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516 the name of "John of Persia in all Persia and great India." The vastness of the area here assigned to John is such that he could not have exercised supervision over it, and we must take the vague phrase to mean that whatever Christians there were in these parts of the East were supposed to be under his authority. This does not carry the assertion that there were Christians at the time in India, much less that it was our India, although the word "great," which does not seem to have had a definite geographical meaning when applied to India, suggests an indefinitely large region.

Towards the end of the fourth century we have the remarkable story of Frumentius recorded by Rufinus, who associates it with "India"; but there is no doubt that he means Abyssinia. To this therefore we must return later on, meanwhile dismissing it as having no connection with Indian Christianity.

About the same time we come to "Theophilus the Indian." According to Philostorgius, he was an Arian who went to India to spread the doctrine of his party there. But the Arian historian obliges us by adding "that these Indians are now called Homeritæ, instead of their old name of Sabæans, which they received from the city of Saba, the chief city of the whole nation." A little further on he says that "Constantius sent ambassadors to those who were formerly called Sabæans, but are now known as Homeritæ, a tribe which is descended from Abraham by Keturah." He adds that the territory which they inhabit is called by the Greeks "Arabia Magna" and "Arabia Felix." He identifies Saba with the Sheba whose queen came to see Solomon. Here then we have the clearest possible evidence that the name "India" was used for South Arabia. However, while this plainly shows that Theophilus had nothing to do with our India, his story is not devoid of interest on its own account.

Thus, when we examine the various successive references