The high-places which the kindred Semitic nations dedicated to the gods become in the history of Israel the scenes of the death of its great men. Aaron dies on the summit of Mount Hor, and even to-day the tomb of the prophet Samuel is pointed out on the lofty top of Mizpah. But no tomb marked the spot where Moses died; alone among the heroes of Hebrew history he was buried in a foreign land, and the place where he was buried was unknown. The legislator of Israel, he who had made Israel a nation, and with whom Israelitish history began, vanished utterly out of sight. The fact is a strange one, whatever be the explanation we attempt to give of it. Can it be that Moab had been more completely conquered by Israel than the narrative in the Pentateuch would lead us to suppose, but that with the death of Moses the dominion of Israel passed away?[254] In that case Moab would have had little interest in preserving a memory of the last resting-place of its conqueror, and the time would soon have come when its site was forgotten. Footnote 153: See Sayce, _The Higher Criticism and the Monuments_, p. 249. Footnote 154: E. Naville, _Goshen and the Shrine of Saft el-Hennah_, Fourth Memoir of the Egypt Exploration Fund (1887). Footnote 155: Brugsch, _Egypt under the Pharaohs_ (Eng. tr.), second edit., ii. p. 133. Footnote 156: Flinders Petrie, _Tel el-Amarna_, pp. 40-42. Footnote 157: See above, p. 115. Footnote 158: For Khar, the Horites of the Old Testament, see Maspero, _Struggle of the Nations_, p. 121. Footnote 159: On the road from Assuan to Shellâl, ‘Messui, the royal son of Kush, the fan-bearer on the right of the king, the royal scribe,’ has left his name and titles on a granite rock (Petrie, _A Season in Egypt_, No. 70). Below the inscription is Meneptah in a chariot, with Messui holding the fan and bowing before him. Footnote 160: For Dr. Neubauer’s suggestion that the name of Aaron, otherwise so inexplicable, is the Arabic Âron or Âran written in the Minæan fashion, see above, p. 34, note 1. If the suggestion is right, it was specially appropriate that Aaron should have met Moses in ‘the Mount of God,’ on the frontiers of Midian (Exod. iv. 27). Footnote 161: A translation of the papyrus has been given by Professor Maspero in _The Records of the Past_, new series, ii. pp. 11-36. Footnote 162: See Preface to Maspero’s _Dawn of Civilisation_, p. v. Footnote 163: Reuel, ‘Shepherd of God,’ was a son of Esau, according to Gen. xxxvi. 4. It may have been a title of the high-priest, since _rêu_, ‘shepherd,’ is one of the titles given to the kings and high-priests of early Babylonia. The high-priest Gudea, for instance, calls himself ‘the shepherd of the god Nin-girsu.’ On the other hand, Hommel (_The Ancient Hebrew Tradition_, p. 278) compares the name Reuel-Jethro with the Minæan Ridsvu-il Vitrân. Footnote 164: