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

by John Evelyn

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:

The Jews scruple to say, the head of Israel.