The Case of Ladino (Forward, November 29, 1996)
You'll recall that we ended last week's column by asking why, of the many
Jewish languages and dialects in history, only Ladino, or Judeo-Spanish,
and Yiddish, or Judeo-German, were spoken for hundreds of years in geographical
areas whose coterritorial languages were totally different--Slavic and Baltic
tongues in the case of Yiddish, and Greek, Turkish, Bulgarian and Arabic
in the case of Ladino.
The case of Ladino is simpler, or at least, better documented, for we know
exactly when its speakers emigrated from Spain to the Ottoman Empire and
a great deal about them both before and after their arrival. Four factors
help explain why they went on speaking Spanish:
1. Numerical dominance. Although there are no accurate statistics on Jews
living in the Ottoman Empire on the eve of the Spanish expulsion of 1492,
centuries of on-again, off-again Byzantine Christian persecution (the Muslim
Turks finished their occupation of most of Byzantium only in the 15th century)
had reduced their numbers to a minimum. At the time of the Turkish conquest
of Constantinople, there were probably fewer than 200 Jewish families in
it--yet by the mid-16th century, after the Turks opened their gates to refugees
from Spain, there were 30,000 Jews there, nearly all Spanish. It was thus
natural for a small minority of indigenous Ottoman Jews to switch to Judeo-Spanish
rather than the other way around.
2. Cultural dominance. The exiles from Spain were the bearers of a long rabbinic,
Hebraic and European intellectual tradition on which they greatly prided
themselves even in relation to culturally developed Jewish communities in
France and Germany. By contrast, not only were the indigenous Ottoman Jews
backward by comparison, the Turkish conquerors themselves belonged to a pre-urbanized
warrior class with little literate culture. The superiority felt by the Spaniards
encouraged them to cling to their old language rather than assimilate to
groups they considered beneath them.
3. Linguistic diversity. Within the Ottoman Empire many different languages
were spoken, none of which was a clear majority tongue. Speaking Judeo-Spanish,
therefore, was not anomalous and had the advantage of enabling its speakers
to maintain far-flung contacts with each other for the purpose of business
and trade.
4. Social segregation. The Ottoman millet system, which extended a large
measure of autonomy to different ethnic and religious communities, also compartmentalized
them and discouraged intermingling. Spanish-speaking Ottoman Jews had little
contact with speakers of other languages and lacked both the opportunity
and the incentive to assimilate to them.
Although the early history of Yiddish speakers in the Slavic and Baltic lands
of Eastern Europe is far murkier than that of Spanish Jews in the eastern
Mediterranean, all four of these factors are commonly assumed to have been
operative with them, too. Taking the traditionally held view that German-speaking
Jews pushing into Eastern Europe in the Middle Ages entered an area with
almost no Jews, the prominent historian Salo Baron put the Jewish population
of German-speaking Central Europe in 1300 at about 100,000 and that of Eastern
Europe at only 10,000; while his colleague Cecil Roth, though believing that
the proportion of Judeo-German speakers in the Slavic lands "can never be
ascertained," observed in reference to the low level of Jewish learning in
the Slavic east that "in any case (in precisely the same manner as the refugees
from Spain in the Balkans after the expulsion of 1492), they [the Judeo-German
speakers] were able to impose their superior culture upon their indigenous
brethren," who "adopted German costume, standards of culture, methods of
study, and even language."
Linguistically, Eastern Europe was even more diversified than Ottoman Turkey,
a patchwork of Polish, Czech, Ukrainian, Ruthenian and Wendish, as well as
non-Slavic tongues like Lithuanian, Gothic, Old Prussian and German--the
latter, significantly, spoken by a large burgher class that dominated much
of urban commercial life and that the JudeoGerman-speaking immigrants had
their greatest contact with. And lastly, Jewish autonomy in Eastern Europe
outstripped that of the Ottoman Empire, too. The largely independent Va'ad
Arba ha Aratsot, the Council of the Four Lands of Great Poland, Little Poland,
Podolia and Volhynia, ran the Jewish affairs of most of Eastern Europe with
minimal interference from non-Jewish authorities and enabled the average
Jew to get along perfectly well in an entirely Yiddish-speaking environment.
This is the traditional picture. Recently, however, as part of a general
revolution in historical Yiddish linguistics that has been taking place,
at least one of these assumptions--that of the numerical dominance of the
Judeo-German-speaking immigrants to the Slavic east –has come under attack.
The implications of this will be the subject of another column next week.