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the second great Sabaean migration, under ‘Amr and his son Ta'labe, had taken possession of Mekka, and left one of their number, Rabî'a ibn Hâritha, with his attendants (the Chuzâ'ites), behind as lord of the city. In the same manner they had become possessed of Jathrib (el-Medîna), and left this city to their tribes Aus and Chazreg: the remainder of the people passed on to Peraea and took possession of the country, at that time devastated, as far as Damascus, according to Ibn Sa'îd, even including this city. By the reception of Christianity, the Syrian Sabaeans appear to have become but slightly or not at all estranged from their relatives in the Higâz, for Christianity spread even here, so that the Caesars once ventured to appoint a Christian governor even to the city of Mekka. This was during the lifetime of the Gefnite king ‘Amr ibn Gebele. At the time of Muhammed there were many Christians in Mekka, who will for the most part have brought their Christianity with the Syrian caravans, so that at the commencement of Islâm the Hauranitish tradition of Job might have been very well known in Mekka, since many men from Mekka may have even visited the Makâm and the Sachra, and there have heard many a legend of Job like that intimated in the Korân xxxviii. 43. Yea, whoever will give himself the trouble to investigate minute commentaries on the Koran, especially such as interpret the Koran from the tradition (hadı̂th), e.g., the Kitâb ed-durr el-muchtâr, may easily find that not merely Kazwînî, Ibn el-Wardî, and Jâkût, whose observations concerning the Monastery of Job have been given above, but also much older authorities, identify the Koranish fountain of Job with the Hauranitish.
A statement of Eusebius, of value in connection with this investigation, brings us at one stride about three hundred years further on. It is in the Onomastikon, under Καρναείμ, and is as follows: “Astaroth Karnaim is at present (about 310 a.d.) a very large village (κώμη μεγίστη) beyond the