and so far as this made use of religious forces it seems to have favoured Judaism as against Christianity. Abyssinia came more exclusively under the influence of Rome, and Christianity made more decided progress there. In course of time the Abyssinians succeeded in establishing their power on the other side of the Red Sea, and it was by supporting their overlordship that the Romans sought to maintain their hold upon South Arabia, while Persia on the other hand sought to foster the spirit of independence among the native population. That was the situation when next we get clear information about the Church in South Arabia. Of the history of Christianity in that district for more than a hundred years after the date of the embassy of Theophilus we know little. But it may be surmised that while the Church there became more closely connected with Abyssinia, it had also relations with Syria. We have seen that it was from Syria and Egypt that the influence came which made the Abyssinian Church definitely Monophysite. The same influences may have extended to South Arabia. At any rate, when next we hear of it, the Church there is also Monophysite, and Jacob of Seruj writes a letter of comfort to the Christians of Najran, in Syriac, which would seem to imply that that language was at least understood there.

The occasion of that letter was the persecution of the Christians of Najran, the best known event in the history of the South Arabian Church. The historicity of it has indeed been questioned. But the evidence for it is too clear and definite to

leave any real doubt. An account of it is given in a practically contemporary letter of Simeon of Beth Arsham to Simeon of Gabbula.¹ This letter is regarded as genuine by most scholars, though not as vouching for the absolute accuracy of all that it contains. Simeon, according to his own account, was on an embassy to Mundhir, king of Hira, when an embassy arrived from South Arabia announcing the accession of a new ruler there. The ambassadors related how he had attained the throne, and the measures he had taken against the Christians, and went on to urge Mundhir to adopt the same policy towards them. Simeon writes in order to stir up sympathy, and if possible obtain help for the oppressed Christians.

This persecution is connected with the history of Abyssinian rule in Yaman. For some time before they had held the upper hand there. Dhu Nuwas, who is said to have been a convert to Judaism, but who was in any case a native of Yaman, and relied upon native Himyar support, revolted against them. Taking advantage of the winter time when help could not be sent across the Red Sea, he gained immediate success. Remembering that Abyssinian lordship there was associated with favour to Christianity, we can understand why the Christians became involved. The national uprising associated them with the hated rule of the blacks. The Abyssinian forces