Biblioteca Casanatense — fonds hébraïque

The history of the Hebrew collection is inseparable from that of the institution that houses it, and the latter arose from a precise testamentary act. La Casanatense deve la sua nascita al cardinale Girolamo Casanate (1620-1700), che con testamento dispose il lascito, ai domenicani del convento di S. Maria sopra Minerva di Roma, della sua raccolta libraria, ricca di oltre 20.000 volumi e di cospicue rendite per l'istituzione e il futuro incremento della biblioteca [Biblioteca Casanatense — Ministero della cultura].

Girolamo Casanate, a jurist and theologian of Neapolitan origin, was a major figure in the Roman curia during the second half of the seventeenth century. His wish was to endow Rome with a library open to the public and a centre of study entrusted to the Preachers. Con la collezione appartenuta al cardinale Girolamo Casanate (1620-1700) ha origine la Biblioteca Casanatense, aperta al pubblico nel 1701 e originariamente affidata in gestione ai domenicani di S. Maria sopra la Minerva [Movio — Sapienza Università di Roma].

The building itself was erected specifically to house the collections. Aperta nel 1701, al termine della costruzione dell'edificio appositamente costruito nell'area di un chiostro della Minerva, su progetto dell'architetto Antonio Maria Borioni [Ministero della cultura]. The completion works on the great hall, however, were subject to lengthy interruptions: I lavori, più volte interrotti a causa della lite intentata dai Gesuiti del Collegio Romano per le dimensioni che avrebbe avuto la costruzione, furono completati soltanto nel 1725 [Storia — Casanatense].

The Dominican administration, which lasted until the last quarter of the nineteenth century, is essential for understanding the Hebrew collection: it was friars versed in Oriental languages, and sometimes themselves engaged in anti-Jewish controversy and the censorship of Hebraica, who built up and organised the Hebrew-language holdings. The transition to the Italian State marked an institutional rupture. Questa situazione dura fino al 1884 quando i domenicani perdono la causa intentata contro lo Stato italiano per riprendere il possesso della Casanatense e abbandonano la biblioteca che viene quindi dichiarata "ente autonomo" ed inizia ad avere una propria gestione ed un proprio personale [Storia — Casanatense].

The presence of a Hebrew collection in a Dominican library in Rome is no accident: it is rooted in the long history of the interest — both scholarly and polemical — that the Roman curia took in Jewish books. The convent of the Minerva was, from the sixteenth century onwards, a center of the censorship of hebraica carried out under the authority of the Holy Office, and it was to the Preachers that the expurgation and examination of Hebrew texts were often entrusted.

This dual dimension — erudite preservation and inquisitorial control — constitutes precisely a point of intersection between Jewish Memory and ecclesiastical archives. Many Hebrew manuscripts and printed books preserved in Italy bear the material traces of censorship: censors' signatures, dates of expurgation, deletions and mutilated folios. According to studies devoted to Italian hebraica collections, these marks constitute a major source for reconstructing the circuits of circulation and control of Jewish books between the sixteenth and eighteenth centuries [Margherita Palumbo, Il fondo ebraico della Biblioteca Casanatense, La Giuntina].

The Casanatense collection was thus built up in strata: acquisitions by the founding cardinal, Dominican contributions, books confiscated or expurgated passing through the censorship institutions, and later enrichments through purchases and bequests. La Casanatense deve la sua nascita al cardinale Girolamo Casanate (1620-1700), che con testamento dispose il lascito... della sua raccolta libraria, ricca di oltre 20.000 volumi e di cospicue rendite per l'istituzione e il futuro incremento della biblioteca [Ministero della cultura]: it is this clause of "future growth" that opened the way to subsequent enrichments, among which a number of hebraica likely belong.

The study most directly devoted to the subject is that of Margherita Palumbo, Il fondo ebraico della Biblioteca Casanatense, published by La Giuntina, which places this collection in the broader context of Hebrew book collecting in Italy and Europe [Palumbo, La Giuntina — Torrossa].

