“It was strange,” says Mr. Evelyn, “to see how this fancy took, and how fast the report of Sabatai and his doctrine flew through those parts of Turkey the Jews inhabited: they were so deeply possessed of their new kingdom, and their promotion to honour, that none of them attended to business of any kind, except to prepare for a journey to Jerusalem.”
Sabatai was the son of Mordechai Sevi, an inhabitant of Smyrna, who acted as a broker to English merchants. His son, studying metaphysics, vented a new doctrine in the law; and, gaining some disciples, he attracted sufficient notice to cause his banishment from the city. During his exile he was twice married, but soon after each ceremony he obtained a divorce. At Jerusalem he married a third time. He there began to preach a reform in the law, and meeting with another Jew, named Nathan, he communicated to him his intention of proclaiming himself the Messiah, so long expected, and so much desired by the Jews.
Nathan assisted in this deceit, and as, according to the ancient prophecies, it was necessary Elias should precede the Messiah, Nathan thought no one so proper as himself to personate that prophet. Nathan, therefore, as the forerunner of the Messiah, announced to the Jews what was about to take place, and that consequently nothing but joy and triumph ought to dwell in their habitations. This delusion being once begun, many Jews really believed what they so much desired; and Nathan took courage to prophesy, that in one year from the 27th of Kislev (June), the Messiah should appear, and take from the grand signior his crown, and lead him in chains like a captive.
Sabatai meanwhile preached at Gaza repentance to the Jews, and obedience to himself and his doctrine. These novelties very much affected the Jews; and they gave themselves up to prayers, alms, and devotion. The rumour flying abroad, letters of congratulation came from all parts to Jerusalem and Gaza: and thus encouraged, Sabatai resolved to travel to Smyrna, and thence to Constantinople, the capital city, where the principal work was to be performed.
All was now expectation among the Jews; no trade was followed, and every one imagined that daily provisions, riches, and honour, were to descend upon him miraculously. Many fasted so long that they were famished to death; others buried themselves in their gardens up to the neck; but the most common mortification was to prick their backs and sides with thorns, and then give themselves thirty-nine lashes.
To avoid the necessity of business, which was even made a fineable offence, the rich were taxed to support the poor; and, lest the Messiah should accuse them of neglecting ancient precepts, particularly that to increase and multiply, they married together children of ten years and under. Without respect to riches or poverty, to the number of six or seven hundred couples were indiscriminately joined: but on better and cooler thoughts, after the deceit was discovered, or expectation grew cold, these children were divorced or separated by mutual consent.
At Smyrna, Sabatai was well received by the common Jews, but not so by the chochams or doctors of the law, who gave no credence to his pretensions. Yet Sabatai, bringing testimonials of his sanctity, holy life, wisdom, and gift of prophecy, so deeply fixed himself in the hearts of the generality, that he took courage to dispute with the grand chocham. Arguments grew so strong, and language so hot, between the disputants, that the Jews who espoused Sabatai’s doctrine appeared in great numbers before the Cadi of Smyrna, in justification of him. Sabatai thus gained ground, whilst the grand chocham in like proportion lost it, as well as the affection and obedience of his people, and ultimately he was displaced.
No invitation was now ever made by the Jews, or marriage ceremony solemnized, where Sabatai was not present, accompanied by a multitude of followers; and the streets were covered with carpets or fine cloths for him to tread upon, which the pretended humility of this Pharisee stooped to turn aside. Many of his followers became prophetic; and infants, who could scarcely stammer a syllable to their mothers, could pronounce and repeat his name. There were still, however, numbers bold enough to dispute his mission, and to proclaim him an impostor.
Sabatai then proceeded with great presumption to an election of princes, who were to govern the Israelites during their march to the Holy Land. Miracles were thought necessary for the confirmation of the Jews in their faith; and it was pretended that on one occasion a pillar of fire was seen between Sabatai and the cadi: though but few were said to have seen it, it speedily became the general belief, and Sabatai returned triumphant to his house, fixed in the hearts of all his people. He then prepared for his journey to Constantinople, where his great work was to be accomplished: but, to avoid the confusion of his numerous followers, he went by sea with a small party, and was detained thirty-nine days by contrary winds. His followers, having arrived overland before him, awaited his coming with great anxiety. Having heard of the disorder and madness that had spread among the Jews, and fearing the consequences, the vizir sent a boat to arrest Sabatai, and he was brought ashore a prisoner, and committed to the darkest dungeon, to await his sentence.
Undiscouraged by this event, the Jews were rather confirmed in their belief; and visited him with the same ceremony and respect, as if exalted on the throne of Israel. Sabatai was kept a prisoner two months, and then removed to the castle of Abydos, where he was so much sought after by the Jews, that the Turks demanded five or ten dollars for the admission of each proselyte. At his leisure in this castle, he composed a new mode of worship.