This document, which the young fanatic himself appears to have taken for a genuine revelation, became later on the source of many mystifications and impostures. However, it appeared inadvisable to the dupe and the deceiver that he should appear in Constantinople. Salonica, which had always paid homage to mysticism, seemed a more suitable field for Kabbalistic extravagances. Here, therefore, Sabbataï resided for some time, gained adherents, and came forward with greater boldness. Here he enacted one of his favorite scenes, by which he afterwards worked upon the imagination of the Kabbalists. He prepared a solemn festival, invited his friends, sent for the sacred book (Torah), and intimated to those present, that he was about to celebrate his mystical marriage with it. In the language of the Kabbala this meant that the Torah, the daughter of heaven, was to be united indissolubly with the Messiah, the son of heaven, or En-Sof. This scene displeased the discreet rabbis of Salonica, and they decreed his banishment. Thence he betook himself to the Morea, probably to relatives and friends of his father, and resided for some time at Athens, where at that time there was a Jewish community. When the Jews of this region heard of the sentence pronounced upon him, they gave him no encouragement. This opposition, far from discouraging him, only served to make him bolder; he probably regarded his sufferings as necessary for the glorification of the Messiah. At last, after long wandering, a prospect of realizing his dream presented itself at Cairo. In the Egyptian capital there was a Jewish mint-master and tax-farmer, with the title of Saraph-Bashi, similar to the Alabarchs at Alexandria in earlier ages. At that time (after 1656) the office was held by Raphael Joseph Chelebi, of Aleppo, a man of great wealth and open-handed benevolence, but of unspeakable credulity, and ineradicable propensity to mysticism and asceticism. Fifty learned Talmudists and Kabbalists were supported by him, and dined at his table. Everyone who sought his compassion found help and relief in his need. While riding in the royal chariot, and appearing in splendid robes, he wore sackcloth underneath, fasted and bathed much, and frequently at night scourged himself. Samuel Vital, a son of Chayim Calabrese, superintended his constant penances according to the Kabbalistic precepts of Lurya (Tikkun Lurya). These were intended, as has been stated, to hasten the coming of the Messiah. To be in Cairo and not to make Raphael Joseph's acquaintance was an inconceivable course for a Kabbalist. Sabbataï Zevi thus came into his circle, and won his confidence the sooner, as, owing to his independent position, he did not desire anything of him. He appears to have partially revealed his Messianic plans to Raphael. He had grown older, maturer, and wiser, and knew how to make men amenable to his wishes. The Apocalyptic year, 1666, was drawing near, and it was important to use the auspicious moment.