The History of Sabatai Sevi, the Suppos'd Messiah of the Jews

by John Evelyn

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.