After this adventure Moses ran away from Egypt and dwelt in Midian, and while looking after his father-in-law’s flock, he saw a remarkable sight, a bush burning, but not consumed. It is blasphemy to deny that god was in the “midst of the bush” (Ex. iii., 4), and it is blasphemy to suggest, what is nevertheless true, that this legend of a god in the midst of a bush is a trace of the old tree-worship so common in Eastern lands, a worship constantly referred to later in the Hebrew scriptures under the name of “the grove.” This god who spoke to Moses was one of the gods of the grove. It is very unfortunate that the truth should be so blasphemous. It is blasphemy to deny that god said: “Thou shalt not steal” (Ex. xx., 15), and also blasphemy to deny that he commanded the Israelites to rob the Egyptians (Ex. iii., 21, 22). Little discrepancies of this sort must not be allowed to trouble the true believer. Moses did not believe what god said, and in later times he that believeth not shall be damned. But in those days god treated sceptics more mercifully, and instead of damning Moses god performed two miracles to convince him. What a pity that Mr. Foote did not live in the days of Moses; if his walking-stick had turned into a snake, and then when he had caught hold of the snake’s tail it had turned back into a walking-stick, perhaps he might have become a believer. It puzzles me a little, however, why the performance of useless and childish miracles of this sort should be admitted as proving anything. If I go to Maskelyne and Cooke’s I see much more wonderful transformations than those performed on Mount Horeb, but I do not, therefore, feel inclined to worship Mr. Maskelyne or to take Mr. Cooke as my guide and mentor. Miracles are hopelessly irrelevant; if they were all true they would prove nothing beyond the dexterity of the miracle-worker. It is blasphemy to deny that the rod changed into a serpent; yet who can believe this who tries to realise what the words mean? a piece of wood, of vegetable tissue, is suddenly transformed into a snake, into bones and muscle, and nerve and blood, and skin! We are here in the region of fairy-tale, not of history. We may also note that when this wonderful transformation-scene was repeated before Pharoah, the Egyptian jugglers proved themselves to be quite as skilful at snake-making as were Moses and Aaron. The scene ended, however, with a grand effect: for “Aaron’s rod swallowed all their rods” (Ex. vii., 12). The sacred narrative does not state the result on the triumphant stick, nor whether it showed the thickness of all the rods combined, when it turned back again into a stick.