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[Illustration: Cover]




    THE AUGUSTAN REPRINT SOCIETY

    JOHN EVELYN

    THE HISTORY
    OF
    SABATAI SEVI,
    _The Suppos'd Messiah_
    OF THE JEWS.

    (1669)

    _Introduction by_
    CHRISTOPHER W. GROSE

    PUBLICATION NUMBER 131
    WILLIAM ANDREWS CLARK MEMORIAL LIBRARY
    UNIVERSITY OF CALIFORNIA, LOS ANGELES

    1968




GENERAL EDITORS

    George Robert Guffey, _University of California, Los Angeles_
    Maximillian E. Novak, _University of California, Los Angeles_
    Robert Vosper, _William Andrews Clark Memorial Library_


ADVISORY EDITORS

    Richard C. Boys, _University of Michigan_
    James L. Clifford, _Columbia University_
    Ralph Cohen, _University of Virginia_
    Vinton A. Dearing, _University of California, Los Angeles_
    Arthur Friedman, _University of Chicago_
    Louis A. Landa, _Princeton University_
    Earl Miner, _University of California, Los Angeles_
    Samuel H. Monk, _University of Minnesota_
    Everett T. Moore, _University of California, Los Angeles_
    Lawrence Clark Powell, _William Andrews Clark Memorial Library_
    James Sutherland, _University College, London_
    H. T. Swedenberg, Jr., _University of California, Los Angeles_


CORRESPONDING SECRETARY

Edna C. Davis, _William Andrews Clark Memorial Library_




INTRODUCTION

    _And you should if you please refuse
    Till the conversion of the Jews._


The reader of John Evelyn's _History of Sabatai Sevi, The Pretended
Messiah of the Jewes_ or of the _History of the Three Late Famous
Impostors_ (1669) in which it is the most significant part, discovers a
fascinating, if unoriginal, addition to the work of the great diarist
and dilettante, the amateur student of engraving and trees--and smoke.
Evelyn's work was almost totally derived from the account of Sir Paul
Rycaut, who was from 1661 secretary (and later consul) for the Levant
mercantile company in Smyrna. Rycaut was in fact responsible for what
first-hand reporting there is in the _History_, and Evelyn's book
preceded by only eleven years Rycaut's _History of the Turkish Empire
1623-1677_, where the story first appeared under the author's own name.

What gives Evelyn's _Pretended Messiah_ its own interest is partly the
immediacy of the news of Sabatai Sevi, and partly the context in which
Evelyn places the story, a context to some extent indicated in the
title, _History of the Three Late Famous Impostors_. When the work was
published in 1669, Sevi was neither the amusing curiosity he is likely
to be for the modern reader, nor the impertinent confidence man
suggested by Evelyn's "impostor." Evelyn was reviewing for an English
audience one of the great crises in Jewish history, the career of the
man who has been called Judaism's "most notorious messianic
claimant."[1] That career was not entirely past history in 1669. Sevi
lived until 1675, and even after his humiliation and final banishment in
1673 he could write to his father-in-law in Salonica that men would see
in his lifetime the day of redemption and the return of the Jews to
Zion; "For God hath appointed me Lord of all Mizrayim."[2] Indeed, a
remnant of Judaeo-Turkish Shabbethaians called Dönmehs apparently
exists in Salonica to the present day.

Whatever the appeal of Sevi's story may be for modern readers--as a mode
of fiction, perhaps, or an instance of mass hysteria--Evelyn's discovery
of an exemplum for religious and political enthusiasts may seem forced
or reductive. In 1669, however, the interest of Englishmen in Jewish
affairs was by no means merely academic--or narrowly commercial. There
were, it is true, English sportsmen in 1666 who were actually betting on
the Sevi career--ten to one that the "Messiah of Ismir" would be crowned
King of Jerusalem within two years. And what was most disturbing about
Sevi to the English nation as a whole was perhaps the disruption of
trade, in which Sevi's father was intimately involved, as the agent of
an English mercantile house. At the height of the furor, Jewish
merchants were dissolving businesses as well as unroofing their houses
in preparation for the return to Jerusalem. But the prime significance
for Evelyn--perhaps more than for Rycaut--is revealed in the instinctive
mental connection between Jewish and Christian history, or ways of
thinking about history, on the one hand, and political realities in
England on the other. Only nine years had passed since the return of
Charles II and the displacement of the Protectorate, with its remarkable
Jewish elements. As for the return of the Christian Messiah and an
imminent reign of the saints, Sevi might well have reminded Evelyn of
the English "impostor," the Quaker Jacob Naylor, whose messianic claims
were publicly examined at Bristol in 1657. Far more important to
Englishmen of the period, however, was the episode involving the mission
of the Amsterdam rabbi Menasseh ben Israel to Cromwell's England in
1655, a year after Naylor's first appearance.

For two centuries after their expulsion from England by Edward I--that
is, until the seventeenth century--Jews either avoided England entirely
or lived there in deliberate obscurity. Some Spanish and Portuguese
Jewish refugees from the Inquisition did arrive in England; but
particularly after the execution for treason of Elizabeth's physician
Roderigo Lopez in 1594, they could remain only as "Crypto-Jews." It was
during the Puritan regime that the Jewish position in England really
improved, and the removal of the legal bar dates from the conference
summoned by Cromwell in response to the demands of Menasseh.[3] The
interest in Rabbinical literature displayed by learned men like Joseph
Scaliger, Johann Buxtorf, Hugo Grotius, and John Selden, together with a
general Old Testament emphasis in Protestant scriptural study, made
Judaism a more fashionable interest than it had been in previous years.
Cromwell's own encouragement of Menasseh is usually viewed as an
expression of his tolerationist principles and the hope that the return
of Jews to England would aid in extending trade with Spain and Portugal,
and even with the Levant. An additional facet of his general reception
of Menasseh is relevant to Evelyn's _Pretended Messiah_. A chief
argument in _The Humble Address of Menasseh ben Israel_ (November 5,
1655) was the Amsterdam rabbi's belief that since England was the only
country rejecting the Jews, their readmittance would be the signal for
the coming of the Messiah. Fifth-Monarchy enthusiasts recalled the
prophecies of _Daniel_ and _Revelations_ and linked them with the
relatively immediate experience of the Thirty Years' War; motives of
mercantile jealousy were to some extent offset by millenarian anxiety.
Indeed, the possibility of an imminent millennial reign of the saints
could be the strongest kind of argument for showing favor to the Jews.
Cromwell all but proselytized at the meetings of the conference;
ultimately, because of the opposition of commercial interests, he was
forced to dissolve it.

We can perhaps best understand Evelyn's account of Sabatai Sevi, "the
Messiah of Ismir," against this background of English Protestant
millennial thinking, admirably summarized in Michael Fixler's recent
study.[4] As Fixler suggests, it was possibly to discredit the
Fifth-Monarchy men that Rycaut first included the account in what was to
become his _History of the Turkish Empire_. At any rate, Sevi himself
was hardly the mere con-man Rycaut and Evelyn portray; the mask, indeed,
is _erepta_ only with the greatest of difficulty. Because Rycaut was
interested in trade and cultural _mores_, his (and consequently,
Evelyn's) account neglects features of the story which are of primary
interest to more psychologically inclined readers. We are told almost
nothing, for example, of the details of Sevi's solitary youth; his
physical attractiveness; his clear voice as well suited to lascivious
Spanish love-songs (interpreted mystically) as to Psalms; and his early
rejection of the Talmud for the practical Cabala, with its strenuous,
self-mortifying asceticism. One would gather from Evelyn that only the
deluded followers of the "impostor" and not Sevi himself imposed such
punishments as self-burial, and bathing in the sea, even in midwinter.
More surprising, perhaps, is the almost total neglect of Sarah, Sevi's
third wife, mentioned in the _Pretended Messiah_ only as the "Ligornese
Lady" whom Sevi acquired after freeing himself "from the Incumbrances of
a Family." In fact, the beautiful and engaging Sarah seems to have
become an integral part of the movement, a movement which in its early
stages was all-male. A prostitute notorious in her own right, primarily
for her claims to be the destined bride of the Messiah, Sarah apparently
escaped miraculously from a Christian convent after being cared for as
an orphan of the savage Chmielnicki massacres in Poland. As he was later
to do with a more formidable rival to his exclusive claims (Nehemiah
ha-Kohen, who ultimately exposed him as a fraud) Sevi called Sarah to
Cairo in 1664, claiming to have dreamed of her as _his_ future bride.
Eventually, after his "conversion," she followed him even into the
Turkish seraglio where he bore the title Mahmed Effendi.

Other details are missing from Evelyn's _Pretended Messiah_; the
interested reader may pursue the strange tale in Graetz's _History of
the Jews_ or the partly fictionalized biography by Joseph Kastein, _The
Messiah of Ismir_.[5] We may note in passing one additional incident.
After his first banishment from Smyrna (as a result of pronouncing the
sacred tetragrammaton in Hebrew), Sevi met the mystic Abraham ha-Yakini,
who subsequently forged in archaic characters and style a document
entitled "The Great Wisdom of Solomon"--a document accepted by Sevi as
an authentic "archeological" revelation. The event was shortly followed
by a bizarre celebration of Sevi's marriage as the Son of God ("En Sof")
with the Torah, and may have provided climactic metaphysical
confirmation of Sevi's hopes. In the manner of the old apocalypses, it
pronounced Sevi the "saviour of My people, Israel," one who in time
"shall overthrow the great dragon and kill the serpent."[6]

Good as Evelyn's _Pretended Messiah_ may have been for contemporaries
as a review of recent "news," and we must not underestimate this
function, to the modern reader it seems closer to fiction, of a
peculiarly propagandistic and ironic kind. Aside from omissions from the
story--partly a matter of ignorance or failure in perception, and partly
deliberate exclusion of inconvenient material--Evelyn's enthusiastic
acceptance of his source's frequent theatrical metaphors is one measure
of the distance from history of the _Pretended Messiah_. When Evelyn's
Sevi is grave, it is a "formal and pharisaical gravitie" which is
"starcht on." His motives in general seem highly conscious, even
deliberate; and despite a certain doubleness in the point of view of the
_Pretended Messiah_, the reason for Sevi's comic simplicity is not
difficult to discover. Sir Paul Rycaut, as I have suggested, seems
primarily interested in the effects of the movement on trade. The most
vehement thinking of the book, though ascribed to an unnamed opponent of
Sevi, could well be that of Rycaut himself:

    [The opponent observed] in what a wilde manner the whole People
    of the Jewes was transported, with the groundless beliefe of a
    _Messiah_, leaving not onely their Trade, and course of living,
    but publishing Prophesies of a speedy Kingdome, of rescue from
    the Tyranny of the Turk, and leading the Grand Signior himself
    Captive in Chaines; matters so dangerous and obnoxious to the
    State wherein they lived, as might justly convict them of
    Treason and Rebellion, and leave them to the Mercy of that
    Justice, which on the least jealousie and suspicion of Matters
    of this nature uses to extirpate Families, and subvert the
    Mansion-houses of their own People, much rather of the Jewes, on
    whom the Turkes would gladly take occasion to dispoile them of
    their Estates, and condemn the whole Nation to perpetual
    slavery.

