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"And you are Miranda," said he. "Ah!" she said with fervor, "how plainly we can see that our heavenly Father has been guiding our way! How good He is, and how we must try to live for Him, both of us." A sort of cloud passed over Moses's brow. He looked embarrassed, and there was a pause between them, and then he turned the conversation.
"Aaron's rod is putting forth again," he said, smiling. "What?" said Aaron, looking up. "I said Aaron's rod is putting forth again." "What rod?" "Your flute, for the moment." "It's got to put forth my bread and butter." "Is that all the buds it's going to have?" "What else!" "Nay that's for you to show. What flowers do you imagine came out of the rod of Moses's brother?"
"We shall all be dull enough when you are gone to content the most exacting." Still she spoke, not stopping her stitching, and raising her soft brown eyes with a frank, open look into Moses's no tremor, not even of an eyelid.
Did she worship and love the God of their common father with the same humility and faith? We cannot answer one of the many questions which arise in our minds. All we know is, that Zipporah was Moses's wife, and the mother of Moses's sons, and we feel that hers was a favorite lot, and involuntarily yield her the respect which her station would demand. Silently the appointed years sped.
It is true his dumpy, square-built frame, rather caricatured the shorts and silk stockings; and, as we sat side by side in this guise, I saw his eye roaming from his own limbs to mine. The peculiarity of Moses's toilette was that which all may observe in men of his stamp, who come out in full dress. The clothes a good deal more than fit them.
For Moses's crumbling trousers were buckled with a stout strap, and Solomon was a young rogue who did his best to dodge the Almighty, and had never heard of Lowell's warning, You've gut to git up airly, Ef you want to take in God. Even if he had heard of it, he would probably have retorted that he usually got up early enough to take in his father, who was the more immediately terrible of the two.
Socrates and Plato were as little inclined to separate the man and the philosopher as Moses, Solomon, or Isaiah were. When Philo, by allegorising away the simple human parts of his books, is untrue to Moses's teaching, he becomes untrue to Plato's. He becomes untrue, I believe, to a higher teaching than Plato's.
Presently Pharaoh's daughter came, as was her habit, to the river to bathe, as Moses's mother expected that she would, and there she noticed the "ark" floating among the bulrushes. She had it brought her, and, noticing Miriam, she caused the girl to engage her mother, whom Miriam pointed out to her, as a nurse.
Moses, the older of the two, was born at Granada about 1070 and died after 1138. Abraham, who travelled all over the world, was born at Toledo in 1092 and died in 1167. Neither is particularly famous as a philosopher. Moses's celebrity rests on his poetic productions, secular as well as religious, which are highly praised by Harizi, above even those of Halevi.
It is further remarkable that, with the three first only of Moses's miracles they proposed to vie; on the appearance of the fourth, they fairly resigned the contest, and acknowledged very honestly that the hand of God was visible in the miracles of Moses; a plain confession that no supernatural power operated in their own.
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