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turns as dachı̂l fi 'l-haqq (a suppliant concerning his right) to his powerful neighbour, who is bound, according to the customs of the country, to obtain redress for him (comp. Job 29:12-17). If he does not obtain this by persuasion, he cries for force, and such a demand lies at the root of many a bloody feud.
Powerful and respected also as the position, described in Job 29:1, of such a man is, it must, according to the nature of its basis, fall in under strokes of misfortune, like those mentioned in Job 1:14-19, and change to the very opposite, as the poet describes it in Job 30:1.
After these observations concerning the agricultural relations of Hauran, we return to the tradition of Job. As we pursue the track of this tradition further, we first find it again in some of the Christina writers of the middle ages, viz., in Eugesippus (De distanc. loc. terr. sanct.), in William of Tyre (Histor. rerum a Francis gest.), and in Marino Sanuto (De secretis fid. cruc.). The passages that bear upon the point are brought together in Reland (Palest. pp. 265f.); and we would simply refer to them, if it were possible for the reader to find his way among the fabulous confusion of the localities in Eugesippus and Sanuto.
The oldest of these citations is from Eugesippus, and is as follows: One part of the country is the land of Hus, out of which Job was; it is also called Sueta, after which Bildad the Suhite was named. Sanuto tells us where this locality is to be sought. “Sueta is the home of Baldad the Suite, Below this city (civitas), in the direction of the Kedar-tribes, the Saracens are accustomed to assemble out of Aram, Mesopotamia, Ammon, Moab, and the whole Orient, around the fountain of Fiale; and, on account of the charms of the place, to hold a fair there during the whole summer, and to pitch their coloured tents.” In another place he says: fontem Fialen Medan, i.e., aquas Dan, a Saracenis nuncupari.