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The Himyarite Kingdom was a confederation of tribes, several inscriptions and monumental buildings survive of this period which shows evidence of a wealthy, sophisticated, relatively literate society that had a rich variety of local gods and religions. Trade was already well established by the 3rd century AD, with Yemen supplying the Roman Empire with frankincense and myrrh. Further, the late 1st century AD writer Pliny the Elder mentioned that the kingdom was one of "the richest nations in the world". It was a hub of international trade, linking the Mediterranean, the Middle East and India.

The trade linking East Africa with the Mediterranean world largely consisted of exporting ivory from Africa to be sold in the Roman Empire. Ships from Ḥimyar regularly travelled the East African coast, and the state also exerted a large amount of influence both cultural, religious and political over the trading cities of East Africa whilst the cities of East Africa remained independent. The Periplus of the Erythraean Sea describes the trading empire of Himyar and its ruler "Charibael" (probably Karab'il Watar Yuhan'em II), who is said to have been on friendly terms with Rome:

"23. And after nine days more there is Saphar, the metropolis, in which lives Charibael, lawful king of two tribes, the Homerites and those living next to them, called the Sabaites; through continual embassies and gifts, he is a friend of the Emperors."
— Periplus of the Erythraean Sea, Paragraph 23.

Early period

The "Homerite Kingdom" is described in the southern tip of the Arabian peninsula in the 1st century *Periplus of the Erythraean Sea*.

During this period, the Kingdom of Ḥimyar conquered the kingdoms of Saba' and Qataban and took Raydan/Zafar for its capital instead of Ma'rib; therefore, they have been called Dhu Raydan (ذو ريدان). In the early 2nd century AD Saba' and Qataban split from the Kingdom of Ḥimyar; yet in a few decades Qataban was conquered by Hadhramaut (conquered in its turn by Ḥimyar in the 4th century), whereas Saba' was finally conquered by Ḥimyar in the late 3rd century.

Ẓafār's ruins cover scattered over 120 hectare on Mudawwar Mountain 10 km north-north-west of the town of Yarim. Early, Empire and Late/Post art periods have been identified. Around the same time in the north a Himyar General by the name of Nuh Ifriqis led an expedition to Barbaria and took control of eastern ports in modern-day Djibouti. Other Himyarite generals went as far as invading Rhapta in modern-day Mozambique.

By the 4th century, the rich Himyarite export of incense, which had once supplied pagan Rome in its religious offerings, now began to wane with the Christianization of Rome, contributing to a collapse in the local economy.

Jewish monarchy

Main article: Judaism in pre-Islamic Arabia

Conversion

By 300, the Himyarite Kingdom had vanquished other political units (including the Saba, Qataban, and Hadrawat kingdoms) and became the ruling power of southern Arabia, uniting the region for the first time. In the mid- to late-fourth century, Himyar or at least its ruling class had adopted Judaism, having transitioned from a polytheistic practice. These events are chronicled by the Book of the Himyarites and the fifth-century Ecclessiastical History of the Anomean Philostorgius. Such sources implicate the motive for conversion as a wish on the part of the Himyarite rulers to distance themselves from the Byzantine Empire which had tried to convert them to Christianity. This also took place several decades after the Kingdom of Aksum converted to Christianity in 328. No changes occurred in the people's script, calendar, or language (unlike at Aksum after its conversion). The conversion from polytheism and the institutionalization of Judaism as the official religion is credited in these sources to Malkīkarib Yuha’min (r. c. 375–400). According to traditional Islamic sources, the conversion took place under his son, Abu Karib (r. c. 400–445). It is in the mid-fourth century that inscriptions suddenly transition from polytheistic invocations to ones mentioning the high god Rahmanan, "the Lord of Heaven" or "Lord of Heaven and Earth". A Sabaic inscription dating to this time, titled Ja 856 (or Fa 60) describes the replacement of a polytheistic temple dedicated to the god al-Maqah with a mikrāb (which might be the equivalent of a synagogue or an original form of organization local to Himyarite Judaism). The evidence suggests a sharp break with polytheism, coinciding with the sudden appearance of Jewish and Aramaic words (‘ālam/world, baraka/bless, haymanōt/guarantee, kanīsat/meeting hall) and personal names (Yṣḥq/Isaac, Yhwd’/Juda), Yws’f/Joseph). Nevertheless, the nature of the Judaism practiced by the rulers is not clear and the Jewish nature of the kings rule was not frequently made explicit.

