diff options
Diffstat (limited to '38327-h')
| -rw-r--r-- | 38327-h/38327-h.htm | 3255 | ||||
| -rw-r--r-- | 38327-h/images/013-deco.png | bin | 0 -> 5569 bytes | |||
| -rw-r--r-- | 38327-h/images/021-deco.png | bin | 0 -> 3580 bytes | |||
| -rw-r--r-- | 38327-h/images/099-deco.png | bin | 0 -> 624 bytes | |||
| -rw-r--r-- | 38327-h/images/a.png | bin | 0 -> 821 bytes | |||
| -rw-r--r-- | 38327-h/images/cover.png | bin | 0 -> 28913 bytes | |||
| -rw-r--r-- | 38327-h/images/t.png | bin | 0 -> 915 bytes |
7 files changed, 3255 insertions, 0 deletions
diff --git a/38327-h/38327-h.htm b/38327-h/38327-h.htm new file mode 100644 index 0000000..4957b21 --- /dev/null +++ b/38327-h/38327-h.htm @@ -0,0 +1,3255 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<!-- $Id: header.txt 236 2009-12-07 18:57:00Z vlsimpson $ --> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of The History of Sabatai Sevi, The Suppos'd Messiah + of the Jews, by John Evelyn. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +table { + margin-left: auto; + margin-right: auto; +} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} /* page numbers */ + +.blockquot { + margin-left: 5%; + margin-right: 10%; +} + +.sidenote { + width: 20%; + padding-bottom: .5em; + padding-top: .5em; + padding-left: .5em; + padding-right: .5em; + margin-left: 1em; + float: right; + clear: right; + margin-top: 1em; + font-size: smaller; + color: black; + background: #eeeeee; + border: dashed 1px; +} + +/* Changed for use on the title page */ +.bbox {border: solid 2px; + margin-left: 25%; + margin-right: 25%; +} + +.center {text-align: center;} + +.right {text-align: right;} + +.smcap {font-variant: small-caps;} + +/* Images */ +.figcenter { + margin: auto; + text-align: center; +} + +.figleft { + float: left; + clear: left; + margin-left: 0; + margin-bottom: 0em; + margin-top: 0em; + margin-right: 1em; + padding: 0; + text-align: center; +} + +/* Footnotes */ +.footnotes {border: dashed 1px;} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + +/* Poetry */ +.poem { + margin-left:10%; + margin-right:10%; + text-align: left; +} + +.tnote { + border: dashed 1px; + margin-left: 10%; margin-right: 10%; + padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em; +} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The History of Sabatai Sevi, by John Evelyn + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The History of Sabatai Sevi + The Suppos'd Messiah of the Jews + +Author: John Evelyn + +Editor: Christopher W. Grose + +Release Date: December 17, 2011 [EBook #38327] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF SABATAI SEVI *** + + + + +Produced by Chris Curnow, Joseph Cooper, Moti Ben-Ari and +the Online Distributed Proofreading Team at +https://www.pgdp.net + + + + + + +</pre> + + +<div class="figcenter" style="width: 755px;"> +<img src="images/cover.png" width="755" height="1200" alt="Cover" title="" /> +</div> + + +<hr style="width: 65%;" /> + +<h3>The Augustan Reprint Society</h3> +<h2>JOHN EVELYN</h2> +<h1>THE HISTORY OF SABATAI SEVI,<br /> +<i>The Suppos'd Messiah</i> OF THE JEWS.</h1> + +<div class="center">(1669)</div> + +<hr style="width: 45%;" /> + +<div class="center"> +<i>Introduction by</i><br /> +<span class="smcap">Christopher W. Grose</span> +</div> + +<hr style="width: 45%;" /> + +<div class="center">PUBLICATION NUMBER 131<br /> +WILLIAM ANDREWS CLARK MEMORIAL LIBRARY<br /> +<span class="smcap">University of California, Los Angeles</span><br /> +1968 +</div> + + +<hr style="width: 65%;" /> +<div class="center"> +GENERAL EDITORS<br /> +<br /> +George Robert Guffey, <i>University of California, Los Angeles</i><br /> +Maximillian E. Novak, <i>University of California, Los Angeles</i><br /> +Robert Vosper, <i>William Andrews Clark Memorial Library</i><br /> +<br /> +<br /> +ADVISORY EDITORS<br /> +<br /> +Richard C. Boys, <i>University of Michigan</i><br /> +James L. Clifford, <i>Columbia University</i><br /> +Ralph Cohen, <i>University of Virginia</i><br /> +Vinton A. Dearing, <i>University of California, Los Angeles</i><br /> +Arthur Friedman, <i>University of Chicago</i><br /> +Louis A. Landa, <i>Princeton University</i><br /> +Earl Miner, <i>University of California, Los Angeles</i><br /> +Samuel H. Monk, <i>University of Minnesota</i><br /> +Everett T. Moore, <i>University of California, Los Angeles</i><br /> +Lawrence Clark Powell, <i>William Andrews Clark Memorial Library</i><br /> +James Sutherland, <i>University College, London</i><br /> +H. T. Swedenberg, Jr., <i>University of California, Los Angeles</i><br /> +<br /> +<br /> +CORRESPONDING SECRETARY<br /> +<br /> +Edna C. Davis, <i>William Andrews Clark Memorial Library</i> +</div> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_i" id="Page_i">[i]</a></span></p> +<h2>INTRODUCTION</h2> + +<div class="poem"> +<i>And you should if you please refuse<br /> +Till the conversion of the Jews.</i><br /> +</div> + + +<p>The reader of John Evelyn's <i>History of Sabatai Sevi, The Pretended +Messiah of the Jewes</i> or of the <i>History of the Three Late +Famous Impostors</i> (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 +<i>History</i>, and Evelyn's book preceded by only eleven years Rycaut's +<i>History of the Turkish Empire 1623-1677</i>, where the story first appeared +under the author's own name.</p> + +<p>What gives Evelyn's <i>Pretended Messiah</i> 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, <i>History of the Three Late Famous Impostors</i>. +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."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> 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."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> Indeed, a remnant of Judaeo-Turkish<span class="pagenum"><a name="Page_ii" id="Page_ii">[ii]</a></span> +Shabbethaians called Dönmehs apparently exists in Salonica +to the present day.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_iii" id="Page_iii">[iii]</a></span> +legal bar dates from the conference summoned by Cromwell in response +to the demands of Menasseh.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> 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 <i>Pretended +Messiah</i>. A chief argument in <i>The Humble Address of Menasseh +ben Israel</i> (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 <i>Daniel</i> and +<i>Revelations</i> 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.</p> + +<p>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.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> As Fixler suggests, it was possibly to +discredit the Fifth-Monarchy men that Rycaut first included the account +in what was to become his <i>History of the Turkish Empire</i>. +At any rate, Sevi himself was hardly the mere con-man Rycaut and +Evelyn portray; the mask, indeed, is <i>erepta</i> only with the greatest +of difficulty. Because Rycaut was interested in trade and cultural +<i>mores</i>, 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<span class="pagenum"><a name="Page_iv" id="Page_iv">[iv]</a></span> +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 <i>Pretended Messiah</i> 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 <i>his</i> future bride. Eventually, +after his "conversion," she followed him even into the Turkish +seraglio where he bore the title Mahmed Effendi.</p> + +<p>Other details are missing from Evelyn's <i>Pretended Messiah</i>; +the interested reader may pursue the strange tale in Graetz's <i>History +of the Jews</i> or the partly fictionalized biography by Joseph +Kastein, <i>The Messiah of Ismir</i>.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> 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."<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> + +<p>Good as Evelyn's <i>Pretended Messiah</i> may have been for contemporaries<span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span> +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 +<i>Pretended Messiah</i>. 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 <i>Pretended Messiah</i>, 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:</p> + +<div class="blockquot"> +<p>[The opponent observed] in what a wilde manner the +whole People of the Jewes was transported, with the +groundless beliefe of a <i>Messiah</i>, 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.</p> + +<div class="right">(pp. 78-79)</div> +</div> + +<p>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<span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span> +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—"<i>our</i> 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."</p> + +<p>Evelyn's words here suggest something of the wider interest +of the <i>Pretended Messiah</i>. 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 +<i>Absalom and Achitophel</i>, <i>Paradise Regained</i>, and <i>Samson Agonistes</i>. +What Evelyn's <i>Pretended Messiah</i> 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.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a></p> + +<p> +University of California,<br /> +Los Angeles<br /> +</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span></p> +<h2>NOTES TO THE INTRODUCTION</h2> + +<div class="footnotes"> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Michael Fixler, <i>Milton and the Kingdoms of God</i> (London, 1964), p. 244.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Joseph Kastein, <i>The Messiah of Ismir</i>, trans. Huntley Paterson (New +York, 1931), p. 323.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> For an account of the events leading to the extra-judicial opinion of +Glyn and Steele, see Samuel R. Gardiner, <i>History of the Commonwealth +and Protectorate, 1649-1660</i>, III (London, 1901), 216-222.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> <i>Milton and the Kingdoms of God</i> (London, 1964), especially pp. 237-249.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Heinrich Graetz, <i>History of the Jews</i>, V (Philadelphia, 1895), 118-167. +See also Henry Malter, "Shabetai Zebi B. Mordecai," <i>The Jewish Encyclopedia</i>, +X (1905).</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Kastein, p. 77.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> For a provocative study of apocalypse in fiction, see Frank Kermode, +<i>The Sense of An Ending</i> (Oxford, 1966).</p></div> + +</div> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span></p> +<h2>BIBLIOGRAPHICAL NOTE</h2> + +<div class="blockquot"> +The text of this edition is reproduced +from a copy in the William +Andrews Clark Memorial Library. +</div> + + + +<hr style="width: 65%;" /> + +<div class="bbox"> + +<div class="center"> +<b><br /> +THE<br /> +HISTORY<br /> +Of the THREE late famous<br /> +IMPOSTORS,<br /> +</b> +</div> + +<div class="blockquot"> + {<i>Padre Ottomano</i>,<br /> +viz. {<i>Mahomed Bei</i>, and<br /> + {<i>Sabatai Sevi</i>.