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59 pages 1 hour read

Alice Hoffman

The Dovekeepers

Fiction | Novel | Adult | Published in 2011

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Part 3Chapter Summaries & Analyses

Part 3: “Spring 72 CE: The Warrior’s Beloved”

Part 3, Pages 275-305 Summary

Aziza remembers the story of her birth told by Shirah. Shirah was trained to be a kedeshah, a woman meant to serve holy priests, in Egypt. By the time Shirah grew up, the practice became unlawful and her mother sent Shirah to Jerusalem to live with kinsfolk.

Before Shirah left Alexandria, her mother, Nisa, gave her two golden amulets, one with the face of the sun and moon, and the other inscribed with a fish on it, for her protection. In Jerusalem, Shirah was accused of witchcraft and seducing a married man. Even when Shirah gave proof of her faith by drinking water in which a scroll with the holy name had been dipped, she was shunned. After Shirah gave birth to Aziza, the mother and baby were cast out into the wilderness in a cart.

It was here that the man who would become Nahara’s father found the duo. Sa’adallos, a fierce tribesman from Moab (contemporary southern Jordan) paid the cart driver gold coins in exchange for Shirah and her baby. He brought Shirah and Aziza to Moab, where Shirah was always considered a foreigner. One day when Shirah was alone, bandits attacked her. Sa’adallos came to their tent just in time and killed the bandits. Sick of how being a woman made Shirah vulnerable, she decided to spare Aziza that life. She disguised Aziza as a boy, and changed her name, for Aziza had been first named Rebekah.

Aziza studied with the boys of the village, and Sa’adallos taught her to ride horses and wield weapons. Touching weapons is forbidden for women, but since the name of iron is Barzel, a name formed from Jewish matriarchs Leah, Rachel, Bilhah, and Zilpah, Aziza believes this taboo is nothing but men’s fear of women’s strength. When Shirah gave birth to Nahara, it was only Aziza who tended to her mother. While the women of the village often sought Shirah’s help, they did not help Shirah when she most needed it. The birth was difficult, and Aziza had to unwrap the umbilical cord from the baby’s neck to save her. Aziza immediately fell in love with the baby Nahara, though she never wanted to witness another birth.

After Adir was born, Sa’adallos began preferring his true son to Aziza. When Aziza turned 14, her mother finally stopped binding her breasts and began treating her as a girl. However, Shirah warned Aziza that she must stay away from love, as it could be her undoing. Meanwhile, Aziza noticed that her mother would regularly send missives to her first husband, Aziza’s father, using doves. While Shirah respected Sa’adallos, it was her first husband she had always loved. When one such messenger dove alighted at their encampment one day, Shirah packed her belongings and took her children to Masada, fleeing Sa’adallos. The message had been from Aziza’s father, Eleazar ben Ya’ir.

Part 3, Pages 306-336 Summary

In Masada, Aziza finds it difficult to play a woman’s role, since she has been raised as a warrior. She falls in love with Amram, making love with him without her mother’s knowledge.

After Nahara leaves, Aziza feels distraught. Nahara ignores Aziza’s repeated overtures of sisterly love. Aziza often goes to the Essene settlement to watch her sister submissively following Malachi and doing the bulk of the work. Aziza feels that Nahara, the daughter of a warrior, should not lead this life. Furthermore, as Aziza watches Yael take Nahara’s place in her mother’s affections, she feels bitterly jealous. Matters come to a head when Shirah marches into the Essene section, Aziza in tow, asking the group to return Nahara. Nahara tries to shut the door against her mother and sister, telling them she has already slept with Malachi and belongs to him. She also tells Shirah Aziza has been intimate with Amram. Aziza feels stung at her sister’s betrayal.

Aziza and Shirah return home, and Shirah rents her garments in mourning. As time goes on, Aziza begins to avoid Amram, because she thinks he knows and loves only the feminine, beautiful part of her, and Aziza is so much more. Once again Aziza begins to dress like a boy and finally feels like herself. Wynn, the Man from the North, trains Aziza in archery but is soon taken away. Yael tells Aziza Wynn is so weak he has begun to hallucinate. As the rations in Masada grow scarcer, Aziza wonders how long the asylum-seekers will be able to hold out at the fortress. Masada is supposed to be impenetrable, but news arrives every day of Romans destroying another Zealot settlement.

Meanwhile, Channa, Ben Ya’ir’s wife, has grown overtly possessive of Arieh, keeping the child with her at all times. Yael fears she plans to take Arieh for her own. Aziza decides to intercede with Ben Ya’ir on Yael’s behalf and knocks at his chambers. After she explains her visit, Ben Ya’ir brings out Arieh for her to take to Yael. He pats Aziza’s forehead paternally, and Aziza realizes he too knows he is her father. To gain Ben Ya’ir’s approval. Aziza, dressed as her brother Adir, participates in an archery contest and wins. However, because the warriors now believe Adir is a skilled archer, they take him along on a mission.

