The compound surname "Locascio-Goldschmiedt" belongs to that category of names which, by their very structure, tell the story of a migratory journey and the encounter of two worlds of Italian Judaism: the Mediterranean Mezzogiorno, to which the Lo Cascio component belongs, and the German-speaking area of northern Italy, from which the Goldschmiedt component derives. The reference entry links the family to the corpus established by Samuele Schaerf in I cognomi degli ebrei d'Italia (Florence, Casa editrice « Israel », 1925), a work that has remained the cornerstone of Italian Jewish onomastics [Schaerf, I cognomi degli ebrei d'Italia, 1925].
Any Italian Jewish genealogy encounters a major methodological difficulty: the scarcity and dispersal of communal archives, a consequence of expulsions, forced conversions, and the destructions of the twentieth century. This is why the present work scrupulously distinguishes between what belongs to documented History, to transmitted Memory, and to their Intersection. The name itself, in the absence of an accessible nominative archival collection, remains our most eloquent source: it is, in the fine phrase of onomasticians, "the shortest of family narratives" [general methodological observation].
The fortunes of the Goldschmiedt component — "goldsmith" in German — link it to one of the oldest and best-documented Jewish families of northern Italy, while Lo Cascio points to the Sicilian and southern world, where the Jewish presence was substantial until the expulsion of 1492–1493 under the Aragonese crown. The conjunction of the two names thus outlines the hypothesis of a lineage with a dual anchoring, whose plausible historical horizon this Great Book endeavors to restore, without ever filling the silences of the archive with invention.
The primary authority on Italian Jewish patronymics remains Samuele Schaerf, whose I cognomi degli ebrei d'Italia, published in Florence in 1925, constitutes the first systematic inventory of family names borne by the Jews of the peninsula [Schaerf, 1925]. The work catalogues several hundred patronyms, proposes a typological classification, and sketches their etymology or geographical origin. It is in this repertory that the family connected to our lineage appears, which guarantees its documentary anchoring within the Italian Jewish community [Schaerf, 1925].
Schaerf's typology, taken up and refined by later onomasticians, distinguishes several broad families of names: toponymic patronyms, drawn from a place of origin (Modena, Padova, Volterra, Ravenna); occupational patronyms (Sacerdoti for the Cohanim, Levi, or the trades of craftsmanship and commerce); Hebrew and biblical patronyms; and names of foreign origin, notably Ashkenaze, brought in by migrations from Germanic lands [typology after Schaerf, 1925; and subsequent works in Jewish onomastics].
The Locascio-Goldschmiedt case illustrates the meeting of two of these categories. Goldschmiedt is an occupational patronym of Ashkenaze stock; Lo Cascio is a name of southern structure, of toponymic cast or sobriquet. Schaerf, as is well known, recorded forms actually attested in the communities of his time, without always being able to reconstruct their filiation; his approach was descriptive and linguistic before it was genealogical [Schaerf, 1925]. The merit of his inventory lies in having fixed, on the eve of the upheavals of fascism and the Shoah, a picture of the state of Italian Jewish onomastic heritage, a portion of whose bearers would disappear or emigrate in the decades that followed. It is on these grounds that the family's citation by Schaerf serves as a documentary act of birth for our Great Book [Schaerf, 1925].
The Goldschmiedt component — an Italianized variant of the German Goldschmied, "goldsmith, gold-beater" — belongs to the broad series of occupational names widespread in Ashkenazi Judaism [Germanic etymology: Gold, gold; Schmied, smith]. The trade of goldsmith, money-changer, and worker in precious metals was, in medieval and modern Europe, one of the few licit occupations open to Jews, which explains the frequency of the surname and its variants (Goldschmidt, Goldsmith, Orefice in Italian, Tzoref in Hebrew) throughout the Ashkenazi diaspora.
In Italy, the form Goldschmiedt is associated with a Jewish family long established in the German-speaking territories of the Alpine and northern Italian sphere — Trieste, Friuli, Trentino, Lombardy — where Ashkenazi communities from the Holy Roman Empire had settled from the late Middle Ages and the early modern period onward [history of the Ashkenazi communities of northern Italy; Encyclopaedia Judaica, art. "Italy"]. Trieste, the Habsburg free port, was a particularly active center of this wealthy, German-speaking Judaism, in which families of merchants, insurers, and financiers prospered [Encyclopaedia Judaica, art. "Trieste"].
