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The siege of Masada was one of the final events in the First Jewish–Roman War, occurring from 72 to 73 CE on and around a hilltop in present-day Israel. The siege is known to history via a single source, Flavius Josephus , [ 3 ] a Jewish rebel leader captured by the Romans , in whose service he became a historian.
The Roman legion surrounded Masada, building a circumvallation wall and then a siege ramp against the western face of the plateau. [11] According to Dan Gill, [ 19 ] geological investigations in the early 1990s confirmed earlier observations that the 114 m (375 ft) high assault ramp consisted mostly of a natural spur of bedrock.
Masada Remains of Roman camp F near Masada. Lucius Flavius Silva Nonius Bassus was a late-1st-century Roman general, governor of the province of Iudaea and consul. [1] Silva was the commander of the army, composed mainly of the Legio X Fretensis, in 72 AD that laid siege to the near-impregnable mountain fortress of Masada, occupied by a group of Jewish rebels dubbed the Sicarii by Flavius himself.
The story of Mary of Bethezuba is a story of cannibalism told by Josephus in his "Jewish War" (VI,193) [1] which occurred as a consequence of famine and starvation during the siege of Jerusalem in August AD 70 by Roman legions commanded by Titus. The tale is only one account of the horrors suffered at Jerusalem in the summer of 70.
The Jewish–Roman wars were a series of large-scale revolts by Jewish subjects against the Roman Empire between 66 and 135 CE. [10] The term primarily applies to the First Jewish–Roman War (66–73) and the Bar Kokhba revolt (132–136)—nationalist rebellions striving to restore an independent Jewish state.
The fort surrendered following a Roman siege marked by the construction of a circumvallation wall, small siege camps, and an incomplete assault ramp, traces of which still exist. [249] Bassus then pursued approximately 3,000 rebels led by Judah ben Ari in the forest of Jardus, near the Dead Sea, and swiftly defeated them. [ 250 ]
The early Zionist settlers wished to reconnect with ancient Jewish history, and thus used the Masada myth narrative to establish a sense of national heroism and to promote patriotism. [ 5 ] [ 6 ] In the aftermath of the Holocaust , the story's themes of resilience and isolation resonated with and circulated in Israeli public discourse, youth ...
State and Society in Roman Galilee, A.D. 132–212. London and Portland, OR: Vallentine Mitchell. Goodman, M. 2004. "Trajan and the Origins of Roman Hostility to the Jews." Past & Present 182: 3–29. Jacobson, David (2001), "When Palestine Meant Israel", Biblical Archaeology Review, 27 (3), archived from the original on 25 July 2011