<br /> +<br /> +The <i>One</i>, pretended <i>Son</i> and <i>Heir</i><br /> +to the late <i>Grand Signior</i>;<br /> +<br /> +The <i>Other</i>, a <i>Prince</i> of the <i>Ottoman</i> Family,<br /> +but in <i>truth</i>, a <i>Valachian Counterfeit</i>.<br /> +<br /> +And the Last,<br /> +The Suppos'd <i>MESSIAH</i> of the <i>Jews</i>,<br /> +in the <i>Year</i> of the true <i>Messiah</i>, 1666.<br /> +<br /> +With a brief <i>Account</i> of the <i>Ground</i>, and <i>Occasion</i><br /> +of the present <i>War</i> between the<br /> +<i>TURK</i> and the <i>VENETIAN</i>.<br /> +<br /> +Together with the <i>Cause</i> of the final<br /> +<i>Extirpation</i>, <i>Destruction</i> and <i>Exile</i><br /> +of the <i>JEWS</i> out of the<br /> +EMPIRE of PERSIA. +</div> + +<hr style="width: 20%;" /> + +<div class="center"> +In the <i>SAVOY</i>,<br /> +Printed for <i>Henry Herringman</i> at the Sign<br /> +of the <i>Anchor</i> in the Lower-Walk of<br /> +the <i>New-Exchange</i>. 1669.<br /><br /> +</div> + +</div> + +<hr style="width: 65%;" /> +<div class="figcenter" style="width: 600px;"> +<img src="images/013-deco.png" width="600" height="199" alt="Title decoration" title="" /> +</div> + +<h2>To the READER.</h2> + + +<div class="figleft" style="width: 100px;"> +<img src="images/t.png" width="100" height="102" alt="T" title="T" /></div><p><i>he Great</i> +Scaliger <i>was +wont commonly to say, +</i>Omnis Historia bona<i>, +that all </i>History<i> was </i>good<i>; meaning, +that it was </i>worthy<i> of </i>notice<i>, +so it were </i>true<i>, and </i>matter<i> +of </i>fact<i>, though the </i>Subject<i> of it +were never so </i>trivial<i>. </i>This<i>, +though but a </i>Pamphlet<i> in bulke, +is very </i>considerable<i> for the </i>Matters<i> +it containes, and for that it +endeavours to informe, and disabuse</i> +<i>the </i>World<i> of a current +</i>Error<i>, which has mingled, and +spread it selfe into divers grave +</i>Relations<i> that have been </i>Printed<i>, +and confidently published +many Yeares without Suspition.</i></p> + +<p><i>How I came to be enlightned +for these </i>Pieces<i>, I have in part +declar'd in my </i>Dedicatory<i> Addresses; +and if I forbear to publish +the </i>Name<i> of that Intelligent +</i>Stranger<i>, and that other </i>Person<i>, +from whom I received my </i>Informations<i>; +You are to know, that +it is not out of fear of being detected +of </i>Imposture<i>, whil'st we +declare against it, and which cannot +serve any </i>Interest<i> of the </i>Relators<i>; +but because, being </i>Strangers<i>, +or </i>Itinerants<i>, and one of +them upon his return into his</i> +<i>Native </i>Country (<i>which may +possibly engage them to passe by +</i>Malta<i>, and other </i>Levantine<i> parts +obnoxious to these </i>Discourses) <i>it +would appear but ingrateful in us +to expose them to an </i>Inconvenience<i>. +Let it suffice to assure you, +that they are </i>Persons<i> of no mean +</i>Parts<i>, </i>Ingenuity<i> and </i>Candor<i>; +well acquainted with the </i>Eastern +Countreys<i> and </i>Affaires<i>, and +that have themselves been witnesses +of most of these Transactions.</i></p> + +<p><i>It were to be wish'd that our +</i>Christian Monarchs<i> had alwayes +near them some dextrous </i>Person<i> +of this </i>Gentlemans<i> abilites; +were it but to </i>Discover<i> such +</i>Cheates<i> as frequently appearing +under the Disguise of Distressed +</i>Princes<i>, </i>Merchants<i>, &c. are, to</i> +<i>truth, but </i>Spies<i>, and bold </i>Impostors<i>, +and whom otherwise 'tis +almost impossible to </i>detect<i>; not +to suggest the many other good +</i>Offices<i>, as to the </i>Eastern Commerce<i> +and </i>Affaires<i>, they might +be </i>useful<i> in. But this is more +than I have </i>Commission<i> to say +from those who have no other +design in what they </i>Relate<i>, than +their </i>Affection<i> to </i>Truth<i>. It is +not yet a full </i>Year<i> since there +went a Crafty </i>Varlet<i> about the +</i>Countrey<i>, who pretended himself +to be the </i>Brother<i> of the famous +</i>Peter Serini (<i>whose brave +and </i>Heroick Actions<i> had so</i> celebrated +<i>him against the</i> Turkes) +<i>and related a </i>Story<i> by his feign'd +</i>Interpreter<i>, how he fortun'd to be +cast on shore on the </i>West<i> of +</i>England<i>, as he was conducting</i> +Supplies<i> from abroad. </i>This<i> he +perform'd with a confidence and +success so happily, as caus'd him +to be </i>receiv'd, presented, <i>and</i> +assisted (<i>like another </i>Mahomed +Bei) <i>by divers </i>Persons<i> of </i>Quality<i>, +and some of them my nearest +</i>Acquaintance<i>, in his Pretended +Journey to </i>Court<i>; But being at +last discover'd in a </i>Tipling-house<i> +on the </i>Rode<i>, where un-mindful +of his </i>Part<i> and </i>Character<i>, he +call'd for a </i>Pot<i> of </i>Ale<i> in too good +</i>English<i>, and a more natural </i>Tone<i> +than became so great a </i>Stranger<i>, +and the </i>Person<i> he put on, we heard +no more of the </i>Gamester<i>: I wish +our </i>Fin-land Spirit<i>, who is of late +dropt out of the </i>Clouds<i> amongst +us, prove not one of his </i>Disciples<i>; +for the </i>Age<i> is very fertile; +and I am told, that our </i>Mahomed +<i>having receiv'd his </i>Ajuda +de Costo<i> from the Bounty and +Charity of a great </i>Person<i> of more +easie </i>Beliefe<i>, is slipt aside for fear +of the </i>Porters-Lodge<i>, and yet 'tis +</i>possible<i> you may hear more of +him before his </i>Ramble<i> be quite +at a period.</i> +</p> + +<p><i>You have at the end of the last +</i>Impostor<i> an </i>Account<i> of the </i>Jews<i> +Exile out of that Vast </i>Empire<i> of +</i>Persia<i>, happening but the other +day; which, together with the +miscarriage of their late </i>Messiah +(<i>the </i>Twenty-Fifth<i> Pretender to +it as I am credibly inform'd, it +stands in their own </i>Records) +<i>might, one would think, at last +open the </i>Eyes<i>, and turne the </i>hearts<i> +of that </i>obstinate<i> and miserable +</i>People<i>: But whil'st the </i>Time<i> +not yet </i>Accomplish'd<i>, I could</i> +<i>wish our modern </i>Enthusiasts<i>, and +other prodigious </i>Sects<i> amongst us, +who Dreame of the like Carnal +</i>Expectations<i>, and a </i>Temporal +Monarchy<i>, might seriously weigh +how nearly their </i>Characters<i> approach +the </i>Style<i> and </i>Design<i> of +these Deluded </i>Wretches<i>, least +they fall into the same </i>Condemnation<i>, +and the Snare of the +</i>Devil<i>.</i></p> + +<hr style="width: 45%;" /> + +<h3>ERRATA.</h3> + +<div class="blockquot"> +<i>PAge 15, Line 17, Read </i>deside<i>. l. 28 r. dignità, +18. 6. r. Spina Longa, 21 l. 12. r. </i>DETECTED<i>. +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. </i>should be wrought<i>. +77. l. 18. r. </i>not onely<i>. 85. 22. r. </i>one that (as it was +said)<i>. 93. l. 22. r. </i>tenor<i>. 97.15. dele </i>which, and read<i> +it. 99. 7. r. </i>As that<i>. 110. l. 12. r. Cymeterie.</i> +</div> + +<h3>THE END</h3> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span></p> + +<div class="figcenter" style="width: 600px;"> +<img src="images/021-deco.png" width="600" height="129" alt="Title decoration" title="" /> +</div> + +<h2> +THE<br /> +HISTORY<br /> +OF<br /> +<i>SABATAI SEVI</i>,<br /> +</h2> +<h3> +The Pretended<br /> +<i>Messiah</i> of the <i>Jewes</i>,<br /> +In the Year of our <i>Lord</i>, 1666.<br /> +<br /> +The <i>Third Impostor</i>.<br /> +</h3> + +<div class="figleft" style="width: 100px;"> +<img src="images/a.png" width="100" height="97" alt="A" title="A" /></div><p>ccording to the Predictions +of several <i>Christian</i> +Writers, especially of +such who Comment on +the <i>Apocalyps</i>, 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 <i>Jewes</i>, either in respect +of their Conversion to the <i>Christian</i> +Faith, or of their Restoration to their<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> +Temporal Kingdome: This Opinion +was so dilated, and fixt in the Countreys +of the Reformed Religion, and in +the Heads of Phanatical <i>Enthusiasts</i>, +who Dreamed of a Fift Monarchy, the +downfall of the <i>Pope</i>, and <i>Antichrist</i>, +and the Greatness of the <i>Jewes</i>: 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 <i>Arabia</i>, supposed to +be the <i>Ten Tribes</i> and <i>halfe</i>, lost for so +many Ages. That a Ship was arrived +in the Northern parts of <i>Scotland</i> with +her Sailes and Cordage of Silke, Navigated +by Mariners who spake nothing +but <i>Hebrew</i>; with this Motto +on their Sailes, <i>The Twelve Tribes of +Israel</i>. 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 <i>Jewish</i> +Monarchy.</p> + +<p>In this manner Millions of People<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> +were possessed, when <i>Sabatai Sevi</i> first +appear'd at <i>Smyrna</i>, and published himself +to the <i>Jewes</i> for their <i>Messiah</i>, 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 <i>Sabatai</i> and his Doctrine +flew through all partes where <i>Turkes</i> +and <i>Jews</i> 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 <i>Constantinople</i> +to <i>Buda</i> (which it was my +fortune that year to Travel) I perceiv'd +a strange transport in the <i>Jewes</i>, none of +them attending to any business unless +to winde up former negotiations, and +to prepare themselves and Families for a +Journey to <i>Jerusalem</i>: 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 <i>Messiah</i>,<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> +whose Original, Birth, and Education +are first to be recounted.</p> + +<p><i>Sabatai Sevi</i> was Son of <i>Mordechai +Sevi</i>, an Inhabitant, and Natural of +<i>Smyrna</i>, who gained his Livelihood by +being <i>Broaker</i> to an <i>English</i> 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 <i>Sabatai Sevi</i> addicting +himself to Study, became a notable +Proficient in the <i>Hebrew</i> and <i>Metaphysicks</i>; +and arrived to that point of +<i>Sophistry</i> in <i>Divinity</i> and <i>Metaphysicks</i>, +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 <i>Synagogue</i>; for which afterwards +he was by a Censure of the <i>Chochams</i> +(who are Expounders of the +Law) banished the City.