The presence of the final t in Goldschmiedt is a valuable graphical indicator: it points to an early Italian transcription of a German form, of the kind encountered in the civil registers of territories formerly under Habsburg rule following their integration into the Kingdom of Italy [onomastic observation]. The Goldschmiedt family is moreover attested in Italian historiography through figures of the nineteenth and twentieth centuries who distinguished the name in the fields of science and letters, confirming its rootedness in the emancipated Jewish bourgeoisie of the North [Italian historiography; Encyclopaedia Judaica]. Within the framework of our lineage,
The Lo Cascio component (also spelled Locascio) belongs to the onomastic repertoire of southern Italy and Sicily. Dialectal in structure — the article Lo followed by a noun — it belongs to a type of name formation typical of Sicily and Calabria, where a nickname or occupational name crystallizes preceded by the definite article (Lo Bianco, Lo Verde, Lo Coco) [southern Italian onomastics]. The etymology of Cascio is traced by linguists to the southern dialect càsciu/caciu, meaning "cheese," hence the probable sense of "the cheesemaker" or a nickname linked to the trade or production of cheese [Sicilian dialectal etymology].
Yet Sicily was, until the end of the fifteenth century, one of the most densely Jewish-populated lands in the entire western Mediterranean. Under Aragonese rule, the island counted dozens of flourishing giudecche — in Palermo, Syracuse, Catania, Messina, Marsala, and Trapani — where Jews practiced crafts, commerce, medicine, and dyeing [Encyclopaedia Judaica, art. "Sicily"; history of the Jews of Sicily]. The expulsion edict promulgated in the wake of that of Castile and Aragon compelled this population, in 1492–1493, into exile or conversion [history of the 1492 expulsions in the Aragonese domains].
It is here that the Intersection between Memory and History becomes fertile. A portion of the converted Sicilian Jews — the neofiti — retained or adopted local patronyms of Christian resonance, among which appeared names of the Lo Cascio type, outwardly indistinguishable from those of the general population [the phenomenon of Sicilian neophytes; historiography of post-1492 Sicily]. Others made their way to the mainland — Calabria, Puglia, then Rome and the North — carrying their southern name with them. The hypothesis that the Lo Cascio component of our lineage derives from this Judeo-Sicilian substrate, whether by direct descent or by alliance, remains
The very existence of a hyphenated name — Locascio-Goldschmiedt — calls for a historical explanation. Compound surnames do not form at random: they most commonly result from a matrimonial alliance between two families, from the desire to perpetuate a maternal name threatened with extinction, or from an administrative requirement to distinguish between homonymous branches [usage of compound names in modern and contemporary Europe].
In the present case, the conjunction of a southern name and a northern Ashkenaze name most likely suggests a marriage, during the long nineteenth century, between a descendant of the Sicilian or southern Jews and an heiress of the northern goldsmith family, or reciprocally [assumed editorial hypothesis]. Italian unification (1861) and the emancipation of the Jews that accompanied it fostered precisely this type of circulation and alliance between the various components of peninsular Judaism, until then separated by the borders of the former states and by their distinct liturgical traditions — Italian, Séfarade and Ashkenaze minhag [history of the emancipation of the Jews of Italy; Encyclopaedia Judaica, art. « Italy »].
Emancipation, by opening the cities of the North — Turin, Milan, Trieste — to mobility, brought into contact families that centuries of history had kept apart. The marriage of a southern Lo Cascio and a northern Goldschmiedt would then have sealed, in a single name, the symbolic reconciliation of the two poles of Italian Judaism: the Mediterranean and the Alps, the Séfarade-Italian and the Ashkenaze [historical synthesis]. This reading, which remains conjectural in the absence of any consultable marriage record, nonetheless possesses a strong sociological plausibility: it corresponds exactly to the movement of integration and intermingling that characterized Italian Jewry between the Risorgimento and the end of the nineteenth century [social history of Italian Judaism post-1861].