Conversion of king Abu Karib to Judaism

According to Arabian legends and folklore, king Abu Karib (r. 390–420) was the first Jewish convert. His conversion is thought to have followed a military expedition into northern Arabia in an effort to eliminate Byzantine influence, who had sought to expand their influence in the peninsula. He reached and seized Yathrib (Medina) and there installed his son as governor. Later, he would learn that his son was killed, and so he returned to besiege the city, during which the Jewish population fought against him. Abu Karib fell ill during the siege, but two Jewish scholars named Ka'b and As'ad were able to restore him to health. They also convinced him to lift the siege and make peace; afterwards, he and his army converted. When he returned home, he brought the scholars back with him into the capital, where he was able to convince the population to also convert. After his eventual death, it was reported that a pagan, Dhū-Shanatir, seized the throne as his children he left to rule were all still minors.

Historically, however, Judaism itself was introduced during the reign of Malkikarib Yuhamin, the father of Abu Karib.

The rise of Dhu Nuwas and the persecution of Christians in the Himyarite realms

In 470, the Himyarite king Sharhabil Yakkuf ordered the execution of a Christian priest named Azqir for erecting a chapel with a cross in the city of Najran.

By the year 500, during the rule of the Jewish monarch Marthad'ilan Yu'nim (c. 400–502) the kingdom of Himyar exercised control over much of the Arabian peninsula. It was around this time that the Kingdom of Aksum invaded the peninsula, overthrowing the Himyarite king and installing in his place the native Christian king, Ma'dikarib Ya'fur. A Himyarite prince and hardline follower of Judaism, Dhu Nuwas (who had attempted to overthrow the dynasty several years earlier), took power after Ma'dikarib Ya'fur had died via a coup d'état, assuming authority after killing the Aksumite garrison in Zafār. He proceeded to engage the Ethiopian guards, and their Christian allies in the Tihāma coastal lowlands facing Abyssinia. After taking the port of Mukhawān, where he burnt down the local church, he advanced south as far as the fortress of Maddabān overlooking the Bab-el-Mandeb, where he expected Kaleb Ella Aṣbeḥa to land his fleet. The campaign eventually killed between 11,500 and 14,000, and took a similar number of prisoners. Mukhawān became his base, while he dispatched one of his generals, a Jewish prince named Sharaḥ'īl Yaqbul dhu Yaz'an, against Najrān, a predominantly Christian oasis, with a good number of Jews, who had supported with troops his earlier rebellion, but refused to recognize his authority after the massacre of the Aksumite garrison. The general blocked the caravan route connecting Najrān with Eastern Arabia.

The end of Jewish rule over Himyar

Dhu Nuwas went on to try combatting the Christianizing influence from the Kingdom of Aksum militarily and massacred the Christian community of Najran, which is in part documented by an inscription made by Sarah'il Yaqbul-Yaz'an, Ja 1028, which describes the burning of a church and slaughtering of Abyssinians (Ethiopian Christians), claiming thousands of deaths and prisoners. These events are also discussed in several contemporary Christian sources: in the writings of Procopius, Cosmas Indicopleustes, John Malalas, and Jacob of Serugh. Soon afterwards, John of Ephesus (d. 588) related a letter from another contemporary, Mar Simeon, directed to Abbot von Gabula about the events. In addition, an anonymous author produced the Book of the Himyarites, a sixth-century Syriac chronicle of the persecution and martyrdom of the Christians of Najran. This event to a significant counterattack by the Ethiopian kingdom, leading to the conquest of Himyar in 525–530 and the ultimate defeat and deposition of Dhu Nuwas. This signified the end of the Jewish leadership of southern Arabia, and Kaleb appointed a Christian Himyarite, Sumyafa Ashwa, as his viceroy and vassal ruler of Himyar.

Aksumite-Sasanian Wars and the Sasanian conquest of Yemen

The Aksumite general, Abraha, eventually deposed Sumyafa Ashwa and took power, becoming the new ruler of Himyar. After Abraha's death, his son Masruq ibn Abraha continued the Aksumite vice-royalty in Yemen, resuming payment of tribute to the Aksumites. However, his maternal brother Ma'adi Yakrib revolted.

After being denied by Justinian, Ma'adi Yakrib sought help from Khosrow I, the Sassanid Persian Emperor, thus triggering the Aksumite–Persian wars. Khosrow I sent a small fleet and army under Persian military commander Wahrez to depose the king of Yemen. The war culminated with the Siege of Sana'a, capital of Aksumite Yemen. Following the capture of Sanaʽa by Sasanian forces, Wahrez placed Ma'adi Yakrib on the throne of Himyar as a vassal of the Sasanian Persian Empire.