</p> + +<p>During the time of his Exile, he +Travelled to <i>Thessalonica</i>, now called +<i>Salonica</i>, 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,<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> +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 <i>Morea</i>, thence +to <i>Tripoli</i> in <i>Syria</i>, <i>Gaza</i>, and <i>Jerusalem</i>; +and by the way picked up a <i>Ligornese</i> +Lady, whom he made his third +Wife, the Daughter of some <i>Polonian</i> +or <i>German</i>, her Original and Parentage +not being very well known. And +being now at <i>Jerusalem</i> he began to +Reforme the <i>Law</i> of the <i>Jewes</i>, and +Abolish the <i>Fast</i> of <i>Tamuz</i> (which +they keep in the Moneth of <i>June</i>) and +there meeting with a certain <i>Jew</i> called +<i>Nathan</i>, a proper Instrument to promote +his Design; he communicated +to him his Condition, his Course of +Life, and Intentions, to Proclaime himself +<i>Messiah</i> of the World, so long expected +and desired by the <i>Jewes</i>. This +Design took wonderfully with <i>Nathan</i>; +and because it was thought necessary +according to <i>Scripture</i>, and Antient <i>Prophesies</i>,<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> +that <i>Elias</i> was to precede the +<i>Messiah</i>, as St. <i>John Baptist</i> was the +fore-runner of <i>Christ</i>: <i>Nathan</i> thought +no man so proper to Act the Part of +the <i>Prophet</i> as himself; and so no +sooner had <i>Sabatai</i> declared himself the +<i>Messiah</i>, but <i>Nathan</i> discovers himself +to be his Prophet, forbiding all the +Fasts of the <i>Jewes</i> in <i>Jerusalem</i>; 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 +<i>Jewes</i>, to perswade them to the same +beliefe.</p> + +<p>And now the Schisme being +begun, and many <i>Jewes</i> really believing +what they so much desired, <i>Nathan</i> +took the courage and boldness to +Prophesie, That one Year from the +27th of <i>Kislev</i>, (which is the moneth of +<i>June</i>) the <i>Messiah</i> shall appear before the +<i>Grand Signor</i>, & take from him his Crown +and lead him in Chaines like a Captive.</p> + +<p><i>Sabatai</i> also at <i>Gaza</i> Preached Repentance +to the <i>Jewes</i>, and Obedience +to Himself and Doctrine, for that the +coming of the <i>Messiah</i> was at hand: +which Novelties so Affected the <i>Jewish</i><span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> +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 <i>Gaza</i>, to acquaint the +Brethren in Forrain Partes: The Rumour +of the <i>Messiah</i> hath flown so swift, +and gained such reception, that Intelligence +came from all Partes and Countreys +where the <i>Jewes</i> inhabit, by Letters +to <i>Gaza</i>, and <i>Jerusalem</i>, Congratulating +the happiness of their Deliverance, +and expiration of the time of +their Servitude, by the Appearance of +the <i>Messiah</i>. To which they adjoyned +other Prophesies, relating to that Dominion +the <i>Messiah</i> was to have over all +the World: that for Nine Moneths +after he was to disappeare; during +which time the <i>Jewes</i> were to suffer, and +many of them to undergoe Martyrdom: +but then returning again Mounted on +a Cœlestial <i>Lyon</i>, with his Bridle made +of <i>Serpents</i> with seven heads, accompanyed +with his Brethren the <i>Jewes</i>, who +Inhabited on the other side of the River +<i>Sabation</i>, he should be acknowledged<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +for the Sole Monarch of the Universe; +and then the <i>Holy Temple</i> should +descend from Heaven already built, framed, +and beautified, wherein they +should offer Sacrifice for ever.</p> + +<p>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.</p> + +<p>This noise and rumour of the <i>Messiah</i>, +having begun to fill all places, <i>Sabatai +Sevi</i> resolved to Travel towards <i>Smyrna</i>, +the Country of his Nativity; and +thence to <i>Constantinople</i> the Capital +City, where the principal Work of +Preaching was to have been performed: +<i>Nathan</i> thought it not fit to be +long after him, and therefore Travels by +the way of <i>Damascus</i>, where resolving +to continue some time for better Propagation +of this New Doctrine; in the +meane while Writes this Letter to <i>Sabatai +Sevi</i>, as followeth.<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span></p> + + + +<div class="blockquot"> +<p>22. <i>Kesvan</i> of this YEAR.</p> + +<p>T<i>o the</i> King, <i>our</i> King, Lord <i>of our</i> +Lords, <i>who gathers the Dispersed +of</i> Israel, <i>who Redeems our</i> Captivity, +<i>the Man elevated to the height of all +sublimity, the</i> Messiah <i>of the</i> God <i>of</i> Jacob, +<i>the true</i> Messiah, <i>the</i> Cœlestial Lyon, +Sabatai Sevi, <i>whose Honour be exalted, +and his Dominion raised in a short +time, and for ever</i>, Amen. <i>After having +kissed your hands, and swept the +Dust from your Feet, as my Duty is +to the</i> King <i>of</i> Kings, <i>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</i> King, <i>and of his Law, +hath enlightned our Faces: that day hath +been a solemn day unto</i> Israel, <i>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,</i><span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> +<i>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</i> +Damascus, <i>intending shortly to proceed in +our Journey to</i> Scanderone, <i>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</i> Jah, Jah, <i>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</i> Asse. <i>These +are the Words of the Servant of your<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> +servants, who prostrates himself to be +trod on by the soles of your feet,</i></p> + +<div class="right"> +Nathan Benjamine. +</div> +</div> + +<p>And that he might Publish this +Doctrine of himself, and the <i>Messiah</i> +more plainly, he Wrote from <i>Damascus</i> +this following Letter, to the +<i>Jewes</i> at <i>Aleppo</i>, and parts thereabouts.</p> + +<div class="blockquot"><p> +To the Residue or Remnant +of the <i>Israelites</i>, +Peace without end. +</p> + +<div class="sidenote">Sabatai +<i>Wrote a +Letter to +Elect one +Man out +of every +Tribe</i>.</div> + +<p><i>These my words are, to give you notice, +how that I am Arrived in +Peace at</i> Damascus, <i>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</i> 12 Tribes <i>to elect +unto Him</i> 12 <i>Men, so have we done:<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> +And we now go to</i> Scanderone <i>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</i> +Messiah, <i>who will speedily publish his +Authority and Empire over us now, and +for ever.</i></p> + +<div class="right"> +<i>Nathan.</i> +</div> + +</div> + + +<p>And now all the <i>Cities</i> of <i>Turky</i> +where the <i>Jewes</i> Inhabited were full of +the expectation of the <i>Messiah</i>; no<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> +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 <i>Jewes</i> at <i>Thessalonica</i>, +who now full of Assurance that the Restoration +of their Kingdome, and the +Accomplishment of the time for the +coming of the <i>Messiah</i> 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 <i>Chochams</i> 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 <i>Chocham</i>, 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<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> +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 <i>Iewes</i>, 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 <i>Messiah</i><span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> +appeares, the <i>Iewes</i> shall become Masters +of the Estates and Inheritance of +<i>Infidels</i>; 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 <i>Cities</i>, +due order was taken to make Collections, +which were so liberally bestow'd, +that in <i>Thessalonica</i> onely 400 +Poore were supported by the meer charity +of the Richer. And as they indeavour'd +to purge their <i>Consciences</i> +of Sin, and to apply themselves to +good Workes, that the <i>Messiah</i> 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<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> +joyned, to the number of 6 or +700 Couple, upon better and cooler +thoughts, after the deceipt of the false +<i>Messiah</i> was discover'd, or the expectation +of his Coming grew cold, were Divorced, +or by Consent separated from +each other.</p> + +<p>In the heat of all this Talk and Rumor, +comes <i>Sabatai Sevi</i> to <i>Smyrna</i>, +the City of his Nativity, infinitely desir'd +there by the common <i>Iewes</i>; but +by the <i>Chochams</i>, or <i>Doctors</i> of their +<i>Law</i>, 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 <i>Sabatai</i> +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 <i>Chocham</i> +(who is the Head, and Chief Expositer +of the <i>Law</i> and superintendent of their +will and Government) between whom +the Arguments grew so high, and Language +so hot, that the <i>Iewes</i> who favoured<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> +the Doctrine of <i>Sabatai</i>, and +feared the Authority of the <i>Chocham</i>, +doubtful what might be the issue of +the Contest, appear'd in great numbers +before the <i>Cadi</i> of <i>Smyrna</i>, in justification +of their New Prophet, before +so much as any Accusation came against +him: The <i>Cadi</i> (according to the +Custome of the <i>Turkes</i>,) swallows Mony +on both sides, and afterwards remits +them to the determination of their own +Justice. In this manner <i>Sabatai</i> gaines +ground dayly; and the Grand <i>Chocham</i> +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 <i>Smyrna</i> by the +<i>Iewes</i>, nor Marriage, or Circumcision +solemnized, where <i>Sabatai</i> was not present, +accompanyed with a multitude of +his Followers, and the Streets cover'd<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> +with Carpits, or fine Cloath for him to +tread on; but the Humility of this +<i>Pharisee</i> 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 <i>Messiah</i>, and the <i>Son</i> of <i>God</i>; and to +make this following Declaration to +all the Nation of the <i>Iewes</i>, which being +wrote Originally in <i>Hebrew</i>, was +Translated for me faithfully into <i>Italian</i>, +in this manner.</p> + +<div class="blockquot"><p><i>L'unico figliolo, e primogenito +d' dio</i>, Sabatai Sevi, +<i>il</i> Messiah, <i>e</i> Salvatore <i>d'</i> Israel +<i>eletti di</i> dio <i>pace bessendo che +sete fatti degni di veder quel +grangiorno della deliberatione e +Salvatione d'</i> Israel, <i>e consummatione +delle parole di</i> dio, <i>promess +per li sua Profeti, e padri notri, +per il suo diletto figlio d'</i> Israel, +<i>ogni vestra amaritudine si converta</i><span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> +<i>in allegrezza, e li vestri +diginguiti facino feste, per che +non piangerete O miei figliole d'</i>Israel +<i>havendovi dati</i> iddio <i>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</i>.