The Sabbatean Prophets

Notes to Pages 36–38 187
and Politics in Istanbul: Charles V, Sultan Süleyman, and the Habsburg Embassy
of 1533–1534,” Journal of Early Modern History 2 (1998): 1–31.
161. Fleischer, “Mahdi, Messiah,” 1–3, confirming an idea of F. Braudel’s.
162. Ibid., 4.
163. Barnai, Sabbateanism, 107.
164. Paul B. Fenton, “Shabbatay SebÅ and his Muslim Contemporary Muhammad
an-NiyÁzÅ,” in Approaches to Judaism in Medieval Times, vol. III, ed. D. R.
Blumenthal (Atlanta: Scholars Press, 1988), 81–88.
165. See Marc D. Baer, “Honored by the Glory of Islam: The Ottoman State, Non-
Muslims, and Conversion to Islam in Late Seventeenth-Century Istanbul and
Rumelia” (Ph.D. diss., University of Chicago, 2001), 301–03.
166. See Daniel W. Hollis III, ABC-CLIO World History Companion to Utopian Movements
(Santa Barbara: ABC-CLIO, 1998), 151–52.
167. Katz, Dreams, Sufism and Sainthood, 224.
168. Fleischer, “Mahdi, Messiah,” 17.
169. See Ronnie Po-chia Hsia, The Myth of Ritual Murder: Jews and Magic in Reformation
Germany (New Haven: Yale University Press, 1988), 55–56 and ch. 6.
170. See Joshua Trachtenberg, The Devil and the Jews, 2nd ed. (Philadelphia: Jewish
Publication Society, 1983).
171. See Les traditions apocalyptiques au tournant de la chute de Constantinople [Varia
Turcica 33], ed. B. Lellouch and S. Yerasimos (Paris: L’Harmattan, 2000), considering
several sides of this issue; Carl Göllner, Die Türkenfrage in der öffentlichen
Meining Europas im 16.Jahrhundert [Turcica 3] (Bucharest: Editura Academiei
Republicii Socialiste România, 1978), 173–86; Dorothy M. Vaughan, Europe
and the Turk: A Pattern of Alliances, 1350–1700 (Liverpool: Liverpool University
Press, 1954); Robert Schwoebel, The Shadow of the Crescent: The Renaissance Image
of the Turk (1453–1517) (New York: St. Martin’s Press, 1967); Gow, Red Jews, ch.
6, esp. 160–75; Nabil Matar, Islam in Britain, 1558–1685 (Cambridge: Cambridge
University Press, 1998), esp. ch. 5; Matar, Turks, Moors and Englishmen in the Age
of Discovery (New York: Columbia University Press, 1999). Matar’s work is particularly
useful for understanding the trialectic relationship.
172. See Popkin, “Rabbi Nathan Shapira’s Visit.” On Christian conceptions of the
Jewish return to Palestine and its significance, see esp. the articles by Nabil
Matar on the subject: “The Idea of the Restoration of the Jews in English
Protestant Thought: From the Reformation Until 1660,” Durham University
Journal 78 (1985): 23–36; “The Idea of the Restoration of the Jews in English
Protestant Thought: From 1661–1701,” Harvard Theological Review 78 (1985):
115–48.
173. For important discussions of sixteenth-century Jewish views about the apocalyptic
roles of Christians and Muslim, see Yosef Hayim Yerushalmi, “Messianic
Impulses in Joseph ha-Kohen,” in Jewish Thought in the Sixteenth Century, ed.
B. D. Cooperman (Cambridge, Mass.: Harvard University Press, 1983), 460–87;
Moshe Hallamish, “The Attitude Toward Christianity and Islam in Kaf ha-
Ketoret,” [Hebrew] Da’at 43 (1999): 53–76.
174. The following discussion is based entirely on Israel Friedlaender, “Shiitic