 1833–1908. Similarly Śniadowicz (75 times, 1836–1911) from the name of the Śniadowo village. Between 1827 and 1909 recorded 245 people with the last name Jeleń, and from 1827 to 1902, 56 persons with the family name Jelonek, which could probably refer to the Łomża coat of arms, but this is a folk etymology of that family name.

Following group are national names (usually they were used to describe aliens) for example: Joel Niemiec. Other examples are: Słowatycki (29, 1824–1910), Polak (16, 1847–95), Litwak (16, 1854–98), Słowatys (12, 1870–1907), Ukraiński (7, 1882–98), Szwajcar (1, 1833) etc.

Last but one type are family names derived from the names of professions, for instance: Mojżesz Złotnik (family name recorded twice in 1860 and 1887), Stolarczyk (65, 1827–1908), Piekarowicz (44, 1851–1905), Rybak (42, 1856–1908), or very popular today Kowalski (23, 1875–1910) and Krawczyk (5). It is necessary to add, that considerable professional activity of Jewish community confirm functions and professions connected to its representatives, for example: attorney, pharmacist, lessee, tinsmith, paver, chazzan, carpenter, barber, hatter; journeyman: tanner, smith, baker, hatter, butcher, brick maker, shoemaker, turner, goldsmith, member of the hospital staff, doorkeeper of the synagogue, lumberjack, conductor of the band orchestra, distributor of the stamping paper; tenant of: inn, consumer earnings, inn house, grange, bath, fishery, dry rent, weights and measures, manufacturer of vinegar/candles, agent, dyer, surgeon, wagoner, gabbai of the synagogue, gravedigger, farmer, comb maker, tradesman of: amber, wood, pots, cereal, stalls, merchandise, flour, fish, skins, tar, candles, wool, victuals, grains, iron; bookbinder, organ-grinder[13], hospital driver; manager of: the house of Society of Care over Ill, hospital; collector of lottery, farrier, black smith; huckster of articles of: gallantry, cubital, colonial, spicy, Nuremberg; tailor; merchant: trading with paint, wholesaler; book seller, furrier etc. In Pinkas, referring to the Jewish district of Rybaki, it was written:

„In this district there were not missing Jewish craftsmen repairing shoes or redoing clothes, coopers and bakers, sawyers and tinsmiths. There were hardworking people in the the sweat of the forehead earning their bite of bread” (KPŁGŻ, p. 643).

The last group of family names that we can select are nicknames (similarly like in Polish they most often refered to phisical features of their carriers) for example: np. Josel Mały (small). Other examples: Kaleka (cripple) (5, 1888–1903), Łaciec (piebold) (1, 1857), Biedak (poor), Gruszka (pear), Wielbłąd (camel), changed in 1884 into Marcyk // Marczyk (from the name of month March). Last names derived from nicknames are seen mostly at the end of the ranking of records, because there are also recorded changes of names described there. So for instance in 1896 there was a change of the last name Kac (Cat) to Zdalekier, in 1886 from Kędzierska to Zambrowska (probably as a result of marriage), in 1895 Smutkiewicz changed family name to Zacharowicz, and in 1897 Dłużniewicz to Zacharewicz. Talking about changing last names it is worth to point out neophytes.

Neophytes, means baptised Jews entering Polish milieu braking their roots. Necessary element and consequence of such a decision was changing family name. After 1850 by virtue of the decision of the administrative council of Polish Kingdom changing last names by neophytes was forbidden[14]. In the book of 1809 there are four records concerning three man and one woman of 21, 22, 23 and 30 years of age, who decided to change their faith. It was happening in months: July, August, December[15], and in the book of 1865 there was one instance of baptism recorded, in March. It concerned thirty year old Jewesses.

