Between Greek Thessaloníki and Ottoman Istanbul, 1912–1923 family) or “Damascene” (Şamlı, also Karakaş), it is certain that they are
not descended from people native to those places. Rather, these names
stem from the fact that their ancestors traveled there on business. In the
end, “it is not known to which races they belong” ( 11 ). Engaged as he is
in an attempt to shift the discussion from race to religion, Major Sadık
declares: “It is not humane or kind to search for people’s roots or race.”
Major Sadık launches into a lengthy defense of Dönme moral character
especially during recent times. During World War I, when there were
severe problems feeding people, this group, “out of pure selflessness and
public spirit helped those families whose sons had been taken to the army
and became an example to the rest of us” ( 12 ). He then gives an example
of Dönme moral strengths from the nineteenth century. He narrates how
when Midhat Pasha was governor of Salonika, one day, when chatting
with a well-known local man, the latter began reproaching and disparag-
ing the Dönme. The governor immediately ordered the commander of
the gendarmes to bring before him a member of this group who was in
jail. The commander responded, “Sir, there aren’t any in jail.” The gov-
ernor responded, “How strange that despite their rather large numbers,
there is not a single member of this group in jail. In that case bring me
one of their beggars.” The commander replied, “There aren’t any beggars
from this group.” Major Sadık concludes: “The fact that no members of
the group were imprisoned is proof they did not break the law and had
no blameworthy people and always maintained their self-respect” ( 13 ).
This also might reflect their adherence to the eighteen commandments
of Shabbatai Tzevi, number seven of which reads: “There shall be among
them no thieves.”^62
Major Sadık mentions the health problems related to endogamy to
argue, not that the Dönme suffer from moral and physical deficiencies,
but for their strengths ( 13 ). He first admits that although it may be true
that the limited circle within which they marry causes physical problems
for some, in fact, “they place great emphasis upon cleanliness and protect-
ing their health; contrary to what has been claimed, they are not weak-
ened by disease, but are quite healthy. The proof being that they can work
and exert themselves nonstop. There are not a few among them who live
to be 120 years old or more.” The author salutes the Dönme disposition.
In general, they are “cheerful, pleasant and agreeable, and courteous and
friendly people. They do not mock or ridicule people. They do not curse
anyone.” Yet they do find it necessary to conceal their origins and do not