Masada

A place in this history (Pleiades 687968). 4 posts and events, oldest first.

70–⁠96 CE: Jerusalem, Vesuvius and the Flavians

c. 73–74 CE, Masada

Masada falls, ending the Jewish revolt

Rome builds a ramp to the desert fortress of Masada. Josephus says the defenders killed one another rather than be taken, and counts the dead.

Those others were nine hundred and sixty in number, the women and children being withal included in that computation.

Josephus 7.389Translated by William Whiston (1737)Read the full passage (Josephus 7.389, opens scaife.perseus.org)

Background: Siege of Masada, Wikipedia (opens en.wikipedia.org)

Around this event

Josephus set in c. 73–74 CE, Masada

Eleazar's speech at Masada, in Josephus

What was going on: Masada, around 73–74 CE; its fall ended the revolt. Josephus writes that the defenders' wall had burned down, and that Eleazar gathered his bravest companions and urged that all of them be slain rather than be taken. This opens his speech.

Why it matters: In modern Israel, the defenders' choice of death over slavery came to symbolize the courage of the warriors of Masada.

Friends, long ago we resolved to serve no one, not the Romans, only God, the one true Lord. Now the time has come to live up to that.

Since we, long ago, my generous friends, resolved never to be servants to the Romans, nor to any other than to God himself, who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice.

Eleazar speaking, as Josephus writes it. Josephus, The Jewish War 7.320, translated by William Whiston (1737)

Josephus set in c. 73–74 CE, Masada

Eleazar's speech at Masada, per Josephus

What was going on: Masada, 73 or 74 CE, the last stronghold of the Jewish revolt, with a Roman ramp built up to it. Josephus writes that Eleazar gathered the bravest defenders and urged them to die rather than be taken. The speech is as Josephus writes it.

Why it matters: Retold in modern times as the Masada myth, the siege became a national symbol in the early years of the State of Israel.

We were the first to rebel against them and are the last still fighting. I count it God's gift that we can still die bravely and free, unlike others caught off guard.

We were the very first that revolted from them, and we are the last that fight against them; and I cannot but esteem it as a favor that God hath granted us, that it is still in our power to die bravely, and in a state of freedom, which hath not been the case of others, who were conquered unexpectedly.

Eleazar speaking, as Josephus writes it. Josephus, The Jewish War 7.320, translated by William Whiston (1737)

Josephus set in c. 73–74 CE, Masada

On the Romans entering Masada

What was going on: Masada, 73 or 74 CE, the end of the Jewish revolt. The Romans broke in and could not tell what had happened, until women hiding underground came out and told them: the defenders had killed one another rather than be taken. At first the Romans did not believe it.

Why it matters: Josephus is the only writer of the time to record the siege. In modern times it was retold as the Masada myth, a selective narrative based on his account, which became a national symbol in Israel's early years.

Inside they found the many dead and took no joy in it, though these were their enemies. They could only marvel at how firmly so many had faced death.

…they came within the palace, and so met with the multitude of the slain, but could take no pleasure in the fact, though it were done to their enemies. Nor could they do other than wonder at the courage of their resolution, and the immovable contempt of death which so great a number of them had shown,

His own words. Josephus, The Jewish War 7.402, translated by William Whiston (1737)