The Mythologization Of Masada And Its Later Demythologization

On April 15,73 CE,1000 Jews at Masada under the siege of Rome Tenth Crops committed collective suicide, which was recorded by the famous historian Josephus Flavius at that time, and it became the first source of Masada-narrative later. But we cannot see any heroism in the historical narrative of The Jewish War. In fact, while compared with Yotapata and Gamala, there was no bitter war on Masada top, and the defenders avoided fighting with Romans. What's more, they robbed and slaughtered nearby Jewish fellowmen. In Medieval period, Rabbis forgot the fighter's spirit, and there was no narrative about Masada, which reflected the selective memory of Jewish society.However, since the rise of Zionist movement in later 19th century, the forgotten history restored by the political propaganda of series of literature, the collective memory of Masada awaked fastly. The Jewish War in Hebrew edition and Lamdan's poem Masada transformed it to the typical cultural symbol of contemporary Jewish heroism. And then, more and more Jewish youths paid pilgrimage to Masada, which made it the collective sanctuary of the newly Hebrews. During the Second World War, Erwin Rommel's success in North Africa menaced Palestine Yishuv's safety. And then, "The Masada Plan" fiercely propelled Masada's Cult in the course of national mobilization.While Masada was brought to the identity focus, it was regarded as a course of "nationalization of nature"; in the same time, by the Zionists'regulation, Masada became the symbol and metaphor of the Israeli nation-state. To this extent, we can say that Masada is the epitome of Israel, and Israel is the enlarged Masada. This is the course of "naturalization of nation." The Siege Mentality made Masada a stronger national identity. The construction of the Masada collective memory by the Zionists became a modern political myth of struggle for the freedom and sacrifice under the circumstance of siege.When Israeli was founded, Masada myth met the need of the state power; it experienced the course of Socialization. IDF swore with "Never Again Shall Masada Fall!" on its top to show their determination to survive from the all-round siege. Social mobilization and political propaganda around the Masada archeology led by Yigael Yadin lifted Masada to an unprecedented position. With the vicissitudes of the political circumstance, Israeli entered in a "disenchantment" period. Particularly, religious power rapidly enhanced after the Six-day War, and voices of suspect to the myth were heard. Some historians who saught to the truth also joined the demythologization. And tourism also impels the popularization of Masada. Since the 70s, with the declining and the splitting of Zionism, Masada left out the collective sanctuary. Rational minds and de-political discourse constantly attacked the myth narrative which was controlled by the political powers. And the collective memories of Masada became multiform, authentic ones. But now, Masada is no longer the symbol of pursuit of freedom and independence, but a reminder of the tragedy of the past.Masada as the collective historical memory clearly indicates that it is an "invented tradition," from which we witness the efforts of making use traditional symbol resource to serve modern nationalism. Masada was the collective "Lieux de Memoire", which acted as the cohesive part of the modern Jewish identity. This paper analyses the mythologization of Masada and its later demythologization, revealing its utility in the course of building national identity and modern state by the Zionist movement.