The heart of the Hebrew collection lies in its manuscripts. The reference catalogue counts two hundred and thirty-seven, a figure that places the Casanatense among the significant Hebrew collections of Italy, without reaching the scale of the great holdings at Parma or the Vatican. To measure this share, it must be set against the library's manuscript collection as a whole, which is considerable and of great diversity. Oggi si compone di più di 6.300 esemplari che ricoprono un arco cronologico che va dall'VIII al XX secolo ed è caratterizzato da un'estrema varietà per quanto riguarda la tipologia libraria e documentaria, l'aspetto iconografico ed il contenuto testuale [Internet Culturale — Manoscritti della Biblioteca Casanatense].

The two hundred and thirty-seven Hebrew manuscripts thus constitute a specialized collection within an encyclopedic one. By way of regional comparison, Italian Hebrew holdings frequently share a common profile: a predominance of codices of Italian origin, the presence of miscellaneous compilations, and a chronological range extending from the late Middle Ages to the modern period. Thus, for the neighboring holdings of Mantua, il fondo manoscritto comprende 161 codici databili fra il XIV e il XVIII secolo, con numerosi esemplari miscellanei, per la maggior parte di origine italiana [Biblioteca Teresiana — Manoscritti Ebraici]. A profile of this kind, without being mechanically transposable, provides a plausible frame of reference for situating the Casanatense corpus.

The scholarly cataloguing of these manuscripts represents a long-term institutional undertaking carried out by the ministerial commission "Indici e Cataloghi." La Commissione "Indici e Cataloghi" del Ministero per i Beni e le Attività Culturali prosegue la propria attività di censimento e catalogazione dei principali fondi manoscritti delle più importanti biblioteche italiane con quest'opera sui manoscritti della Biblioteca Casanatense di Roma [Catalogo dei manoscritti della Biblioteca Casanatense — IPZS]. These catalogue volumes, accompanied by introductions, indices, and plates, constitute the reference tool for the precise identification of the hebraica.

Alongside the manuscripts, the collection holds fifteen Hebrew incunabula — that is, books printed before 1501 — as well as ancient Hebrew editions from the sixteenth century and beyond. This figure carries an importance disproportionate to its apparent modesty: Hebrew incunabula are rare in absolute terms, the printing press using Hebrew type having developed only from the 1470s onward, principally in Italy (Rome, Reggio di Calabria, Mantua, Soncino, Naples) and on the Iberian Peninsula.

Possessing fifteen of these early printed books places the Casanatense within the select circle of institutions holding Hebrew incunabula. These volumes — which may include biblical, talmudic, halakhic, or liturgical editions produced in the earliest workshops, notably those of the Soncino family — represent a landmark in the history of the Jewish book and of textual transmission. Their preservation in Rome, within a Dominican library, once again illustrates the coexistence, on the very same shelves, of the sacred Jewish object and the Christian institution that served, depending on the era, as either its censor or its guardian.

The ancient Hebrew editions produced after 1500 extend this incunable foundation. The sixteenth century witnessed the rise of Venetian Hebrew printing — that of Daniel Bomberg and his successors — whose editions of the Talmud and the rabbinic Bible became the canonical standards of reference. Many of these volumes bear, as noted above, the marks of Roman ecclesiastical censorship, making them precious documents not only for the history of the text but also for that of book control. The work of Margherita Palumbo on the collection situates these printed books within the broader history of Hebrew collections preserved in Italy and their diaspora across European collecting [Palumbo, Il fondo ebraico della Biblioteca Casanatense, La Giuntina].

The fate of the Hebrew collection mirrored the institutional upheavals that affected the Casanatense in the aftermath of Italian unification. The library, long administered by the Preachers, was drawn into the movement of secularization and nationalization of ecclesiastical property. Inizia così una gestione amministrativa congiunta con l'attigua Biblioteca Nazionale Vittorio Emanuele II, inaugurata nel 1876 con sede allora nel palazzo dei Gesuiti al Collegio Romano: l'obiettivo era quello di trasformare la Casanatense nella sezione teologica della Nazionale [Storia — Casanatense].