</p></div> + +<p>Which Translated into <i>English</i>, runs +thus;</p> + +<div class="blockquot"> +<p><span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span>The Onely, and First-borne +Son of <i>God</i>, <i>Sabatai Sevi</i>, +the <i>Messiah</i> and <i>Saviour</i> of <i>Israel</i>, +to all the Sons of <i>Israel</i>, peace. +Since that you are made worthy +to see that great Day of Deliverance, +and Salvation unto <i>Israel</i>, +and Accomplishment of the +Word of God, Promised by his +Prophets, and our forefathers, +and by his Beloved Son of <i>Israel</i>: +let your bitter sorrowes be turned +into Joy, and your Fasts into +festivals, for you shall weep +no more, O my sons of <i>Israel</i>, +for God having given you this +unspeakable Comfort, rejoyce +with <i>Drums</i>, <i>Organs</i>, and <i>Musick</i>, +giving thanks to him for performing +his Promise from all Ages; +doing that every day, which is +usual for you to do upon the +<i>New-Moons</i>; and, that Day Dedicated<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> +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.</p> + +<div class="right"> +<i>Sabatai Sevi.</i> +</div> +</div> + +<p>Notwithstanding the Disciples of +<i>Sabatai Sevi</i> were not so numerous, +but many opposed his doctrine, publiquely +avouching that he was an <i>Impostor</i>, +and Deceiver of the people, +amongst which was one <i>Samuel Pennia</i>, +a man of a good estate and reputation +in <i>Smyrna</i>, who arguing in the +<i>Synagogue</i>, that the present signs of +the coming of the <i>Messiah</i> were not +apparent, either according to Scripture,<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> +or the doctrine of the <i>Rabbins</i>, raised +such a sedition and tumult amongst +the <i>Jews</i>, as not onely prevailed against +arguments, but had also against +his life, had he not timely conveyed +himself out of the <i>Synagogue</i>, and +thereby escaped the hands of the multitude, +who now could more easily +endure blasphemy against the <i>Law</i> of +<i>Moses</i>, and the prophanation of the +<i>Sanctuary</i>, than contradiction, or misbelief +of the doctrine of <i>Sabatai</i>. But +howsoever it fell out, <i>Pennia</i> in short +time becomes a convert, and preaches +up <i>Sabatai</i> for the <i>Son</i> of <i>God</i>, and <i>deliverer</i> +of the <i>Jews</i>: 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 +<i>Sabatai</i>, and young infants who could +yet scarce stammer out a syllable to +their mothers, repeat, and pronounce +plainly the name of <i>Sabatai</i> the <i>Messiah</i>, +and Son of God. For thus farr +had God permitted the devil to delude +this people, that their very children<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> +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 <i>Israelites</i>, +their visions of the <i>Lion</i> of +<i>Judah</i>, and the triumphs of <i>Sabatai</i>, +all which were certainly true, being +effects of <i>Diabolical</i> delusions: as the +<i>Jews</i> themselves since have confessed +unto me.</p> + +<p>With these concomitant accidents, +and successes, <i>Sabatai Sevi</i> growing +more presumptuous, that he might correspond +with the Prophesies of greatness, +and dominion of the <i>Messiah</i>, +proceeds to an election of those Princes +which were to govern the <i>Israelites</i> +in their march towards the <i>Holy-Land</i>, +and to dispence Judgement and +Justice after their Restoration. The +names of them were these which follow, +men well known at <i>Smyrna</i>, 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<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> +for it as possible, but to expect it as +certain.</p> + + +<div class="center"> +<table border="0" cellpadding="2" cellspacing="0" summary=""> +<tr><td align="left"><i>Isaac Silvera.</i></td><td align="left">King <i>David.</i></td></tr> +<tr><td align="left"><i>Salomon Lagnado.</i></td><td align="left">was <i>Salomon.</i></td></tr> +<tr><td align="left"><i>Salom Lagnado</i> jun. </td><td align="left">named <i>Zovah.</i></td></tr> +<tr><td align="left"><i>Joseph Cohen.</i></td><td align="left"><i>Uzziah.</i></td></tr> +<tr><td align="left"><i>Moses Galente.</i></td><td align="left"><i>Josaphat.</i></td></tr> +<tr><td align="left"><i>Daniel Pinto.</i></td><td align="left"><i>Hilkiah.</i></td></tr> +<tr><td align="left"><i>Abraham Scandale.</i></td><td align="left"><i>Jotham.</i></td></tr> +<tr><td align="left"><i>Mokiah Gaspar.</i></td><td align="left"><i>Zedekiah.</i></td></tr> +<tr><td align="left"><i>Abraham Leon.</i></td><td align="left"><i>Achas.</i></td></tr> +<tr><td align="left"><i>Ephraim Arditi.</i></td><td align="left"><i>Joram.</i></td></tr> +<tr><td align="left"><i>Salom Carmona.</i></td><td align="left"><i>Achab.</i></td></tr> +<tr><td align="left"><i>Matassia Aschenesi.</i></td><td align="left"><i>Asa.</i></td></tr> +<tr><td align="left"><i>Meir Alcaira.</i></td><td align="left"><i>Rehoboam.</i></td></tr> +<tr><td align="left"><i>Jacob Loxas.</i></td><td align="left"><i>Ammon.</i></td></tr> +<tr><td align="left"><i>Mordecai Jesserun.</i></td><td align="left"><i>Jehoachim.</i></td></tr> +<tr><td align="left"><i>Chaim Inegna.</i></td><td align="left"><i>Jeroboam.</i></td></tr> +<tr><td align="left"><i>Joseph Scavillo.</i></td><td align="left"><i>Abia.</i></td></tr> +<tr><td align="left"><i>Conor Nehemias.</i></td><td align="left">was <i>Zarobabel.</i></td></tr> +<tr><td align="left"><i>Joseph del Caire.</i></td><td align="left">named <i>Joas.</i></td></tr> +<tr><td align="left"><i>Elcukin Schavit.</i></td><td align="left"><i>Amasia.</i></td></tr> +<tr><td align="left"><i>Abraham Rubio.</i></td><td align="left"><i>Josiah.</i></td></tr> +</table> +</div> + +<div class="blockquot"> +<p><i>Elias Sevi</i> had the title of the <i>King</i> of +the <i>king</i> of <i>kings</i>.</p> + +<p><i>Elias Azar</i> his <i>Vice-king</i>, or <i>Vizier.</i><span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span></p> + +<p><i>Joseph Sevi</i>, the <i>king</i> of the <i>kings</i> of +<i>Judah</i>.</p> + +<p><i>Joseph Inernuch</i> his <i>vice-king</i>.</p> +</div> + +<p>In this manner things ran to a strange +height of madness amongst the <i>Jews</i> +at <i>Smyrna</i>, 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 <i>Jews</i> in their +Faith, and astonishment of the <i>Gentiles</i>, +it was judged no less than necessary +that <i>Sabatai</i> should shew some miracles, +whereby to evince to all the +World that he was the true <i>Messiah</i>: +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. <i>Sabatai</i> +was now horribly puzzled for a +Miracle, though the imagination of the +people was so vitiated that any <i>legerdemaine</i>,<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> +or slight of hand would have +passed more easily with them for a +wonder than <i>Moses</i> striking the rock +for water, or dividing the <i>red sea</i>. +And occasion happening that <i>Sabatai</i> +was, in behalf of his Subjects, to appear +before the <i>Cadi</i>, 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 <i>Sabatai</i> +appearing with a formal and <i>pharisaical</i> +gravitie, which he had starcht +on: Some on a sudden avouched to +see a pillar of fire between him and +the <i>Cadi</i>, which report presently was +heard through the whole room, filled +with <i>Jews</i> that accompanied <i>Sabatai</i>, +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 <i>Sabatai +Sevi</i> returned to his house triumphant, +fixed in the hearts of his people, who +now needed no further Miracles to<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> +confirm them in their faith. And thus +was <i>Sabatai</i> exalted, when no man +was thought worthy of communication +who did not believe him to be +the <i>Messiah</i>: others were called <i>Kophrim</i>, +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 <i>Sabatai</i>; so that he +could have commanded all the wealth +of <i>Smyrna</i>, but he was too subtil to +accept their money, least he should +render his design suspected by any act +of covetousness. <i>Sabatai Sevi</i> having +thus fully fixed himself in <i>Smyrna</i>, and +filled other places with rumors of his +fame; declared that he was called by +God to visit <i>Constantinople</i>, where the +greatest part of his work was to be +accomplisht; in order whereunto he +privately ships himself, with some few +attendants in a <i>Turkish Saick</i>, in the +Moneth of <i>January</i> 1666. least the +crowd of his disciples, and such who +would press to follow him, should endanger +him in the Eyes of the <i>Turks</i>, +who already began to be scandalized<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> +at the reports and prophesies concerning +his person. But though <i>Sabatai</i> +took few into the Vessel to him, yet a +multitude of <i>Jews</i> travell'd over land +to meet him again at <i>Constantinople</i>, on +whom all their Eyes and Expectations +were intent. The wind proving northernly, +as commonly it is in the <i>Helespont</i> +and <i>Propontis</i>; <i>Sabatai</i> was thirtie +nine days in his voyage, and yet +the Vessel not arriv'd, so little power +had this <i>Messiah</i> over the Sea and +Winds, in which time news being +come to <i>Constantinople</i> that the <i>Jews +Messiah</i> 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 <i>Vizier</i> (then also at <i>Constantinople</i>, +being not yet departed on his +expedition for <i>Candia</i>) having heard +some rumors of this man, and the disorder +and madness he had raised amongst +the <i>Jews</i>; sent two Boats, +whil'st the <i>Saick</i> was detained by contrary +winds, with commands to bring +him up Prisoner to the Port, where +accordingly <i>Sabatai</i> being come, was +committed to the most loathsom and<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> +darkest Dungeon in the Town, there +to remain in farther expectation of the +<i>Viziers</i> sentence: The <i>Jews</i> 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 <i>Jews</i> 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 <i>Israel</i>: +several of them, with one <i>Anacago</i>, by +name, a man of great esteem amongst +the <i>Jews</i>, 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 <i>Jews</i> in <i>Constantinople</i> +were now become as mad and distracted +as they were in other places, all trade<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> +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 <i>Galata</i>, who not knowing +the way to receive their money, partly +for their interest, and partly for curiosity +thought fit to visit this <i>Sabatai</i>, +complayning that such particular <i>Jews</i>, +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 +<i>Sabatai</i> with much affectation +took Pen and Paper, and wrote to +this effect.