Part 4

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

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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