JOSEPHUS - MASS SUICIDE AT MASADA!
Interesting in light of today's revelation of the Iranian Nuclear Program
Concerning the unique bond of family
relationships, Rudyard Kipling once wrote, “Father, Mother, and Me, Sister and
Auntie say, ‘All the people like us are We, and everyone else is they’”.[i]
Truly, the family is the most cherished of all human associations, and carries
with it an intimacy that cannot be compared to any other. Families passionately
share the hopes and dreams of the future, as well as the memories and failures
of the past. Together they discover the elation of wealth and prosperity, as
well as the crushing challenges of hardship and poverty. They are a tribe unto
themselves, united by love and mutual respect and affection for each other, and
a shelter from the darkest of storms. On extremely rare occasions in the wretched
history of mankind, in stories that are seldom re-told due to their graphic
nature; families have also been compelled to succumb to the most heart
wrenching and inconceivably horrendous of conclusions--the need for fathers to
mercifully sacrifice their own wives and children and themselves, in order to
avoid their inevitable slaughter or brutal enslavement.
The siege recorded by Josephus, of a mountain
fortress in Roman occupied Palestine, in 73 A.D., known as the, Mass Suicide at Masada, was just such a
tragedy. Helplessly trapped in the high citadel complex with no possible way of
escape, armed primarily with their hated of Roman oppression and the knowledge
of their cruelty, which had recently been underscored when they viciously
massacred the citizens of Jerusalem three years earlier, this band of Jewish
martyrs held up in the ancient palace of King Herod, considered their dire behaviors
to not only be just, but also kind, loving and the only possible course of
action given their circumstances.
Some may question these motivations and find
fault with the decisions that were made, but even more so, modern day
historians and archaeologists have begun to question if these events even took
place as Josephus described them. However, a compelling argument can be made that
persuasively supports the mass suicide at Masada account, as recorded by
Josephus, which reestablishes it as a credible original source document. Therefore,
despite modern attempts to discredit the historian Flavius Josephus’ contention
that over nine-hundred Jewish refuges did willfully and systematically martyr themselves
and their families in order to spare them from the unavoidable Roman onslaught
that awaited them; this paper will demonstrate that these events did in fact take
place, just as Josephus stated them, and for the reasons that are described in
the story. Justification for these assertions will be established by means of
elucidating of the following three points of inference:
1. The Nature of Josephus’ Occupation of the Events
2. The Nature of the Roman Occupation of Palestine
3. The Nature of the Jewish Occupation of Masada
1. The Nature of Josephus’ Occupation of the Events
2. The Nature of the Roman Occupation of Palestine
3. The Nature of the Jewish Occupation of Masada
As stated earlier, modern historians and archaeologists
have begun to cast doubts upon the events of Masada, primarily because the 900+
bodies were never found, but that is hardly enough proof to overturn a first
century authority like Josephus. Especially, when we know for certain that, “…cremation
was the most common burial practice in the Mid to Late Republic and the Empire
into the 1st and 2nd centuries.”[ii]
Think about it, if you were the Centurion tasked with mopping up the aftermath
of this horrible event, would you, A. Have your soldiers spend days or even
weeks digging graves for 960 people? Or, B. Throw the bodies in a pile and
start a fire? The fact that only 25 skeletons were found thrown over the wall,
has led revisionists to hypothesize that all 960 bodies should have also been
found there as well, if the story were true. Evidence has been unearthed that
multiple fires were set on the hilltop stronghold, so this has been interpreted
as proof positive that Josephus was in error because he only recorded that only
one fire was set.
Obviously, it would have been much easier and
more sanitary to have a mass cremation than a mass burial for the bodies, and
for all we know, squatters could have started those other fires or even the
Romans themselves while disposing of the bodies. So what is the deal? The progressive
assertions that are being made in this case, are very shaky at best, and it is
obvious that no one really knows the truth about the fires or what happened to
the bodies of the slain, but they dispute much of what Josephus said, with mere
speculation, guesswork archaeology and faulty presuppositions, concluding that,
“…archaeology reveals that Josephus' narrative is incomplete and inaccurate. [Since
only 25] …skeletons in the cave and the numerous separate fires cast doubt on
Josephus' theory of unanimity of purpose and unity of action.”[iii]
Consequently, there must be other reasons why Josephus’ account is being
challenged so fervently in modern times, but we can also see why his account
has stood the test of time, and why it still remains the only viable answer for
what happened that day at Masada.