</p> + +<div class="blockquot"><p>To you of the Nation of +the <i>Jews</i>, who expect the +appearance of the <i>Messiah</i>, and +the Salvation of <i>Israel</i>, Peace +without end. Whereas we are +informed that you are indebted +to several of the <i>English</i> Nation: +It seemeth right unto us to enorder +<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span>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.</p></div> + +<p>In this manner <i>Sabatai Sevi</i> remained +a Prisoner at <i>Constantinople</i> for +the space of two Moneths; at the end +of which, the <i>Vizier</i> having designed +his expedition for <i>Candia</i>; and considering +the rumor and disturbance the +presence of <i>Sabatai</i> had made already +at <i>Constantinople</i>, thought it not secure +to suffer him to remain in the Imperial +Citie, whil'st both the <i>Grand Signior</i> +and himself were absent: and therefore +changes his prison to the <i>Dardanelli</i>, +otherwise called the <i>Castle</i> of +<i>Abydos</i>, being on the <i>Europe</i> side of +the <i>Helespont</i>, opposite to <i>Sestos</i>, places +famous in <i>Greek</i> Poetrie. This removal +of <i>Sabatai</i> from a worse Prison to +one of a better air; confirmed the <i>Jews</i> +with greater confidence of his being<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> +the <i>Messiah</i>, supposing that had it been +in the power of the <i>Vizier</i>, or other +Officers of the <i>Turks</i>, to have destroyed +his person, they would never +have permitted him to have lived to +that time, in regard their <i>Maximes</i> 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 <i>Sabatai</i>, +who had not onely declared himself +the <i>King</i> of <i>Israel</i>, but also published +Prophesies fatal to the <i>Grand +Signior</i> and his Kingdoms.</p> + +<p>With this consideration, and others +preceding, the <i>Jews</i> flock in great +numbers to the <i>Castle</i>, where he was +imprisoned, not onely from the neighbouring +parts, but also from <i>Poland</i>, +<i>Germanie</i>, <i>Legorne</i>, <i>Venice</i>, <i>Amsterdam</i>, +and other places where the <i>Jews</i> reside: +on all whom, as a reward of the +expence, and labours of their pilgrimage, +<i>Sabatai</i> bestowed plenty of his +benedictions, promising encrease of +their store, and enlargement of their +Possessions in the <i>Holy-Land</i>. And so +great was the confluence of the <i>Jews</i> +to this place, that the <i>Turks</i> thought<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> +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 <i>Sabatai</i>, +unless for money, setting the price, +sometimes at five, sometimes at ten +<i>Dollers</i>, or more or less, according as +they guessed at their abilities, or zeal +of the person, by which gain and advantage +to the <i>Turks</i> no complaints +or advices were carried to <i>Adrianople</i>, +either of the concourse of people, or +arguments amongst the <i>Jews</i> 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 +<i>Messiah</i>.</p> + +<p>During this time of confinement, +<i>Sabatai</i> had leisure to compose and +institute a new method of Worship for +the <i>Jews</i>, and principally the manner +of the celebration of the day of his +<i>Nativity</i>, which he prescribed in this +manner.</p> + +<div class="blockquot"> +<p>Brethren, and my People, men of <i>Religion</i> +inhabiting the <i>City</i> of <i>Smyrna</i><span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> +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 <i>Salomon</i>. I command +you that the ninth day of the +Moneth of <i>Ab</i> (which according to our +account answered that year to the +Moneth of <i>June</i>) 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 <i>Sabatai +Sevi</i>, 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 <i>Christians</i> 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<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> +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 <i>Messiah, +Sabatai Sevi</i> thy servant, and first-born +son in love, through whom we +commemorate our coming out of <i>Egypt</i>. +And then you shall read for your +Lesson the 1, 2, and 3 Chapters of +<i>Deut.</i> 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 <i>Synagogue</i> +every <i>Sabbath</i>: you shall read the 31 +Chapt. of <i>Jeremiah</i>. To your Prayer +called <i>Mussaf</i> (used in the <i>Synagogue</i> +every <i>Sabbath</i> and solemn Festival) you<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> +shall adjoyn that of the present Festival; +In stead of the sacrifice of Addition, +of the returning of the <i>Bible</i> to its +place, you shall read with an Audible +Voice, Clear Sound, the <i>Psalm</i> 95. +And at the first Praises in the Morning, +after you have Sang <i>Psalm</i> 91, and just +before you Sing <i>Psalm</i> 98, you shall repeate +<i>Psalm</i> 132 but in the last Verse, +where it is said, <i>As for his Enemies I +shall cloath them with shame, but upon +himself shall his Crown flourish</i>; in the +place of (<i>upon himself</i>) you shall read +<i>upon the most High</i>: after which shall +follow the 126 <i>Psalm</i>, and then the 113 +to the 119.</p> + +<p>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 <i>Sabatai Sevi</i> 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 <i>Psalm</i>, as also the 132 +and 126 <i>Psalmes</i>, which are appointed<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> +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 <i>Israel</i>.<br /><br /></p> +</div> + + +<div class="center"><i>Audite Audiendo & manducate bonam.</i></div> + +<p>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 <i>Jerusalem</i>.</p> + +<p>The Devotion of the <i>Jewes</i> toward +this pretended <i>Messiah</i> 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 <i>Synagogue</i> with <i>S. S.</i> in Letters of +Gold, making for him on the Wall a +Crown, in the Circle of which was +wrote the 91 <i>Psalm</i> at length, in faire +and legible Characters; attributing the<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> +same titles to <i>Sabatai</i>, and Expounding +the <i>Scriptures</i> in the same manner in +favour of his Appearance, as we do of +our <i>Saviour</i>. However some of the +<i>Jewes</i> remain'd in their Wits all this +time, amongst which was a certain <i>Chocham</i> +at <i>Smyrna</i>, 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 <i>Jewes</i> +was transported, with the groundless +beliefe of a <i>Messiah</i>, leaving not onely +their Trade, and course of living, but +publishing Prophesies of a speedy +Kingdome, of rescue from the Tyranny +of the <i>Turk</i>, and leading the Grand +<i>Signior</i> 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 <i>Jewes</i>, on whom +the <i>Turkes</i> would gladly take occasion +to dispoile them of their Estates, and +condemn the whole Nation to perpetual<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> +slavery. And indeed it would +have been a greater wonder then ever +<i>Sabatai</i> shewed, that the <i>Turkes</i> took +no advantage from all these extravagances, +to dreine the <i>Jewes</i> of a considerable +Sum of Money, and set their +whole Race in <i>Turky</i> at a Ransome, had +not these Passages yielded them matter +of Pastime, and been the Subject of +the <i>Turkes</i> Laughter and Scorne; supposing +it a Disparagement to the greatness +of the <i>Ottoman</i> Empire, to be concerned +for the Rumors and Combustions +of this Dispersed People. With +these considerations this <i>Chocham</i>, that +he might clear himself of the blood and +guilt of his Countrey-men, and concern'd +in the common destruction, goes +before the <i>Cadi</i>, and there protests against +the present Doctrine; Declaring, +that he had no hand in setting up +of <i>Sabatai</i>, but was an Enemy both to +him and to his whole Sect. This freedome +of the <i>Chocham</i> so enraged and +scandalized the <i>Jewes</i>, that they judged +no Condemnation or Punishment +too severe against such an Offender and +Blasphemer of their Law, and Holiness +of the <i>Messiah</i>; and therefore with Money<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> +and Presents to the <i>Cadi</i>, 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 <i>Gallies</i>. +There wanted nothing now to the appearance +of the <i>Messiah</i>, and the solemnity +of his coming, but the presence +of <i>Elias</i>, whom the <i>Jewes</i> began to expect +hourely, and with that attention +and earnestness, that every Dreame, or +Phantasme to a weak head was judged +to be <i>Elias</i>; 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 <i>Messiah</i>; for this superstition is so +far fixed amongst them, that generally +in their Families they spread a Table +for <i>Elias</i> the Prophet, to which they +make an Invitation of Poor people, leaving +the chief place for the Lord <i>Elias</i>, +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 <i>Jewes</i> commanded +his Wife after a supper of this +kind, to leave the Cup filled with Wine,<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> +and the Meat standing all night, for +<i>Elias</i> to Feast, and Rejoyce alone; +And in the morning arising early, affirmed, +that <i>Elias</i> 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 <i>Jewes</i> on +the Evening of the <i>Sabbath</i>, to repeate +certain Praises of God (called <i>Havdila</i>) +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, <i>Elias</i> the Prophet, <i>Elias</i> +the Prophet, <i>Elias</i> the Prophet, come +quickly to us with the <i>Messiah</i>, the +<i>Son</i> of <i>God</i>, and <i>David</i>; and this they +affirme to be so acceptable to <i>Elias</i>, +that he never failes to preserve that family, +so devoted to him, and augment +it with the blessings of Increase. Many +other things the <i>Jewes</i> avouch of +<i>Elias</i>, 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<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> +for <i>Elias</i>: And <i>Sabatai Sevi</i> being once +Invited at <i>Smyrna</i> to the Circumcision +of the First-borne Son of one <i>Abraham +Gutiere</i>, a Kinsman of <i>Sabatai</i>, and all +things ready for the Ceremony, <i>Sabatai +Sevi</i> exhorted the Parents of the +Child to expect a while until his farther +Order: After a good halfe hour, <i>Sabatai</i> +order'd them to proceed and cut the +<i>Prepuce</i> 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 <i>Elias</i> had not as yet +taken his Seat, whom, as soon as he saw +placed, he ordered them to proceed; and +that now shortly <i>Elias</i> would discover +himself openly, and proclaime the newes +of the general Redemption.