Church in Syria and its borders was not a peaceable one. Arabia (by which probably is meant
the Roman province of Arabia, not the land of the nomads) had a reputation in the early Church as a source of heresies. That is perhaps not to be wondered at if we remember that in these regions the Greek and the Semitic mind were in contact, and in a manner in conflict. For the Semitic elements of the Church all along had difficulty in following the subtleties of the Greek intellect. Some of the heresies of early times seem to have had a Semitic origin, such as those of Beryll of Bostra and Paul of Samosata. It was in this district that the Elkasaites appeared. In later times we hear of other kinds of heretics, the Collyridians, and a class of idolatrous worshippers of the Virgin Mary. Our information about these is very meagre, if indeed what we have is not due to Epiphanius' imagination. It is possible, however, that some of the heretical movements persecuted in the Empire may have sought refuge in Arabia and helped to form the soil out of which Islam grew.

The final rupture of the Syrian Church was brought about, as I have already said, by the dispute over the Chalcedonian formula. A landmark in the struggle in Syria is the rejection of the formula by the Synod of Tyre in A.D. 513 (or 515). This was largely due to the influence of Severus, Patriarch of Antioch. He was deposed and driven from his see. But in spite of pressure of all kinds the Christians of those parts continued to recognise him as their Patriarch. At length (c. 530) Justinian seems to have recog-

nised that the persecution of the Monophysites was a mistake. It was weakening his Empire in the East where danger was threatening from the side of Persia. But even a conciliatory policy failed to produce the desired effect in Syria. In 542, Justinian consented to the appointment of two independent Monophysite bishops for the lands on the Arabian frontier, and the schism was not only complete, but recognised. These first recognised Monophysite bishops were Jacobus Baradæus and Theodore. The former especially displayed great organising power, and left such a mark on this independent Monophysite Church that it took his name and is known as Jacobite.

This development was largely rendered possible by the influence of an Arab chief, al-Harith b. Jabala (or, in the Greek form of the name, Aretas), who with his successors occupied a unique position in these border lands. As perhaps the most important channels by which knowledge of Christianity penetrated into the heart of Arabia radiated from the court of these Ghassanide princes, it is necessary to explain the situation a little.¹

To maintain order amongst the Arab tribes along its frontier the Byzantine Empire evidently found it expedient to subsidise a chief of one of the Arab tribes, and accept his responsibility for the government of the Arabs both within and without the actual border of the Empire. This was useful also as a protection against encroachments on the part of Persia. For in all disputes