The patronym Frank ranks among the most widely attested Jewish names across Europe, from the Germanic world to the borders of Poland, passing through northern Italy and the Austro-Hungarian Empire. Its considerable diffusion — which makes it one of the most frequent names in the Ashkenaze diaspora — is explained by the plurality of its origins: geographical, ethnonymic, and symbolic. Unlike strictly territorial or rabbinical patronyms, Frank encompasses families with no genealogical connection to one another, united by a shared designation that refers variously to an origin, a status, or a quality.
The reference entry for the Italian context comes from Samuel Schaerf, whose work I cognomi degli ebrei d'Italia (Florence, 1925) remains the founding catalogue of Jewish onomastics on the peninsula [S. Schaerf, I cognomi degli ebrei d'Italia, Firenze, 1925]. Schaerf lists Frank among the names borne by Jewish families in Italy, bearing witness to the mobility of communities across the Alps and to the rootedness of lineages of Germanic or Central European origin in the cities of the North.
This volume seeks to trace, with the caution imposed by the plurality of origins, the paths by which the name Frank was formed, transmitted, and diffused. It distinguishes what the archive establishes, what onomastic research holds to be probable, and what collective Memory has retained — notably around major historical figures who left their mark on the History of the name.
The name Frank derives from several converging roots, which accounts for its very wide diffusion. The first and most prevalent is ethnonymic and geographical: the term refers to the people of the Franks and, by medieval extension, to Franconia (Franken in German), a historical region of southern Germany encompassing ancient Jewish centers such as Würzburg, Nuremberg, Bamberg, and Fürth. The reference dictionaries of Jewish onomastics thus link Frank to a Franconian origin or, more broadly, to a designation of provenance for families who came from these lands [Alexander Beider, A Dictionary of Ashkenazic Given Names and related works on Ashkenazic surnames].
A second source, of capital importance for the Sephardic and Oriental world, lies in the use of the word "Frank" (sometimes spelled Frenk or Frengi) to designate, in Mediterranean countries and the Levant, Western Europeans — and in particular Jews of European origin — as opposed to indigenous communities. This meaning, inherited from the Arabic firanj and the Turkish frenk, attributed the name to Jewish families of Western origin who had settled in the Ottoman Empire or in North Africa. It is this sense that illuminates the presence of the name in Mediterranean contexts and explains its appearance among the families of Italy, a crossroads between the Ashkenazic world and the Sephardic sphere.
A third meaning, specific to medieval and modern German, makes frank an adjective signifying "free," "frank," "loyal" — giving rise to names carrying a sense of quality or status. Finally, Frank may be an abbreviated or Germanized form of the given name Franz / Franciscus, though this usage is rarer in a Jewish context. The convergence of these roots — ethnonym, regional toponym, designation of the Westerner, adjective — makes Frank a polygenetic name: the families who bear it do not descend from a common ancestor, but share the same label born of multiple circumstances.
Frank's inscription in the Italian Jewish landscape is documented by Samuel Schaerf, whose 1925 survey aimed to census and explain the family names of the Jews of Italy [S. Schaerf, I cognomi degli ebrei d'Italia, Firenze, 1925]. The work, published in Florence in the context of a growing scholarly interest in onomastics, classifies patronyms according to their origins: toponymic, occupational, patronymic in the strict sense, or linked to a foreign provenance.
Within this typology, Frank belongs to those names marking an origin exterior to the peninsula. Its presence in Italy is explained by Jewish migrations from Germany and Central Europe, particularly active in the northern regions — Lombardia, Veneto, Piemonte, and the Rhine-Alpine crossroads. The communities of cities such as Venezia, Milano, Verona, and Trieste welcomed, from the late Middle Ages through the modern era, Ashkenaze families whose name signaled Germanic or Franconian ancestry. To these flows from the North is added the Mediterranean meaning of the term, which could designate "Frank" Jews — that is, Western Jews — in port cities open to the Levant such as Livorno and Trieste.
Schaerf's census, though it does not reconstruct individual genealogies, thus attests that Frank families were indeed present and recognized within the Italian Jewish fabric at the beginning of the twentieth century. This mention stands as a documentary milestone: it anchors the name in a precise social reality and confirms the circulation of Ashkenaze patronyms across the Alps [S. Schaerf, I cognomi degli ebrei d'Italia, Firenze, 1925].
At the heart of the Germanic and Eastern European world, Frank ranks among the most common Jewish names. Its frequency is explained by the dual movement of surname generalization: on one hand, the spontaneous transmission of origin-based nicknames from the Middle Ages onward, and on the other, the mandatory adoption of fixed patronyms imposed on Jews in the German states and the Austro-Hungarian Empire at the end of the 18th and beginning of the 19th century.
Within this context, families indicating Franconian origin received or retained the name Frank, along with related variants such as Franck, Franke, Franko, Frankl, Frankel, Frankfurter, or Franken. The diminutive form Frankel / Frankl — particularly widespread — illustrates the morphological vitality of the root within Yiddish and Jewish German [works in Ashkenaze onomastics, notably those of Alexander Beider].
