The diplomatic war seems to have been due to the Prophet's increasing success, which led to serious persecution of Mahomet's less influential followers, though, as has been seen, no blood could be shed in Mecca. Abu Talib, moreover, prevented him from being exiled, though he probably had to endure many personal insults. Something however had to be done for the persecuted Moslems, and (perhaps at the suggestion of his Abyssinian helper) Mahomet endeavoured to find a refuge for them in the realm of Axum. Abyssinia was doubtless connected in every Meccan mind with the "Expedition of the Elephant"; and such an alliance secured by Mahomet was a menace to the existence of the Meccan community. A deputation was therefore sent by the Meccan leaders to demand extradition of the exiles; and as chief of this expedition the future conqueror of Egypt, 'Amr b. al-'As (see 'AMR IBN EL-ASS), first figures in history. To frustrate his efforts Mahomet sent his cousin Ja'far armed with an exposition of the Prophet's beliefs and doctrines afterwards embodied in the Koran as the Sura of Mary (No. XIX.; though with the addition of some anti-Christian matter). The original document contained an account of the Nativity of Christ with various miracles not known to either the canonical or even the apocryphal gospels which have been preserved, but which would be found edifying rather than unorthodox by a church one of whose most popular books is _The Miracles of the Virgin Mary_. To this there were added certain notices of Old Testament prophets. The Abyssinian king and his ecclesiastical advisers took the side of Mahomet and his followers, whom they appear to have regarded as persecuted Christians; and an attempt made probably by the astute 'Amr to embroil them with the Abyssinians on the difficult question of the Natures of Christ failed completely. There seems reason for thinking that the Abyssinian king contemplated bringing back the exiles by force, but was diverted from this purpose by frontier wars; meanwhile they were safely harboured, though they seem to have suffered from extreme poverty. The want of an Abyssinian chronicle for this period is a serious disadvantage for the study of Islamic origins. The sequel shows that regular correspondence went on between the exiles and those who remained in Mecca, whence the former were retained within the fold of Islam, with occasional though rare apostasies to Christianity.