Egypt,” Journal of the American Oriental Society 11 7, no. 4 (January–April 1 997):665–7 1.
- Mehmed Kamil Pasha, Tarih-i Siyasi–yi Devlet-i Âliye-yi Osmaniye, 3 vols. (Istan-
bul: Matbaa-yi Ahmet İhsan, 1 325/ 1 909), 2: 1 04.
- Gershom Scholem, Sabbatai Sevi The Mystical Messiah 1626–76, trans. R. J. Zwi
Werblowsky, Bollingen Series, no. 93 (Princeton, NJ: Princeton University Press, 1 973),
433.
- Rycaut, The Present State of the Ottoman Empire, 1 79, 1 77. See also the com-
ments of the Armenian scholar Eremya Çelebi Kömürciyan, quoted in Avram Galanté,
Nouveaux documents sur Sabbetaï Sevi: Organisation et us et coutumes de ses adeptes (Istan-
bul: Société anonyme de papeterie et d’imprimerie [Fratelli Haim], 1 935), 92.
- Scholem, Sabbatai Sevi, 435.
- Galanté, Nouveaux documents, 1 04.
- Scholem, Sabbatai Sevi, 446–47, 444.
- For an account of Shabbatai Tzevi’s life between 1 626 and 1 664, see Scholem,
Sabbatai Sevi, 1 03–98. Concerning Izmir’s Jewish community, see Jacob Barnai, “Ha-
kehilim be-izmir be-me’ah ha-sheva-esreh,” Pe’amim 48 ( 1 992): 66–84.
1 0. Moshe Idel argues contra Scholem that rather than Palestine-based sixteenth-
century Lurianic Kabbalah and messianism, Shabbatai Tzevi’s messianism followed
forms of Kabbalah that developed centuries before Rabbi Isaac Luria’s innovations. In
fact, Shabbatai Tzevi did not study Lurianic Kabbalah and even opposed some of its doc-
trine. Idel claims that the rabbi was most infl uenced by the doctrines of the thirteenth-
century Kabbalist Abraham Abulafi a. See Moshe Idel, Kabbalah: New Perspectives (New
Haven, CT: Yale University Press, 1 988), 250–7 1 ; Moshe Idel, “‘One from a Town, Two
from a Clan.’ The Diffusion of Lurianic Kabbala and Sabbateanism: A Re-Examination,”
Jewish History 7, no. 2 (Fall 1 993): 79– 1 04; Moshe Idel, Messianic Mystics (New Haven,
CT: Yale University Press, 1 998), 1 83–2 11.
- Scholem, Sabbatai Sevi, 1 74.
1 2. For the history of the movement in the Ottoman Empire between 1 665 and
1 676, see ibid., 1 99–460, 603–749, 82 1 –929.
1 3. Gershom Scholem, “Teudah hadashah me-reshit ha-tenua ha-Shabata’ut,” in
Mehkarim u-mekorot le-toledot ha-Shabta’ut ve-gilguleha (Jerusalem: Mosad Bialik, 1 982),
21 8–32, 225; and Scholem, Sabbatai Sevi, 2 1 2– 1 3.
1 4. For the reaction of Jews in Hamburg, see The Memoirs of Glückel of Hameln,
trans. Marvin Lowenthal (New York: Schocken Books, 1 977), 45–47.
1 5. See the following chapter.
1 6. For more information about the latter, see Geoffrey Lewis and Cecil Roth, “New
Light on the Apostasy of Sabbatai Zevi,” Jewish Quarterly Reviw 53 ( 1 963): 2 1 9–25.
1 7. It is striking how often modern scholars continue to confuse these two fi g-
ures. Vani Mehmed Efendi was not the sheikhulislam, but scholars today continue to
label him as such. For a recent example, see İlber Ortaylı, “Ottoman Modernisation and
Sabetaism,” in Alevi Identity: Cultural, Religious, and Social Perspectives, ed. Tord Olsson,
Elisabeth Özdalga, and Catharina Raudvere (Istanbul: Swedish Research Institute in
Istanbul, 1 999), 97.
282 notes to pages 123–126