            Hereditary names of neophytes were created in many ways. One of them was making a last name from the name of the month during which they were baptized, hence in the above samples there is an information about the conversion date. In the 1809 material we can find Jewess baptized in July, who was named: Marianna Lipczyńska (July – lipiec) and baptized in August Jan Sierzpiński (August – sierpień). More family names made that way are among others: Lipszyc (recorded 62 times between 1852–1906), Lipkiewicz (19 people, 1830–91), Lipowicz (18 persons, 1829–87), or less popular Lipnik, Lipina, Lipa, Lipczyc, Lipiec, Lipski, Lipianowicz (with the patronymic suffix), Lipiński, Lipka, Lipkowicz, Lipkowski, Lipner, Lipniak, Lipniewicz, Lipczewicz, Lipicz, Lipin, Lipko, having only few or one carrier. In 1844 one Majowicz was recorded, and in 1877 one person of the family name Majek. Between 1844–1910 certified 44 Czerwonek, 16 Czerwoniec between 1857 and 1905, 11 Czerwiński (1860–1909) (czerwiec – June). Very popular was the family name Grudziński (carried by 112 Jews registered between 1826–1905), in 1850 they recorded its modification carried by certain Jewess Grudzieńska (grudzień – December). Family name Grudzień, equal with the name of the month, constituted name of 52 people, which was confirmed in records between 1827 and 1891. From that name they created also, certified with lower frequency, because it only had one recorded carrier, family name Grudzin.

            Some last names, probably from the same gruop (connected to a moment of baptism), come not from names of months, but from names of days of the week, like: Poniedzielski (3, 1901–1904) (poniedziałek – Monday), Piątkowski (33, 1859-1910) (piątek – Friday), Sobotka (93, 1832–1910) (sobota – Saturday), or also Sobotkiewicz (12, 1826–1907).

            Considerable group of neophyte family names constitute also other artificial last names, which by their sound were trying to testify about the attachment of a neophyte to his new faith. Such a family name is Dobrowolski (dobra wola – good will). For instance in the book of 1809, on the 3rd of July at 12:00 conversion act was recorded in the record, which certifies that Józef Bobiński, changing faith from Jewish to Catholic acquires with the baptism name: Feliks Dobrowolski. Similarly alluding to a new faith is the last name Boguski (Bóg – God), recorded in 1831 or Konwerski.

Here are some records from the record books, which confirm phenomenon of conversion:

(BRONACKI) Feminine form: Bronacka Goldsmith ex Judaismo conversa under Virgins died 1732, LMŁ 551.

(CELIŃSKI) Feminin form: Ewa Marianna Celińska convert 1783, KACŁ 246.

DOBROWOLSKI: Feliks Dobrowolski convert 1809, KAŚŁ 37.

Feminie form: Aniela Dobrowolska convert 1782, KACŁ 193; Agata Teofila Dobrowolska 1831, KAUŁ 18.

DYBO(W)SKI: Franciszek Józef Dybowski convert 1784, KACŁ 389; Feliks Dyboski 1808, KAŚŁ 25.

One must realize, that change of family names happened not only by baptism or official alteration, but also – in case of women – by adoption of husband’s last name. Sam of them were equal to masculine family names, other derivated from family names of men by the process of paradigmatic derivation, and yet other , by the formative derivation, by the medium of which emerged patronymics (with suffixes –ówna, -owna, or –anka) and feminine form (with suffixes –owa, -ina, or –yna), for instance: Kochla Abrahamowiczówna 1809, KAZŁ 216; Raszka Abramowa 1819, KAŚŁ 24); Etka Anaszykowa widow 1831, APŁ z. 16; Idka Bendetówna 1819, KAŚŁ 26; Gusia Joszkówna Bekier, daughter of  Joszko i Beyla Zyskindowiczow Bekier, glaziers, 1841, APŁ z. 169, syg. 23; Baśka Boruchowna 1819, KAŚŁ 6; Hena Boruchowa 1819, KAZŁ 93; Chaia Sora Lejzerówna, wife of Herszko Moszkowicz Tykocyk 1856, APŁ z. 169, syg. 48; Chaja Zelmannowna, here in Łomża living… Daughter of Parents unknown for their Names 1852, APŁ z. 169, syg. 41; family name created from the Yiddish name Zelman (after: AŻP p. 178).

Behind each family name there is a history of a human and a family. Here are several samples of biographies created from the sources of State Archive in Łomża and from the Łomża Pinkas, which in very limited way present people:

Estera Moszkowa Dębowska widow, workwoman, children: Pesia, Dawid, Moszk, daughter of Dawid and Szeyna Symonowiczow, 1842, APŁ z. 169, syg. 24.

Chaim Abramowicz Dorfman, widower wagoner… out of Abram and deceased Ryfka Szolimowna Spouses Rymanowicz Dorfman born in the village of Laskowiec, living in Łomża…, 1848, APŁ z. 169, syg. 35.

Wolf Berek Idzkowicz Epszpein goldsmith 1834, APŁ z. 169.

In Pinkas we can find significantly more expended information. Below I evoke few examples to illustrate activities of representatives of Łomża Jewish population.

Mosze Fridman

„Mosze Friedman is counted to the circle of fathers of paving and concrete construction elements industry in the Land of Israel. He was born in Łomża in 1873. His father was an entrepreneur in concrete trade and passed profession on his son. Although it was not accepted in those days, being still a youngster he passed the guild exam in Łomża and got the diploma of a specialist paver and bricklayer. Still when young he became renowned in circles of power and implementation of several jobs in the field of sewage, paving roads, laying pipes, sidewalks etc. were entrusted to him. Owing to those jobs he had an opportunity to visit houses of the high officials and officers, who expressed him respect. He took also advantage of it in his activity for poor and for good of other people.

As one of the first he joined  Fans of Zion movement (Chibat Cijon) in Łomża, purchased many shares  of “treasure of the Jewish settlement”, and when his firstborn son became adult, he wanted to send him to the Land of Israel. He wanted to send a son to junior high school „Herclija”, which at that time arose in Warsaw, and himself work in his job, in construction and sewers. However Mr. Menachem Szejnkin, to whom he turned for opinion dissuaded him from emigration to the Land of Israel, due to circumstances of that time, because possibilities of earnings and obtaining income would be insignificant and he would not be able to support his son nor send money to his family left back in Łomża. Having no other solution he send his son to study in Russian junior high school. He obtained the permission from the management of that junior high to introduce a teacher of the Jewish religion there, as it was accepted in relation to students from catholic and protestant families. However most of the Jewish parents opposed that…

In 1920 he rolled up business and decided to move to the Land of Israel with family. Just at that time he received in Łomża a proposal of government construction works, which could ensure him substantial income. However he gave authorities such answer: I am going to build my country and my homeland. In the Land of Israel office in Warsaw he was advised not to sell all of his tools and equipment, but shipped it to the Land of Israel by the moving company Ha-Maawir. Meanwhile the company went bankrupt and tools came in bad technical condition, almost unsuitable for use. It was a big loss for him. However he gathered himself fast and as a first one in the Land of Israel started to produce floors and sidewalks, pipes and tiles, concrete slabs etc. Products of his workshop gained enormous fame and he himself became famous. He became however entangled in a dispute with the workers union, what became a reason of many misfortunes and caused a lot of distress. Meanwhile he took many apprentices, whom he thought profession of paver and work with concrete. With time they started their own workshops, which opperated successfully. Mister Fridman remained alone in his enterprise because his sons did not follow father’s footsteps and completely did not get involved in that field. During the tenure of Bloch-Blumenfeld as a mayor, chief of the technical department in town hall Eliezer Kapłan interrupted Fridman’s work for the municipality, which were commissioned to him formerly by city engineer Hirszkowicz. And when Mister Fridman opposed tips of the city public works inspector, he also spend a month in prison… Mosze Fridman, did not however give up. Being alone without successors he could not expand his workshop, nor introduce there new machinery, according to requirements of time and production, as his disciples did. Eventually Mister Fridman decided to liquidate his workshop.

Death of his son Szlomo, the attorney, on the battlefield in Italy, as a soldier of a brigade (26 ijar 705/ 9 May 1945) fell on him like a bolt from the sky and tore his soul. Mister Fridman remained loyal to the banner of Zionism, throughout Hercel’s Times and all crises, changes and transformations in that movement.

He died in Tel Awiw on the 6th of aw 712 (28 of July 1952) in complete solitude” (KPŁGŻ, p. 521).

