His followers, as we have seen, were not alienated by his apostasy or undeceived by his death. One prophet rose after another, who formed his own theological system, resembling Sabbathaism in its general outline, but having peculiar and distinctive features of its own. Most of these secured, during their lifetime, at all events, a large and enthusiastic following, while, in some instances, their teaching was adopted as a rule of faith long after they had passed away from earth. Among these prophets two of the most remarkable were Malach and Hajun. These men were two Rabbins belonging, the one to a Polish, the other to a German, synagogue, who, A.D. 1700, had made a pilgrimage to Jerusalem, there to announce the immediate coming of the Messiah. Most of their companions died of want or fatigue on the journey; and nearly all the survivors, following the example of Sabbathai, went over to Islamism. But the two leaders, and especially Hajun, zealously propagated their opinions, notwithstanding the most determined opposition of the Rabbins of Jerusalem and Constantinople. Among the doctrines preached by Hajun was that of a Trinity of Gods, though the Three were perfect in their unity. This dogma—very nearly coinciding, if not identical, with the Catholic doctrine of the Trinity—he professed to find in the Book of Zohar.[204] It is scarcely necessary to add that such teaching provoked the animosity of the Rabbins to the utmost. In A.D. 1722 Hajun and his followers were publicly excommunicated by all the synagogues, and his influence in the East was almost entirely destroyed. In Central Europe, however, he obtained some support. He ingratiated himself with the Emperor Charles VI. by his denunciation of the Jews, and many congregations in Bohemia and Moravia attached themselves to him. Attempts were made to extend his influence into Holland, Hungary, and other European countries, but with little success. A similar movement was initiated shortly afterwards by Moses Luzzato; who, in concert with a physician named Jethukiel, collected a congregation at Wilna. He was excommunicated by the Rabbins, and repeatedly obliged to retract his statements. He led a wandering, unsettled life, and at last travelled to Jerusalem, where he ended his days in 1747.