Exceptionally rare collection of four printed broadsides, being the first illustrated accounts of the appearance, rise and ultimate fall of the false messiah, Shabthai Tzvi.

<<THE FIRST ILLUSTRATED ACCOUNTS OF SHABTHAI TZVI, THE FALSE MESSIAH OF 1666. AN EXTRAORDINARILY RARE COLLECTION OF FOUR CONTEMPORARY BROADSIDES.>> Each of the four broadsides contain the same layout and descriptive parts. They begin with a bolded header (title), that is followed by a longer and descriptive expansion on the title’s theme. Underneath this heading is a rectangular copperplate engraving with multiple scenes, each denoted by a number or a letter. Below the engraving is a three-column text that tells the story of the illustrations and provides additional information. Scholem numbers 70, 72, & 75 have the descriptive captions identified on the bottom right corner, which follows the end of the text in the third column. No. 76, Wunder über Wunder, has the descriptive captions noted by letters and are printed along the bottom of the sheet between the text and the decorative printed border. 1. Ausführliche Relation von den neuentstandenen Juedischen Propheten Nathan Levi und denen zusammen rottierten Juden oder zehen Stämmen Israels. Prominently placed in the forefront of the engraving is the new “messiah” Shabthai Tzvi. The artist highlights the most significant stations from Shabthai Tzvi’s revelation, through Nathan’s anointment of the new Jewish king. The text recounts wonders related to Nathan and his prophetic skills. (Scholem no. 70). 2. Verwunderlicher Anfang und schmählicher Aussgang. Des unlängst Neuentstandenen Juden Propheten Nathan Levi und des von Ihme creirten und Neuerwehlten Königs oder Jüdischen Messiae Sabezae folgends aber Jossvahel Cam genaant. A long heading set above eight dramatic copper illustrations, which describe the rise and fall of the messiah Shabthai Tzvi. The elaborate text not only describes the events of Shabthai Tzvi’s life but also reflects on the effects the events had on his many followers who not only supported him, but would have fought for him. Concludes with a description of the martyrdom of Shabthai Tzvi and the reaction of the Jewish population. (Scholem no. 72). 3. Dess vermeinten Jüdischen Messiae entdeckter Betrug und Abfall. Wie solches aus Constantinopel von glaubwürdiger Hand unter dem dato des 10. und 20. Novemb. Anno 1666, nacher Wien. This in-depth broadside represents the exposure of Shabthai Tzvi as a false messiah. Nine oval copper engravings depict the nine stations of the ordeal of Shabthai Tzvi. Each contains numbers, which correspond to captions at the end of the descriptive text. Starting with Shabthai Tzvi’s capture and imprisonment in Constantinople, through being mocked, his abjuration of Judaism, his conversion to Islam and finally the conversion of his wife and some of his followers. The Jews are described as having waited for the messiah for so long that, those who did not follow Shabthai Tzvi into Islam were left bereft and deeply disillusioned. (Scholem no. 75). 4. Wunder über Wunder. Neue Relation von dem neu entstandenen der Juden vermeinten Messiam Josvaehel Cams, und dess Propheten Nathan Levi und denen zusammen rottirenden Juden von den zehen Stammen Israelis. Evocatively shown in this broadside are the circumstances of the Shabthai Tzvi debacle. It explicitly depicts Shabthai Tzvi being tortured, surrounded by worshipping followers and onlookers. The text refers to an account from Livorno in 1666 that describes Shabthai Tzvi’s rise and closes with a reference to an account from Amsterdam dated 2 March 1666, which explicates the dismay of the Jews when Shabthai Tzvi converted. (Scholem no. 76). <<Origin:>> Although there is no printed place of publication and the date 1666 occurs only in two of these four broadsides, recent scholarship argues that they were all printed in Augsburg. See Gershom Scholem, Sabbatai Sevi: The Mystical Messiah, 1626-1676 (Princeton, 1973), pp. 942-944. Furthermore the excellent and detailed article by Ingrid Maier and Winfried Schumacher, Ein Medien-Hype im 17. Jarhhundert? Fünf illustrierte Drucke aus dem Jahre 1666 über die angebliche Hinrichtung von Sabbatai Zwi, in: Quarendo 39 (2009) pp. 133-167, attributes them directly to the Augsburg printer Hans (Johann) Schultes, who was active in Augsburg from 1627-67. <<Census: >> No copies of these broadsides appear to exist in North America nor Israel. There are copies extant in Germany, Switzerland and England. No. 1 (Scholem 70): 3 copies in Germany. No. 2 (Scholem 72): 4 copies: Switzerland (1) and Germany (3), with a Polish variant in Danzig. No. 3 (Scholem 75) Not located. No. 4 (Scholem 76): 6 copies: England (1) Germany (5). As for Scholem (74) missing from our collection: Just 1 copy extant in Germany. Two German institutions own 3 of the 4 broadsides. No institution owns all four broadssides here offered. (Further census details available upon request). <<History: >> Born in Smyrna, on the Aegean coast of Anatolia (present-day Turkey) Shabthai Tzvi (1626-76) founder of the Sabbatean movement claimed to be the long-awaited Jewish Messiah. In 1648, Shabthai began declaring to his followers in Smyrna that he was the true Redeemer. In order to prove this claim, he pronounced with much public fanfare the Tetragrammaton, an act which Judaism emphatically prohibits and for which the rabbis banished Shabthai and his disciples from Smyrna. After a sojourn in Constantinople (modern day Istanbul) Shabthai arrived in Jerusalem utterly convinced now of his messianic mission. Addicted to such ascetic practices as frequent fasting and other extreme penances, he sought to relate to the prophetic tradition by such actions as marrying a prostitute. Among the followers he was increasingly gathering was one Nathan Benjamin Levi (known as Nathan of Gaza) who rose to serve with much charisma as Shabthai’s right-hand man, ultimately declaring himself to be the risen prophet Elijah, who, it was predicted, would proclaim the arrival of the Messiah. In 1665, Nathan announced that the Messianic age would commence the following year. The Messiah would lead the Ten Lost Tribes back to the Holy Land, “riding on a lion with a seven-headed dragon in its jaws.” The rabbis of Jerusalem viewed Shabthai’s movement with profound suspicion and threatened his followers with excommunication. Acknowledging that Jerusalem would not be the best place to enact his plans, Shabthai left for his native city, Smyrna. Meanwhile, Nathan proclaimed that Gaza and not Jerusalem, would become the sacred city of the Messiah. He also prophesied that upon arrival in Constantinople Shabthai would place the Sultan’s crown upon his own head and take charge of the Holy Land. This led to Shabthai’s arrest and imprisonment in Constantinople from where he was taken to Adrianople. There, the Sultan’s vizier gave him three choices: Subject himself to a trial of his divinity in the form of a volley of arrows (in which should the archers miss, his messiahship would be proven); be impaled; or convert to Islam. The following day Shabthai came before the Sultan, cast off his Jewish garb and placed a Turkish turban on his head. The “Jewish Messiah” became a convert to Islam. Some three hundred families among Shabthai’s followers did likewise, the others were left horrified and spiritually devastated. Muslims and Christians alike ridiculed the Sabbatians. In spite of Shabthai’s apostasy, many of his adherents still clung tenaciously to their belief in him, claiming that his conversion was a part of a Messianic scheme. Shabthai was banished to Dulcigno (today Ulcinj, Montenegro) where he died in isolation and under a cloud of mystery.