The wide diffusion of the name in Galicia, Bohemia, Moravia, Hungary, and Poland attests to the deep rootedness of Frank lineages in these regions. It should be noted, however, that this frequency makes any broad genealogical connection highly uncertain: two Frank families from different regions most often share no kinship whatsoever. The name functions here as a collective marker of origin rather than as the signature of a single house. This dispersal also explains why bearers of the name are found, in the modern era, across every stratum of Jewish society: merchants, scholars, artisans, physicians, and communal notables.
No history of the name Frank could overlook the figure of Jacob Frank (born Jakub Lejbowicz, c. 1726–1791), one of the most controversial figures in modern Jewish history. Originally from Podolia, in southeastern Poland, he proclaimed himself the spiritual heir of the false messiah Sabbataï Tsevi and founder of a radical messianic movement, Frankism, which openly broke with rabbinical Judaism [Gershom Scholem, studies on Sabbatianism and Jewish messianism; Encyclopaedia Judaica, article "Frank, Jacob, and the Frankists"].
The surname "Frank" is said to have been given to him precisely in the Mediterranean sense mentioned above: in Poland, it designated a Jew who had come from "Frankish" lands, that is, from the Ottoman Empire and the Sephardic world, where Jacob Frank had long resided. This onomastic detail constitutes a remarkable intersection between the history of the name and that of an individual trajectory: the surname of the founder of Frankism concretely illustrates the meaning of "western / foreign" carried by the term in the eastern basin of the Mediterranean and of Europe.
The Frankist movement met a tumultuous fate: its adherents were drawn into a series of conversions to Catholicism beginning in 1759, at the instigation of Frank himself, who subsequently settled in Brünn (Brno) and then in Offenbach, near Frankfurt, where he lived as a lord surrounded by a court. His daughter Eva Frank succeeded him at the head of the residual community. Frankism remains a major subject of historical research on the margins of Judaism and messianic movements [Encyclopaedia Judaica; Gershom Scholem]. It is important to emphasize that the great majority of Jewish families bearing the name Frank have no connection to this movement: the onomastic coincidence cannot be taken as grounds for any kinship.
In the 19th and 20th centuries, the name Frank was borne by many prominent Jewish figures, in fields as diverse as science, literature, and public engagement — without, here again, forming a single lineage.
The figure of Anne Frank (1929–1945), born in Frankfurt am Main into a German Jewish family and a refugee in Amsterdam, gave the name a universal dimension. Her Diary, written in hiding before her deportation and death at Bergen-Belsen, became one of the most widely read testimonies of the persecution of Jews during the Shoah [Anne Frank, Het Achterhuis (Diary); documentation of the Anne Frank Stichting, Amsterdam]. Anne's Frank family illustrates the fate of German Jewish lineages long rooted in the bourgeoisie of Frankfurt, a city whose very name shares the root Frank.
Other bearers of the name distinguished themselves: among them the physicist James Franck (1882–1964), Nobel Prize laureate in physics in 1925, whose surname is spelled with the variant Franck. The French philosopher and orientalist Adolphe Franck (1809–1893), a specialist in Kabbalah and the first great French historian of Jewish mysticism, illustrates the rootedness of the name within French Judaism of the 19th century.
These figures, through their geographical diversity — Germany, France, the Netherlands, and beyond into North America where the name is very widespread — confirm that Frank is less a family name in the narrow sense than a surname shared by a multitude of independent lineages. Their renown has nonetheless shaped a powerful collective Memory, in which the name evokes by turns the tragedy of the Shoah, scientific excellence, and the tradition of Jewish scholarship.
The name Frank offers an exemplary case of a polygenetic surname within the Jewish diaspora. Its multiple roots — Franconia and the Frankish people, the designation of the Westerner in the Mediterranean world, the Germanic adjective meaning "free," and more rarely a given name — gave rise, across the centuries, to a multitude of families sharing no common ancestry, from northern Italy to the plains of Poland, from the Rhineland to the shores of the Mediterranean.
The mention of the name by Samuel Schaerf in 1925 firmly anchors its presence within Italian Judaism, while the dictionaries of Ashkenaze onomastics illuminate its remarkable diffusion throughout central and eastern Europe [S. Schaerf, I cognomi degli ebrei d'Italia, Firenze, 1925]. The history of Frankism and the Memory of Anne Frank have each, in their own way, inscribed the name in the grand course of History — the one as a subject of scholarship on the messianic margins of Judaism, the other as a universal symbol of the Memory of the Shoah.
For those who undertake to reconstruct a specific Frank lineage, the lesson is clear: genealogical caution is essential. The name does not, in itself, reveal a kinship; for each family, one must trace back to communal archives, civil registry records, and local registers. The Great Book of the name Frank is thus less the history of a house than that of a word — a word where origin, status, and the gaze turned upon the other intersect, and which alone encapsulates the mobility and richness of Jewish destinies in the diaspora.
