1 8. Minkarizade, Fetāvā, fol. 34a.1 9. Abdi Pasha, Vekāyi‘nāme, fols. 224a–b. This is the earliest Ottoman account.
The narrative also occurs, with slight variation, in Silahdar, Tarih-i Silahdar, 1 :43 1 –32.
Other than differences in vocabulary, the textual variations between Abdi Pasha and
Silahdar are as follows: Abdi Pasha dates the meeting of the council in Edirne October
1 6, 1 666, but Silahdar dates it one month earlier. Instead of the New Pavilion, Silahdar
writes that the council was held in the Pavilion of the Privy Chamber. Silahdar adds
two other details missed by Abdi Pasha: the sultan watched the council “without being
seen,” and Shabbatai Tzevi’s 1 50 akçe stipend was per diem. Abdi Pasha’s text is trans-
literated in İbrahim Alâettin Gövsa, Sabatay Sevi: İzmirli meşhur sahte Mesih hakkında
tarihî ve içtimaî tetkik tecrübesi (Istanbul: Lûtfi Kitabevi, 1 939), 48; and in approximate
French translation in Galanté, Nouveaux documents, 80–8 1.- Raşid, Tarih-i Raşid, 1 : 1 33.
- Reproduced in Padişahın Portresi: Tesavir-i Âl-i Osman (Istanbul: Türkiye İş
Bankası Kültür Yayınları, 2000), 360. - See Joel Kraemer, “Apostates, Rebels, and Brigands,” Israel Oriental Studies 10
( 1 980): 34–73. - Abdi Pasha, Vekāyi‘nāme, fols. 23 1 b–232a, 233a–b.
- Cengiz Şişman, “A Jewish Messiah in the Ottoman Court: Sabbatai Sevi and
the Emergence of a Judeo-islamic Community, 1 666– 1 720” (PhD diss., Harvard Uni-
versity, 2004), 1 72. - Antoine Galland, İstanbul’a Ait Günlük Hâtıralar (1672–1673), trans. Nahid
Sırrı Örik, 2 vols., 2nd ed. (Ankara: Türk Tarih Kurumu Basımevi, 1 987), 1 : 171 , 1 83;
Scholem, Sabbatai Sevi, 859. - Scholem, Sabbatai Sevi, 847, 729.
- Ibid., 683.
- Avram Galanté, Médecins juifs au service de la Turquie (Istanbul: Imprimerie
Babok, 1 938); Bernard Lewis, “The Privilege Granted by Mehmed II to His Physician,”
Bulletin of the School of Oriental and African Studies 1 4 ( 1 952): 550–63; Bernard Lewis,
The Jews of Islam (Princeton, NJ: Princeton University Press, 1 984), 1 30; Eleazar Birn-
baum, “Hekim Yakub, Physician to Sultan Mehemmed the Conquerer,” Harofe Haivri:
The Hebrew Medical Journal 1 ( 1961 ): 222–50; Uriel Heyd, “Moses Hamon, Chief Jewish
Physician to Sultan Süleyman the Magnifi cent,” Oriens 1 6 ( 1 963): 1 52–70. - Stanford Shaw, The Jews of the Ottoman Empire and Turkish Republic (New York:
New York University Press, 1991 ), 86–87, 141. Disregarding seventeenth-century devel-
opments and evidence, Shaw writes incorrectly, “There was a whole group of Jewish
physicians serving in the Ottoman palace during the seventeenth century, particularly
during the reign of Murad IV and Mehmed IV ( 1 648–87) and the reforming Köprülü
Grand Vezirs, all making such major contributions to the Ottoman Ruling Class that
they were felt to be indispensable. They, along with the Jewish community were awarded
handsomely in return” (92). - A Jewish poem concerning physician Moshe Benvenest’s exile to Rhodes in
1 584 is discussed in Meir Benayahu, “Rofeh he-hatzer rav Moshe Benvenest ve-shir al-
higliyito le-Rodos me-rav Yehudah Zarko,” Sefunot 1 2, Sefer Yavan II ( 1971 –78): 1 23–44.
notes to pages 126–132 283