We were no different from the doves above us. We could not speak or cry, but when there was no choice we discovered we could fly. It you want a reason, take this: We yearned for our portion of the sky.
Masada, the word summons up images, war, Romans, Zealots, slaughter, mass suicide. A place of national pride for some, historical and archaeological controversy for many, a bit of Python mockery to others. On visiting the place itself Alice Hoffman was inspired to wonder about the experience of the women who had lived and died there. The result is The Dovekeepers. She uses the writings of Jewish historian Flavius Josephus as the foundation for her tale. (The Monty Python crew used Josephus’s writings as well, for a very different purpose, in Life of Brian.)
The four primary characters meet at Masada, where they are assigned to care for the doves. There are those who might consider this a hardship post, regarding doves as dirty, disgusting, filthy, and lice-ridden, or as rats with wings, but they are also a source of fertilizer, meat, eggs, and maybe a bit of hope. No one is designated as the concierge.The four are Yael, Revka, Aziza, and Shirah. Yael is notable for, among other things, her coloring. Her father, Yosef bar Elhanan, is a notorious assassin, a member of the Sicarii , a blade-minded branch of the Zealot movement. They do unpleasant things to Jews who collaborate with the occupying Romans. He was known not only for his effectiveness with sharp objects, but for his talent at going unnoticed. He did notice, however, that his wife died giving birth to their second child, Yael, and, possessing a mind and heart not nearly as honed as his weapons, he blames her. Thanks, Dad.
All the while I was growing up I wondered what it might be like to have a father who wouldn’t turn away from the sight of me, one who told me I was beautiful, even though my hair flamed a strange red color and my skin was sprinkled with earth-toned flecks as though I’d been splattered with mud. I’d heard my father say to another man that these marks were specks of my mother’s blood.
Their relationship is, shall we say, strained. Big brother, Amram, however, is the apple of papa’s eye, (I know, shocking) even follows him into the family business. That business involves doing in a Roman general, which gains them the attention of the occupying force and the family is forced to beat a hasty exodus from Jerusalem. They team up with another Sicarii family, headed by Jachim ben Simon. Things get complicated. They all endure a trial by heat, sand and misery on their trek, offering witness to others’ tales of sundry Roman atrocities as well. It is a road of self-discovery for Yael, and she arrives at Masada much changed from who she was when she had set out.
Rachel Broshahan as Yael – from CBS
Revka had a nice family. Hubby was a baker. Her daughter was married to a nice studious young man. They had two boys. Romans sacked their town, murdering Revka’s husband while slaughtering anyone within reach. Revka is forced to become a refugee. Further atrocities are visited on her family. While she gets a measure of revenge on the latest evil-doers, she darkens her own soul. Her grandchildren have become mute and her nice-young-man of a son-in-law has become a psycho warrior.
Aziza and her mother were sexually assaulted when Aziza was still a child. Mom decided to raise her as a boy to reduce the likelihood of that happening again. She becomes a bad-ass warrior. Her brother not so much. There is a scene that could have been pulled from Robin Hood in which Aziza demonstrates her proficiency with a bow and arrow. Also gawjuss. Think Xena, at least I did. (you sprouts out there might conjure Katniss)
Kathryn Prescott as Aziza – from CBS
Last and definitely not least is Shirah. A witchy sort, with a book of magic spells, great hair and ravishing beauty. She comes from a line of women in a particular line of work, but her mother sent her away from their home in Alexandria when she was young, as an anti-them pogrom was going on, to stay with relations in Jerusalem. Things do not go well for her there. She meets The One, but there is a mess with him being already married, and not up to standing up to his parents, and her being, oh, twelve. She later finds someone with whom to share a home, pops out a few progeny, but is now a single mom in Masada, doing the odd spell to help female residents with this and that, and still looking up to the goddess Ashtoreth for her main religious sustenance. But what’s the deal with her and the hunky head of the Masada warriors, Eleazar Ben Ya’ir? And what’s up with his seriously creepy wife?
Cote de Pablo as Shirah – from CBS
So that’s the four. We know (you know, right?) that things do not go well for the residents of Club Masada. The story is in tracking the progress of the place’s demise and how the four got there, and how they cope with the stresses that are steadily building. We are also given a bit of a tour, and get a sense of place beyond the stick figure general notion.
