A publication by a professor and pastor, David Frederick Megerlin, early in 1756, made a fresh diversion, apparently in Eibeschütz's favor, with respect to this vexed question. This confused babbler and proselytizer, induced by the order of the Danish king to pronounce an opinion upon the matter, imagined that he had discovered the key to the enigmatical amulets of Eibeschütz, the disputed characters which his opponents explained as referring to Sabbataï Zevi being nothing less than a mystic allusion to Jesus Christ! The chief rabbi of Altona and Hamburg was at heart attached to the Christian faith, Megerlin maintained, but dared not come out openly through fear of the Jews. He himself, it is true, and his disciple, Charles Anton, had explained these amulets in quite another way, not in a Christian sense; but the latter had not comprehended the deeper meaning, and Eibeschütz had composed his vindication only for Polish Jews. In his heart of hearts the chief rabbi was a true believer in Christianity. Megerlin, therefore, called on the king of Denmark to protect Eibeschütz against the persecutions of the Jews, especially against the calumnies of Jacob Emden, who hated and persecuted the Christians, as his father had persecuted Chayon, also a secret Christian. In his folly Megerlin exhorted Eibeschütz most earnestly to throw off his mask, resign the post of rabbi of the "three communities," and allow himself to be baptized. He also addressed a circular letter to the Jews, urging them to arrange a general convention of rabbis and openly glorify Christianity. Had Eibeschütz possessed a spark of honor he would have repudiated, even at the risk of losing the king's favor, his supposed adherence to Christianity. But he did not take the smallest step to answer the charge of hypocrisy; he was content to profit by it. Megerlin's arguments, foolish as they were, convinced King Frederick. He revoked the suspension from office with which Eibeschütz was threatened, and decreed that the Jews of the Altona community should show him obedience. The Hamburg senate, also, again acknowledged him as rabbi of the German community. Eibeschütz exulted, and his admirers prepared a solemn triumph for him (Chanukkah--middle of December, 1756). His disciples, clad as knights, marched through the streets shouting, till they reached the rabbi's house, where they arranged a dancing-party. The six years of strife which had aroused every evil passion among the Jews, from Lorraine to Podolia, and from the Elbe to the Po, ended apparently in a dance. But at the same time Eibeschütz in another direction suffered defeat, which branded him in the eyes of those who had hitherto spoken favorably of him and supported him.