Motel Biały

„Motel inherited (…) sawmill in Łomża, which was quite noted. From the early age he was concerned about the fate of Jewish workers and joined the “Bund” movement, becoming one of its leaders from 1904 until the very end. To many people he seemed to be strange man: close to the leaders of the Jewish community, attending house of prayer and sometimes also asked to do the reading of Tora out of bim , prophetic books (Maftir), with generous hand supporting synagogue, friendly with Zionists did not forbid his wife to be an activist of “Revival”(Ha-Techija) and WIZO and donate big and important sums for Jewish national funds, and once tried to get a property in the Land of Israel. At the same time he was an employer and a leader of „Bund”, to which with great devotion he sacrificed a lot of effort and money. He was respected by both Jews and Christians. Few times he was a member of the city council, chairman of kahal and a treasurer of the committee of help from America, as a man of trust of Zionists and “Bund”. Disappeared in the area of Słonim supposedly from the hands of Nazis. He send his mother to the Land of Israel on his expense and she died in Tel Awiw. He helped also his beloved sister Chawa Fejga to emigrate to the Land of Israel, while the closest to his heart sister Złata Brzozowska, wife of a chairman of the merchant union rabbi Nachum Brzozowski died with her children in the Łomża ghetto” (KPŁGŻ, p. 523).

Israel Mendel Kilian

„Was a type of Jew of special kind. He was known as „close to the circles of power”, because he was an entrepreneur in public works and also on behalf of authorities a tenant of the road tax charged from all the carts entering Łomża from the direction of Piątnica. It was a tax calculated from the number of horse’s hooves (hoof – kopyto), called „kopytkowe” and that is why Israel Mendel Kilian was called „Der Kopytkowicz”. He was a subject of jokes that he was taking tool from poor wagoner and peasant, but since cars showed up in the city, he cannot chargé them with such a tax, because they do not have horses and hooves… He was a native Łomżaner for several generations and together with his wife Rywka fulfilled with involvement charitable deeds, acted in religious and philanthropic fraternities Chewra Thilim (Psalm Fraternity), Chewra Tora (Tora fraternity), Hachnasat Kala (Marrying poor girls) and arranged in his house purim feasts for the members of those fraternities, „kiddush” etc. (KPŁGŻ, p. 526).

Meir Orłowski

„Meir Orłowski, born in Pułtusk, came to Łomża about 1908 as an agent of agricultural machinery from Polish factories on behalf of his brother. However he was a specialist in that field and hardworking at the same time. He came to conclusion, that it would be better to make such machines himself. With the help of his father in law M. Grosman from Ostrołęka he opened in Łomża a small factory of casting of the machine elements and as a supervisor he appointed Mister Ruchlin, former soldier released from service in the 14^th regiment in Łomża. Enterprise succeeded and his workshop was growing and at the end it became famous in Poland plant, employing over 500 workers in several branches in big cities. He was dreaming about a permanent emigration to the Land of Israel and moving his factory there. However because of the family resistance he did not settle in the Land of Israel, although bought some properties there (on one of his former lots today a building of WIZO is located in the alley of Bejt Ha-Szoewa). He came back to Łomża and started to expand his enterprise here. He bought a piece of land from Mister N. Brzeziński, next to his brickyard and when received a promise of the government support, started to build huge factory for 1000 workers. Later there were some problems with completion of the enterprise, because the government did not keep the credit promise. He struggled with the difficulties and was pressed for last resort. His sons, engineer Szmuel and Symcha (leader of revisionists in Łomża) helped him in running a business and industrial activity, thanks to which his enterprise regained due place (p. 295).  And when he was still dreaming about permanent emigration to the Land of Israel with his machinery as an owner of the factory, the war started. Orłowski as a Zionist and industrialist was exiled to Siberia with his wife, daughter in law (Simcha’s wife) and two daughters” (KPŁGŻ, p. 538).

To confront records from KPŁGŻ I evoke also some information about Orłowski contained in memories of Aleksander Pieńkowski from Drozdowo:

„ It turned out that there are acquaintances in the cell. There was also Orłowski there, a Jew from Łomża. He had a factory of agricultural machinery – threshers, fans, mills for grinding bran, chaff-cutters and other agricultural tools like treadmills. We knew each other well, because I was buying from him fans, chaff-cutters, spring harrows and other agricultural tools. I asked him why he was exiled, and he said, that for nothing, but in order to take his factory. We were very happy with our encounter. I told him that I belonged to the underground organization and did not admit to it, so I do not know how they would judge me. Head of the prison in Mińsk told me, that I would molder in prison. Orłowski told me then: „ Do not you worry, we will still come back to Poland, the war is not over yet, and what will be an outcome nobody knows. Maybe hell will take them”. This way we talked every day, to have a day passed faster.