This plan of absorption was never fully realized. Following the loss by the Dominicans of their lawsuit against the Italian State in 1884, the library became an ente autonomo, endowed with its own administration and staff [Storia — Casanatense]. This autonomy permitted the development of a policy of scientific conservation and cataloguing, from which the Hebrew collection was to benefit, notably through the inclusion of its manuscripts in ministerial censimento campaigns.

The overall extent of the heritage conveys the measure of the setting within which the Jewish collection is housed. All'interno di questo patrimonio librario sono presenti oltre 120.000 volumi a stampa antichi e più di 6.000 manoscritti [Home Casanatense]. In the digital age, the library has moreover committed itself to national bibliographic networks: La Biblioteca Casanatense partecipa all'Indice SBN fin dal 1991 [Home Casanatense], a development that has enhanced the accessibility and standardized description of its collections, Hebraica included.

Placed in the European context, the Hebrew collection of the Casanatense participates in a broader phenomenon: the concentration in Italy of an exceptional Hebrew manuscript heritage, and its partial dispersal through modern collecting. This is precisely the angle adopted by the reference study on the subject, which situates the collection within the reflection on L'Italia paniere dei manoscritti ebraici e la loro diaspora nel contesto del collezionismo di libri ebraici in Europa tra Otto e Novecento [Palumbo, La Giuntina — Torrossa].

This image of Italy as the "basket" of Hebrew manuscripts is no idle metaphor: the peninsula was, from the Middle Ages to the modern era, a major center for the copying, printing, and collecting of Jewish books. The great private Jewish libraries — such as the one assembled in Mantua by Rabbi Marco Mortara — subsequently enriched public collections. Numerosi studiosi e rabbini diedero vita a collezioni rilevanti di manoscritti e stampati. Molti dei testi appartenenti a tali librerie private, di cui la più ricca fu quella formata da Marco Mortara, confluirono into institutional repositories [Biblioteca Teresiana — Manoscritti Ebraici]. The Casanatense collection, though ecclesiastical in origin, is part of this broader movement toward the patrimonial preservation of Italian Hebraica.

At the intersection of Jewish Memory and Catholic archives, this collection thus invites a twofold reading. On one hand, it preserves the very texts of the Jewish tradition — Bible, Talmud, halakha, liturgy, philosophy. On the other, through its marks of censorship and its place within a Dominican institution, it documents the Church's gaze upon those texts. It is this tension — never entirely resolved — that makes the Biblioteca Casanatense a site of shared memory, where the Jewish object and Christian History speak to and illuminate each other.

The Hebrew collection of the Biblioteca Casanatense — two hundred and thirty-seven manuscripts, fifteen incunabula, and a body of early printed editions — is neither the largest nor the most celebrated of the Jewish collections in Italy. Its value lies in its singular position: that of a Jewish collection preserved at the heart of an institution born from the bequest of a cardinal and long administered by the Dominican order, an order that was also an agent of the censorship of hebraica. This founding ambivalence makes the collection a witness of the first order to the relations between Judaism and Catholicism in the early modern period.

From the testamentary foundation of 1698 and the opening to the public in 1701 through to the institutional autonomy achieved in 1884, and through the modern campaigns of scholarly cataloguing, the history of the library has constantly shaped that of its hebraica. Where the documentation is firm — founding acts, opening dates, ministerial catalogues — the historical record is secure; where it remains incomplete — the precise provenance of each codex, the exact conditions under which expurgated books entered the collection — research, notably that of Margherita Palumbo, continues to advance. This collection thus remains an open field of inquiry, in which each identified manuscript enriches our understanding of the diaspora of the Hebrew book and of its Memory preserved in Rome.