The Dönme. Jewish Converts, Muslim Revolutionaries, and Secular Turks

Notes to Pages 59–64 

85. “Bir Allah var ikilik bin bir esma iktizasıdır / Du harf-ı kesret-i agˇyarı
    kaldır zahir olsun yâr.”


86. Scholem, “Sprouting of the Horn of the Son of David,” 383.


87. Gonca-i Edeb, no. 10 (February 15 , 1884 ): 159.


88. Yalman, Turkey in My Time, 17 – 18.


89. Ibid., 18.


90. Ibid., 15.


91. Ibid., 19. Terakki students, teachers, and graduates had written pieces for
    that journal as well as for Çocuklara rehber (Guide for Children), two of the best
    journals of the kind in the empire. Alkan, Teraki Vakfı ve Terakki Okulları, 63.


92. Sandalcı, Feyz-i Sıbyân’dan Işık’a Feyziye Mektekpleri, 87.


93. Ernest Ramsaur Jr., The Young Turks: Prelude to the Revolution of 1908
    (Princeton: Princeton University Press, 1957 ), 121.


94. Journal de Salonique, July 10 , 1905 , quoted in Sandalcı, Feyz-i Sıbyân’dan
    Işık’a Feyziye Mektekpleri, 87.


95. Scholem, “Crypto-Jewish Sect of the Dönmeh,” 159.


96. Sandalcı, Feyz-i Sıbyân’dan Işık’a Feyziye Mektekpleri, 70 – 72.


97. Ibid., 97 – 98.


98. Alkan, Terakki Vakfı ve Terakki Okulları, 374 n 97 ; 48.


99. Ibid., 5 , 7.


100. Yalman, Turkey in My Time, 16 , 87.


101. Most representative of this approach is İlber Ortaylı’s “Ottoman Mod-
     ernisation and Sabetaism.” For a discussion, see Reşat Kasaba, “Kemalist
     Certainties and Modern Ambiguities,” in Rethinking Modernity and National
     Identity in Turkey, ed. Sibel Bozdogˇan and Reşat Kasaba (Seattle: University of
     Washington Press, 1997 ), 15 – 36. See also Deringil, Well-Protected Domains, and
     Fortna, Imperial Classroom.


102. See Somel, Modernization of Public Education in the Ottoman Empire,
     which is an example of the continued application of the modernization and
     secularization thesis to the history of Ottoman education.


103. Yıldız Sertel, Annem, 59.


104. Aslı Yurddaş, “Meşru vatandaşlık, gayri meşru kimlik? Türkiye’de
     Sabetaycılık” (MA thesis, İstanbul Bilgi Üniversitesi, June 2004 ), 19. See “Tari-
     hleri adetleri kendi ifadeleriyle Sabetaycılar: Üniversitede ilk kez tez konusu olan
     cemaatın gizemli öyküsü,” Nokta 28 (August 30 –September 6 , 2004 ): 29 – 40.


105. Volkan and Itzkowitz, Immortal Atatürk, 30.


106. Mazower, Salonica, City of Ghosts, 221. But then he accurately describes
     how the Dönme schools promoted a modernizing Islam.


107. Fazlı Necip defines which morals and religious customs are acceptable
     and which should be despised, since they are not “modern,” in Gonca-i Edeb,
     no. 6 (May 15 , 1883 :) 91 , and see also Şişman, “Gonca-i Edeb’ten iki ‘söz,’ ” 11.