He had two sons. One was a lieutenant in Polish army. When the Germans started the war, he was at the forts in Piątnica, by antiaircraft artillery and he shoot down one German airplane, when they were bombing Łomża. But he did not know anything about his fate. He did not know nothing at all about his family, like I did not know, what happened to my family after my arrest.  Orłowski was a Jew, but very good man and he said: „Do not be afraid of the sentence”[16].

To show multiplicity and diversity of the Jewish family names from Łomża I attach below table with their representation, pointing only 100 carried by Jews living in Łomża, the most frequent among over 1000 anthroponyms, which occur in the source material[17]:

 

Ranking list of the most frequent last names of the Łomża Jews

Lp.	Last name	Number of entries
1.	Perła	152
2.	Mrozewicz/Mrozowicz	104
3.	Flatan/Flaton	93
4.	Kokoszka	90
5.	Lew	84
6.	Brzoza	81
7.	Jakobe/Jakobi/Jakubi	80
8.	Jeleń	75
9.	Bursztyn	72
10.	Goldman	70
11.	Jarząbek	70
12.	Katz	66
13.	Tykocki	64
14.	Leszczyna	55
15.	Zacharewicz/Zacharowicz	53
16.	Kolniak	50
17.	Marczyk	50
18.	Grudzień	49
19.	Porycki	49
20.	Bialikowski /Bielikowski	45
21.	Bogacki	45
22.	Zambrowski /Zembrowski	45
23.	Finkensztajn /Finkielszteyn	44
24.	Roża	43
25.	Giełczyński // Gełczyński	42
26.	Kukawka	42
27.	Ciesielski	40
28.	Czarka	40
29.	Lewiński	40
30.	Mąkarewicza /Mąkarowicz	39
31.	Pianka	39
32.	Wstęga	39
33.	Nowiński	38
34.	Bekier	37
35.	Kukiełka	37
36.	Rozemberg/Rozenberg	37
37.	Wierzbowicz	37
38.	Jabłonka	36
39.	Rozembaum/Rozenbaum	36
40.	Kauf(f)man /Koufman	35
41.	Kolenski	35
42.	Michelson	34
43.	Rodszyld /Rotszyld	34
44.	Bączek	33
45.	Waynberg	33
46.	Bramsohn /Bramson	32
47.	Kolinski /Koliński	32
48.	Zelaznicki/Zielaznicki/Żelaźnicki	32
49.	Gruszka	31
50.	Berent	30
51.	Horodziński /Horodzyński	30
52.	Kania	30
53.	Blaszka	28
54.	Bocian	28
55.	Jerozolimski	28
56.	Kahn	28
57.	Kanewicz /Kaniewicz	28
58.	Mączek /Mączka	28
59.	Kahan	27
60.	Asz	26
61.	Choyka	26
62.	Ferstenberg /Fersztynberg /Fürsztenberg	26
63.	Lewko	26
64.	Neumark	26
65.	Sandacz/Sendacz	26
66.	Cybulski	24
67.	Kaczorek	24
68.	Kędzierowski	24
69.	Kobrzyński	24
70.	Kupiecki	24
71.	Sutker /Sutkier	24
72.	Wapi(e)ński	24
73.	Brzezina	23
74.	Fridman /Frydman	23
75.	Gronowicz	23
76.	Kohn	23
77.	Piaścik /Piaszczyk	23
78.	Piórko	23
79.	Garbarzewicz	22
80.	Kiwayka /Kiwajko /Kiwayko/Kiweyko	22
81.	Lewinowicz	22
82.	Rokita	22
83.	Zielona Góra /Zielonogóra/Zielonogórka	22
84.	Dańczyk	21
85.	Kugielski	21
86.	Lewkowicz	21
87.	Szczuczyński	21
88.	Ałef	20
89.	Grymberg /Grynberg	20
90.	Jarmus/Jarmuz	20
91.	Kapotkowicz	20
92.	Kos(s)owicz	20
93.	Lewkoń /Lewkonia	20
94.	Ni(e)mowicz	20
95.	Połonka	20
96.	Puchalski	20
97.	Zdanowicz	20
98.	Złotnicki	20
99.	Brukarz	19
100.	Gagowicz	19

Source: own elaboration

Jewish Łomża anthroponyms appear regularly already in XVIII c. sources. But only those from XIX and the beginning of XX century are extensive and interesting material, giving base for research work. They create possibility making comparative analysis with prior family names, which Łomża inhabitants carried in, for instance, XVII c. and with contemporary names in Łomża, what in time perspective allows to see, how the city and its vicinity anthroponomy has changed over the ages under the influence of naming imposed Jewish population of Łomża by authorities of Russian annexation, in which territory found itself Łomża and historical Łomża region. Based on the research material it is also possible to follow history of last names and families, describe Jewish family names which until now are carried by inhabitants of Łomża, inter alia descendants of burghers, who still during the interwar period constituted over 50% of Łomża inhabitants.

[1] It is not a fact for everybody, since it was included into the administrative structure of the Podlaskie Voivodship.

[2] „In birth, marriage and death certificates it was always given first name, fathers name and last name of the person, for example: Abram Moszk Judkowicz Goldemberg, Aron Bienio Lejzerowicz, Herszk Josielewicz Dymensztejn, Jankiel Aronowicz Puchalski, Jankiel Mortkowicz Rzotkiewicz, Moszek Berkowicz Zacharewicz”. See W. Jemielity, Dzieje Łomży tysiącletnie. Zarys historii miasta, Łomża 2005, p. 47.

[3] Those interested in history of Łomża Jews I refer to eleboration published by Vagas Łomża Scientific Society entitled: Polacy – Sowieci – Żydzi w regionie łomżyńskim w latach 1939-1941, Łomża 2011.

[4] This remark concerns many towns and settlements in the historical region of Łomża, where the memory of the common past rubbed not only time.

[5] „The Jewish community of Łomża was founded about 5572 (1812), during the war times, when the Napoleon’s army invaded Polish and Russian territories. At the beginning it was a small commune and all the organizational problems and religious issues were settled by dayan, specially established judge. With each difficult problem and serious question they turned to the rabbi of the ancient commune of Śniadowo adjacent to Łomża, where at that time the rabbinical seat held rabbi Zeev – Wolf, son of the rabbi from Ostrowiec (Świetokrzyski).” (KPŁGŻ, p. 101).

[6] W. Jemielity, Dzieje Łomży tysiącletnie…, p. 253.

[7] Memorial Book of the Łomża Jewish commune (so called Pinkas), red. Yom-Tov Lewinski, transl. E. Wroczyńska, (tapescript), p. 46. (Digest: KPŁGŻ).

[8] In edited by me Słownik nazwisk Żydów łomżyńskich  I recorded:

ROZENTAL//ROZENTHAŁ: Liba Rouza Leyzerowa Rozenthał, wife of Efram Zawelowicz Edelszteyn 1843, APŁ z. 169, syg. 25; Całka Ajzykowicz Rozenthał journeyman of shoemaker 1853, APŁ z. 169, syg. 43; Abram, son of Całka Ajzykowicz Rozenthał, 1853, APŁ z. 169, syg. 43; Moszek Jankielowicz Rozental 1896, KS; Aleksander, son of the physician Efraim Edelsztajn and Soszana Rozental born in Łomża, student of the University in Kijev and Medical Academy in Warsaw, KPŁGŻ p. 77; Soszana Rozental, wife of Efraim Edelsztajn, she had with him a son Aleksander, daughter of the Łomża attorney, XIX c., KPŁGŻ p. 76; family name created from numerous in Germany names of settlements Rosenthal (after: SEM part 7, p. 503); probably from Germ. rose ‘rose’ and tal ‘valley’ (after: SPNP p. 252, 401).

[9] Described in the cited Book i salso „reb Mosze Aaron Hepner big merchant” (vide p. 143).

