Notes to Pages 16–18 nial: A Situational Diagnosis,” in id., Taboo Memories, Diasporic Voices (Dur-
ham, NC: Duke University Press, 2006 ), 253.
72. See, e.g., Scholem, “Crypto-Jewish Sect of the Dönmeh (Sabbatians) in
Turkey”; Yehuda Liebes, Studies in Jewish Myth and Jewish Messianism, trans.
Batya Stein (New York: State University of New York Press, 1993 ); Jacob Barnai,
“The Outbreak of Sabbateanism—The Eastern European Factor,” Journal of Jew-
ish Thought and Philosophy 4 ( 1994 ): 171 – 83 ; id., Shabta’ut: Hebetim hevratiyim
(Jerusalem: Shazar Center, 2000 ), which mainly concerns the reasons for the
rapid and successful diffusion of the movement among Jews; Moshe Idel, “ ‘One
from a Town, Two from a Clan’—The Diffusion of Lurianic Kabbala and Sabba-
teanism: A Re-Examination.” Jewish History 7 , no. 2 (Fall 1993 ): 79 – 104 ; and id.,
Messianic Mystics (New Haven: Yale University Press, 1998 ). When scholars turn
to non-Jewish factors, they mainly consider European and Christian and not Ot-
toman and Muslim ones. See Jacob Barnai, “Christian Messianism and the Por-
tuguese Marranos: The Emergence of Sabbateanism in Smyrna,” Jewish History 7 ,
no. 2 (Fall 1993 ): 119 – 26. An exception is the work of Paul Fenton, who explores
the contact between Jewish and Muslim esotericists and their bilateral influence.
See his “Judaism and Sufism,” in The Cambridge Companion to Medieval Jewish
Philosophy, ed. Daniel Frank and Oliver Leaman (New York: Cambridge Univer-
sity Press, 2003 ), 201 – 17.
73. Ben-Tzevi, “Preface,” 67.
74. Perlmann, “Dönme” (cited in Introduction, n. 21 , above).
75. Abdurrahman Küçük, Dönmeler ve Dönmelik tarihi ( 1979 ; repr., Istanbul:
Hamle, 1997 ), 78. His later encyclopedia article is more factual. See Abdurrah-
man Küçük, “Dönme,” in İslâm Ansiklopedisi (Istanbul: Türkiye Diyanet Vakfı,
1988 –; 1994 ), 9 : 518 – 20.
76. See the collection of hymns transcribed from Hebrew into Latin script in
Moshe Lazar, “Ladino Hymns of the Sabbatean Dönmeh Sect,” in Sefarad in My
Heart: A Ladino Reader, ed. id. (Lancaster, CA: Labryinthos, 1999 ), 783 – 805.
77. For a discussion of paramount values, see Joel Robbins, Becoming Sinners:
Christianity and Moral Torment in a Papua New Guinea Society (Berkeley: Uni-
versity of California Press, 2004 ), 11 – 13.
78. Meir Benayahu, “Introduction,” Sefunot 14 ( 1971 – 77 ): 6.
79. This fact goes against much literature pertaining to conversos. See Thomas
F. Glick, “On Converso and Marrano Ethnicity,” in Crisis and Creativity in the
Sephardic World, 1391 – 1648 , ed. Benjamin Gampel (New York: Columbia Uni-
versity Press, 1997 ), 59 – 76.
80. For a comparison with conversos defined as politically, economically, and
religiously liminal people who were neither fully insiders nor fully outsiders, yet
inhabitants of both Jewish and Christian worlds, see David Graizbord, Souls in