Hoffman definitely has an inclination towards incorporating history into her work, whether of the maritime sort in Blackbird House or a bit of Transcendentalism in The Red Garden. She is also fond of incorporating dollops of magic into her tales, sometimes more than a little. She usually tells tales of women who are forced to cope with challenging circumstances. And she is quite fond of fairy tales. It will come as no shock that this novel is very much in keeping with her previous work. What makes it different is its ambition, scope, and length. It is not a huge book, at 500 pages or so, but is bulkier than her previous work.
First, and probably most important, it is an engaging read. Her main characters are interesting, all strong in their way, and worth finding out about. The story moves along at a decent pace, most of the time. Place is of obviously central import and is given star treatment. I would not say that you could matter-transmit yourself to the fort and know your way around, but you might see places that look familiar and wonder how you knew about them. Hoffman mixes martial material of different flavors, blending some warriors in combat with the more appalling laying waste of defenseless civilians by armed sorts from both sides. There is romantic entanglement aplenty, but my guy-genes did not feel much inclination to generate spew. It all worked pretty well.
She may have overdone it a bit with her imagery, IMHO. Yael, in particular, is associated with, among other things, a Flaming Tree image. Red hair, get it? There are other bits of significance associated with this, but it seemed to me that it was popping up like one of those birthday candles that won’t go out. Yael is also associated with lions, in various guises, a love interest, an encounter with a feline or two in the desert, a kittie held captive by the occupying army. As a host to six of the creatures, I know that, however much we may love and be fascinated by them, sometimes you need to step back a bit. Maybe it is just that in a longer book there are more mentions than one is used to from Hoffman, who knows her way around imagery. I do not recall feeling bugged by other such strands. Watch for image streams relating to serpents and boids, sorry, birds (I am from Brooklyn, after all) Hoffman associates some elemental aspects with her characters, which seemed very fairy-tale-ish and ok. Shirah is associated with water, for example, and that aspect was used in moderation and worked quite well.
Magic most definitely plays a part here. Spells are cast and have the expected impact. Of course some of what works is an expert’s knowledge of science, and that seems like magic at times. It is suggested that one character’s cloak has a feature may make it a likely ancestor of a similar garment used in Hogwarts. One expects magic in AH’s novels. This is all good.
For her historical basis, Hoffman relies on the writings of Flavius Josephus. Here we get into a bit of controversy. The tale of mass suicide that is Masada appears not to have a particularly strong foundation in archaeological research. It was fluffed at a time when it served well as a symbol of Israeli determination and nationhood. Evidence that proves that the events Josephus describes actually occurred is less than entirely persuasive. While there are certainly elements of Josephus’s tale that have a basis in reality, others might constitute a bit of playing to his audience. We all have our national myths. Think George Washington and the Cherry Tree, Paul Revere’s ride, WMDs in Iraq. I do not fault Hoffman for centering her tale around a historical event that is less than universally accepted. Myth is what she does. And she has done an outstanding job with this one. Whether one sees the source material as ancient history or a mythologization of a less exceptional reality, the story she spins around that core is a compelling one.
I have only read a handful of Alice Hoffman’s adult books, so cannot claim a deep knowledge of her oeuvre. But I would put my shekels on The Dovekeepers being the crowning achievement of her career. (One might say it is the feather in her literary cap. I wouldn’t, but some might.)
Review posted – 3/28/15
Pub Date – 10/4/11
Links to the author’s personal and FB pages
Here is a reading guide from Hoffman’s site
The CBS mini-series is due any day now. The series makes do with three of the four primary characters, (sorry Revka) and Josephus is not a character in the book.
Oy, there are so many unfamiliar words used in this story that it would be a useful thing to have kept track of them. Sorry, kids, I did not. However, AH does collect some of those in a glossary on her site. It is not comprehensive, though. There are plenty more in the book.
A documentary that looks at the historical event: Time Travellers: Myth of Masada
Here is a nifty site if you are interested in this particular sort of
A couple of songs that seem, vaguely, suitable
Yes, yes, I know the title of the song is Edge of Seventeen, but I imagine most of us think of it as The White Winged Dove
A favorite from a non-Jewish Prince
And then there is Monty Python, noted at the top. Here is a site that not only links to the infamous Python suicide scene from Life of Brian, but offers a look at a scene, cut from the film, that had been intended to set it up.