    (pp. 78-79)

Evelyn retains this and similar material, apparently never suspecting
that the Turks may well have been hesitant from real fear; but the
burden of his emphasis is more overtly political and religious. Evelyn
is less than ingenuous, perhaps, in associating Sevi with Peter Serini's
fake brother, or even with Mahomed Bei--another of the "late famous
impostors." But the connection does have the effect of putting Sevi in
an imaginary world where all masks will be discovered and the truth
known. Ultimately, Evelyn's Jews, like Dryden's and Milton's, are
English--"_our_ modern Enthusiasts and other prodigious Sects amongst
us, who Dreame of the like Carnal Expectations, and a Temporal Monarchy"
(sig. A8; italics mine). One hardly needs to fill out the reading. With
a traditional reminder that "the Time is not yet Accomplished," Evelyn
warns English sectarians to beware of misleading fictions--"to weigh how
nearly their Characters approach the Style and Design of those deluded
wretches."

Evelyn's words here suggest something of the wider interest of the
_Pretended Messiah_. For in threatening the modern enthusiasts, as it
were, with the status of comic fiction, he also hinted at the literal
immediacy of such explicitly imaginative works as _Absalom and
Achitophel_, _Paradise Regained_, and _Samson Agonistes_. What Evelyn's
_Pretended Messiah_ helps to reveal, then, is not only the potential
metaphoric value of news itself, but also the peculiar proximity of
poetry to "history" in a period when historical thought was inseparable
from apocalyptic myth.[7]

    University of California,
    Los Angeles




NOTES TO THE INTRODUCTION


[1] Michael Fixler, _Milton and the Kingdoms of God_ (London, 1964), p.
244.

[2] Joseph Kastein, _The Messiah of Ismir_, trans. Huntley Paterson (New
York, 1931), p. 323.

[3] For an account of the events leading to the extra-judicial opinion
of Glyn and Steele, see Samuel R. Gardiner, _History of the Commonwealth
and Protectorate, 1649-1660_, III (London, 1901), 216-222.

[4] _Milton and the Kingdoms of God_ (London, 1964), especially pp.
237-249.

[5] Heinrich Graetz, _History of the Jews_, V (Philadelphia, 1895),
118-167. See also Henry Malter, "Shabetai Zebi B. Mordecai," _The Jewish
Encyclopedia_, X (1905).

[6] Kastein, p. 77.

[7] For a provocative study of apocalypse in fiction, see Frank Kermode,
_The Sense of An Ending_ (Oxford, 1966).




BIBLIOGRAPHICAL NOTE


The text of this edition is reproduced from a copy in the William
Andrews Clark Memorial Library.




    THE
    HISTORY
    Of the THREE late famous
    IMPOSTORS,

         {_Padre Ottomano_,
    viz. {_Mahomed Bei_, and
         {_Sabatai Sevi_.

    The _One_, pretended _Son_ and _Heir_
    to the late _Grand Signior_;

    The _Other_, a _Prince_ of the _Ottoman_ Family,
    but in _truth_, a _Valachian Counterfeit_.

    And the Last,
    The Suppos'd _MESSIAH_ of the _Jews_,
    in the _Year_ of the true _Messiah_, 1666.

    With a brief _Account_ of the _Ground_, and _Occasion_
    of the present _War_ between the
    _TURK_ and the _VENETIAN_.

    Together with the _Cause_ of the final
    _Extirpation_, _Destruction_ and _Exile_
    of the _JEWS_ out of the
    EMPIRE of PERSIA.

           *       *       *       *       *

    In the _SAVOY_,
    Printed for _Henry Herringman_ at the Sign
    of the _Anchor_ in the Lower-Walk of
    the _New-Exchange_. 1669.




[Illustration: Title decoration]

To the READER.


_The Great_ Scaliger _was wont commonly to say_, Omnis Historia bona,
_that all_ History _was_ good; _meaning, that it was_ worthy _of_
notice, _so it were_ true, _and_ matter _of_ fact, _though the_ Subject
_of it were never so_ trivial. This, _though but a_ Pamphlet _in bulke,
is very_ considerable _for the_ Matters _it containes, and for that it
endeavours to informe, and disabuse_ _the_ World _of a current_ Error,
_which has mingled, and spread it selfe into divers grave_ Relations
_that have been_ Printed, _and confidently published many Yeares without
Suspition._

_How I came to be enlightned for these_ Pieces, _I have in part declar'd
in my_ Dedicatory _Addresses; and if I forbear to publish the_ Name _of
that Intelligent_ Stranger, _and that other_ Person, _from whom I
received my_ Informations; _You are to know, that it is not out of fear
of being detected of_ Imposture, _whil'st we declare against it, and
which cannot serve any_ Interest _of the_ Relators; _but because, being_
Strangers, _or_ Itinerants, _and one of them upon his return into his_
_Native_ Country _(which may possibly engage them to passe by_ Malta,
_and other_ Levantine _parts obnoxious to these_ Discourses) _it would
appear but ingrateful in us to expose them to an_ Inconvenience. _Let it
suffice to assure you, that they are_ Persons _of no mean_ Parts,
Ingenuity _and_ Candor; _well acquainted with the_ Eastern Countreys
_and_ Affaires, _and that have themselves been witnesses of most of
these Transactions._

_It were to be wish'd that our_ Christian Monarchs _had alwayes near
them some dextrous_ Person _of this_ Gentlemans _abilites; were it but
to_ Discover _such_ Cheates _as frequently appearing under the Disguise
of Distressed_ Princes, Merchants, _&c. are, to truth, but_ Spies, _and
bold_ Impostors, _and whom otherwise 'tis almost impossible to_ detect;
_not to suggest the many other good_ Offices, _as to the_ Eastern
Commerce _and_ Affaires, _they might be_ useful _in. But this is more
than I have_ Commission _to say from those who have no other design in
what they_ Relate, _than their_ Affection _to_ Truth. _It is not yet a
full_ Year _since there went a Crafty_ Varlet _about the_ Countrey, _who
pretended himself to be the_ Brother _of the famous_ Peter Serini
_(whose brave and_ Heroick Actions _had so celebrated him against the_
Turkes) _and related a_ Story _by his feign'd_ Interpreter, _how he
fortun'd to be cast on shore on the_ West _of_ England, _as he was
conducting_ Supplies _from abroad._ This _he perform'd with a
confidence and success so happily, as caus'd him to be_ receiv'd,
presented, _and_ assisted (_like another_ Mahomed Bei) _by divers_
Persons _of_ Quality, _and some of them my nearest_ Acquaintance, _in
his Pretended Journey to_ Court; _But being at last discover'd in a_
Tipling-house _on the_ Rode, _where un-mindful of his_ Part _and_
Character, _he call'd for a_ Pot _of_ Ale _in too good_ English, _and a
more natural_ Tone _than became so great a_ Stranger, _and the_ Person
_he put on, we heard no more of the_ Gamester: _I wish our_ Fin-land
Spirit, _who is of late dropt out of the_ Clouds _amongst us, prove not
one of his_ Disciples; _for the_ Age _is very fertile; and I am told,
that our_ Mahomed _having receiv'd his_ Ajuda de Costo _from the Bounty
and Charity of a great_ Person _of more easie_ Beliefe, _is slipt aside
for fear of the_ Porters-Lodge, _and yet 'tis_ possible _you may hear
more of him before his_ Ramble _be quite at a period._

_You have at the end of the last_ Impostor _an_ Account _of the_ Jews
_Exile out of that Vast_ Empire _of_ Persia, _happening but the other
day; which, together with the miscarriage of their late_ Messiah (_the_
Twenty-Fifth _Pretender to it as I am credibly inform'd, it stands in
their own_ Records) _might, one would think, at last open the_ Eyes,
_and turne the_ hearts _of that_ obstinate _and miserable_ People: _But
whil'st the_ Time _not yet_ Accomplish'd, _I could_ _wish our modern_
Enthusiasts, _and other prodigious_ Sects _amongst us, who Dreame of the
like Carnal_ Expectations, _and a_ Temporal Monarchy, _might seriously
weigh how nearly their_ Characters _approach the_ Style _and_ Design _of
these Deluded_ Wretches, _least they fall into the same_ Condemnation,
_and the Snare of the_ Devil.

       *       *       *       *       *

ERRATA.

_PAge 15, Line 17, Read_ deside. _l. 28 r. dignità, 18. 6. r. Spina
Longa, 21 l. 12. r._ DETECTED. _24 l. 23, r. It'aser. 30. 14. dele and.
58. l. 17. Essendo. l. 21. promessa per gli suoi Profeti e padri nostri.
59. l. 2. r. digjuni. 66. 11. r._ should be wrought. _77. l. 18. r._ not
onely. _85. 22. r._ one that (as it was said). _93. l. 22. r._ tenor.
_97.15. dele_ which, and read _it. 99. 7. r._ As that. _110. l. 12. r.
Cymeterie._

       *       *       *       *       *

THE END




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    THE
    HISTORY
    OF
    _SABATAI SEVI_,

    The Pretended
    _Messiah_ of the _Jewes_,
    In the Year of our _Lord_, 1666.
    The _Third Impostor_.


According to the Predictions of several _Christian_ Writers, especially
of such who Comment on the _Apocalyps_, or Revelations, this Year of
1666 was to prove a Year of Wonders, of strange Revolutions in the
World, and particularly of Blessing to the _Jewes_, either in respect of
their Conversion to the _Christian_ Faith, or of their Restoration to
their Temporal Kingdome: This Opinion was so dilated, and fixt in the
Countreys of the Reformed Religion, and in the Heads of Phanatical
_Enthusiasts_, who Dreamed of a Fift Monarchy, the downfall of the
_Pope_, and _Antichrist_, and the Greatness of the _Jewes_: In so much,
that this subtile People judged this Year the time to stir, and to fit
their Motion according to the season of the Modern Prophesies; whereupon
strange Reports flew from place to place, of the March of Multitudes of
People from unknown parts into the remote Desarts of _Arabia_, supposed
to be the _Ten Tribes_ and _halfe_, lost for so many Ages. That a Ship
was arrived in the Northern parts of _Scotland_ with her Sailes and
Cordage of Silke, Navigated by Mariners who spake nothing but _Hebrew_;
with this Motto on their Sailes, _The Twelve Tribes of Israel_. These
Reportes agreeing thus near to former Predictions, put the wild sort of
the World into an expectation of strange Accidents, this year should
produce in reference to the _Jewish_ Monarchy.

In this manner Millions of People were possessed, when _Sabatai Sevi_
first appear'd at _Smyrna_, and published himself to the _Jewes_ for
their _Messiah_, relating the greatness of their approaching Kingdome,
the strong hand whereby God was about to deliver them from Bondage, and
gather them from all partes of the World. It was strange to see how the
fancy took, and how fast the report of _Sabatai_ and his Doctrine flew
through all partes where _Turkes_ and _Jews_ inhabited; the latter of
which were so deeply possessed with a beliefe of their new Kingdome, and
Riches, and many of them with promotion to Offices of Government,
Renown, and Greatness, that in all parts from _Constantinople_ to _Buda_
(which it was my fortune that year to Travel) I perceiv'd a strange
transport in the _Jewes_, none of them attending to any business unless
to winde up former negotiations, and to prepare themselves and Families
for a Journey to _Jerusalem_: All their Discourses, their Dreames, and
disposal of their Affaires tended to no other Design but a
re-establishment in the Land of Promise, to Greatness, Glory, Wisdome,
and Doctrine of the _Messiah_, whose Original, Birth, and Education are
first to be recounted.