Part 3, Pages 337-367 Summary

The women at the dovecotes pray for Adir’s safe return. Aziza feels guilty that her actions led to her brother being sent into battle. With Ben Ya’ir away, Channa comes to the dovecotes again and takes away Arieh, saying the child is better off with her. She also announces the date on which Wynn’s throat will be slit.

Though Yael must be filled with grief, Aziza notices she does not shut down. She often goes out of the fortress to pray for Wynn at a cave, taking Aziza along, with Aziza dressed in Yosef’s old assassin cloak. The cloak gives Aziza a cover. One day, as per her plan with Yael, Aziza visits Wynn in the prison, drops the cloak, and leaves the gate unlocked. Wynn escapes, dressed in the cloak. Under the cloak, Aziza is wearing boy’s clothes, so she slips away unnoticed as well. Later Aziza learns that Yael gave Shirah’s amulet to Wynn to protect him on his journey.

The Romans are headed toward Masada, with Roman scouts often seen in the valley. News arrives daily of unbearable Roman atrocities on Jewish fortresses, such as Machaerus. The Essenes, who are pacifists, do not plan to fight the Romans, but instead leave the fortress. Aziza exhorts Nahara to stay back and fight, since she has the blood of a warrior. Nahara refuses, saying she belongs to Malachi and his people. The Essenes bury their scrolls in the sand and leave, and Aziza is heartbroken. She asks Shirah if love was to be the undoing even of Nahara. Shirah replies that she twisted the prophecy: Her premonition was that everyone Shirah loved would be doomed. That is why she kept Aziza at arm’s length. Aziza feels betrayed by her mother. Meanwhile, Tamar, Yael’s Essene friend, has left her son Yehuda behind in Masada, tied to a date palm. Yehuda comes to live with Yael.

Yael begs Shirah to help her get Arieh back. Shirah is loath to face Channa, whom she believes is not only heartless but also versed in magic. However, she agrees and takes Aziza along to confront Channa. Shirah and Aziza enter Ben Ya’ir’s house. As Channa approaches them, Shirah chants an exorcism. Aziza chants along. Channa screams that Ben Ya’ir gave Shirah a child, Aziza, and none to her. That is why she cast out Shirah and Aziza in the wild all those years ago, and this is why she has taken Arieh for her own.

Channa holds a knife to Arieh’s throat, and Shirah continues to chant in a trance, her cloak flying open. Channa notices Shirah is pregnant and is distracted. At this moment, Aziza grabs Arieh from Channa and runs. Channa screams that Shirah can have Arieh, but she can never have Ben Ya’ir. Shirah retorts that she has always had him anyway.

A black mastiff dog wanders into the settlement. Aziza adopts him, naming him “Eran.” The party of warriors returns. Adir has been struck by a spear and has a raging fever. While Shirah makes medicines and performs spells to heal Adir, Aziza resolves that she, and not her little brother, will go to war from now on.

Aziza asks Yael for a favor: an introduction to Yael’s father Yosef. Though Yosef has been a cruel father to Yael, he is an affectionate grandfather to Arieh. When Yael takes Aziza to Yosef’s chambers, Aziza privately asks the old assassin to teach her how to be invisible. Yosef agrees. Aziza begins to train with Yosef on the pretext of learning how to clean spears. When Yosef tells Aziza she is a warrior, her heart swells with pride. The next time a raiding party goes out, Aziza rides with 60 warriors, disguised as Adir.

Part 3, Pages 368-394 Summary

Eran, the dog, follows Aziza in the raid. As the party heads to Ein Gedi, an oasis, Aziza notes that even Amram cannot recognize her—Yosef has taught her well how to disguise herself.

The Zealots set up camp close to the oasis, waiting for the right time to attack. One evening, Aziza notices that Yoav, the Man from the Valley, wounds himself deliberately. His body is covered with scars of self-harm. Like Aziza, Yoav camps away from the other warriors. Yoav and Aziza strike up a silent friendship. When mist covers the oasis, the Zealots take it as a good omen for beginning their raid. Yoav tells Aziza to stay back, but since he does not explain himself, she joins the battle.

The warriors raid the oasis. Ben Ya’ir’s instructions are not to enslave women and children. Aziza notices that in their bloodlust, the Zealots are killing even traders from Moab at the oasis. She can hear them slay women and children as well, and the true meaning of Ben Ya’ir’s injunction not to enslave anyone becomes clear to her. As she stands frozen in disbelief, Yoav pulls her away. Like her, he has refrained from slaughtering children and women. Aziza realizes Yoav has known she is a woman all along and kept her secret. Aziza is sickened by the reality of war. She sees Amram kill a four-year-old boy. She wishes she had been a woman and stayed home. Yoav stands with her in solidarity and she pulls him into the sand so they can lie down together.

By the time the Zealot party returns to Masada, Adir’s fever has abated. Shirah agrees that Aziza should replace her brother in future battles. Ben Ya’ir and Shirah grow reckless, no longer hiding their love affair. Challa begins to perform evil spells against Shirah.