</p> + +<p>This being the common Opinion amongst +the <i>Jewes</i>, and that <i>Sabatai +Sevi</i> was the <i>Messiah</i>, being become an +Article of Faith, it was not hard to perswade +them, that <i>Elias</i> 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<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> +<i>England</i> believe of <i>Hobgoblins</i>, and +<i>Fairies</i>. For so it was, when <i>Solomon +Cremona</i>, an Inhabitant of <i>Smyrna</i>, making +a great Feast, to which the Principal +<i>Jewes</i> of the <i>City</i> were Invited, after +they had eaten and drank freely, one +starts from his Seat, and avouches, that +he saw <i>Elias</i> 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 <i>Orations</i>, <i>Encomiums</i>, and acts +of Thankfulness to <i>Elias</i>, courting and +complementing him, as distracted Lovers +doe the supposed presence of their +Mistresses. Another <i>Jew</i> at <i>Constantinople</i> +reported, that he met <i>Elias</i> in the +Streets, habited like a <i>Turke</i>, with +whom he had a long Communication;<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> +and that he enjoyn'd the Observation +of many neglected Ceremonies, and +particularly the <i>Zezit</i>, <i>Numb.</i> 15. <i>v.</i> 38. +<i>Speak unto the children of</i> Israel, <i>and bid +them that they make</i> Fringes <i>in the Borders +of their Garments, throughout their +Generations, and that they put upon the +Fringe of the Border a</i> Ribbon <i>of blue</i>. +Also the <i>Peos</i>, Levit. 19. v. 27. <i>Ye shall +not round the corners of your Head, +nor marr the corners of your Beard</i>: This +Apparition of <i>Elias</i> 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 <i>Turkish</i> +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 <i>Believers</i> +and <i>Kophrims</i>, a name of dishonour, +signifying as much as <i>Unbelievers</i>; +or <i>Hereticks</i>, given to those who<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> +confessed not <i>Sabatai</i> to be the <i>Messiah</i>; +which particulars, if not observed, +it was declared, as a Menace of <i>Elias</i>, +that the People of the <i>Jewes</i>, who +come from the River <i>Sabation</i> as is specifyed +in the second <i>Esdras</i>, Chap. 13. +shall take vengeance of those who are +guilty of these Omissions.</p> + +<p>But to return again to <i>Sabatai Sevi</i> +himself, we find him still remaining a +Prisoner in the <i>Castle</i> of <i>Abydos</i> upon +the <i>Hellespont</i>, 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 +<i>Messiah</i> had arriv'd; amongst which one +from <i>Poland</i>, named <i>Nehemiah Cohen</i>, +was of special note, and renown, learned +in the <i>Hebrew</i>, <i>Syriack</i>, and <i>Chaldee</i>, +and versed in the Doctrine and <i>Kabala</i> +of the <i>Rabines</i>, as well as <i>Sabatai</i> himself, +one (of whom it was said) had +not this <i>Sevi</i> anticipated the Design, +esteemed himself as able a Fellow to +Act the Part of a <i>Messiah</i> as the other: +Howsoever, it being now too late to +publish any such Pretence, <i>Sabatai</i> having +now eleven Points of the Law by +Possession of the Office, and with that<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> +the Hearts and Belief of the <i>Jewes</i>: +<i>Nehemiah</i> was contented with some +small appendage, or Relation to a +<i>Messiah</i>; and therefore to lay his Design +the better, desired a Private Conference +with <i>Sabatai</i>: These two great +Rabbines being together, a hot Dispute +arose between them; For <i>Cohen</i> alleadged +that according to Scripture, and Exposition +of the Learned thereupon, there +were to be two <i>Messiahs</i>, one called <i>Ben +Ephraim</i>, and the other <i>Ben David</i>: the +first was to be a Preacher of the <i>Law</i>, +poor, and despised, and a Servant of the +Second, and his Fore-runner; the other +was to be great and rich, to restore +the <i>Jewes</i> to <i>Jerusalem</i>, to sit +upon the Throne of <i>David</i>, and to performe +and act all those Triumphs and +Conquests which were expected from +<i>Sabatai</i>. <i>Nehemiah</i> was contented to +be <i>Ben Ephraim</i>, the afflicted and poor +<i>Messiah</i>; And <i>Sabatai</i> (for any thing +I hear) was well enough contented he +should be so: but that <i>Nehemiah</i> accused +him for being too forward in publishing +himself the latter <i>Messiah</i>, before +<i>Ben Ephraim</i> had first been known +unto the World. <i>Sabatai</i> took this reprehension<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> +so ill, either out of pride, +and thoughts of his own infallibility, +or that he suspected <i>Nehemiah</i>, being +once admitted for <i>Ben Ephraim</i>, would +quickly (being a subtile and learned +person) perswade the World that he +was <i>Ben David</i>, would by no means understand, +or admit of this Doctrine, or +of <i>Ben Ephraim</i> for a necessary Officer: +And thereupon the Dispute grew so +hot, and the Controversie so irreconcileable, +as was taken notice of by the +<i>Jewes</i>, and controverted amongst them, +as every one fancy'd: But <i>Sabatai</i> being +of greater Authority, his Sentence +prevail'd, and <i>Nehemiah</i> was rejected, +as <i>Schismatical</i>, and an Enemy to the +<i>Messiah</i>, which afterward proved the +ruine and downfal of this <i>Impostor</i>.</p> + +<p>For <i>Nehemiah</i> 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 <i>Adrianople</i>, +and there informes the Chief Ministers +of State, and Officers of the +Court, who (by reason of the gain +the <i>Turks</i> made of their Prisoner at the +<i>Castle</i> on the <i>Hellespont</i>) heard nothing<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> +of all this Concourse of People, and +Prophesies of the Revolt of the <i>Jews</i> +from their Obedience to the <i>Grand Signior</i>; +and taking likewise to his <i>Counsel</i> +some certain discontented and unbelieving +<i>Chochams</i>, who being zealous +for their Nation, and jealous of the ill-consequences +of this long-continued, +and increasing Madness, took liberty to +informe the <i>Chimacham</i> (who was Deputy +of the Great <i>Vizier</i> then at <i>Candia</i>) +that the <i>Jew</i>, Prisoner at the <i>Castle</i>, +called <i>Sabatai Sevi</i>, was a Lewd +Person, and one who indeavoured to +debauch the mindes of the <i>Jewes</i>, and +divert them from their honest course of +livelihood, and Obedience to the <i>Grand +Signior</i>; and that therefore it was necessary +to clear the World of so Factious +and dangerous a Spirit: The +<i>Chimacham</i> being thus informed, could +do no less then acquaint the <i>Grand Signior</i> +with all the particulars of this +Mans Condition, Course of Life, and +Doctrine; which were no sooner understood, +but a <i>Chiaux</i>, or <i>Messenger</i>, +was immediately dispatched, to bring +up <i>Sabatai Sevi</i> to <i>Adrianople</i>. The +<i>Chiaux</i> executed his Commission after<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> +the <i>Turkish</i> fashion in hast, and brought +<i>Sabatai</i> in a few days to <i>Adrianople</i>, +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.</p> + +<p>The <i>Grand Signior</i> having by this +time received divers informations of +the madness of the <i>Jews</i>, and the pretences +of <i>Sabatai</i>; grew big with desire +and expectation to see him: so +that he no sooner arrived at <i>Adrianople</i>, +but the same hour he was brought +before the <i>Grand Signior</i>: <i>Sabatai</i> appeared +much dejected, and failing of +that courage which he shewed in the +<i>Synagogue</i>; and being demanded several +Questions in <i>Turkish</i> by the <i>Grand +Signior</i>, he would not trust so farr to the +vertue of his <i>Messiahship</i>, as to deliver +himself in the <i>Turkish Language</i>; but +desired a <i>Doctor</i> of <i>Physick</i>, (who had +from a <i>Jew</i> turned <i>Turk</i>,) to be his interpreter, +which was granted to him; +but not without reflection of the standers +by; that had he been the <i>Messiah</i>, +and <i>Son of God</i>, as he formerly pretended,<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> +his tongue would have flown with varietie, +as well as with the perfection of +Languages. But the <i>Grand Signior</i> +would not be put off without a <i>Miracle</i>, +and it must be one of his own choice: +which was, that <i>Sabatai</i> 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 <i>Messiah</i>, +and the person whom God had design'd +to those Dominions, and Greatnesses, +he pretended. But now <i>Sabatai</i> +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 +<i>Chocham</i>, and a poor <i>Jew</i>, as others were, +and had nothing of Priviledge, or Vertue +above the rest. The <i>Grand Signior</i> +notwithstanding, not wholly satisfied +with this plain confession, declared, that +having given publique scandal to the +Professors of the <i>Mahometan</i> religion, +and done dishonour to his Soveraign +authoritie, by pretending to draw such +a considerable portion from him, as the +Land of <i>Palestine</i>; his treason and<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> +crime was not to be expiated by any +other means then by a conversion to +the <i>Mahometan</i> faith, which if he refus'd +to do, the stake was ready at the gate +of the <i>Seraglio</i> to empale him. <i>Sabatai</i> +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 <i>Turk</i>, +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 <i>Grand Signior</i>. And +here was the <i>non plus ultra</i> of all the +bluster and noise of this vain Impostor. +And now the <i>Reader</i> may be pleased +to pause a while and contemplate the +strange point of consternation, shame, +and silence, to which the <i>Jews</i> 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 <i>Pageantry</i>, and Offices of Devotion,<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> +were past like a tale, or a midnights +dream: And as this was concluded, +and the <i>Jews</i> sunk on a sudden, and +fallen flat in their hopes, without so +much as a line of comfort, or excuse +from <i>Sabatai</i>; 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 <i>Sabatai</i> was turned +<i>Turk</i>, and the <i>Messiah</i> to a <i>Mahumetan</i>, +quickly filled all parts of <i>Turky</i>. The +<i>Jews</i> 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 <i>Smyrna</i> +(<i>Ponftai</i>) which every one seeing a +<i>Jew</i>, 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<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> +most of them affirm that <i>Sabatai</i> is not +turned <i>Turk</i>, but his shadow onely remains +on earth, and walks with a white +head, and in the habit of a <i>Mahumetan</i>: +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 <i>Mahumetan +Messiah</i>: Insomuch that the +<i>Chochams</i> of <i>Constantinople</i>, fearing the +danger of this error might creep up, and +equal the former, condemned the belief +of <i>Sabatai</i> being <i>Messiah</i>, as damnable, +and enjoyned them to return to +the antient Method and Service of +God upon pain of <i>Excommunication</i>. +The style and tenure of them was as +followeth.