_Sabatai Sevi_ was Son of _Mordechai Sevi_, an Inhabitant, and Natural
of _Smyrna_, who gained his Livelihood by being _Broaker_ to an
_English_ Marchant in that place; a person, who before his death was
very decrepit in his Body, and full of the Goute, and other Infirmities,
but his Son _Sabatai Sevi_ addicting himself to Study, became a notable
Proficient in the _Hebrew_ and _Metaphysicks_; and arrived to that point
of _Sophistry_ in _Divinity_ and _Metaphysicks_, that he vented a New
Doctrine in their Law, drawing to the Profession of it so many
Disciples, as raised one day a Tumult in the _Synagogue_; for which
afterwards he was by a Censure of the _Chochams_ (who are Expounders of
the Law) banished the City.

During the time of his Exile, he Travelled to _Thessalonica_, now called
_Salonica_, where he Marryed a very handsome Woman; but either not
having that part of Oeconomy as to govern a Wife, or being Impotent
towards Women, as was pretended, or that she found not favour in his
Eyes, she was divorced from him: Again, he took a second Wife, more
beautiful then the former, but the same causes of discontent raising a
difference between them, he obtained another Divorce from this Wife
also. And being now free from the Incumbrances of a Family, his wandring
Head mov'd him to Travel through the _Morea_, thence to _Tripoli_ in
_Syria_, _Gaza_, and _Jerusalem_; and by the way picked up a _Ligornese_
Lady, whom he made his third Wife, the Daughter of some _Polonian_ or
_German_, her Original and Parentage not being very well known. And
being now at _Jerusalem_ he began to Reforme the _Law_ of the _Jewes_,
and Abolish the _Fast_ of _Tamuz_ (which they keep in the Moneth of
_June_) and there meeting with a certain _Jew_ called _Nathan_, a proper
Instrument to promote his Design; he communicated to him his Condition,
his Course of Life, and Intentions, to Proclaime himself _Messiah_ of
the World, so long expected and desired by the _Jewes_. This Design took
wonderfully with _Nathan_; and because it was thought necessary
according to _Scripture_, and Antient _Prophesies_, that _Elias_ was to
precede the _Messiah_, as St. _John Baptist_ was the fore-runner of
_Christ_: _Nathan_ thought no man so proper to Act the Part of the
_Prophet_ as himself; and so no sooner had _Sabatai_ declared himself
the _Messiah_, but _Nathan_ discovers himself to be his Prophet,
forbiding all the Fasts of the _Jewes_ in _Jerusalem_; and declaring,
that the Bridegroom being come, nothing but Joy, and Triumph ought to
dwell in their Habitations; Writing to all the Assemblies of the
_Jewes_, to perswade them to the same beliefe.

And now the Schisme being begun, and many _Jewes_ really believing what
they so much desired, _Nathan_ took the courage and boldness to
Prophesie, That one Year from the 27th of _Kislev_, (which is the moneth
of _June_) the _Messiah_ shall appear before the _Grand Signor_, & take
from him his Crown and lead him in Chaines like a Captive.

_Sabatai_ also at _Gaza_ Preached Repentance to the _Jewes_, and
Obedience to Himself and Doctrine, for that the coming of the _Messiah_
was at hand: which Novelties so Affected the _Jewish_ Inhabitants of
those partes, that they gave up themselves wholly to their Prayers,
Almes, and Devotions; and to confirme this beliefe the more, it hapned,
that at the same time that Newes hereof, with all perticulars were
dispatched from _Gaza_, to acquaint the Brethren in Forrain Partes: The
Rumour of the _Messiah_ hath flown so swift, and gained such reception,
that Intelligence came from all Partes and Countreys where the _Jewes_
inhabit, by Letters to _Gaza_, and _Jerusalem_, Congratulating the
happiness of their Deliverance, and expiration of the time of their
Servitude, by the Appearance of the _Messiah_. To which they adjoyned
other Prophesies, relating to that Dominion the _Messiah_ was to have
over all the World: that for Nine Moneths after he was to disappeare;
during which time the _Jewes_ were to suffer, and many of them to
undergoe Martyrdom: but then returning again Mounted on a Coelestial
_Lyon_, with his Bridle made of _Serpents_ with seven heads, accompanyed
with his Brethren the _Jewes_, who Inhabited on the other side of the
River _Sabation_, he should be acknowledged for the Sole Monarch of the
Universe; and then the _Holy Temple_ should descend from Heaven already
built, framed, and beautified, wherein they should offer Sacrifice for
ever.

And here I leave you to consider, how strangely this Deceived People was
Amused, when these Confident, and vain Reports, and Dreams of Power, and
Kingdomes, had wholly transported them from the ordinary course of their
Trade, and Interest.

This noise and rumour of the _Messiah_, having begun to fill all places,
_Sabatai Sevi_ resolved to Travel towards _Smyrna_, the Country of his
Nativity; and thence to _Constantinople_ the Capital City, where the
principal Work of Preaching was to have been performed: _Nathan_ thought
it not fit to be long after him, and therefore Travels by the way of
_Damascus_, where resolving to continue some time for better Propagation
of this New Doctrine; in the meane while Writes this Letter to _Sabatai
Sevi_, as followeth.

    22. _Kesvan_ of this YEAR.

    T_o the_ King, _our_ King, Lord _of our_ Lords, _who gathers the
    Dispersed of_ Israel, _who Redeems our_ Captivity, _the Man
    elevated to the height of all sublimity, the_ Messiah _of the_
    God _of_ Jacob, _the true_ Messiah, _the_ Coelestial Lyon,
    Sabatai Sevi, _whose Honour be exalted, and his Dominion raised
    in a short time, and for ever_, Amen. _After having kissed your
    hands, and swept the Dust from your Feet, as my Duty is to the_
    King _of_ Kings, _whose Majesty be exalted, and his Empire
    enlarged. These are to make known to the Supreme Excellency of
    that Place, which is adorned with the Beauty of your Sanctity,
    that the Word of the_ King, _and of his Law, hath enlightned our
    Faces: that day hath been a solemn day unto_ Israel, _and a day
    of light unto our Rulers, for immediately we applyed our selves
    to performe your Commands, as our duty is. And though we have
    heard of many strange things,_ _yet we are couragious, and our
    heart is as the heart of a Lyon; nor ought we to enquire a
    reason of your Doings, for your Workes are Marvellous, and past
    finding out: And we are Confirmed in our Fidelity without all
    exception, resigning up our very Souls for the holiness of your
    Name: And now we are come as far as_ Damascus, _intending
    shortly to proceed in our Journey to_ Scanderone, _according as
    you have commanded us; that so we may ascend, and see the Face
    of God in light, as the light of the Face of the King of Life:
    And we, servants of your servants shall cleanse the dust from
    your Feet, beseeching the Majesty of your Excellency and Glory
    to vouchsafe from your habitation to have a care of us, and help
    us with the Force of your Right Hand of Strength, and shorten
    our way which is before us: And we have our Eyes towards_ Jah,
    Jah, _who will make hast to help us, and save us, that the
    Children of Iniquity shall not hurt us; and towards whom our
    hearts pant, and are consumed within us: who shall give us
    Tallons of Iron to be worthy to stand under the shadow of your_
    Asse. _These are the Words of the Servant of your servants, who
    prostrates himself to be trod on by the soles of your feet,_

    Nathan Benjamine.

And that he might Publish this Doctrine of himself, and the _Messiah_
more plainly, he Wrote from _Damascus_ this following Letter, to the
_Jewes_ at _Aleppo_, and parts thereabouts.

    To the Residue or Remnant of the _Israelites_, Peace without end.

    [Sidenote: Sabatai _Wrote a Letter to Elect one Man out of every
    Tribe_.]

    _These my words are, to give you notice, how that I am Arrived
    in Peace at_ Damascus, _and behold I go to meet the Face of our
    Lord, whose Majesty be exalted, for he is the Soveraign of the
    King of Kings, whose Empire be enlarged. According as he hath
    Commanded us and the_ 12 Tribes _to elect unto Him_ 12 _Men, so
    have we done: And we now go to_ Scanderone _by his command, to
    shew our faces together, with part of the principal of those
    particular Friends to whom he hath given Licence to assemble in
    that same place. And now I come to make known unto you, that
    though you have heard strange things of our Lord, yet let not
    your hearts faint, or fear, but rather fortifie your selves in
    your Faith, because all his Actions are Miraculous, and Secret,
    which Humane understanding cannot comprehend, and who can
    penetrate into the depth of them. In a short time all things
    shall be Manifested to you clearly in their Purity: and you
    shall know, and consider, and be instructed by the Inventor
    himself; Blessed is he who can expect, and arrive to the
    Salvation of the true_ Messiah, _who will speedily publish his
    Authority and Empire over us now, and for ever._

    _Nathan._

And now all the _Cities_ of _Turky_ where the _Jewes_ Inhabited were
full of the expectation of the _Messiah_; no Trade, nor course of Gaine
was followed: every one imagin'd that dayly Provisions, Riches, Honours,
and Government, were to descend upon them by some unknown and Miraculous
manner: an example of which is most observable in the _Jewes_ at
_Thessalonica_, who now full of Assurance that the Restoration of their
Kingdome, and the Accomplishment of the time for the coming of the
_Messiah_ was at hand, judged themselves obliged to double their
Devotions, and Purifie their Consciences from all Sins and Enormities
which might be obvious to the scrutiny of him who was now come to
Penetrate into the very Thoughts and Imaginations of Mankinde. In which
Work certain _Chochams_ were appointed to direct the People how to
Regulate their Prayers, Fasts, and other Acts of Devotion. But so
forward was every one now in his Acts of Penance, that they stay'd not
for the Sentence of the _Chocham_, or prescription of any Rules, but
apply'd themselves immediately to Fasting: And some in that manner
beyond the abilities of Nature, that having for the space of seven
dayes taken no sustenance, were famished to death. Others buryed
themselves in their Gardens, covering their naked Bodies with Earth,
their heads onely excepted, remained in their Beds of dirt until their
Bodies were stifned with the cold and moisture: others would indure to
have melted Wax dropt upon their shoulders, others to rowle themselves
in Snow, and throw their Bodies in the Coldest season of Winter Into the
Sea, or Frozen Waters. But the most common way of Mortification was
first to prick their Backs and Sides with Thornes, and then to give
themselves thirty nine Lashes. All Business was laid aside, none Worked,
or opened Shop, unless to clear his Warehouse of Merchandize at any
Price: who had superfluity in Houshold-stuffe, sold it for what he
could; but yet not to _Iewes_, for they were Interdicted from Bargaines
or Sales, on the pain of Excommunication, Pecuniary Mulcts, or Corporal
Punishments; for all Business and Imployment was esteemed the Test, and
Touchstone of their Faith. It being the general Tenent, that in the
dayes that the _Messiah_ appeares, the _Iewes_ shall become Masters of
the Estates and Inheritance of _Infidels_; until when they are to
content themselves with Matters onely necessary to maintain and support
Life. But because every one was not Master of so much Fortune and
Provision, as to live without dayly Labour, therefore to quiet the
Clamours of the Poor, and prevent the Enormous lives of some, who upon
these occasions would become Vagabonds, and desert their _Cities_, due
order was taken to make Collections, which were so liberally bestow'd,
that in _Thessalonica_ onely 400 Poore were supported by the meer
charity of the Richer. And as they indeavour'd to purge their
_Consciences_ of Sin, and to apply themselves to good Workes, that the
_Messiah_ might find the City prepared for his Reception; so, least he
should accuse them of any omission in the Law, and particularly in their
neglect of that Antient Precept of Increase and Multiply; they marryed
together Children of ten yeares of age, and some under, without respect
to Riches, or Poverty, Condition or Quality: But, being promiscuously
joyned, to the number of 6 or 700 Couple, upon better and cooler
thoughts, after the deceipt of the false _Messiah_ was discover'd, or
the expectation of his Coming grew cold, were Divorced, or by Consent
separated from each other.

