Moses, Man of the Mountain

Ta-Phar is Moses’s uncle and primary antagonist. As prince and later Pharaoh, Ta-Phar wields enormous power despite his obvious ineptitude. In her first description of Ta-Phar, Hurston writes that he “had all the self-assurance of the actual ruler without his father’s ability” (41). Ta-Phar is characterized by his fierce hatred for the Hebrews and his resentment of Moses. Under the rule of his father, Ta-Phar leads an “anti-Hebrew Party” (63) of elite landowners lobbying Pharaoh to increase the Hebrews working hours. As Pharaoh in his own right, Ta-Phar increases his father’s oppression of the Hebrews in Egypt, inciting Moses’s quest to free them. When Moses tries to appeal to Ta-Phar’s compassion by reminding him that “Hebrews are people” (137), Ta-Phar replies that “slaves are slaves” (137). Pharaoh’s hatred for the Hebrews is all-consuming, even when it causes him to act against his best interests. Even in the midst of Moses’s plagues, Ta-Phar cannot release his hatred: “The intolerance of Pharaoh and his fathers was fighting against him. Pharaoh was locked up in his own palace and inside himself” (159). Ultimately, Pharaoh’s hatred for the Hebrews is his fatal flaw, as he regrets freeing them and chases the caravan into the Red Sea, drowning himself and his armies.

In addition to his hatred of Hebrews, Ta-Phar is also characterized by his life-long resentment of his nephew Moses. At the beginning of the novel, Ta-Phar dismisses Moses as a “little smart-aleck who [is] always nosing among the papyrus rolls in the library,” (42) but still worries that Moses’s mother has thoughts of “advancing the position of that misfit son of hers” (41). Ta-Phar’s resentment of Moses is rooted in his worry that Moses will take his throne. Although Ta-Phar’s death can be attributed to his fatal hatred for the Hebrews, Hurston’s description of the moment also highlights his resentment of Moses, who could feel “the hatred, the bafflement and the lust for vengeance” (183) as he watched Ta-Phar drown.

Jethro is Moses’s adopted father and father-in-law. He is described as “an oldish man with a gray beard” (88) with eyes “large and dark” full of “power in them” (88). High Chief of the region of Midian, Jethro is a powerful magician capable of reading minds and producing plagues of flies and frogs. Jethro’s influence as a mentor is essential to the development of Moses’s powers and his relationship with the god of Mt. Sinai. From the beginning of their relationship, Jethro works to increase Moses’s magical abilities. Although Moses is already more powerful than the priests of Egypt, Jethro far exceeds him: “In nearly every case he [has] knowledge and methods far beyond anything that Moses had seen in Egypt” (98). Even as Moses’s powers increase, Jethro remains “his master in magic” (110). Unlike Ta-Phar, Jethro does not resent Moses’s powers; as his teacher, Moses’s growing powers “[delight] old Jethro more than his grandsons” (110). Jethro’s guidance is essential to Moses’s development as a powerful magician.

Jethro’s influence is also the inciting force behind Moses’s acceptance of the mission to free the Hebrews. From their earliest meeting, Jethro speaks to Moses about the god of Mt Sinai, saying that he feels “the command to bring other people besides the Kenites to know this god and worship him” (105). Jethro’s evangelism is a constant undercurrent in their relationship: “Jethro had a feather touch but he crowded Moses farther and farther into a corner” (129) until Moses finally consents to accept Jethro’s mission. When Moses leaves for Egypt, he tells Jethro that his belief in the mission “[helps him] to consent to the Voice” (128) because he “[can] feel how much it [means] to [Jethro]” (128). Ultimately, Jethro’s influence continues even after their parting, as Moses builds altars and leads worship in Egypt “as Jethro had taught him” (133). Throughout the novel, Jethro’s influence on Moses’s magical and spiritual development is essential to his characterization.

Aaron is a formerly enslaved Hebrew who joins Moses’s mission and becomes the first High Priest of Israel. Like Miriam, Aaron claims to be Moses’s sibling, although the narrative suggests that even he does not believe this to be true. Hurston introduces Aaron as “a short, squatty man who wanted things” (19). Hurston draws a direct comparison between Aaron and Ta-Phar, writing that “his face looked like Ta-Phar’s. There was the look of weak brains and strong pride” (193). Hurston defines Aaron by his desire for wealth and fame and by his cowardice contrasted with Moses’s selfless leadership and demonstrations of immense power and intimacy with God. When Aaron agrees to join Moses’s cause, he has two demands: “First he want[s] clothes like an Egyptian noble with ornaments. Then Moses must recognize him as a brother” (127). These demands reflect Aaron’s self-interested desire for wealth and fame, though he later claims to believe that God chose him for the mission. As Moses and Aaron grow more powerful and influential, Aaron’s desire for material wealth and prestige among the Hebrews becomes his defining characteristic. Hurston writes that Aaron “walk[s] like he [is] conscious of the envy of men” (193) and that “he [knows] he [is] important and he [knows] his clothes [are] fine” (256). These materialistic desires offer a stark contrast to Moses’s reluctance to lead and strong preference for an isolated life communing with God and nature.

Despite his desire to be seen as a man of great importance, Aaron is ultimately a cowardly figure. When the Hebrews begin to revolt against their conditions in the desert, Moses inwardly acknowledges that Aaron could take power from Moses if he wanted. Rather than attacking Moses himself, Aaron waits for Moses to be taken down by others like “a snarling hyena, waiting for some lion to make your kill for you” (243). His cowardice is contrasted with Moses’s courage throughout the novel. Despite Aaron’s cowardice, Moses preserves his reputation after death, promising that “God will remember [Aaron’s] sacrifice and guard [his] memories” (259).