he went (end of April, 1667) to Adrianople, where, in spite of his written promise that he would remain quiet, he continued his agitation. He urged the Sabbatians of Adrianople to proclaim their adhesion to the cause by abolishing the fasts of the 17th of Tammuz and the 9th of Ab. Travels through Europe Again excommunicated at Adrianople, he went with a few followers to Thessaloniki. There he met with scant welcome, but had more success in the communities of Chios and Corfu. From Corfu he went to Venice (March, 1668), where the rabbinate and the council of the city compelled him to give them a written confession that all his prophecies were the production of his imagination. The confession was published, whereupon Abraham ha-Yakini, the originator of the Sabbatian movement, wrote Nathan a letter in which he sympathized with him over his persecution and expressed his indignation at the acts of the Venetian rabbinate. The Venetian Jews then induced Nathan to set out for Livorno, where the Jewish population was known to be inimical to him. They sent an escort with him, ostensibly as a mark of honor, but in reality to prevent him from going elsewhere. He divined their motives in sending him to Livorno, however, and, succeeding in eluding his escort, proceeded to Rome. In spite of his disguise he was recognized there, and was banished from the city. He then went to Livorno voluntarily, and even there made converts to his cause. From Livorno he returned to Adrianople, and seems to have spent the remainder of his days in travel. Works One of the ways in which Nathan of Gaza was able to persuade the Jewish community about Sabbatai Zevi and Sabbateanism was through his writings. He composed a variety of letters and other written documents that promoted an entirely new kind of theology, one that merged the current notions of Kabbalah (of the time) with elements of Lurianic mysticism, a subject that he studied when he was younger. In addition to creating a “new type” of mysticism, he also composed a document entitled Derush ha-Tanninim (“Treatise on Dragons”; published by Scholem in be-Iqvot Mashiah [Jerusalem, 1944]). This article stressed the notion of a “New Law” in which the old positive and negative commandments of the Torah were eliminated. This became the basis for what Gershom Scholem later referred to as “Sabbatean antinomianism.” Not only did