Thus Chayon after a few days of good fortune was again reduced to mendicancy. In Italy, whither he had gone after leaving Egypt, and where he spent some years begging (1709-1711), his schemes met with little sympathy. At Venice only he met with some consideration from rabbis and the laity. Here he printed a small pamphlet, an extract from his larger work, wherein he openly set forth the Trinity as an article of the Jewish faith, not the Christian Trinity, but three persons (Parzufim) in the Godhead, the holy Primeval One, or Soul of all Souls, the Holy King, or incarnation of Deity, and a female Person (the Shechina). This nonsense, an insult to Judaism and its conception of God, was repeated by Chayon in doggerel, which he recommended as edifying prayers for the especially pious. Bold and venturesome, he interwove with the first verses the words of a low Italian song, "Fair Margaret." And this blasphemous pamphlet ("Secret of the Trinity," "Raza di Yechuda") was accepted and recommended by the rabbinate of Venice, either because they had not seen it before it was printed, or because by reason of Kabbalistic stupidity they did not perceive its drift. Chayon did not stay long at Venice. He betook himself to Prague, where he found credulous faith, favorable to his work of deception. The leaders of the community, old and young rabbis and students of the Talmud, were all filled with it. David Oppenheim, chief rabbi of Prague, more famous for his rich collection of books than on account of his deeds and literary work, was an inveterate Kabbalist. To be sure he had no leisure to concern himself about the itinerant preacher Chayon, or the affairs of the community and the interest of Judaism. He needed his time for money transactions with the funds which, together with a considerable library, his rich uncle at Vienna, Samuel Oppenheim, had left him. David Oppenheim, therefore, seldom met Chayon; but his son Joseph, who was enchanted with his Kabbalistic juggling, took him into his house. He was well received also by the Kabbalistic rabbi, Naphtali Cohen, who was then living at Prague, and whose thaumaturgy had cost him dear. And if the house of Oppenheim, and Naphtali Cohen paid him homage, who would fail to exert himself for the pretended preacher or emissary from Palestine, as Chayon professed to be? No wonder that industrious youthful students of the Talmud, thirsting for knowledge, thronged to Chayon! Among these was Jonathan Eibeschütz, afterwards so notorious, who was living at that time in Prague. Chayon preached sermons at Prague, and entranced his hearers by his sophistical and witty manner, which made the most inconsistent things appear reconcilable. Now and then he allowed the erroneous doctrine of the Salonica Sabbatians to crop out, viz., that sin can be overcome only by a superabundance of sinfulness, by the satisfaction of all, even the most wicked, desires, and by the transgression of the Torah. He told his Prague adherents, or