occurred in the people's script, calendar, or language (unlike at Aksum after its conversion). This date marks the end of an era in which numerous inscriptions record the names and deeds of kings, and dedicate buildings to local (e.g. Wagal and Simyada) and major (e.g. Almaqah) gods. From the 380s, temples were abandoned and dedications to the old gods ceased, replaced by references to Rahmanan, "the Lord of Heaven" or "Lord of Heaven and Earth". The political context for this conversion may have been Arabia's interest in maintaining neutrality and good trade relations with the competing empires of Byzantium, which first adopted Christianity under Theodosius the Great, and the Zoroastrian Sasanian Empire. One of the first Jewish kings, Tub'a Abu Kariba As'ad (r. 390–420), is believed to have converted following a military expedition into northern Arabia in an effort to eliminate Byzantine influence. The Byzantine emperors had long eyed the Arabian Peninsula and sought to control the lucrative spice trade and route to India. The Byzantines hoped to establish a protectorate by converting the inhabitants to Christianity. Some progress had been made in northern Arabia but they had little success in Ḥimyar. Abu-Kariba's forces reached Yathrib and, meeting no resistance, they passed through the city, leaving the king's son behind as governor. Abu-Kariba soon received news that the people of Yathrib had killed his son. He turned back in order to wreak vengeance on the city. After cutting down the palm trees from which the inhabitants derived their main income, he laid siege to the city. The Jews of Yathrib fought side by side with their pagan neighbors. During the siege Abu-Kariba fell severely ill. Two Jewish scholars in Yathrib, Ka'ab and Asad by name, called on the king in his camp and used their knowledge of medicine to restore him to health. While attending the king, they pleaded with him to lift the siege and make peace. The sages' appeal is said to have persuaded Abu-Kariba; he called off his attack and also embraced Judaism along with his entire army. At his insistence, the two Jewish scholars accompanied the Ḥimyarite king back to his capital, where he demanded that all his people convert to Judaism. Initially, there was great resistance. After an ordeal had justified the king's demand and confirmed the truth of the Jewish faith, many Himyarites supported Judaism. Some historians argue that the people were not motivated