Meanwhile, a group of Roman scouts arrives at the fortress, outfitted with food and rations. It is obvious a Roman army of thousands will come to Masada very soon. Aziza fears for Nahara, as the Essenes are camping in the nearby cliffs. She, Yoav, and Eran go to the Essene camp and Aziza begs Nahara to return. Nahara refuses once again.

Yoav comforts Aziza. He tells her he had sworn never to love a woman except his wife, but he can love Aziza because she is a warrior. Aziza decides to reveal all parts of her identity to the man who is the love of her life and refers to herself by her birth name, Rebekah.

Part 3 Analysis

Aziza’s section is unique in that it is structured as a letter to her beloved sister Nahara, and later, her brother Adir. The fact that Aziza’s narrative is directed at her siblings presents storytelling as binding families together, invoking The Significance of Storytelling. Aziza needs to remind Nahara of her family and past; thus, she tells Nahara the story of her birth and Aziza’s role in it. In doing so, Aziza tries to remind Nahara of the ties of stories, memory, and heritage that link them.

The title of Aziza’s section is “The Warrior’s Beloved,” and it is a misdirection in two senses. Not only is Aziza herself both warrior and beloved, but the male warrior to whom she refers is not Amram after all. In a narrative twist, Yoav, the grief-struck silent Man from the Valley, turns out to be the warrior who is Aziza’s lover. This section also explores The Solidarity and Resilience of Women through Aziza’s adoption of a traditionally masculine warrior role. Aziza is a skilled archer, winning her the approval of even hard-hearted men like Yosef, who treats Aziza with more affection than he has ever treated his own daughter. Wynn, Yosef, and Yoav compliment Aziza by telling her she is a warrior and not a woman.

However, when Aziza goes for a raid disguised as Adir, all her ideas about the pride and importance of the masculine business of war disappear. Aziza sees her people slaughter women and children, with Amram changing before her eyes “into a demon” (374). Aziza decides that there is no nobility in dispensing death, wishing that she “had been a woman and had stayed at home” (378). The text suggests the way forward for Aziza and the other women lies in forging a new model of femininity, defined not by what their patriarchal society deems worthy, but by what is meaningful to them.

This section also addresses The Interplay Between Faith, Destiny, and Free Will. The foil to the bloodlust of the Zealots is the fatalistic pacifism of the Essenes. The Essenes shun violence to the extent that they refuse to use it even in self-defense. Realizing that a fight is coming to Masada, they leave the fortress and, in doing so, forfeit any chance of their own survival. However, despite the fatalism of her people, Tamar leaves her son in Masada because she does not accept death as his fate. She makes a choice, an act of free will. As it happens, her choice will save Yehuda’s life.

The animal symbolism of the text continues in this section, with Aziza adopting Eran. Eran follows Aziza even into battle and howls in grief when he sees the Zealots massacre the oasis-dwellers. In another instance of animal symbolism, doves suddenly drop dead in Masada one day, an omen of bad times to come since doves are auspicious animals. It is on this day that Channa decides to set a date for Wynn’s execution.

Channa emerges as an antagonistic figure in this section, even threatening to kill young Arieh. However, Channa’s extreme behavior can be read in the context of her limited social capital as a childless woman. As women who cannot have children are judged unfairly in the novel’s world, Channa grows bitter. With little outlet for her anger against larger societal forces, she turns her anger upon other women and children, especially those she considers rivals for her husband’s affection. The scene in which Shirah confronts Channa with a chant is important in explaining the nature of the magic Shirah—and other kepeshim—practice. While this magic is deemed unlawful and ungodly by mainstream male-dominated religion, Shirah’s chant is heavily linked with sacred prayer and verses. Aziza notices that Shirah sings “the song of the Almighty” (356), with quotes from the Bible: “Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day” (Psalms 91: 5-8, King James Bible). Thus, Shirah’s magic is inseparable from her faith in God. Rather than so-called sinister witchcraft, it is sacred belief as practiced by women.

A narrative element that gains prominence in this section is that of quasi-parent-child relationships. The text contains many instances of a child finding a mother or a father in someone who is not their biological parent. For instance, Yael finds a maternal figure in Shirah, and Shirah finds a daughter in Yael. Revka too thinks of Yael as a daughter. Yosef finds a new son in his grandson Arieh, and a new daughter in Aziza, not linked to him by blood. Aziza finds a father in Sa’adallos, then Wynn, and finally Yosef, though ironically her biological father never acknowledges her publicly.

Since this penultimate section is building toward the siege of Masada, the narrative is infused with a sense of peril and urgency. Aziza’s storytelling emphasizes the growing sense of danger through her accounts of Rome’s violence and depravity. Informants tell the women that after the fortress of Machaerus was captured by the soldiers of the Tenth Legion, they tortured the leader of the rebels, filling him with “burning thorn plants still alight, unwrapping his blistering skin from his soul” (320). Such accounts fill the inhabitants of Masada with dread and foreshadow Ben Ya’ir’s final decision of preferring dying by suicide to being captured by the Romans.

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