It was after this, apparently, that Aaron travelled to meet Moses in Midian, and Moses told Aaron what had occurred, and performed his tests, and, seemingly, convinced him; for then Moses and Aaron went together into Egypt and called the elders of the children of Israel together, “and did the signs in the sight of the people. And the people believed: and ... bowed their heads and worshipped.” Meanwhile God had not, as yet, revealed his name. But as presently matters came to a crisis between Moses and Pharaoh, he did so. He said to Moses, “I am the Lord: “I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name Jehovah was I not known to them.... “Wherefore say unto the children of Israel, I am the Lord.... And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord. “And Moses spake so unto the children of Israel: but they hearkened not unto Moses, for anguish of spirit, and for cruel bondage.... “And Moses spake before the Lord, saying, Behold the children of Israel have not hearkened unto me; how then shall Pharaoh hear me?” And from this form of complaint against his countrymen until his death Moses never ceased. Certain modern critics have persuaded themselves to reject this whole Biblical narrative as the product of a later age and of a maturer civilization, contending that it would be childish to attribute the reasoning of the Pentateuch to primitive Bedouins like the patriarchs or like the Jews who followed Moses into the desert. Setting aside at once the philological discussion as to whether the language of the Pentateuch could have been used by Moses, and admitting for the sake of argument that Moses did not either himself write, or dictate to another, any part of the documents in question, it would seem that the application of a little common sense would show pretty conclusively that Moses throughout his whole administrative life acted upon a single scientific theory of the application of a supreme energy to the affairs of life, and upon the belief that he had discovered what that energy was and understood how to control it. His syllogism amounted to this: Facts, which are admitted by all Hebrews, prove that the single dominant power in the world is the being who revealed himself to our ancestors, and who, in particular, guided Joseph into Egypt, protected him there, and raised him to an eminence never before or since reached by a Jew. It can also be proved, by incontrovertible facts, that this being is a moral being, who can be placated by obedience and by attaining to a certain moral standard in life, and by no other means. That this standard has been disclosed to me, I can prove to you by sundry miraculous signs. Therefore, be obedient and obey the law which I shall promulgate “that ye may prosper in all that ye do.”