An attempt is made to ratiocinate historical events at Mount Masada in circa 74 C.E. as related by Josephus Flavius. Cohen (1982, 393) clearly sees Josephus as a mostly dishonest historian, one who happily exaggerates and embellishes his accounts. As a consequence of this rhetorical straitjacket that he places Josephus in, Cohen (for one) cannot accept Josephus’s Masada account as being an “unalloyed version of the truth.” The author analyses Josephus’s track record apropos his recording of other historical events and submits that, rhetorical strategies aside, the historian can largely trust Josephus’s accounts.
blood' flow. This latter feature seems to be continued on the back view as a large 'blood' flow running across the man's back in an open braided pattern. The head of the man seems to be perforated in both the front and back views and a number of smaller 'blood' flows are visible, the most prominent being one in the shape of an inverted number '3' on the man's temple. In addition, since 1532 the Shroud's image has been marred and visually dominated by unsightly scorch marks caused by an accidental fire when this relic was housed in the Church of the Holy Chapel in Chambe ´ry.
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