In the heat of all this Talk and Rumor, comes _Sabatai Sevi_ to
_Smyrna_, the City of his Nativity, infinitely desir'd there by the
common _Iewes_; but by the _Chochams_, or _Doctors_ of their _Law_, who
gave little or no credence to what he pretended, was ill receiv'd, not
knowing what mischief or ruine this Doctrine and Prophesie of a New
Kingdome might produce. Yet _Sabatai_ bringing with him testimonials of
his Sanctity, Holy Life, Wisdom, and Gift of Prophesie, so deeply fixed
himself in the heart of the Generality, both as being Holy and Wise,
that thereupon he took courage and boldness to enter into Dispute with
the Grand _Chocham_ (who is the Head, and Chief Expositer of the _Law_
and superintendent of their will and Government) between whom the
Arguments grew so high, and Language so hot, that the _Iewes_ who
favoured the Doctrine of _Sabatai_, and feared the Authority of the
_Chocham_, doubtful what might be the issue of the Contest, appear'd in
great numbers before the _Cadi_ of _Smyrna_, in justification of their
New Prophet, before so much as any Accusation came against him: The
_Cadi_ (according to the Custome of the _Turkes_,) swallows Mony on both
sides, and afterwards remits them to the determination of their own
Justice. In this manner _Sabatai_ gaines ground dayly; and the Grand
_Chocham_ with his Party, losing both the affection and obedience of his
People, is displaced from his Office, and another Constituted, more
affectionate, and agreeable to the New Prophet, whose power daily
increased by those confident Reports. That his Enemies were struck with
Phrensies and Madness, until being restor'd to their former temper and
wits by him, became his Friends, Admirers, and Disciples. No Invitation
was now made in _Smyrna_ by the _Iewes_, nor Marriage, or Circumcision
solemnized, where _Sabatai_ was not present, accompanyed with a
multitude of his Followers, and the Streets cover'd with Carpits, or
fine Cloath for him to tread on; but the Humility of this _Pharisee_
appear'd such, that he would stoop and turne them aside, and so pass.
And having thus fixed himself in the Opinion and Admiration of the
People, he began to take on himself the Title of _Messiah_, and the
_Son_ of _God_; and to make this following Declaration to all the Nation
of the _Iewes_, which being wrote Originally in _Hebrew_, was Translated
for me faithfully into _Italian_, in this manner.

    _L'unico figliolo, e primogenito d' dio_, Sabatai Sevi, _il_
    Messiah, _e_ Salvatore _d'_ Israel _eletti di_ dio _pace
    bessendo che sete fatti degni di veder quel grangiorno della
    deliberatione e Salvatione d'_ Israel, _e consummatione delle
    parole di_ dio, _promess per li sua Profeti, e padri notri, per
    il suo diletto figlio d'_ Israel, _ogni vestra amaritudine si
    converta in allegrezza, e li vestri diginguiti facino feste,
    per che non piangerete O miei figliole d'_Israel _havendovi
    dati_ iddio _la consolatione inenarrabile, festegiate contimpani
    e musiche, ringratiando quello chi ha adempito il promesso dalli
    secoli, facendo ogni giorno quelle cose che solete fare nelle
    callende, e quel giorno dedicato ali' afflictione e mestitia,
    convertite lo in giorno giocondo per la mia comparsa, e non
    spaventate niente, per che haverete Dominio sopra, le genti, non
    solamente di quelle, che si vedodono in terra, ma quelle che
    sono in fondi del mare, il tutto pro vestra consolatione &
    allegrezza._

Which Translated into _English_, runs thus;

    The Onely, and First-borne Son of _God_, _Sabatai Sevi_, the
    _Messiah_ and _Saviour_ of _Israel_, to all the Sons of
    _Israel_, peace. Since that you are made worthy to see that
    great Day of Deliverance, and Salvation unto _Israel_, and
    Accomplishment of the Word of God, Promised by his Prophets, and
    our forefathers, and by his Beloved Son of _Israel_: let your
    bitter sorrowes be turned into Joy, and your Fasts into
    festivals, for you shall weep no more, O my sons of _Israel_,
    for God having given you this unspeakable Comfort, rejoyce with
    _Drums_, _Organs_, and _Musick_, giving thanks to him for
    performing his Promise from all Ages; doing that every day,
    which is usual for you to do upon the _New-Moons_; and, that Day
    Dedicated to affliction and sorrow convert you into a Day of
    Mirth for my appearance: and fear you nothing, for you shall
    have Dominion over the Nations, and not onely over those who are
    on Earth, but over those Creatures also which are in the depth
    of the Sea. All which is for your Consolation and Rejoycing.

    _Sabatai Sevi._

Notwithstanding the Disciples of _Sabatai Sevi_ were not so numerous,
but many opposed his doctrine, publiquely avouching that he was an
_Impostor_, and Deceiver of the people, amongst which was one _Samuel
Pennia_, a man of a good estate and reputation in _Smyrna_, who arguing
in the _Synagogue_, that the present signs of the coming of the
_Messiah_ were not apparent, either according to Scripture, or the
doctrine of the _Rabbins_, raised such a sedition and tumult amongst the
_Jews_, as not onely prevailed against arguments, but had also against
his life, had he not timely conveyed himself out of the _Synagogue_, and
thereby escaped the hands of the multitude, who now could more easily
endure blasphemy against the _Law_ of _Moses_, and the prophanation of
the _Sanctuary_, than contradiction, or misbelief of the doctrine of
_Sabatai_. But howsoever it fell out, _Pennia_ in short time becomes a
convert, and preaches up _Sabatai_ for the _Son_ of _God_, and
_deliverer_ of the _Jews_: and not onely he, but his whole family; his
daughters prophesie, and fall into strange extasies; and not onely his
house, but four hundred men and women prophesie of the growing kingdom
of _Sabatai_, and young infants who could yet scarce stammer out a
syllable to their mothers, repeat, and pronounce plainly the name of
_Sabatai_ the _Messiah_, and Son of God. For thus farr had God permitted
the devil to delude this people, that their very children were for a
time possessed, and voices heard to sound from their stomacks, and
intrails: those of riper years fell first into a trance, foamed at the
mouth, and recounted the future prosperitie, and deliverance of the
_Israelites_, their visions of the _Lion_ of _Judah_, and the triumphs
of _Sabatai_, all which were certainly true, being effects of
_Diabolical_ delusions: as the _Jews_ themselves since have confessed
unto me.

With these concomitant accidents, and successes, _Sabatai Sevi_ growing
more presumptuous, that he might correspond with the Prophesies of
greatness, and dominion of the _Messiah_, proceeds to an election of
those Princes which were to govern the _Israelites_ in their march
towards the _Holy-Land_, and to dispence Judgement and Justice after
their Restoration. The names of them were these which follow, men well
known at _Smyrna_, who never (God knows) had ambition to aspire to the
title of Princes, until a strange spirit of deceit and delusion had
moved them, not onely to hope for it as possible, but to expect it as
certain.

    _Isaac Silvera._        King _David._
    _Salomon Lagnado._      was _Salomon._
    _Salom Lagnado_ jun.    named _Zovah._
    _Joseph Cohen._         _Uzziah._
    _Moses Galente._        _Josaphat._
    _Daniel Pinto._         _Hilkiah._
    _Abraham Scandale._     _Jotham._
    _Mokiah Gaspar._        _Zedekiah._
    _Abraham Leon._         _Achas._
    _Ephraim Arditi._       _Joram._
    _Salom Carmona._        _Achab._
    _Matassia Aschenesi._   _Asa._
    _Meir Alcaira._         _Rehoboam._
    _Jacob Loxas._          _Ammon._
    _Mordecai Jesserun._    _Jehoachim._
    _Chaim Inegna._         _Jeroboam._
    _Joseph Scavillo._      _Abia._
    _Conor Nehemias._       was _Zarobabel._
    _Joseph del Caire._     named _Joas._
    _Elcukin Schavit._      _Amasia._
    _Abraham Rubio._        _Josiah._

    _Elias Sevi_ had the title of the _King_ of the _king_ of _kings_.
    _Elias Azar_ his _Vice-king_, or _Vizier._
    _Joseph Sevi_, the _king_ of the _kings_ of _Judah_.
    _Joseph Inernuch_ his _vice-king_.

