Rabbinical Judaism and the Kabbala, hitherto in close confederation, began to be at variance with each other; this doubtful ally showing herself at last in her true form as the enemy of Rabbinism. But this sobering discovery, that the Kabbala was a serpent nursed into life by the rabbis themselves, was recognized only by a few. They still remained true to her, imputing the growing hostility to the Shulchan Aruch to Sabbataï and his aiders and abettors. It was too late, their voices were drowned in shouts of joy. Solomon Algazi, and some members of the Smyrna rabbinate who shared his opinions, tried to oppose the abolition of the fast, but were nearly stoned to death by the multitude of believers, and were obliged, like Aaron de la Papa, to leave the city in haste. But the Messiah was at last forced to tear himself out of his fool's paradise and the atmosphere of incense in Smyrna, in order to accomplish his work in the Turkish capital--either because his followers compelled him to put his light, not under a bushel, but upon it, that the world at large might see it, or because the cadi could no longer endure the mad behavior of the Jews, and did not wish to bear the sole responsibility. It is said that the cadi gave Sabbataï Zevi three days to go to Constantinople and appear before the highest Turkish authorities. In his delusion, Zevi perhaps believed that a miracle would fulfill the prophecies of Nathan Ghazati and other prophets, that he would easily be able to take the crown from the sultan. He prepared for his journey. Before he left Smyrna, he divided the world among his six-and-twenty faithful ones, and called them kings and princes. His brothers, Elijah and Joseph Zevi, received the lion's share; the former was named king of kings, the latter king of the kings of Judah. To his other faithful followers he disclosed, in Kabbalistic language, which soul of the former kings of Judah or Israel dwelt in each of their bodies, that is, had passed into them by transmigration. Among the better known names were those of the companion of his youth, Isaac Silveira, and Abraham Yachini at Constantinople, who had imparted to him the art of mysticism. Raphael Joseph Chelebi could least of all be passed over; he had been the first firm supporter of the Messiah, and was called King Joash. A Marrano physician, who had escaped from Portugal, and was his devoted adherent, received the crown of Portugal. Even his former opponent Chayim Penya received a kingdom of his own. A beggar, Abraham Rubio of Smyrna, was likewise raised to a throne, under the name of Josiah, and was so firmly convinced of his approaching sovereignty that he refused large sums for his imaginary kingdom.