[It] is exceedingly interesting to read a new biography of the Hebrew prophet [Moses] written by an American Negro. Zora Neale Hurston has already acquired fame as a writer, and in Moses: Man of the Mountain she reveals marked ability as a student and interpreter of Negro folkways. It is a magnificent story, but it is weak in its interpretation of the ethical contributions of the prophet and in its treatment of the code of laws handed down by him. For to Jews, Moses is primarily the lawgiver, the great creator of the great code known as the Decalogue. But Miss Hurston presents Moses as a great "voo-doo man," which is the position given him by the Negro. Her distinctive contribution is her brilliant study of the problem of emancipation, done as perhaps only a Negro could do it.

In the introduction, Miss Hurston explains that the reason Moses is revered as he is by her people is because he had the power to go up the mountain to bring down the laws and because he talked with God face to face. She describes the early life of the Hebrews in Egypt, and in the course of conversations she interprets their attitudes, fears, reactions and hopes. There is a discussion, for instance, between Amram and a comrade before the birth of Moses. They speak of Pharaoh and the lack of nerve on the part of the people to deal with him. Amram's comrade says that he hates himself for not trying violence against Pharaoh even if they kill him for it. Amram replies: "That's what I hate 'em for too, making me scared to die. It's a funny thing, the less people have to live for, the less nerve they have to risk losing—nothing." Throughout this study there is alternate defiance and determination. When bolstered up by a leader like Moses, the people gain courage. When their stomachs happen to be empty, they cry for slavery.

Miss Hurston portrays Moses as an Egyptian who had met with displeasure at Pharaoh's court. But aside from this deviation from accepted biblical fact, she adheres to the biblical story.

She is especially effective when she deals with Moses' miracle-producing powers and she ascribes to him extreme strength in his right arm as the producer of miraculous results.

Her Moses knows his people and understands what it means to deal with slaves. When Aaron suggests to him a shorter road than the wilderness of the Red Sea, Moses replies: "I know it, Aaron, but our people are leaving slavery. It takes free men for fighting. The Philistines might let us through without fighting, but it is too much of a risk. If these people saw an army right now they would turn right around and run right back into Goshen."

Equally significant is Miss Hurston's interpretation of Moses' reaction to the report of the spies sent to study the Promised Land. When he finds that they are still dominated by a slave psychology, he decides that the only way out of the difficulty is to keep the Hebrews in the wilderness for forty years until the generation of slaves has disappeared and Israel has become a people of free men.

Miss Hurston has written a splendid study of slave emancipation. From this point of view her biography of Moses is invaluable.