<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span></p> + + +<div class="blockquot"><p><i>To you who have the power of +Priesthood, and are the knowing, +learned, and magnanimous +Governours and Princes, residing +in the Citie of</i> Smyrna, +<i>may the Almighty God protect +you</i>, Amen: <i>for so is his +will</i>.</p> + +<p>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 <i>Synagogues</i> +every <i>Sabbath day</i>:<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span></p> + +<div class="sidenote">The <i>Jews</i> +scruple to +say, the +<i>head</i> of +<i>Israel</i>.</div> + +<p>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 <i>foot</i> +of <i>Israel</i> 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<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> +of your forefathers, and the +law, and from thence do not +move; We command you that +with your authoritie, under +pain of <i>Excommunication</i>, 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 <i>Sabbath</i>, as hath +been accustomary, as also <i>Collects</i> +for Kings, Potentates, and +anointed, &c. And bless the +King, <i>Sultan Mahomet</i>, for in his<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> +days hath great Salvation been +wrought for <i>Israel</i>, 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<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> +are the words of those who +seek your Peace and Good, +having in <i>Constantinople</i>, on <i>Sunday</i> +the fifth of the Moneth +<i>Sevat</i>, underwrot their names.</p> + +<div class="center"> +<i>Joam Tob</i> son of <i>Chananiah Ben-Jacar</i>.<br /><br /> +</div> + + +<div class="center"> +<table border="0" cellpadding="2" cellspacing="0" summary=""> +<tr><td align="left"><i>Isaac Alnacagna.</i></td><td align="left"><i>Eliezer Castie.</i></td></tr> +<tr><td align="left"><i>Joseph Kazabi.</i></td><td align="left"><i>Eliezer Gherson.</i></td></tr> +<tr><td align="left"><i>Manasseh Barndo.</i></td><td align="left"><i>Joseph Accohen.</i></td></tr> +<tr><td align="left"><i>Kalib</i> son of <i>Samuel</i>. </td><td align="left"><i>Eliezer Aluff.</i></td></tr> +</table></div> +</div> + +<p>During the time of all these transactions +and passages at <i>Constantinople</i>, +<i>Smyrna</i>, <i>Abydos</i>, upon the <i>Helespont</i>,<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> +and <i>Adrianople</i>, the <i>Jews</i> leaving their +Merchantile course, and advices, what +prizes commodities bear and matters +of Traffique, stuffed their Letters for +<i>Italy</i> and other parts, with nothing but +wonders and miracles wrought by their +false <i>Messiah</i>. As then when the <i>Grand +Signior</i> sent to take him, he caused all +the Messengers immediately to die, upon +which other <i>Janizaries</i> 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 <i>Turks</i>, 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 <i>Sabatai</i> 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<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> +also were reported of <i>Nathan</i>, +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 +<i>Italy</i> and all parts, the <i>Jews</i> of <i>Casel +di Monferrato</i> resolved to send three +persons in behalf of their society, in +the nature of extraordinary <i>Legates</i>, +to <i>Smyrna</i>, to make inquiry after the +truth of all these rumors, who accordingly +arriving in <i>Smyrna</i>, full of +expectation and hopes, intending to +present themselves with great Humility +and Submission before their <i>Messiah</i> +and his Prophet <i>Nathan</i>, were entertain'd +with the sad news, that <i>Sabatai</i> +was turned <i>Turk</i>, by which information +the Character of their <i>Embassy</i> +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<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> +certain particulars of the Success of +the affairs, they made a visit to the +brother of <i>Sabatai</i>; who still continued +to perswade them, that <i>Sabatai</i> +was notwithstanding the true <i>Messiah</i>, +that it was not he who had taken +on him the habit and form of a +<i>Turk</i>, but his <i>Angel</i> or <i>Spirit</i>, 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 <i>Nathan</i>, certified, +now every day expected, who having +wrought <i>Miracles</i> 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 <i>Nathan</i>, these <i>Legates</i> +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<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> +things were reveal'd unto him, which +he had committed to Paper, and dispersed +to all parts of the World. At +length <i>Nathan</i> arrives near <i>Smyrna</i>, +on Friday the third of <i>March</i>, towards +the Evening, and on <i>Sunday</i> +these <i>Legates</i> made their visit to +him: But <i>Nathan</i>, upon news of the +success of his beloved <i>Messiah</i>, began +to grow sullen and reserved; So +that the <i>Legates</i> 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 <i>Italy</i>, and commission +to conferr with him concerning +the foundation and authority he +had for his prophesies; but <i>Nathan</i> +refused to take the Letter, ordering +<i>Kain Abolafio</i> a <i>Chocham</i> of the City +of <i>Smyrna</i> to receive it; so that the +<i>Legates</i> returned ill contented, but +yet with hopes at <i>Nathan</i>'s arrival +at <i>Smyrna</i> to receive better satisfaction.</p> + +<p>But whilst <i>Nathan</i> intended to +enter into <i>Smyrna</i>, the <i>Chochams</i> of +<i>Constantinople</i>, being before advised<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> +of his resolution to take a Journey +into their parts, not knowing by which +way he might come, sent their Letters +and Orders to <i>Smyrna</i>, <i>Prussia</i>, +and every way round, to hinder his +passage, and interrupt his journey; +fearing that things beginning now to +compose, the <i>Turks</i> appeas'd for the +former disorders, and the minds of +the <i>Jews</i> in some manner setled, might +be moved, and combustions burst out +afresh, by the appearance of this +new <i>Impostor</i>; And therefore dispatched +this Letter as followeth.<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span></p> + + +<div class="blockquot"><p><i>To you who are the Shepherds +of Israel, and Rulers, who +reside for the great God of the +whole World, in the</i> Citie <i>of</i> +Smyrna, <i>which is</i> Mother <i>in</i> +Israel, <i>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</i>, Amen, <i>so +be the will of the Lord</i>.</p> + +<p>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 <i>Gaza</i>, called +<i>Nathan</i>, <i>Benjamin</i>, hath published<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> +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 +<i>Gaza</i>, and took his Journey by +the way of <i>Scanderone</i>, intending +there to Imbarke for <i>Smyrna</i>, +and thence to go to <i>Constantinople</i>, +or <i>Adrianople</i>: 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 <i>Hell</i>; +notwithstanding we ought to +fear, and suspect it; <i>For the +Feet of Man alwayes guide him +to the worst</i>: Wherefore we +Under-written do Advertise +you, that this Man coming<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> +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; <i>And that Miracles +are not to be Wrought every +day</i>.</p> + +<p>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<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> +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 <i>Law</i> +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 <i>Israel</i>.<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span></p> + +<p>For the Love of God, let +these Words enter into your +Eares, since they are not vain +things; for the Lives of all the +<i>Jewes</i>, and his also, consist +therein. And the Lord God +behold from Heaven, and have +pitty upon his People <i>Israel</i>, +Amen. So be his holy Will: +Written by those who seek +your Peace.</p> + +<div class="center"><i>Joam Tob</i>, Son of <i>Chanania Jacar</i>.</div> + +<div class="center"> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr><td align="left"><i>Moise Benveniste.</i></td><td align="left"><i>Caleb</i> Son of <i>Chocham, Samuel</i> deceased.</td></tr> +<tr><td align="left"><i>Isaac Aloenacagne.</i> <span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> +</td><td align="left"><i>Moise Barndo.</i></td></tr> +<tr><td align="left"><i>Joseph Kazabi.</i></td><td align="left"><i>Elihezer Aluff.</i></td></tr> +<tr><td align="left"><i>Samuel Acazsine.</i></td><td align="left"><i>Jehoshuah Raphael Benveniste.</i></td></tr> +</table></div> +</div> + +<p>By these meanes <i>Nathan</i> being disappointed +of his Wandring Progress, +and partly ashamed of the event of<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> +Things contrary to his Prophesie, was +resolved, without entring <i>Smyrna</i>, to +returne again: Howsoever he obtained +leave to visit the <i>Sepulcher</i> of his <i>Mother</i>, +and there to receive Pardon of his +Sins (according to the Institution of +<i>Sabatai</i> before mentioned) but first +washed himself in the Sea, in manner +of Purification, and said his <i>Tephilla</i>, +or <i>Prayers</i>, at the Fountain, called +by us the Fountain <i>Sancta Veneranda</i>, +which is near to the <i>Cymetry</i> of the +<i>Jewes</i>, and then departed for <i>Zion</i> +with two Companions, a Servant, and +three <i>Turks</i>, to conduct him, without +admitting the <i>Legates</i> to Audience, +or answering the Letter which was +sent him, from all the Communities +of the <i>Jewes</i> in <i>Italy</i>. And thus the +Embassy of these Legates was concluded, +and they returned from the +place from whence they came, and the +<i>Iewes</i> 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<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> +<i>Phrensie</i> amongst the <i>Iewes</i>, which +might have cost them dear, had not +<i>Sabatai</i> Renounce't his <i>Messiaship</i> at +the Feet of <i>Mahomet</i>.