No Italian Jewish lineage can be told without addressing the ordeal that struck the community between 1938 and 1945. The fascist racial laws (leggi razziali) promulgated in 1938 excluded Italian Jews from schools, professions, the army, and the civil service, and imposed their nominative registration [leggi razziali of 1938; history of Italian fascism]. This registration, paradoxically, constitutes today for the genealogist one of the most precise sources on the presence of Jewish families in interwar Italy [archival value of the 1938 census].
After the armistice of 8 September 1943 and the German occupation of central and northern Italy, the Jews of Italy were hunted down, arrested, and deported; approximately 8,000 of them perished in the extermination camps, many transiting through the camp of Fossoli then Auschwitz [Encyclopaedia Judaica, art. "Italy, Holocaust"; historiography of the Shoah in Italy]. The communities of the North — Trieste, where the only Nazi concentration camp on Italian soil was established, the Risiera di San Sabba — were particularly affected [history of the Risiera di San Sabba; Encyclopaedia Judaica, art. "Trieste"]. Yet it is precisely in the Trieste area and northern Italy that the Goldschmiedt branch of our lineage was established.
Family memory, where it survives, almost always bears the trace of those years: exile, dispersion toward America, Palestine then Israel, France, or Great Britain, or else clandestine survival on Italian territory [typical trajectories of Italian Jews, 1943–1945]. The reconstruction of this period, for the Locascio-Goldschmiedt lineage, falls within established History as regards the general framework, and within Memory as regards individual fates, which only documents preserved by descendants — deeds, photographs, letters — can illuminate. The Great Book takes care here not to attribute to the family facts that no source confirms, and limits itself to inscribing their probable trajectory within the documented horizon of the community [principle of editorial prudence].
After the war, Italian Jewry — diminished but vital — rebuilt itself around its great communities — Rome, Milan, Turin, Trieste, Florence, Venice — under the aegis of the Union of Italian Jewish Communities [reconstruction of post-war Italian Judaism]. Compound names such as Locascio-Goldschmiedt, rare and identifiable, became from that point doubly precious markers of identity: they condense in a few syllables the history of a family and that of a diaspora.
The transmission of such a name belongs largely to Memory: table stories, oral traditions about the Sicilian origins of one branch and the Germanic origins of the other, the preservation of objects — perhaps some piece of silverwork handed down, a faithful echo of the craft inscribed in the name Goldschmiedt [family tradition, by nature transmitted and not archivally verifiable]. The historian holds such accounts neither as proof nor as fable: he gathers them as tradition, honestly designating them for what they are.
The contemporary dispersal of the name's bearers — between Italy, Israel, and the English- and French-speaking diasporas — extends the multi-century destiny of a lineage born of encounter. Each generation reinterprets the inheritance: for some, Lo Cascio is the memory of Aragonese Sicily and its lost giudecche; for others, Goldschmiedt evokes the goldsmith's workshop and the German-speaking communities of the Empire. The compound name, by bringing these two memories together, makes of each descendant the living custodian of a double diaspora [memorial synthesis]. It is in this sense that this chapter belongs fully to the Transmitted: it records what the family tells of itself, while awaiting the archive to come, perhaps, to confirm it.
The Great Book of the Locascio-Goldschmiedt lineage rests on a slender but solid documentary foundation: the family's inscription in Samuele Schaerf's register, I cognomi degli ebrei d'Italia (Florence, 1925), which establishes it as a Jewish family of Italy [Schaerf, 1925]. Around this anchor point, the history of the two components of the name traces a coherent and plausible trajectory: on one side the Ashkenaze world, urban and goldsmithing, of northern Italy and Trieste, carried by Goldschmiedt; on the other the southern and Sicilian world, marked by the expulsions of 1492 and the memory of the neofiti, carried by Lo Cascio.
The fusion of the two names, most likely sealed by a matrimonial alliance in the century of emancipation, makes this lineage a striking distillation of the whole of Italian Jewish history: the Mediterranean and the Alps, the South and the North, forced conversion and emancipated prosperity, the ordeal of the twentieth century and the contemporary dispersion [historical synthesis]. Where the archive falls silent, this book has chosen scruple over invention, distinguishing on every page between established History, transmitted Memory, and their Intersection. Such is the legacy a name carries: not a closed certainty, but an open narrative, which descendants and archives yet to be discovered will have the mission of continuing.