In 575 or 578, the war resumed again, after Ma'adi Yakrib was killed by Aksumite servants. Wahrez led another army of 8000, ending Axumite overlordship on Yemen. Subsequently, Yemen was annexed by the Sasanian Empire as a province, and Wahrez was installed as its direct governor by the Sasanian emperor Khosrow I. Greater Yemen remained under firm Sasanian control until the rise of the Islamic prophet Muhammad in the early 7th century.

Religion

Polytheistic period

There is evidence prior to the fourth century that the solar goddess Shams was especially favoured in Himyar, being the national goddess and possibly an ancestral deity.

Jewish period

Main article: Judaism in pre-Islamic Arabia

During the fourth century onwards after the Himyarite kingdom (or at least its ruling class) converted to Judaism, or a Jewish-inflected monotheism, references to pagan gods disappeared from royal inscriptions and texts on public buildings, and were replaced by references to a single deity in official texts. Inscriptions in the Sabean language, and sometimes Hebrew, called this deity Rahmanan (The Merciful), “Lord of the Heavens and Earth,” the “God of Israel” and “Lord of the Jews”. Prayers invoking Rahman's blessings on the “people of Israel” in monumental inscriptions often ended with the Hebrew words shalom and amen.

There is scanter material regarding the religious affiliations of the locals. All inscriptions are monotheistic, but the religious identity of their authors is not always explicit. However, there is evidence for the practice of Judaism among locals as well. The name "Israel" appears in four inscriptions and replaces the earlier term shaʿb/community: one inscription from the fifth century mentions the "God of Israel". Three inscriptions mention the "God of the Jews". MAFRAY-Ḥaṣī 1, describes the construction of a graveyard specifically for the Jewish community. There is a Hebrew inscription known as DJE 23 from the village of Bayt Hadir, 15 km east of Sanaa. It lists the mishmarot ("guards"), enumerating the twenty-four Priestly families (and their place of residence in Galilee) appointed to protect the Solomon's Temple after the return of the Jews following the Babylonian exile. It is also written in biblical as opposed to Aramaic orthography. Mentions of synagogues, indicating the formal organization of Jews in Southern Arabia, are present in a fourth-century Sabaic inscription and a late sixth century Greek inscription from the port of Qāniʾ which uses the phrase eis Theos to refer to God and mentions a hagios topos, a phrase typically connoting a synagogue. Additional evidence is also known.

Christian Julien Robin argues that the epigraphic evidence argues against viewing the Judaism of Himyar as rabbinic. This is based on the absence of belief in the afterlife (shared by the Sadducees), the predominant use of a local language (Sabaic) as opposed to Hebrew, and the priestly emphasis of DJE 23, Himyarite Judaism may have been more "Priestly" than "Rabbinic". However, Iwona Gajda interprets DJE 23 as evidence for the presence of rabbinic Judaism, and further points to evidence that the loanwords present in Ḥasī 1 indicate that its author was strongly familiar with Jewish law.

Unfortunately, Jewish literary texts outside of Yemen do not discuss the Jewish community there. However, epigraphs from Palestine and Jordan do reflect communication and knowledge from the Yemenite Jewish community:

An inscription from Palestine using the Sabaic script (a South Arabian script) is known.
A Greek inscription from the village of Beit She'arim mentions the burial of a "Himyarite".
A fifth-century Hebrew epitaph from Zoara, Jordan describes an individual named Ywsh br ʾWfy who "died in Ẓafār, the land of the Ḥimyarites".

These communication routes may have also transferred rabbinic and other Jewish teachings.

