His opponents, Chayon, Ayllon, and De Pinto, were not able to enjoy the fruits of their victory. The apparently trivial dispute had assumed large dimensions. Almost all the German, Italian, Polish, and even some African communities with their rabbis espoused the cause of the persecuted Chacham Zevi, and hurled sentences of excommunication upon the unscrupulous heretic. These anathemas were published, and unsparingly revealed Chayon's villainy, bringing to light the sentence passed upon him years before at Jerusalem. The exposure of his character by witnesses who came from countries where his past history was well known, contributed to ruin the false prophet of the new Trinity. But the Portuguese of Amsterdam, or at least their leaders, would not drop him, either because they believed his audacious lies or from a sense of shame and obstinacy. They saw clearly, however, that Chayon must take steps to calm the storm raised against him. They therefore favored his journey to the East, providing him with money and recommendations to influential Jews and Christians, who were to aid him in loosing the ban passed upon him in the Turkish capital. But the journey proved full of thorns for Chayon; no Jew admitted him into his house, or gave him entertainment. Like Cain, curse-laden, he was obliged to flee from place to place in Europe. At last he had to take ship in haste to Constantinople. He was followed by fresh accusations of heresy, not only from Chages and Naphtali Cohen, but also from the highly esteemed Kabbalist Joseph Ergas, and the London preacher David Nieto, who calmly exposed, in Hebrew and Spanish, the heresy, falsehood, and villainy of this hypocritical Sabbatian. At Constantinople Chayon was avoided by the Jews, and treated as an outcast; but his Amsterdam letters of recommendation paved the way for him with a vizir, who ordered his Jewish agents to accord him support. In spite of his artifices, however, the rabbinate of Constantinople refused to remove the sentence against him, but referred him to the college of Jerusalem, the first to proscribe him. Several years elapsed before three rabbis, probably intimidated by the vizir, declared themselves ready to free Chayon from the ban, but they added the condition that he should never again teach, preach, or publish Kabbalistic doctrines. Chayon bound himself by a solemn oath, given to be broken at the first opportunity. With a letter, which testified to his re-admission into the Jewish communion, he hastened to Europe for fresh adventures and impostures.