The Nature of Josephus’ Occupation of the
Events
Examining the life of Josephus himself gives
us a window into why he recorded the events the way he did, and argues for the
accuracy and truthfulness of the account, not for its fabrication. Titus
Flavius Josephus, was a first-century Romano-Jewish scholar, historian and
hagiographer, who was born in Jerusalem—then part of Roman Judea—to a father of
priestly descent and a mother who claimed royal ancestry. He was born in 37 AD,
in Jerusalem, Israel, and died in 100 AD, in Rome, Italy.[iv]
He was born into the Hasmonaean lineage as Yosef ben Matityahu, and was in
every sense a Jew or "Hebrew”, as they were called. At only 19 years of
age, he became a Pharisee, an exclusive religious order of first century
Judaism. In many ways, his privileged life reflects that of the Apostle Paul
who said of himself that he was, “…circumcised
the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of
the Hebrews; concerning the law, a Pharisee…”[v]
Josephus
left Israel for a time, but after spending many years in Rome trying to negotiate
the release of twelve Jewish priests[vi],
he returned to his native land in 66 AD, to became a leader of his people in a
revolution against the Roman occupation of Judea. “He was appointed commander
of the most northerly region of Galilee, but then was captured by the Romans in
67. …and while a prisoner became a go-between in their negotiations with the
local Palestine populace regarding the war. In 69, Vespasian gave him his
freedom. After the war, from 66 to 73, he retired to Roman exile as a Roman
citizen, (73-117 CE).[vii]
Clearly, Josephus was a soldier and a leader
of men, a brilliant statesman and respected aristocrat from a distinguished
family. He was a gifted scholar and the only historian that provided a detailed
account of the Great Jewish Revolt, and the events that took place at Masada. He
wasn’t just some ‘local-yocal’ given to flights of fancy and exaggeration, writing
decades or even centuries after the fact, but a concerned and credible
authority in the matter, and active participant who personally experienced
these events, and had a vested interest in ensuring that they were properly
documented and preserved for posterity. Undergirding this reality, is the fact
that Josephus himself fell under siege by the Romans who invaded, killing
thousands of his own people and he witnessed many survivors committing suicide
rather than surrendering to them. “According to Josephus, he was trapped in a
cave with 40 of his companions in July 67 CE. The Romans asked the group to
surrender, but they refused. Josephus suggested a method of collective suicide;
they drew lots and killed each other, one by one, counting to every third
person. The sole survivor of this process was Josephus.”[viii]
So, at best, you could say that the work of
Josephus may have been, “…written annalistically, “betrays a lack of historical
balance”, and is full of inaccuracies…”[ix],
but to call it a complete fabrication would be intellectually dishonest, given
that no real proof has been offered to corroborate that assertion. “After being
captured during the Siege of Yodfat and then freed by Vespasian, it is believed
that Josephus chronicled the Roman campaign against Masada. Josephus presumably
based his narration on the field commentaries of the Roman commanders.”[x]
Almost ten years would pass before Josephus would complete his historical
accounts, and since the siege of Masada was one of the final events of the
First Jewish–Roman War, from 73 to 74 AD, it is believed that Josephus did not
finish Book 7, in which these events are recorded, until around 81 AD., long
after he returned to Rome.
Josephus’ life would change dramatically
during those years because, “Vespasian decided to keep Josephus as a slave and
interpreter until he became Emperor and then he granted Josephus his freedom,
at which time Josephus assumed the emperor's family name of Flavius… and was
granted Roman citizenship. He became an advisor and friend of Vespasian's son
Titus, serving as his translator and historian.”[xi]
It must also be noted that Josephus’ writings seem to be subjected to undo
criticism, cynicism and skepticism, due to his political and religious affiliations,
rather than the actual historical accounts themselves. Key among them is the
bold assertion that Josephus made concerning Jesus Christ, known as The Testimonium Flavianum:
About this time there lived Jesus, a wise
man, if indeed one ought to call him a man.