</p> + +<div class="center"><br /><br />THE END</div> + + + +<hr style="width: 65%;" /> +<h2><span class="smcap">The Augustan Reprint Society</span></h2> + +<div class="center">WILLIAM ANDREWS CLARK MEMORIAL LIBRARY<br /> +UNIVERSITY OF CALIFORNIA. LOS ANGELES<br /> +<br /> +PUBLICATIONS IN PRINT<br /> +</div> + +<div class="figcenter" style="width: 150px;"> +<img src="images/099-deco.png" width="150" height="90" alt="Decoration" title="" /> +</div> + + +<div class="center"><b>1948-1949</b></div> + +<p>16. Henry Nevil Payne, <i>The Fatal Jealousie</i> (1673).</p> + +<p>18. Anonymous, "Of Genius," in <i>The Occasional Paper</i>, Vol. III, No. 10 +(1719), and Aaron Hill, Preface to <i>The Creation</i> (1720).</p> + + +<div class="center"><b>1949-1950</b></div> + +<p>19. Susanna Centlivre, <i>The Busie Body</i> (1709).</p> + +<p>20. Lewis Theobald, <i>Preface to the Works of Shakespeare</i> (1734).</p> + +<p>22. Samuel Johnson, <i>The Vanity of Human Wishes</i> (1749), and two <i>Rambler</i> +papers (1750).</p> + +<p>23. John Dryden, <i>His Majesties Declaration Defended</i> (1681).</p> + +<div class="center"><b>1950-1951</b></div> + +<p>26. Charles Macklin, <i>The Man of the World</i> (1792).</p> + + +<div class="center"><b>1951-1952</b></div> + +<p>31. Thomas Gray, <i>An Elegy Wrote in a Country Churchyard</i> (1751), and <i>The +Eton College Manuscript</i>.</p> + + +<div class="center"><b>1952-1953</b></div> + +<p>41. Bernard Mandeville, <i>A Letter to Dion</i> (1732).</p> + + +<div class="center"><b>1962-1963</b></div> + +<p>98. <i>Select Hymns Taken Out of Mr. Herbert's Temple</i> (1697).</p> + +<div class="center"><b>1963-1964</b></div> + +<p>104. Thomas D'Urfey, <i>Wonders in the Sun</i>; or, <i>The Kingdom of the Birds</i> +(1706).</p> + +<div class="center"><b>1964-1965</b></div> + +<p>110. John Tutchin, <i>Selected Poems</i> (1685-1700).</p> + +<p>111. Anonymous, <i>Political Justice</i> (1736).</p> + +<p>112. Robert Dodsley, <i>An Essay on Fable</i> (1764).</p> + +<p>113. T. R., <i>An Essay Concerning Critical and Curious Learning</i> (1698).</p> + +<p>114. <i>Two Poems Against Pope</i>: Leonard Welsted, <i>One Epistle to Mr. A. Pope</i> +(1730), and Anonymous, <i>The Blatant Beast</i> (1742).</p> + +<div class="center"><b>1965-1966</b></div> + +<p>115. Daniel Defoe and others, <i>Accounts of the Apparition of Mrs. Veal</i>.</p> + +<p>116. Charles Macklin, <i>The Covent Garden Theatre</i> (1752).</p> + +<p>117. Sir George L'Estrange, <i>Citt and Bumpkin</i> (1680).</p> + +<p>118. Henry More, <i>Enthusiasmus Triumphatus</i> (1662).</p> + +<p>119. Thomas Traherne, <i>Meditations on the Six Days of the Creation</i> (1717).</p> + +<p>120. Bernard Mandeville, <i>Aesop Dress'd or a Collection of Fables</i> (1704).</p> + +<div class="center"><b>1966-1967</b></div> + +<p>122. James MacPherson, <i>Fragments of Ancient Poetry</i> (1760).</p> + +<p>123. Edmond Malone, <i>Cursory Observations on the Poems Attributed to Mr. +Thomas Rowley</i> (1782).</p> + +<p>124. Anonymous, <i>The Female Wits</i> (1704).</p> + +<p>125. Anonymous, <i>The Scribleriad</i> (1742). Lord Hervey, <i>The Difference Between +Verbal and Practical Virtue</i> (1742).</p> + +<p>126. <i>Le Lutrin: an Heroick Poem, Written Originally in French by Monsieur +Boileau: Made English by N. O.</i> (1682).</p> + +<hr style="width: 45%;" /> + +<p>Subsequent publications may be checked in the annual prospectus.</p> + +<p>Publications #1 through 90, of the first fifteen years of Augustan Reprint Society, +are available in bound units at $14.00 per unit of six from:</p> + +<div class="blockquot"> +KRAUS REPRINT CORPORATION<br /> +16 East 46th Street<br /> +New York, N.Y. 10017<br /> +</div> + +<p>Publications in print are available at the regular membership rate of $5.00 yearly. +Prices of single issues may be obtained upon request.</p> + + +<hr style="width: 65%;" /> + +<div class="center"> +William Andrews Clark Memorial Library: University of California, Los Angeles +</div> + +<h2><span class="smcap">The Augustan Reprint Society</span></h2> + +<div class="center"> +<i>General Editors</i>: George Robert Guffey, University of California, Los Angeles;<br /> +Maximillian E. Novak, University of California, Los Angeles; +Robert Vosper, William Andrews Clark Memorial Library.<br /> +<i>Corresponding Secretary</i>: Mrs. Edna C. Davis, William Andrews Clark Memorial Library. +</div> + +<div class="blockquot"><p>The Society's purpose is to publish reprints (usually facsimile reproductions) of rare seventeenth and eighteenth +century works. All income of the Society is devoted to defraying costs of publication and mailing.</p> + +<p>Correspondence concerning memberships in the United States and Canada should be addressed to the William +Andrews Clark Memorial Library, 2520 Cimarron St., Los Angeles, California. Correspondence concerning editorial +matters may be addressed to any of the general editors at the same address. Manuscripts of introductions should conform +to the recommendations of the MLA <i>Style Sheet</i>. The membership fee is $5.00 a year in the United States and Canada +and 30/- in Great Britain and Europe. British and European prospective members should address B. H. Blackwell, +Broad Street, Oxford, England. Copies of back issues in print may be obtained from the Corresponding Secretary.</p></div> + +<div class="center">PUBLICATIONS FOR 1967-1968</div> + +<div class="blockquot"> +<p>127-128. Charles Macklin, <i>A Will and No Will, or a Bone for the Lawyers</i> (1746). <i>The New Play Criticiz'd, or +The Plague of Envy</i> (1747). Introduction by Jean B. Kern.</p> + +<p>129. Lawrence Echard, Prefaces to <i>Terence's Comedies</i> (1694) and <i>Plautus's Comedies</i> (1694). Introduction +by John Barnard.</p> + +<p>130. Henry More, <i>Democritus Platonissans</i> (1646). Introduction by P. G. Stanwood.</p> + +<p>131. John Evelyn, <i>The History of ... Sabatai Sevi ... The Suppos'd Messiah of the Jews</i> (1669). Introduction +by Christopher W. Grose.</p> + +<p>132. Walter Harte, <i>An Essay on Satire, Particularly on the Dunciad</i> (1730). Introduction by Thomas B. +Gilmore.</p> +</div> + +<div class="center"><br />ANNOUNCEMENTS:</div> + +<div class="blockquot"><p>Next in the series of special publications by the Society will be a volume including Elkanah Settle's <i>The Empress of +Morocco</i> (1673) with six plates; <i>Notes and Observations on the Empress of Morocco</i> (1674) by John Dryden, John Crowne and +Thomas Shadwell; <i>Notes and Observations on the Empress of Morocco Revised</i> (1674) by Elkanah Settle; and <i>The Empress of +Morocco. A Farce</i> (1674) by Thomas Duffet, with an Introduction by Maximillian E. Novak. Already published in this +series are reprints of John Ogilby's <i>The Fables of Aesop Paraphras'd in Verse</i> (1668), with an Introduction by Earl Miner +and John Gay's <i>Fables</i> (1727, 1738), with an Introduction by Vinton A. Dearing. Publication is assisted by funds from +the Chancellor of the University of California, Los Angeles. Price to members of the Society, $2.50 for the first copy +and $3.25 for additional copies. Price to non-members, $4.00.</p></div> + +<div class="center"> +THE AUGUSTAN REPRINT SOCIETY<br /> +William Andrews Clark Memorial Library<br /> +2520 CIMARRON STREET AT WEST ADAMS BOULEVARD, LOS ANGELES, CALIFORNIA 90018<br /> +Make check or money order payable to <span class="smcap">The Regents of the University of California</span>.<br /> +</div> + + +<hr style="width: 65%;" /> +<div class='tnote'><h3>Transcriber's Notes:</h3> + +<p>Obvious punctuation errors repaired.</p> + +<p>Illegible and missing letters repaired from the context.</p> + +<p>Third page of "To the Reader": +"Transastions" changed to "Transactions" (most of these Transactions).</p> + +<p>Hyphen removed: "fore[-]fathers" (p. 60).</p> + +<p>Page 45: "Tamnz" changed to "Tamuz".</p> + +<p>Page 46: "Kislen" changed to "Kislev".</p> + +<p>Page 47: "Cælestial" changed to "Cœlestial".</p> + +<p>Page 66: duplicate "with" deleted (passed more easily with them).</p> + +<p>Page 72: "Jewt" changed to "Jews" (where the Jews reside).</p> + +<p>Page 78: "Chochan" changed to "Chocham".</p> + +<p>Page 79: "Cocham" changed to "Chocham".</p> + +<p>Page 82: "assoon" changed to "as soon" (as soon as he saw placed).</p> + +<p>Page 99: "Merchantlie" changed to "Merchantile" (leaving their Merchantile course).</p> + +<p>Page 110: "Xio" changed to "Zion", although this is far from certain.</p> + +<p>Page 110: "rerurned" changed to "returned" (they returned from the place).</p> +</div> + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's The History of Sabatai Sevi, by John Evelyn + +*** END OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF SABATAI SEVI *** + +***** This file should be named 38327-h.htm or 38327-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/8/3/2/38327/ + +Produced by Chris Curnow, Joseph Cooper, Moti Ben-Ari and +the Online Distributed Proofreading Team at +https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +https://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at https://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +https://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at https://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit https://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including including checks, online payments and credit card +donations. To donate, please visit: https://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart was the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + https://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + +</body> +</html> diff --git a/38327-h/images/013-deco.png b/38327-h/images/013-deco.png Binary files differnew file mode 100644 index 0000000..5767663 --- /dev/null +++ b/38327-h/images/013-deco.png diff --git a/38327-h/images/021-deco.png b/38327-h/images/021-deco.png Binary files differnew file mode 100644 index 0000000..5254413 --- /dev/null +++ b/38327-h/images/021-deco.png diff --git a/38327-h/images/099-deco.png b/38327-h/images/099-deco.png Binary files differnew file mode 100644 index 0000000..2f85910 --- /dev/null +++ b/38327-h/images/099-deco.png diff --git a/38327-h/images/a.png b/38327-h/images/a.png Binary files differnew file mode 100644 index 0000000..0ab7ba4 --- /dev/null +++ b/38327-h/images/a.png diff --git a/38327-h/images/cover.png b/38327-h/images/cover.png Binary files differnew file mode 100644 index 0000000..548f0d2 --- /dev/null +++ b/38327-h/images/cover.png diff --git a/38327-h/images/t.png b/38327-h/images/t.png Binary files differnew file mode 100644 index 0000000..8222fad --- /dev/null +++ b/38327-h/images/t.png |