In this manner things ran to a strange height of madness amongst the
_Jews_ at _Smyrna_, where appear'd such pageantry of greatness, that no
Comedy could equal the mock-shews they represented, and though none
durst openly profess any scruple, or doubt of this common received
belief, yet for confirmation of the _Jews_ in their Faith, and
astonishment of the _Gentiles_, it was judged no less than necessary
that _Sabatai_ should shew some miracles, whereby to evince to all the
World that he was the true _Messiah_: and as the present occasion seemed
to require an evidence infallible of this truth, so it was daily
expected by the vulgar, with an impatience sutable to humors disposed to
Noveltie; who out of every action and motion of their Prophet began to
fancy something extraordinary and supernatural. _Sabatai_ was now
horribly puzzled for a Miracle, though the imagination of the people was
so vitiated that any _legerdemaine_, or slight of hand would have
passed more easily with them for a wonder than _Moses_ striking the rock
for water, or dividing the _red sea_. And occasion happening that
_Sabatai_ was, in behalf of his Subjects, to appear before the _Cadi_,
or judge of the Citie to demand ease, and relief of some oppressions
which aggrieved them: It was thought necessary a Miracle should now or
never, when _Sabatai_ appearing with a formal and _pharisaical_
gravitie, which he had starcht on: Some on a sudden avouched to see a
pillar of fire between him and the _Cadi_, which report presently was
heard through the whole room, filled with _Jews_ that accompanied
_Sabatai_, some of whom, who strongly fancied it, vow'd, and swore they
saw it; others in the outward yard, or that could not come near to hear,
or see for the crowd, as speedily took the alarm, and the rumour ran,
and belief receiv'd by the Women and Children at home in a moment, so
that _Sabatai Sevi_ returned to his house triumphant, fixed in the
hearts of his people, who now needed no further Miracles to confirm
them in their faith. And thus was _Sabatai_ exalted, when no man was
thought worthy of communication who did not believe him to be the
_Messiah_: others were called _Kophrim_, infidels or hereticks, liable
to the censure of excommunication, with whom it was not lawful so much
as to eat: every man produc'd his treasure, his Gold and Jewels,
offering them at the feet of _Sabatai_; so that he could have commanded
all the wealth of _Smyrna_, but he was too subtil to accept their money,
least he should render his design suspected by any act of covetousness.
_Sabatai Sevi_ having thus fully fixed himself in _Smyrna_, and filled
other places with rumors of his fame; declared that he was called by God
to visit _Constantinople_, where the greatest part of his work was to be
accomplisht; in order whereunto he privately ships himself, with some
few attendants in a _Turkish Saick_, in the Moneth of _January_ 1666.
least the crowd of his disciples, and such who would press to follow
him, should endanger him in the Eyes of the _Turks_, who already began
to be scandalized at the reports and prophesies concerning his person.
But though _Sabatai_ took few into the Vessel to him, yet a multitude of
_Jews_ travell'd over land to meet him again at _Constantinople_, on
whom all their Eyes and Expectations were intent. The wind proving
northernly, as commonly it is in the _Helespont_ and _Propontis_;
_Sabatai_ was thirtie nine days in his voyage, and yet the Vessel not
arriv'd, so little power had this _Messiah_ over the Sea and Winds, in
which time news being come to _Constantinople_ that the _Jews Messiah_
was near, all that people prepared to receive him with the same Joy and
Impatience as was exprest in other parts where he arrived; the great
_Vizier_ (then also at _Constantinople_, being not yet departed on his
expedition for _Candia_) having heard some rumors of this man, and the
disorder and madness he had raised amongst the _Jews_; sent two Boats,
whil'st the _Saick_ was detained by contrary winds, with commands to
bring him up Prisoner to the Port, where accordingly _Sabatai_ being
come, was committed to the most loathsom and darkest Dungeon in the
Town, there to remain in farther expectation of the _Viziers_ sentence:
The _Jews_ were not at all discouraged at this ill treatment of their
prophet, but rather confirmed in their belief of him, as being the
accomplishment of the prophesie of those things which ought to precede
his glory and dominion; which consideration induc'd the chiefest persons
amongst the _Jews_ to make their visits and addresses to him with the
same ceremony and respect in the Dungeon as they would have done had he
then sat exalted on the throne of _Israel_: several of them, with one
_Anacago_, by name, a man of great esteem amongst the _Jews_, attended a
whole day before him, with their Eyes cast down, their bodies bending
forward, and hands crost before them (which are postures of humility,
and service in the Eastern Countreys) the undecency of the place, and
present subjection, not having in the least abated their high thoughts,
and reverence towards his person. The _Jews_ in _Constantinople_ were
now become as mad and distracted as they were in other places, all
trade and trafficque forbidden, and those who owed money, in no manner
careful how to satisfie it: amongst which wild crew some were indebted
to our Merchants at _Galata_, who not knowing the way to receive their
money, partly for their interest, and partly for curiosity thought fit
to visit this _Sabatai_, complayning that such particular _Jews_, upon
his coming, took upon them the boldness to defraud them of their right,
desired he would be pleased to signifie to these his Subjects, his
pleasure to have satisfaction given: whereupon _Sabatai_ with much
affectation took Pen and Paper, and wrote to this effect.

    To you of the Nation of the _Jews_, who expect the appearance of
    the _Messiah_, and the Salvation of _Israel_, Peace without end.
    Whereas we are informed that you are indebted to several of the
    _English_ Nation: It seemeth right unto us to enorder you to
    make satisfaction to these your just debts: which if you refuse
    to do, and not obey us herein: Know you, that then you are not
    to enter with us into our Joys and Dominions.

In this manner _Sabatai Sevi_ remained a Prisoner at _Constantinople_
for the space of two Moneths; at the end of which, the _Vizier_ having
designed his expedition for _Candia_; and considering the rumor and
disturbance the presence of _Sabatai_ had made already at
_Constantinople_, thought it not secure to suffer him to remain in the
Imperial Citie, whil'st both the _Grand Signior_ and himself were
absent: and therefore changes his prison to the _Dardanelli_, otherwise
called the _Castle_ of _Abydos_, being on the _Europe_ side of the
_Helespont_, opposite to _Sestos_, places famous in _Greek_ Poetrie.
This removal of _Sabatai_ from a worse Prison to one of a better air;
confirmed the _Jews_ with greater confidence of his being the
_Messiah_, supposing that had it been in the power of the _Vizier_, or
other Officers of the _Turks_, to have destroyed his person, they would
never have permitted him to have lived to that time, in regard their
_Maximes_ enforce them to quit all jealousies and suspitions of ruine to
their state by the death of the party feared, which much rather they
ought to execute on _Sabatai_, who had not onely declared himself the
_King_ of _Israel_, but also published Prophesies fatal to the _Grand
Signior_ and his Kingdoms.

With this consideration, and others preceding, the _Jews_ flock in great
numbers to the _Castle_, where he was imprisoned, not onely from the
neighbouring parts, but also from _Poland_, _Germanie_, _Legorne_,
_Venice_, _Amsterdam_, and other places where the _Jews_ reside: on all
whom, as a reward of the expence, and labours of their pilgrimage,
_Sabatai_ bestowed plenty of his benedictions, promising encrease of
their store, and enlargement of their Possessions in the _Holy-Land_.
And so great was the confluence of the _Jews_ to this place, that the
_Turks_ thought it requisite to make their advantage thereof, and so
not onely raised the price of their Provision, Lodgings, and other
Necessaries, but also denied to admit any to the presence of _Sabatai_,
unless for money, setting the price, sometimes at five, sometimes at ten
_Dollers_, or more or less, according as they guessed at their
abilities, or zeal of the person, by which gain and advantage to the
_Turks_ no complaints or advices were carried to _Adrianople_, either of
the concourse of people, or arguments amongst the _Jews_ in that place;
but rather all civilities, and libertie indulged unto them, which served
as a farther argument to ensnare this poor people in the belief of their
_Messiah_.

During this time of confinement, _Sabatai_ had leisure to compose and
institute a new method of Worship for the _Jews_, and principally the
manner of the celebration of the day of his _Nativity_, which he
prescribed in this manner.

    Brethren, and my People, men of _Religion_ inhabiting the _City_
    of _Smyrna_ the renowned, where live men, and women, and
    families; Peace be unto you from the Lord of Peace, and from me
    his beloved son, King _Salomon_. I command you that the ninth
    day of the Moneth of _Ab_ (which according to our account
    answered that year to the Moneth of _June_) next to come, you
    make a day of Invitation, and of great Joy, celebrating it with
    choice meats and pleasing drinks, with many Candles and Lamps,
    with Musick and Songs, because it is the day of the Birth of
    _Sabatai Sevi_, the high King above all kings of the Earth. And
    as to matters of labour, and other things of like nature, do, as
    becomes you, upon a day of Festival, adorned with your finest
    garments. As to your Prayers, let the same order be used as upon
    Festivals. To converse with _Christians_ on that day is
    unlawful, though your Discourse be of matters indifferent, all
    labour is forbidden, but to sound instruments is lawful. This
    shall be the method and substance of your Prayers on this day of
    Festival: After you have said, Blessed be thou, O holy God! then
    proceed and say, Thou hast chosen us before all people, and
    hast loved us, and hast been delighted with us, and hast humbled
    us more than all other Nations, and hast sanctified us with thy
    Precepts, and hast brought us near to thy service, and the
    service of our King. Thy holy, great, and terrible Name thou
    hast published amongst us: and hast given us, O Lord God,
    according to thy love, time of Joy, of Festivals, and times of
    Mirth, and this day of Consolation for a solemn Convocation of
    Holiness, for the Birth of our King the _Messiah, Sabatai Sevi_
    thy servant, and first-born son in love, through whom we
    commemorate our coming out of _Egypt_. And then you shall read
    for your Lesson the 1, 2, and 3 Chapters of _Deut._ to the 17
    verse, appointing for the reading thereof five men, in a perfect
    and uncorrupted Bible, adding thereunto the Blessings of the
    Morning, as are prescribed for days of Festival: and for the
    Lesson out of the Prophets usually read in the _Synagogue_ every
    _Sabbath_: you shall read the 31 Chapt. of _Jeremiah_. To your
    Prayer called _Mussaf_ (used in the _Synagogue_ every _Sabbath_
    and solemn Festival) you shall adjoyn that of the present
    Festival; In stead of the sacrifice of Addition, of the
    returning of the _Bible_ to its place, you shall read with an
    Audible Voice, Clear Sound, the _Psalm_ 95. And at the first
    Praises in the Morning, after you have Sang _Psalm_ 91, and just
    before you Sing _Psalm_ 98, you shall repeate _Psalm_ 132 but in
    the last Verse, where it is said, _As for his Enemies I shall
    cloath them with shame, but upon himself shall his Crown
    flourish_; in the place of (_upon himself_) you shall read _upon
    the most High_: after which shall follow the 126 _Psalm_, and
    then the 113 to the 119.

    At the Consecration of the Wine upon the Vigil, or Even, you
    shall make mention of the Feast of Consolation, which is the day
    of the Birth of our King the Messiah _Sabatai Sevi_ thy Servant,
    and First-born Son, giving the Blessing as followeth: Blessed be
    thou our God, King of the World, who hast made us to live, and
    hast maintain'd us, and hast kept us alive unto this time. Upon
    the Eve of this day you shall Read also the 81 _Psalm_, as also
    the 132 and 126 _Psalmes_, which are appointed for the Morning
    Praises. And this day shall be unto you for a Remembrance of a
    Solemn Day unto eternal Ages, and a perpetual testimony between
    me, and the Sons of _Israel_.

    _Audite Audiendo & manducate bonam._

Besides which Order, and Method of Prayers for Solemnization of his
Birth, he prescribed other Rules for Divine Service, and particularly
published the same Indulgence and Priviledge to every one who should
Pray at the Tomb of his Mother; as if he had taken on him a Pilgrimage
to Pray, and Sacrifice at _Jerusalem_.