For he was one who performed surprising deeds and was a teacher of such
people as accept the truth gladly. He won over many Jews and many of the
Greeks. He was the Messiah. And when, upon the accusation of the principal men
among us, Pilate had condemned him to a cross, those who had first come to love
him did not cease. He appeared to them spending a third day restored to life,
for the prophets of God had foretold these things and a thousand other marvels
about him. And the tribe of the Christians,
so called after him, has still to this day not disappeared. - Jewish
Antiquities, 18.3.3 §63[xii]
This one declaration concerning the veracity
of the Christian faith and its founder, has drawn endless consternation and
ridicule from every corner of academia, who forcefully declare it to be a
forgery which threatens to call all of Josephus’ works into question, but once
again, no demonstrably verifiable proof can be offered to justify this stance,
just more speculation and faulty presuppositions. Obviously, Josephus had a
penchant for embellishing the emotional and motivational aspects of the Masada story,
because of his own heritage and experiences, wanting to portray them in the
most positive light possible, but he was no liar.
The Nature of the Roman Occupation of
Palestine
Consistent with the prophetic words of the
Hebrew prophet Daniel, the empire of Rome would roar to life as the, “…fourth
beast, dreadful and terrible, exceedingly strong. It had huge iron teeth; it
was devouring, breaking in pieces, and trampling the residue with its feet. It
was different from all the beasts that were before it…”[xiii]
Truly, the Roman Empire was unique in the scope of its ferocity and unyielding
quest for domination, but no one experienced the level of true devastation that
this power could produce, as much as those who defiantly opposed it and refused
to capitulate to its demands. The Jews being a prime example of those who would
not bend the knee and pledge, “Hail to Caesar!” The term, “ Pax Romana”, (
Latin: “Roman Peace”), brought little peace into the heart of a devoted Jew in
the first century.
This supposed, “…state of comparative
tranquility throughout the Mediterranean world from …(27 bce–180 ce). [In which]
…the empire protected and governed individual provinces, permitting each to
make and administer its own laws while accepting Roman taxation and military
control.”[xiv],
was a wholly unacceptable proposition to the Hebrew heart and mind, who had
finally regained their independence again for a hundred years, after centuries
of domination by the Assyrians, Babylonians, Persians and most recently the
Greeks. However, the Jews saw first-hand what brutal results could come from
defying Roman rule. Again, only three years earlier, a final insubordinate
revolt in Jerusalem saw the complete destruction of the temple and the city and,
“…Many of them caught and crucified - some five hundred every day. (The
soldiers had amused themselves by nailing their victims in different postures.)
… the Kidron valley and the
Valley of Hinnom were filled with corpses …estimated at 115,880. Thousands of them were forced to become
gladiators and were killed in the arena, fighting wild animals or fellow
gladiators. Some, who were known as criminals, were burned alive.”[xv]
Seeing this as their own future fate, it is
easier to see why the martyrs of Masada made the decisions that they did. Each
man killing his own loved ones, and then ten men were chosen by lots to kill
the fathers quickly, so that they would not live long after killing their
families. One man was then chosen from the ten by lots to kill the remaining
nine and then kill himself so that only one man had to commit suicide. They did
it to avoid the miseries they were to suffer from their enemies, and they died
with this intention, that they would leave not so much as one soul among them
all alive to be subject to the Romans. An old woman and a woman with five
children hid themselves in caverns underground from slaughter, and when the
Romans blew their battle horn to signal attack, which was met with perfect
silence, the women came out and told the Romans what had happened, but they did
not believe the women, and tried first to put out the fires, and then found the
slain bodies themselves. Nine hundred and sixty in number died, women and children
included in that computation.