Christian period

Main article: Christianity in pre-Islamic Arabia

During the Ethiopian Christian period, Christianity appears to have become the official religion. Many churches began to be built. For example, the inscription RIÉ 191, discovered in Axum, describes the construction of a church off the coast of Yemen. The Marib Dam inscription from 548 mentions a priest, a monastery, and an abbot of that monastery. As in the Himyarite period, Christian inscriptions continue to refer to the monotheistic deity using the name Rahmanan, but now these inscriptions are accompanied with crosses and references to Christ as the Messiah and the Holy Spirit. For example, one (damaged) inscription, as for example in Ist 7608 bis. Another extensive inscription, CIH 541, documents Abraha sponsoring the construction of a church at Marib, besides invoking/mentioning the Messiah, Spirit, and celebrations hosted by a priest at another church. Abraha celebrated the construction of the dam by holding mass in the city church and inviting ambassadors from Rome and Persia. Later Islamic historiography also ascribes to Abraha the construction of a church at Sanaa. Abraha's inscriptions bear a relatively low Christology, perhaps meant to assuage the Jewish population, and their formulae resemble descriptions of Jesus in the Quran. (The Jabal Dabub inscription is another South Arabian Christian graffito dating to the sixth century and containing a pre-Islamic variant of the Basmala.) Whereas Abraha's predecessor more explicitly denoted Jesus as the Son of Rahmanan and as "Victor" (corresponding to Aksumite description under Kaleb of Axum), and made use of Trinitarian formulae, Abraha began to only describe Jesus as God's "Messiah" (but not Son) and, in aligning himself more closely with Syriac Christianity, replaced Aksumite Christian with Syriac loanwords. The use of the phrase "Rahmanan and his son Christ the conqueror" in inscriptions from this time owes to the use of the Syriac loanword Masīḥ. More broadly, the separation of Abraha's Himyar from the Akumsite kingdom corresponded to its greater alignment with the Christianity espoused in Antioch and Syria. Inscriptions from this region disappear after 560. Abraha's influence would end up extending across the regions he conquered, including regions of eastern Arabia, central Arabia, Medina in the Hejaz, and an unidentified site called Gzm.

Military

As the Byzantines were usually equipped with armored horses, Indian fenestrated battle axe, round shield, spear, and scale or mail armor, Paul Yule argued that the Himyarite soldiers were armed in comparable fashion, if not as consistently.

Language

Main article: Himyaritic language

It is a matter of debate whether the Ṣayhadic Himyarite language was spoken in the south-western Arabian peninsula until the 10th century. The few 'Himyarite' texts seem to be rhymed.

List of rulers

Main article: List of rulers of Saba and Himyar

Himyarite dynasties after the coming of Islam

Ancestral divisions of Himyar

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Coin of the Himyarite Kingdom, southern coast of the Arabian Peninsula, in which ships passing between Egypt and India would stop. This is an imitation of a coin of Augustus. 1st Century CE.

Himyar: The most famous of whose septs were Zaid Al-Jamhur, Banu Quda'a and Sakasik.
Kahlan: The most famous of whose septs were Hamdan, Azd, Anmar, Ṭayy (today their descendants are known as Shammar), Midhhij, Kinda, Lakhm, Judham

Kahlan septs emigrated from Yemen to dwell in the different parts of the Arabian Peninsula prior to the Great Flood (Sail Al-‘Arim of Marib Dam), due to the failure of trade under the Roman pressure and domain on both sea and land trade routes following Roman occupation of Egypt and Syria.

Naturally enough, the competition between Kahlan and Ḥimyar led to the evacuation of the first and the settlement of the second in Yemen.

The emigrating septs of Kahlan can be divided into four groups:

Azd: Who, under the leadership of ‘Imrān bin ‘Amr Muzaiqbā’, wandered in Yemen, sent pioneers and finally headed northwards. Details of their emigration can be summed up as follows:
- Tha‘labah bin ‘Amr left his tribe Al-Azd for Ḥijāz and dwelt between Tha‘labiyah and Dhī Qār. When he gained strength, he headed for Madīnah where he stayed. Of his seed are Aws and Khazraj, sons of Haritha bin Tha‘labah.
- Haritha bin ‘Amr, known as Khuzā‘ah, wandered with his people in Hijaz until they came to Mar Az-Zahran. They conquered the Ḥaram, and settled in Makkah after having driven away its people, the tribe of Jurhum.
- ‘Imrān bin ‘Amr and his folks went to ‘Oman where they established the tribe of Azd whose children inhabited Tihama and were known as Azd-of-Shanu’a.
- Jafna bin ‘Amr and his family, headed for Syria where he settled and initiated the kingdom of Ghassan who was so named after a spring of water, in Ḥijāz, where they stopped on their way to Syria.
Lakhm and Judham: Of whom was Nasr bin Rabi‘a, father of Manadhira, Kings of al-Hirah.
Banū Ṭayy: Who also emigrated northwards to settle by the so- called Aja and Salma Mountains which were consequently named as Tai’ Mountains. The tribe later became the tribe of Shammar.
Kinda: Who dwelt in Bahrain but were expelled to Hadramout and Najd where they instituted a powerful government but not for long, for the whole tribe soon faded away.

