It was endorsed by Eutychius, patriarch of Alexandria (935-940), who stated that Moses fled to the Hadjaz and dwelt in the city of Madyan, where Jethro (whom the Arabs call Shoeib) was priest of the temple.[115] But Masudi († 951), while accepting that the daughter of Shoeib married Moses, pointed out that this Shoeib, chief of the Midianites, was a very different person from Shoeib the prophet, who was mentioned in the Koran. “There are centuries between these two Shoeibs.”[116] The identification of Jethro with the prophet Shoeib may be due, in the first instance, to the claims which these prophets made on their people. Moses, who was in contact with Jethro, received the standards of weight and capacity in the Mount, the strict adherence to which was henceforth a matter of religious observance to the people. Shoeib, according to the Koran, impressed upon the people of the forest the need to give measure and weight in fairness, and the disregard to his command was the cause of their destruction (Koran, lxxi. 88, xxvi. 178). CHAPTER IX THE NABATEANS THE last Pharaoh whose activity was recorded in Serabit was Ramessu VI (B.C. 1161-1156), after whose reign information about the peninsula ceased for several centuries. The road along the north was trodden by the Egyptians when the country was in friendly relation with King Solomon (B.C. 974-35) and the kings of Judæa. It was trodden also by the Assyrian armies which invaded Egypt under Esarhaddon (B.C. 670), and under Ashurbanipal (B.C. 668-626). Although we hear nothing of the sanctuary at Serabit its importance must have continued. For in the list of temples which made gifts to Nitocris on the occasion of her adoption by the Pharaoh Psamtek I (XXVI 1), about the year B.C. 654, a gift was made of a hundred _deben_ of bread by the temples of Sais, of Buto, and by “the house of Hathor of Mafkat” _i.e._ Serabit, and by Per-Seped, _i.e._ the sanctuary of Sopd in the city of Goshen.[117]