The Devotion of the _Jewes_ toward this pretended _Messiah_ increased
still more and more, so that onely the Chief of the City went to attend,
and proffer their service toward him in the time of his Imprisonment,
but likewise decked their _Synagogue_ with _S. S._ in Letters of Gold,
making for him on the Wall a Crown, in the Circle of which was wrote the
91 _Psalm_ at length, in faire and legible Characters; attributing the
same titles to _Sabatai_, and Expounding the _Scriptures_ in the same
manner in favour of his Appearance, as we do of our _Saviour_. However
some of the _Jewes_ remain'd in their Wits all this time, amongst which
was a certain _Chocham_ at _Smyrna_, one zealous of his Law, and of the
good and safety of his Nation: and observing in what a wilde manner the
whole People of the _Jewes_ was transported, with the groundless beliefe
of a _Messiah_, leaving not onely their Trade, and course of living, but
publishing Prophesies of a speedy Kingdome, of rescue from the Tyranny
of the _Turk_, and leading the Grand _Signior_ himself Captive in
Chaines; matters so dangerous and obnoxious to the State wherein they
lived, as might justly convict them of Treason and Rebellion, and leave
them to the Mercy of that Justice, which on the least jealousie and
suspicion of Matters of this nature, uses to extirpate Families, and
subvert the Mansion-houses of their own People, much rather of the
_Jewes_, on whom the _Turkes_ would gladly take occasion to dispoile
them of their Estates, and condemn the whole Nation to perpetual
slavery. And indeed it would have been a greater wonder then ever
_Sabatai_ shewed, that the _Turkes_ took no advantage from all these
extravagances, to dreine the _Jewes_ of a considerable Sum of Money, and
set their whole Race in _Turky_ at a Ransome, had not these Passages
yielded them matter of Pastime, and been the Subject of the _Turkes_
Laughter and Scorne; supposing it a Disparagement to the greatness of
the _Ottoman_ Empire, to be concerned for the Rumors and Combustions of
this Dispersed People. With these considerations this _Chocham_, that he
might clear himself of the blood and guilt of his Countrey-men, and
concern'd in the common destruction, goes before the _Cadi_, and there
protests against the present Doctrine; Declaring, that he had no hand in
setting up of _Sabatai_, but was an Enemy both to him and to his whole
Sect. This freedome of the _Chocham_ so enraged and scandalized the
_Jewes_, that they judged no Condemnation or Punishment too severe
against such an Offender and Blasphemer of their Law, and Holiness of
the _Messiah_; and therefore with Money and Presents to the _Cadi_,
accusing him as Disobedient in a Capital nature to their Government,
obtain'd sentence against him, to have his Beard shaved, and to be
condemn'd to the _Gallies_. There wanted nothing now to the appearance
of the _Messiah_, and the solemnity of his coming, but the presence of
_Elias_, whom the _Jewes_ began to expect hourely, and with that
attention and earnestness, that every Dreame, or Phantasme to a weak
head was judged to be _Elias_; it being taught, and averred, that he was
seen in divers formes and shapes, not to be certainly discovered or
known, before the coming of the _Messiah_; for this superstition is so
far fixed amongst them, that generally in their Families they spread a
Table for _Elias_ the Prophet, to which they make an Invitation of Poor
people, leaving the chief place for the Lord _Elias_, whom they believe
to be invisibly present at the entertainment, and there to Eate, and
Drink, without dimunition, either of the Dishes, or of the Cup. One
person amongst the _Jewes_ commanded his Wife after a supper of this
kind, to leave the Cup filled with Wine, and the Meat standing all
night, for _Elias_ to Feast, and Rejoyce alone; And in the morning
arising early, affirmed, that _Elias_ took this Banquet so kindly, that
in token of gratitude, and acceptance, he had replenish'd the Cup with
Oyle, in stead of Wine. It is a certain Custome amongst the _Jewes_ on
the Evening of the _Sabbath_, to repeate certain Praises of God (called
_Havdila_) which signifies a distinction, or separation of the Sabbath
from the prophane dayes (as they call them) which Praises they observe
to performe in this manner. One takes a Cup filled with Wine, and drops
it through the whole House, saying, _Elias_ the Prophet, _Elias_ the
Prophet, _Elias_ the Prophet, come quickly to us with the _Messiah_, the
_Son_ of _God_, and _David_; and this they affirme to be so acceptable
to _Elias_, that he never failes to preserve that family, so devoted to
him, and augment it with the blessings of Increase. Many other things
the _Jewes_ avouch of _Elias_, so ridiculous, as are not fit to be
declar'd, amongst which this one is not far from our purpose, that at
the Circumcision there is alwayes a Chair set for _Elias_: And _Sabatai
Sevi_ being once Invited at _Smyrna_ to the Circumcision of the
First-borne Son of one _Abraham Gutiere_, a Kinsman of _Sabatai_, and
all things ready for the Ceremony, _Sabatai Sevi_ exhorted the Parents
of the Child to expect a while until his farther Order: After a good
halfe hour, _Sabatai_ order'd them to proceed and cut the _Prepuce_ of
the Child, which was instantly perform'd with all joy and satisfaction
to the Parents: and being afterwards demanded the reason why he retarded
the performance of that Function, his answer was, That _Elias_ had not
as yet taken his Seat, whom, as soon as he saw placed, he ordered them
to proceed; and that now shortly _Elias_ would discover himself openly,
and proclaime the newes of the general Redemption.

This being the common Opinion amongst the _Jewes_, and that _Sabatai
Sevi_ was the _Messiah_, being become an Article of Faith, it was not
hard to perswade them, that _Elias_ was come already, that they met him
in their Dishes, in the darke, in their Bed chambers, or any where else
invisible, in the same manner as our common People in _England_ believe
of _Hobgoblins_, and _Fairies_. For so it was, when _Solomon Cremona_,
an Inhabitant of _Smyrna_, making a great Feast, to which the Principal
_Jewes_ of the _City_ were Invited, after they had eaten and drank
freely, one starts from his Seat, and avouches, that he saw _Elias_ upon
the Wall, and with that bowes to him, and Complements him with all
Reverence and humility: Some others having in like manner their Fancies
prepossessed, and their Eyes with the Fume of Wine ill prepared to
distinguish shadowes, immediately agreed upon the Object, and then there
was not one in the Company who would say he did not see him: at which
surprize every one was struck with reverence and awe; and the most
Eloquent amongst them, having their Tongues loosed with Joy, and Wine,
directed _Orations_, _Encomiums_, and acts of Thankfulness to _Elias_,
courting and complementing him, as distracted Lovers doe the supposed
presence of their Mistresses. Another _Jew_ at _Constantinople_
reported, that he met _Elias_ in the Streets, habited like a _Turke_,
with whom he had a long Communication; and that he enjoyn'd the
Observation of many neglected Ceremonies, and particularly the _Zezit_,
_Numb._ 15. _v._ 38. _Speak unto the children of_ Israel, _and bid them
that they make_ Fringes _in the Borders of their Garments, throughout
their Generations, and that they put upon the Fringe of the Border a_
Ribbon _of blue_. Also the _Peos_, Levit. 19. v. 27. _Ye shall not round
the corners of your Head, nor marr the corners of your Beard_: This
Apparition of _Elias_ being believed as soon as Published, every one
began to obey the Vision, by Fringing their Garments; and for their
Heads, though alwayes shaved, according to the _Turkish_ and Eastern
Fashion, and that the suffering Hair to grow, to men not accustomed, was
heavy, and incommodious to their healths and heads; yet to begin again
to renew, as far as was possible, the antient Ceremonies, every one
nourished a lock of hair on each side, which might be visible beneath
their Caps; which soon after began to be a Sign of distinction between
the _Believers_ and _Kophrims_, a name of dishonour, signifying as much
as _Unbelievers_; or _Hereticks_, given to those who confessed not
_Sabatai_ to be the _Messiah_; which particulars, if not observed, it
was declared, as a Menace of _Elias_, that the People of the _Jewes_,
who come from the River _Sabation_ as is specifyed in the second
_Esdras_, Chap. 13. shall take vengeance of those who are guilty of
these Omissions.

But to return again to _Sabatai Sevi_ himself, we find him still
remaining a Prisoner in the _Castle_ of _Abydos_ upon the _Hellespont_,
admir'd and ador'd by his Brethren, with more honor then before, and
visited by Pilgrimes from all parts where the fame of the coming of the
_Messiah_ had arriv'd; amongst which one from _Poland_, named _Nehemiah
Cohen_, was of special note, and renown, learned in the _Hebrew_,
_Syriack_, and _Chaldee_, and versed in the Doctrine and _Kabala_ of the
_Rabines_, as well as _Sabatai_ himself, one (of whom it was said) had
not this _Sevi_ anticipated the Design, esteemed himself as able a
Fellow to Act the Part of a _Messiah_ as the other: Howsoever, it being
now too late to publish any such Pretence, _Sabatai_ having now eleven
Points of the Law by Possession of the Office, and with that the Hearts
and Belief of the _Jewes_: _Nehemiah_ was contented with some small
appendage, or Relation to a _Messiah_; and therefore to lay his Design
the better, desired a Private Conference with _Sabatai_: These two great
Rabbines being together, a hot Dispute arose between them; For _Cohen_
alleadged that according to Scripture, and Exposition of the Learned
thereupon, there were to be two _Messiahs_, one called _Ben Ephraim_,
and the other _Ben David_: the first was to be a Preacher of the _Law_,
poor, and despised, and a Servant of the Second, and his Fore-runner;
the other was to be great and rich, to restore the _Jewes_ to
_Jerusalem_, to sit upon the Throne of _David_, and to performe and act
all those Triumphs and Conquests which were expected from _Sabatai_.
_Nehemiah_ was contented to be _Ben Ephraim_, the afflicted and poor
_Messiah_; And _Sabatai_ (for any thing I hear) was well enough
contented he should be so: but that _Nehemiah_ accused him for being too
forward in publishing himself the latter _Messiah_, before _Ben Ephraim_
had first been known unto the World. _Sabatai_ took this reprehension
so ill, either out of pride, and thoughts of his own infallibility, or
that he suspected _Nehemiah_, being once admitted for _Ben Ephraim_,
would quickly (being a subtile and learned person) perswade the World
that he was _Ben David_, would by no means understand, or admit of this
Doctrine, or of _Ben Ephraim_ for a necessary Officer: And thereupon the
Dispute grew so hot, and the Controversie so irreconcileable, as was
taken notice of by the _Jewes_, and controverted amongst them, as every
one fancy'd: But _Sabatai_ being of greater Authority, his Sentence
prevail'd, and _Nehemiah_ was rejected, as _Schismatical_, and an Enemy
to the _Messiah_, which afterward proved the ruine and downfal of this
_Impostor_.

For _Nehemiah_ being thus baffled, and being a person of Authority, and
a haughty Spirit, meditated nothing but revenge; to execute which to the
full, he takes a Journey to _Adrianople_, and there informes the Chief
Ministers of State, and Officers of the Court, who (by reason of the
gain the _Turks_ made of their Prisoner at the _Castle_ on the
_Hellespont_) heard nothing of all this Concourse of People, and
Prophesies of the Revolt of the _Jews_ from their Obedience to the
_Grand Signior_; and taking likewise to his _Counsel_ some certain
discontented and unbelieving _Chochams_, who being zealous for their
Nation, and jealous of the ill-consequences of this long-continued, and
increasing Madness, took liberty to informe the _Chimacham_ (who was
Deputy of the Great _Vizier_ then at _Candia_) that the _Jew_, Prisoner
at the _Castle_, called _Sabatai Sevi_, was a Lewd Person, and one who
indeavoured to debauch the mindes of the _Jewes_, and divert them from
their honest course of livelihood, and Obedience to the _Grand Signior_;
and that therefore it was necessary to clear the World of so Factious
and dangerous a Spirit: The _Chimacham_ being thus informed, could do no
less then acquaint the _Grand Signior_ with all the particulars of this
Mans Condition, Course of Life, and Doctrine; which were no sooner
understood, but a _Chiaux_, or _Messenger_, was immediately dispatched,
to bring up _Sabatai Sevi_ to _Adrianople_. The _Chiaux_ executed his
Commission after the _Turkish_ fashion in hast, and brought _Sabatai_
in a few days to _Adrianople_, without further excuse or ceremony; not
affording him an hours space to take a solemn farewel of his Friends,
his Followers and Adorers; who now were come to the vertical point of
all their hopes and expectations.