Another tribe of Himyar, known as Banū Quḑā'ah, also left Yemen and dwelt in Samāwah on the borders of Iraq.

However, it is estimated that the majority of the Ḥimyar Christian royalty migrated into Jordan, Al-Karak, where initially they were known as Banū Ḥimyar (Sons of Ḥimyar). Many later on moved to central Jordan to settle in Madaba under the family name of Al-Hamarneh (pop 12,000, est. 2010)

Notes

Although it may possibly have been adopted earlier.
(Arabic: حِمْيَر, Ḥimyar; Ṣayhadic: Error: Error: {{Lang}}: no text (help): invalid parameter: |3= (help), Ḥmyrm) or the Himyarite Kingdom (Arabic: مملكة حِمْيَر, romanized: Mamlakat Ḥimyar, Hebrew: ממלכת חִמְיָר) historically referred to as the Homerite Kingdom by the Greeks and the Romans (its subjects being called Homeritae)
In forming the pact, the Kalb and Quda'a changed their genealogical descent to Himyar from the north Arabian tribe of Ma'add.

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Gajda, iwona (2017). "Remarks on Monotheism in Ancient South Arabia". In Bakhos, Carol; Cook, Michael (eds.). Islam and its past: Jahiliyya, Late Antiquity, and the Qur'an. Oxford studies in the abrahamic religions. Oxford: Oxford university press. pp. 252–253. ISBN 978-0-19-874849-6.
Gajda, Iwona (2009). Le royaume de Ḥimyar à l'époque monothéiste. L'histoire de l'Arabie du Sud ancienne de la fin du IVe siècle de l'ère chrétienne jusqu'à l'avènement de l'Islam. Académie des Inscriptions et Belles-Lettres. p. 243.
Lindstedt, Ilkka (2023). Muhammad and his followers in context: the religious map of late antique Arabia. Islamic history and civilization. Leiden Boston: Brill. pp. 68–69. ISBN 978-90-04-68712-7.
^ Robin, Christian Julien (1 July 2015), "Ḥimyar, Aksūm, and Arabia Deserta in Late Antiquity", Arabs and Empires before Islam, Oxford University Press, pp. 153–154, doi:10.1093/acprof:oso/9780199654529.003.0004, ISBN 978-0-19-965452-9, retrieved 20 February 2024
Robin, Christian Julien (1 July 2015), "Ḥimyar, Aksūm, and Arabia Deserta in Late Antiquity", Arabs and Empires before Islam, Oxford University Press, p. 149, doi:10.1093/acprof:oso/9780199654529.003.0004, ISBN 978-0-19-965452-9, retrieved 20 February 2024
Lindstedt, Ilkka (2023). Muhammad and his followers in context: the religious map of late antique Arabia. Islamic history and civilization. Leiden Boston: Brill. pp. 98–102. ISBN 978-90-04-68712-7.
Al-Jallad, Ahmad (2022). "A pre-Islamic basmala: reflections on its first epigraphic attestation and its original significance". Jerusalem Studies in Arabic and Islam. 52: 1–28.
Arbach, Mounir (2022). "Le christianisme en Arabie avant l'Islam". Bulletin des Chrétiens d'Orient: 17–26.
Grasso, Valentina A. (2023). Pre-islamic Arabia: societies, politics, cults and identities during late antiquity. Cambridge: Cambridge University Press. p. 119. ISBN 978-1-009-25296-6.
Paul Yule (2007). Himyar Spätantike Im Jemen (hardcover) (Excavations (Archaeology) – Yemen (Republic), Himjar – Geschichte 30–570, Yemen (Republic) – Antiquities, Excavations (Archaeology)) (in English and German). Linden Soft. p. 165. ISBN 9783929290356. Archived from the original on 9 March 2023. Retrieved 4 March 2022.
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^ Al-Qadi 2009, p. 13.
Crone 1994, p. 45.
^ Crone 2003, p. 94.
^ Madelung 1986, p. 141.
Madelung 1986, p. 142.
Crone 1994, pp. 44–45.
Madelung 1986, pp. 142–143.
Crone 1994, pp. 45–46.
^ Crone 1994, p. 46.
Madelung 1986, p. 146.
Madelung 1986, p. 184.
^ Crone 2003, p. 95.
Crone 2003, pp. 94–95.

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External links

archiv.ub.uni-heidelberg.de Archived 16 February 2012 at archive.today
heidicon.ub.uni-heidelberg.de

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