The Nature of the Jewish Occupation of Masada
The slaughter was fittingly made on the
fifteenth day of the month Xanthicus [Nisan], which to the untrained eye would
be meaningless, but to the Jew, it was the day after the most holy of all holy
days, the Passover celebration. This gives us a great insight into the kind of
people who remained on top of that mountain as the siege forces of Rome built
their ramparts below. The Hebrews, whose monotheistic worship of an allpowerful
creator God, that they knew exclusively as, Yahweh; believed passionately that
this land had been given to them by that God, had seen through various wars and
captivities down through the centuries, their kingdom destroyed, recaptured and
rebuilt, occupied, and then destroyed again, but that one day, a prophesied messiah
would come and save them from their oppressors, and reign as King on the seat
of King David from Jerusalem. Given the zealous nature of the remaining Jews,
this surely must have played a major role in their refusal to be conquered yet
again by another Gentile oppressor. These zealots, known as the Sicarii, were a
splinter group of the Jews who, “…in the decades preceding Jerusalem's
destruction in 70 CE, heavily opposed the Roman occupation of Judea and
attempted to expel them and their sympathizers from the area. The Sicarii
carried sicae, or small daggers, concealed in their cloaks, and at public
gatherings, they pulled out these daggers to attack Romans and Hebrew Roman sympathizers
alike, blending into the crowd after the deed to escape detection.”[xvi]
It was
widely known that in 66 AD, at the beginning of the Great Jewish Revolt, “…these
zealots overcame the Roman garrison of Masada and settled there. …in 70 CE they
were joined by additional Sicarii and their families expelled from Jerusalem by
the Jewish population with whom the Sicarii were in conflict. Shortly
thereafter, following the Roman siege of Jerusalem and subsequent destruction
of the Second Temple, additional members of the Sicarii and many Jewish
families fled Jerusalem and settled on the mountaintop, with the Sicarii using
it as a refuge and base for raiding the surrounding countryside.”[xvii]
Josephus also wrote that the Sicarii
raided nearby Hebrew villages including Ein Gedi, where they massacred 700
Roman women and children in an attempt to prevent the spread of Roman
generational rule.
Conclusion
It is hard to say why Josephus chose to
portray such a detailed report of intimate thoughts, emotions, and motivations,
unless he had actual information to support such claims. He writes as a first
party observer of the events in question, using common beliefs and human
emotions to make convincing assumptions about what might have happened, and this
does throw his credibility into question somewhat, but others just see this as
a literary device, used commonly at the time. The world of Josephus and the
massacre at Masada, is a world filled with war and destruction, where life and
death decisions are made on a level that is incomprehensible to the world in
which we live today. As a result, we have little right to play the Monday
morning, arm-chair quarterback role that has been played recently in regard to
this story; which by the way, appears to have been widely accepted until just
recently, and was highly plausible and believable to the generation from which
it sprang. To a world that would have been very familiar with the terrors of
the Roman machine that had rolled mercilessly through their own territories,
they would have readily understood why people might have made this decision,
and they may have even admired and envied them for it.
[ii]
https://en.wikipedia.org/wiki/Roman_funerary_practices
[iii]
http://www.josephus.org/archMasadaPBS.htm
[iv]
https://en.wikipedia.org/wiki/Josephus
[vi]
https://en.wikipedia.org/wiki/Josephus
[vii]
https://www.mcgoodwin.net/pages/otherbooks/fv_jewishwar.html. McGoodwin, 2002.
[viii]War and Religion:
Encyclopedia of Faith and Conflict. By Jeffrey M. Shaw Ph.D., Timothy J. Demy
Ph.D. Pg. 433.
[ix]
https://www.mcgoodwin.net/pages/otherbooks/fv_jewishwar.html
[x]
http://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/masada
[xi]
https://en.wikipedia.org/wiki/Josephus
[xii]
http://www.josephus.org/testimonium.htm
[xiii] New King James Version. Holy
Bible. Daniel 7:7. Thomas Nelson. Nashville, TN. Print. 2000.
[xv]
http://www.livius.org/articles/concept/roman-jewish-wars/roman-jewish-wars-4/?
[xvi]
https://en.wikipedia.org/wiki/Sicarii