The _Grand Signior_ having by this time received divers informations of
the madness of the _Jews_, and the pretences of _Sabatai_; grew big with
desire and expectation to see him: so that he no sooner arrived at
_Adrianople_, but the same hour he was brought before the _Grand
Signior_: _Sabatai_ appeared much dejected, and failing of that courage
which he shewed in the _Synagogue_; and being demanded several Questions
in _Turkish_ by the _Grand Signior_, he would not trust so farr to the
vertue of his _Messiahship_, as to deliver himself in the _Turkish
Language_; but desired a _Doctor_ of _Physick_, (who had from a _Jew_
turned _Turk_,) to be his interpreter, which was granted to him; but not
without reflection of the standers by; that had he been the _Messiah_,
and _Son of God_, as he formerly pretended, his tongue would have flown
with varietie, as well as with the perfection of Languages. But the
_Grand Signior_ would not be put off without a _Miracle_, and it must be
one of his own choice: which was, that _Sabatai_ should be stript naked,
and set as a mark to his dexterous Archers: if the Arrows passed not his
body, but that his flesh and skin was proof like armour, then he would
believe him to be the _Messiah_, and the person whom God had design'd to
those Dominions, and Greatnesses, he pretended. But now _Sabatai_ not
having faith enough to stand to so sharp a trial, renounced all his
title to Kingdoms and Governments, alledging that he was an ordinary
_Chocham_, and a poor _Jew_, as others were, and had nothing of
Priviledge, or Vertue above the rest. The _Grand Signior_
notwithstanding, not wholly satisfied with this plain confession,
declared, that having given publique scandal to the Professors of the
_Mahometan_ religion, and done dishonour to his Soveraign authoritie, by
pretending to draw such a considerable portion from him, as the Land of
_Palestine_; his treason and crime was not to be expiated by any other
means then by a conversion to the _Mahometan_ faith, which if he refus'd
to do, the stake was ready at the gate of the _Seraglio_ to empale him.
_Sabatai_ being now reduced to extremitie of his latter game; not being
the least doubtful what to do; for to die for what he was assured was
false, was against nature, and the death of a mad man: replyed with much
chearfulness, that he was contented to turn _Turk_, and that it was not
of force, but of choice, having been a long time desirous of so glorious
a Profession, he esteemed himself much honored, that he had opportunity
to own it; first in the presence of the _Grand Signior_. And here was
the _non plus ultra_ of all the bluster and noise of this vain Impostor.
And now the _Reader_ may be pleased to pause a while and contemplate the
strange point of consternation, shame, and silence, to which the _Jews_
were reduc't, when they understood how speedily their hopes were
vanished, and how poorly and ignominiously all their fancies and
promises of a new Kingdom, their _Pageantry_, and Offices of Devotion,
were past like a tale, or a midnights dream: And as this was concluded,
and the _Jews_ sunk on a sudden, and fallen flat in their hopes, without
so much as a line of comfort, or excuse from _Sabatai_; more than in
general, to all the brethren. That now they should apply themselves to
their Callings and services of God, as formerly, for that matters
relating unto him were finished and the sentence past. The news that
_Sabatai_ was turned _Turk_, and the _Messiah_ to a _Mahumetan_, quickly
filled all parts of _Turky_. The _Jews_ were strangely surprized at it,
and ashamed of their easie belief, of the arguments with which they had
perswaded one the other, and of the Proselytes they had made in their
own families. Abroad they became the common derision of the Towns where
they inhabited: the Boys shouted after them, coyning a new word at
_Smyrna_ (_Ponftai_) which every one seeing a _Jew_, with a finger
pointed out, would pronounce with scorn and contempt: so that this
deceived people for a long time after remained with confusion, silence,
and dejection of spirit. And yet most of them affirm that _Sabatai_ is
not turned _Turk_, but his shadow onely remains on earth, and walks with
a white head, and in the habit of a _Mahumetan_: but that his natural
body and soul are taken into heaven, there to reside until the time
appointed for accomplishment of these wonders: and this opinion began so
commonly to take place, as if this people resolved never to be
undeceived, using the forms and rules for Devotion prescribed them by
their _Mahumetan Messiah_: Insomuch that the _Chochams_ of
_Constantinople_, fearing the danger of this error might creep up, and
equal the former, condemned the belief of _Sabatai_ being _Messiah_, as
damnable, and enjoyned them to return to the antient Method and Service
of God upon pain of _Excommunication_. The style and tenure of them was
as followeth.

    _To you who have the power of Priesthood, and are the knowing,
    learned, and magnanimous Governours and Princes, residing in the
    Citie of_ Smyrna, _may the Almighty God protect you_, Amen: _for
    so is his will_.

    These our Letters, which we send in the midst of your
    habitations, are upon occasion of certain rumors and tumults
    come to our ears from that Citie of your Holiness. For there is
    a sort of men amongst you, who fortifie themselves in their
    error, and say, let such a one our King, live, and bless him in
    their publique _Synagogues_ every _Sabbath day_:

    [Sidenote: The _Jews_ scruple to say, the _head_ of _Israel_.]

    And also adjoyn Psalms and Hymns, invented by that man, for
    certain days, with Rules and Methods for Prayer, which ought not
    to be done, and yet they will still remain obstinate therein;
    and now behold it is known unto you, how many swelling Waters
    have passed over our Souls, for his sake, for had it not been
    for the Mercies of God, which are without end, and the merit of
    our forefathers, which hath assisted us; the _foot_ of _Israel_
    had been razed out by their enemies. And yet you continue
    obstinate in things which do not help, but rather do mischief,
    which God avert. Turn you therefore, for this is not the true
    way, but restore the Crown to the antient custom and use of
    your forefathers, and the law, and from thence do not move; We
    command you that with your authoritie, under pain of
    _Excommunication_, and other penalties, that all those
    Ordinances and Prayers, as well those delivered by the mouth of
    that man, as those which he enjoyned by the mouth of others, be
    all abolished and made void, and to be found no more, and that
    they never enter more into your hearts, but judge according to
    the antient commandment of your Forefathers, repeating the same
    Lessons and Prayers every _Sabbath_, as hath been accustomary,
    as also _Collects_ for Kings, Potentates, and anointed, &c. And
    bless the King, _Sultan Mahomet_, for in his days hath great
    Salvation been wrought for _Israel_, and become not Rebels to
    his Kingdom, which God forbid. For after all this, which is
    past, the least motion will be a cause of jealousie, and you
    will bring ruine upon your own persons, and upon all which is
    near and dear to you, wherefore abstain from the thoughts of
    this man, and let not so much as his name proceed out of your
    mouths. For know, if you will not obey us herein, which will be
    known, who, and what those men are, who refuse to conform unto
    us, we are resolved to prosecute them, as our duty is. He that
    doth hear, and obey us, may the Blessing of God rest upon him.
    These are the words of those who seek your Peace and Good,
    having in _Constantinople_, on _Sunday_ the fifth of the Moneth
    _Sevat_, underwrot their names.

    _Joam Tob_ son of _Chananiah Ben-Jacar_.
    _Isaac Alnacagna._
    _Joseph Kazabi._
    _Manasseh Barndo._
    _Kalib_ son of _Samuel_.
    _Eliezer Castie._
    _Eliezer Gherson._
    _Joseph Accohen._
    _Eliezer Aluff._

During the time of all these transactions and passages at
_Constantinople_, _Smyrna_, _Abydos_, upon the _Helespont_, and
_Adrianople_, the _Jews_ leaving their Merchantile course, and advices,
what prizes commodities bear and matters of Traffique, stuffed their
Letters for _Italy_ and other parts, with nothing but wonders and
miracles wrought by their false _Messiah_. As then when the _Grand
Signior_ sent to take him, he caused all the Messengers immediately to
die, upon which other _Janizaries_ being again sent, they all fell dead
with a word only from his mouth; and being desired to revive them again,
he immediately recall'd them to life; but of them onely such who were
true _Turks_, and not those who had denied that faith in which they were
born, and had profest. After this they added, that he went voluntarily
to prison, and though the gates were barr'd and shut with strong Locks
of Iron, yet that _Sabatai_ was seen to walk through the streets with a
numerous attendance, and when they laid Shackles on his neck and feet,
they not onely fell from him, but were converted into Gold, with which
he gratified his true and faithful believers and disciples. Some
Miracles also were reported of _Nathan_, that onely at reading the name
of any particular man, or woman, he would immediately recount the Story
of his, or her life, their sins or defaults, and accordingly impose just
correction and penance for them. These strong reports coming thus
confidently into _Italy_ and all parts, the _Jews_ of _Casel di
Monferrato_ resolved to send three persons in behalf of their society,
in the nature of extraordinary _Legates_, to _Smyrna_, to make inquiry
after the truth of all these rumors, who accordingly arriving in
_Smyrna_, full of expectation and hopes, intending to present themselves
with great Humility and Submission before their _Messiah_ and his
Prophet _Nathan_, were entertain'd with the sad news, that _Sabatai_ was
turned _Turk_, by which information the Character of their _Embassy_ in
a manner ceasing, every one of them laying aside the formalitie of his
function, endeavoured to lodge himself best to his own convenience. But
that they might return to their brethren at home, with the certain
particulars of the Success of the affairs, they made a visit to the
brother of _Sabatai_; who still continued to perswade them, that
_Sabatai_ was notwithstanding the true _Messiah_, that it was not he who
had taken on him the habit and form of a _Turk_, but his _Angel_ or
_Spirit_, his body being ascended into Heaven, until God shall again see
the season, and time to restore it, adding further, that an effect
hereof they should see by the prophet _Nathan_, certified, now every day
expected, who having wrought _Miracles_ in many places, would also for
their Consolation, reveal hidden secrets unto them, with which they
should not onely remain satisfied, but astonished. With this onely hope
of _Nathan_, these _Legates_ were a little comforted, resolving to
attend his arrival, in regard they had a Letter to consign into his
hands, and according to their instructions, were to demand of him the
grounds he had for his Prophesies, and what assurance he had, that he
was divinely inspir'd, and how these things were reveal'd unto him,
which he had committed to Paper, and dispersed to all parts of the
World. At length _Nathan_ arrives near _Smyrna_, on Friday the third of
_March_, towards the Evening, and on _Sunday_ these _Legates_ made their
visit to him: But _Nathan_, upon news of the success of his beloved
_Messiah_, began to grow sullen and reserved; So that the _Legates_
could scarce procure admittance to him; all that they could do was to
inform him, that they had a Letter to him from the brother-hood of
_Italy_, and commission to conferr with him concerning the foundation
and authority he had for his prophesies; but _Nathan_ refused to take
the Letter, ordering _Kain Abolafio_ a _Chocham_ of the City of _Smyrna_
to receive it; so that the _Legates_ returned ill contented, but yet
with hopes at _Nathan_'s arrival at _Smyrna_ to receive better
satisfaction.

