Abstract. V838 Mon is marking one of the most mysterious stellar outbursts on record. The spectral energy distribution of the progenitor resembles an under-luminous F main sequence star (at V =15.6 mag), that erupted into a cool supergiant following a complex and multi-maxima lightcurve (peaking at V =6.7 mag). The outburst spectrum show BaII, LiI and lines of several s−elements, with wide P-Cyg profiles and a moderate and retracing emission in the Balmer lines. A light-echo discovered expanding around the object helped to constrain the distance (d=790±30 pc), providing MV = +4.45 in quiescence and MV = −4.35 at optical maximum (somewhat dependent on the still uncertain EB−V =0.5 reddening). The general outburst trend is toward lower temperatures and larger luminosities, and continuing so at the time of writing. The object properties conflict with a classification within already existing categories: the progenitor was not on a post-AGB track and thus the similarities with the bornagain AGB stars FG Sge, V605 Aql and Sakurai's object are limited to the cool giant spectrum at maximum; the cool spectrum, the moderate wind velocity (500 km sec −1 and progressively reducing) and the monotonic decreasing of the low ionization condition argues against a classical nova scenario. The closest similarity is with a star that erupted into an M-type supergiant discovered in M31 by Rich et al. (1989), that became however much brighter by peaking at MV = −9.95, and with V4332 Sgr that too erupted into an M-type giant (Martini et al. 1999) and that attained a lower luminosity, closer to that of V838 Mon. M31-RedVar, V4332 Sgr and V838 Mon could be all manifestations of a new class of astronomical objects.

The story of the mass suicide at Masada is often given as an example of Jewish thought. In fact, the modern state of Israel is sometimes described as having a “Masada complex.” The present article examines Bellum Judaicum (the Jewish Wars) by Josephus [1], who was the primary, and for many centuries, exclusive source on this topic and arrives at far different conclusions. Analysis of speeches at Masada, and at a slightly earlier mass suicide at Jotapata, indicates clearly that suicide represents a Graeco-Roman rather than a Jewish response to stress. These speeches conform to Plato's dualism between body and soul and Seneca's sense of freedom rather than to Biblical and rabbinic thought. This conclusion is buttressed by the absence of a suicide narrative in Josippon, the Jewish reconstruction of Josephus [2], and by the presence of a number of examples of similar collective suicides in Graeco-Roman literature. The motives of Josephus are explored in the context of his desire to differentiate himself from the Sicarii while being both a good Jew and a good Roman.

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