[10] Similarly with the family name Pianko, which occurs in variant Pianka:

PIANKA: Jankiel Wolfowicz Pianka seller of salt 1845, APŁ z. 169, syg. 29; Leia, daughter of Jankiel Wolfowicz Pianka, 1845, APŁ z. 169, syg. 29; Szloma Wolfowicz Pianka miller 1847, APŁ z. 169, syg. 33; Gitla Szmulowna, wife of Szloma Wolfowicz Pianka, 1847, APŁ z. 169, syg. 33; Chaia, daughter of Szloma Wolfowicz Pianka, 1847, APŁ z. 169, syg. 33; Oszer, son of Szloma Wolfowicz Pianka, 1847, APŁ z. 169, syg. 33; Ryfka Wolfowa Pianka, husband – Wolf Herszkowicz Pianka miller, children: Jankiel, Nosym, Herszk, Michel, Szloma, Małka, Fejga, 1848, APŁ z. 169, syg. 35; Michel Wolfowicz Pianka miller 1851, APŁ z. 169, syg. 38; Rochla Pejsachowna, wife of Michel Wolfowicz Pianka, 1851, APŁ z. 169, syg. 38; Ryfka, daughter of  Michel Wolfowicz Pianka, 1851, APŁ z. 169, syg. 38; Sora Zyskowna Pianka, wife of Hylo Mejerowicz Bergier 1851, APŁ z. 169, syg. 38; Szloma Jankielowicz Pianka, young man… out of Jankiel and Froma Moszkowna Szczuczyńska spouses Wolfowicz Pianka sellers of salt here in Łomża living and born, here in Łomza born and living with Parents… 1852, APŁ z. 169, syg. 41 // salt trader 1856, APŁ z. 169, syg. 48; Wolf Herszkowicz Pianka miller 1853, APŁ z. 169, syg. 43; Estera, daughter of Michel Wolfowicz Pianka, 1853, APŁ z. 169, syg. 43; Dwera Wolfowicz Pianka, born in the village Gniazdowo living in  Łomża…Daughter of Parents os Names and Family Names unknown, wife of Wolf Herszkowicz Pianka, 1853, APŁ z. 169, syg. 43; Sora Jankielowna Pianka, wife of Wolf Gawrychowicz Okuń 1854, APŁ z. 169, syg. 45; Pesza Idźkowna, wife of Szloma Jankielowicz Pianka, 1856, APŁ z. 169, syg. 48; Moszek, son of Szloma Jankielowicz Pianka, 1856, APŁ z. 169, syg. 48; family name created from pianka ‘dzwoniec’; also from  piana (after: SEM part 1, p. 212).

[11] Similarly I wrote down:

GOŁĄBEK: Sora Chaimowna Gołąbek, wife of Bendet Lejbowicz Kukiełka, 1856, APŁ z. 169, syg. 48; Aron Froimowicz Gołombek, laborer living in Łomża, 1866, APŁ z.169, syg. 71; family name created with formant  –ek from Gołąb.

[12] Londziński/Londyński: Londziński baptized Jew, physician, pioneer of the Łomża hospital built in the second half of XIX century, KPŁGŻ p. 60, 79.

[13] The sources describe one of them: Lejb Dawidowicz Goldman Kataryniarz 1851, APŁ z. 169, syg. 38. In Pinkas you can find such a description: „At Rybaki there was also living a community of beggars, who circulated around big cities from door to door every day or on certain days, on vigils of Sabbath and holidays, at the beginning of each month (Rosh Hodesh) and on holidays. Some of them were real beggars, but others were wealthy people who pulled out their hands, but after their death real treasures were found in some holes and bags…

For the turmoil was not lacking there – Rybaki was also chosen by the group of organ-grinders („katrinarżes”), who circulated around the streets and backyards of the city with their plying boxes and a green parrot on top. With one hand an organ-grinder was spinning a special crank protruding out of a box and the sounds of melody of some Russian waltz were flowing, the popular love song “Naprjasno Wańka liubisz” (“You love needlessly Vanka”). The second hand he inserted into the small can, where he had little leaves with lottery tickets. Child or peasant at the market payed a penny and a parrot predicted his/her future and with its beak it drew out a ticket, which had written down what is awaiting him/her” (KPŁGŻ, p. 643).

[14] J. S. Bystroń, Nazwiska polskie, Lwów-Warszawa, 1936, p. 246-253.

[15] M. K. Frąckiewicz, 927 nazwisk mieszczan łomżyńskich w perspektywie historycznej (XV – XIX wiek), http://historialomzy.pl/927-nazwisk-mieszczan-lomzynskich-w-perspektywie-historycznej-xv-xix-wiek/

[16] A. Pieńkowski, Pamiętnik drozdowiaka, Łomża 2016, p. 119-125.

[17] It was obtained among others thanks to courtesy of Ms. Danuta Bzura, head of the State Archive, Łomża Branch.