But whilst _Nathan_ intended to enter into _Smyrna_, the _Chochams_ of
_Constantinople_, being before advised of his resolution to take a
Journey into their parts, not knowing by which way he might come, sent
their Letters and Orders to _Smyrna_, _Prussia_, and every way round, to
hinder his passage, and interrupt his journey; fearing that things
beginning now to compose, the _Turks_ appeas'd for the former disorders,
and the minds of the _Jews_ in some manner setled, might be moved, and
combustions burst out afresh, by the appearance of this new _Impostor_;
And therefore dispatched this Letter as followeth.

    _To you who are the Shepherds of Israel, and Rulers, who reside
    for the great God of the whole World, in the_ Citie _of_ Smyrna,
    _which is_ Mother _in_ Israel, _to her Princes, her Priests, her
    Judges, and especially to the perfect wise men, and of great
    experience, may the Lord God cause you to live before him, and
    delight in the multitude of Peace_, Amen, _so be the will of the
    Lord_.

    These our Letters are dispatched unto you, to let you
    understand, that in the place of your Holiness, we have heard
    that the learned man, which was in _Gaza_, called _Nathan_,
    _Benjamin_, hath published Vaine Doctrines, and made the World
    Tremble at his Words and Inventions; And that at this time we
    have receiv'd Advice, that this man some dayes since, departed
    from _Gaza_, and took his Journey by the way of _Scanderone_,
    intending there to Imbarke for _Smyrna_, and thence to go to
    _Constantinople_, or _Adrianople_: And though it seem a strange
    thing unto us, that any Man should have a desire to throw
    himself into a place of Flames, and Fire, and into the Sparkes
    of _Hell_; notwithstanding we ought to fear, and suspect it;
    _For the Feet of Man alwayes guide him to the worst_: Wherefore
    we Under-written do Advertise you, that this Man coming within
    the compass of your Jurisdiction, you give a stop to his
    Journey, and not suffer him to proceed farther, but presently to
    return back. For we would have you know, that at his coming, he
    will again begin to move those Tumults, which have been caused
    through the Imaginations of a New Kingdome; _And that Miracles
    are not to be Wrought every day_.

    God forbid that by his coming the People of God should be
    destroy'd in all places where they are, of which he will be the
    first, whose Blood be upon his own Head: For in this
    Conjuncture, every little Error or Fault is made Capital. You
    may remember the Danger of the first Combustion: And it is very
    probable that he will be an occasion of greater, which the
    Tongue is not able to express with Words. And therefore by
    Vertue of Ours, and Your own Authority, you are to hinder him
    from proceeding farther in his Journey, upon paine of all those
    Excommunications which Our _Law_ can Impose, and to force him to
    return back again, both he, and his Company. But if he shall in
    any manner Oppose you, and Rebel against your Word, your
    Indeavours and Law are sufficient to hinder him, for it will be
    well for him and all _Israel_.

    For the Love of God, let these Words enter into your Eares,
    since they are not vain things; for the Lives of all the
    _Jewes_, and his also, consist therein. And the Lord God behold
    from Heaven, and have pitty upon his People _Israel_, Amen. So
    be his holy Will: Written by those who seek your Peace.

    _Joam Tob_, Son of _Chanania Jacar_.
    _Moise Benveniste._
    _Caleb_ Son of _Chocham, Samuel_ deceased.
    _Isaac Aloenacagne._
    _Joseph Kazabi._
    _Samuel Acazsine._
    _Moise Barndo._
    _Elihezer Aluff._
    _Jehoshuah Raphael Benveniste._

By these meanes _Nathan_ being disappointed of his Wandring Progress,
and partly ashamed of the event of Things contrary to his Prophesie,
was resolved, without entring _Smyrna_, to returne again: Howsoever he
obtained leave to visit the _Sepulcher_ of his _Mother_, and there to
receive Pardon of his Sins (according to the Institution of _Sabatai_
before mentioned) but first washed himself in the Sea, in manner of
Purification, and said his _Tephilla_, or _Prayers_, at the Fountain,
called by us the Fountain _Sancta Veneranda_, which is near to the
_Cymetry_ of the _Jewes_, and then departed for _Zion_ with two
Companions, a Servant, and three _Turks_, to conduct him, without
admitting the _Legates_ to Audience, or answering the Letter which was
sent him, from all the Communities of the _Jewes_ in _Italy_. And thus
the Embassy of these Legates was concluded, and they returned from the
place from whence they came, and the _Iewes_ again to their Wits,
following their Trade of Merchandize and Brokage as formerly, with more
quiet, and advantage, then the meanes of regaining their Possessions in
the Land of Promise. And thus ended this mad _Phrensie_ amongst the
_Iewes_, which might have cost them dear, had not _Sabatai_ Renounce't
his _Messiaship_ at the Feet of _Mahomet_.

THE END




THE AUGUSTAN REPRINT SOCIETY

WILLIAM ANDREWS CLARK
MEMORIAL LIBRARY
UNIVERSITY OF CALIFORNIA. LOS ANGELES

PUBLICATIONS IN PRINT

[Illustration: Decoration]

1948-1949
16. Henry Nevil Payne, _The Fatal Jealousie_ (1673).
18. Anonymous, "Of Genius," in _The Occasional Paper_, Vol. III, No. 10
(1719), and Aaron Hill, Preface to _The Creation_ (1720).

1949-1950
19. Susanna Centlivre, _The Busie Body_ (1709).
20. Lewis Theobald, _Preface to the Works of Shakespeare_ (1734).
22. Samuel Johnson, _The Vanity of Human Wishes_ (1749), and two
_Rambler_ papers (1750).
23. John Dryden, _His Majesties Declaration Defended_ (1681).

1950-1951
26. Charles Macklin, _The Man of the World_ (1792).

1951-1952
31. Thomas Gray, _An Elegy Wrote in a Country Churchyard_ (1751), and
_The Eton College Manuscript_.

1952-1953
41. Bernard Mandeville, _A Letter to Dion_ (1732).

1962-1963
98. _Select Hymns Taken Out of Mr. Herbert's Temple_ (1697).

1963-1964
104. Thomas D'Urfey, _Wonders in the Sun_; or, _The Kingdom of the
Birds_ (1706).

1964-1965
110. John Tutchin, _Selected Poems_ (1685-1700).
111. Anonymous, _Political Justice_ (1736).
112. Robert Dodsley, _An Essay on Fable_ (1764).
113. T. R., _An Essay Concerning Critical and Curious Learning_ (1698).
114. _Two Poems Against Pope_: Leonard Welsted, _One Epistle to Mr. A.
Pope_ (1730), and Anonymous, _The Blatant Beast_ (1742).

1965-1966
115. Daniel Defoe and others, _Accounts of the Apparition of Mrs. Veal_.
116. Charles Macklin, _The Covent Garden Theatre_ (1752).
117. Sir George L'Estrange, _Citt and Bumpkin_ (1680).
118. Henry More, _Enthusiasmus Triumphatus_ (1662).
119. Thomas Traherne, _Meditations on the Six Days of the Creation_
(1717).
120. Bernard Mandeville, _Aesop Dress'd or a Collection of Fables_
(1704).

1966-1967
122. James MacPherson, _Fragments of Ancient Poetry_ (1760).
123. Edmond Malone, _Cursory Observations on the Poems Attributed to Mr.
Thomas Rowley_ (1782).
124. Anonymous, _The Female Wits_ (1704).
125. Anonymous, _The Scribleriad_ (1742). Lord Hervey, _The Difference
Between Verbal and Practical Virtue_ (1742).
126. _Le Lutrin: an Heroick Poem, Written Originally in French by
Monsieur Boileau: Made English by N. O._ (1682).

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THE AUGUSTAN REPRINT SOCIETY

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Robert Vosper, William Andrews Clark Memorial Library.

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Mrs. Edna C. Davis, William Andrews Clark Memorial Library.

    The Society's purpose is to publish reprints (usually facsimile
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PUBLICATIONS FOR 1967-1968

127-128. Charles Macklin, _A Will and No Will, or a Bone for the
Lawyers_ (1746). _The New Play Criticiz'd, or The Plague of Envy_
(1747). Introduction by Jean B. Kern.
129. Lawrence Echard, Prefaces to _Terence's Comedies_ (1694) and
_Plautus's Comedies_ (1694). Introduction by John Barnard.
130. Henry More, _Democritus Platonissans_ (1646). Introduction by P. G.
Stanwood.
131. John Evelyn, _The History of ... Sabatai Sevi ... The Suppos'd
Messiah of the Jews_ (1669). Introduction by Christopher W. Grose.
132. Walter Harte, _An Essay on Satire, Particularly on the Dunciad_
(1730). Introduction by Thomas B. Gilmore.


ANNOUNCEMENTS:

    Next in the series of special publications by the Society will
    be a volume including Elkanah Settle's _The Empress of Morocco_
    (1673) with six plates; _Notes and Observations on the Empress
    of Morocco_ (1674) by John Dryden, John Crowne and Thomas
    Shadwell; _Notes and Observations on the Empress of Morocco
    Revised_ (1674) by Elkanah Settle; and _The Empress of Morocco.
    A Farce_ (1674) by Thomas Duffet, with an Introduction by
    Maximillian E. Novak. Already published in this series are
    reprints of John Ogilby's _The Fables of Aesop Paraphras'd in
    Verse_ (1668), with an Introduction by Earl Miner and John Gay's
    _Fables_ (1727, 1738), with an Introduction by Vinton A.
    Dearing. Publication is assisted by funds from the Chancellor of
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Transcriber's Notes

Obvious punctuation errors repaired.

Illegible and missing letters repaired from the context.

Third page of "To the Reader": "Transastions" changed to "Transactions"
(most of these Transactions).

Hyphen removed: "fore[-]fathers" (p. 60).

Page 45: "Tamnz" changed to "Tamuz".

Page 46: "Kislen" changed to "Kislev".

Page 47: "Cælestial" changed to "Coelestial".

Page 66: duplicate "with" deleted (passed more easily with them).

Page 72: "Jewt" changed to "Jews" (where the Jews reside).

Page 78: "Chochan" changed to "Chocham".

Page 79: "Cocham" changed to "Chocham".

Page 82: "assoon" changed to "as soon" (as soon as he saw placed).

Page 99: "Merchantlie" changed to "Merchantile" (leaving their
Merchantile course).

Page 110: "Xio" changed to "Zion", although this is far from certain.

Page 110: "rerurned" changed to "returned" (they returned from the
place).





End of Project Gutenberg's The History of Sabatai Sevi, by John Evelyn