Other details are missing from Evelyn's _Pretended Messiah_; the interested reader may pursue the strange tale in Graetz's _History of the Jews_ or the partly fictionalized biography by Joseph Kastein, _The Messiah of Ismir_.[5] We may note in passing one additional incident. After his first banishment from Smyrna (as a result of pronouncing the sacred tetragrammaton in Hebrew), Sevi met the mystic Abraham ha-Yakini, who subsequently forged in archaic characters and style a document entitled "The Great Wisdom of Solomon"--a document accepted by Sevi as an authentic "archeological" revelation. The event was shortly followed by a bizarre celebration of Sevi's marriage as the Son of God ("En Sof") with the Torah, and may have provided climactic metaphysical confirmation of Sevi's hopes. In the manner of the old apocalypses, it pronounced Sevi the "saviour of My people, Israel," one who in time "shall overthrow the great dragon and kill the serpent."[6] Good as Evelyn's _Pretended Messiah_ may have been for contemporaries as a review of recent "news," and we must not underestimate this function, to the modern reader it seems closer to fiction, of a peculiarly propagandistic and ironic kind. Aside from omissions from the story--partly a matter of ignorance or failure in perception, and partly deliberate exclusion of inconvenient material--Evelyn's enthusiastic acceptance of his source's frequent theatrical metaphors is one measure of the distance from history of the _Pretended Messiah_. When Evelyn's Sevi is grave, it is a "formal and pharisaical gravitie" which is "starcht on." His motives in general seem highly conscious, even deliberate; and despite a certain doubleness in the point of view of the _Pretended Messiah_, the reason for Sevi's comic simplicity is not difficult to discover. Sir Paul Rycaut, as I have suggested, seems primarily interested in the effects of the movement on trade. The most vehement thinking of the book, though ascribed to an unnamed opponent of Sevi, could well be that of Rycaut himself: [The opponent observed] in what a wilde manner the whole People of the Jewes was transported, with the groundless beliefe of a _Messiah_, leaving not onely their Trade, and course of living, but publishing Prophesies of a speedy Kingdome, of rescue from the Tyranny of the Turk, and leading the Grand Signior himself Captive in Chaines; matters so dangerous and obnoxious to the State wherein they lived, as might justly convict them of Treason and Rebellion, and leave them to the Mercy of that Justice, which on the least jealousie and suspicion of Matters of this nature uses to extirpate Families, and subvert the Mansion-houses of their own People, much rather of the Jewes, on whom the Turkes would gladly take occasion to dispoile them of their Estates, and condemn the whole Nation to perpetual slavery. (pp. 78-79)