Jerusalem: The Biography

  In the mayhem and the methodical destruction afterwards, a world vanished, leaving a few moments frozen in time. The Romans butchered the old and the infirm: the skeletal hand of a woman found on the doorstep of her burnt house reveals the panic and terror; the ashes of the mansions in the Jewish Quarter tell of the inferno. Two hundred bronze coins have been found in a shop on the street that ran under the monumental staircase into the Temple, a secret stash probably hidden in the last hours of the fall of the city. Soon even the Romans wearied of slaughter. The Jerusalemites were herded into concentration camps set up in the Women’s Court of the Temple itself where they were filtered: fighters were killed; the strong were sent to work in the Egyptian mines; the young and handsome were sold as slaves, chosen to be killed fighting lions in the circus or to be displayed in the Triumph.

  Josephus searched through the pitiful prisoners in the Temple courtyards, finding his brother and fifty friends whom Titus allowed him to liberate. His parents had presumably died. But he noticed three of his friends among the crucified. ‘I was cut to the heart and told Titus,’ who ordered them to be taken down and cared for by doctors. Only one survived.

  Titus decided, like Nebuchadnezzar, to eradicate Jerusalem, a decision which Josephus blamed on the rebels: ‘The rebellion destroyed the city and the Romans destroyed the rebellion.’ The toppling of Herod the Great’s most awesome monument, the Temple, must have been an engineering challenge. The giant ashlars of the Royal Portico crashed down on to the new pavements below and there they were found nearly 2000 years later in a colossal heap, just as they had fallen, concealed beneath centuries of debris. The wreckage was dumped into the valley next to the Temple where it started to fill up the ravine, now almost invisible, between the Temple Mount and the Upper City. But the holding walls of the Temple Mount, including today’s Western Wall, survived. The spolia, the fallen stones, of Herod’s Temple and city are everywhere in Jerusalem, used and reused by all Jerusalem’s conquerors and builders, from the Romans to the Arabs, from the Crusaders to the Ottomans, for over a thousand years afterwards.7

  No one knows how many people died in Jerusalem, and ancient historians are always reckless with numbers. Tacitus says there were 600,000 in the besieged city, while Josephus claims over a million. Whatever the true figure, it was vast, and all of these people died of starvation, were killed or were sold into slavery.

  Titus embarked on a macabre victory tour. His mistress Berenice and her brother the king hosted him in their capital Caesarea Philippi, in today’s Golan Heights. There he watched thousands of Jewish prisoners fight each other – and wild animals – to the death. A few days later, he saw another 2,500 killed in the circus at Caesarea Maritima and yet more were playfully slaughtered in Beirut before Titus returned to Rome to celebrate his Triumph.

  The legions ‘entirely demolished the rest of the city, and overthrew its walls’. Titus left only the towers of Herod’s Citadel ‘as a monument of his good fortune’. There the Tenth Legion made its headquarters. ‘This was the end which Jerusalem came to’, wrote Josephus, ‘a city otherwise of great magnificence and of mighty fame among all mankind’.

  Jerusalem had been totally destroyed five centuries earlier by Nebuchadnezzar, King of Babylon. Within fifty years of that first destruction, the Temple was rebuilt and the Jews returned. But this time, after AD 70, the Temple was never rebuilt – and, except for a few brief interludes, the Jews would not rule Jerusalem again for nearly 2,000 years. Yet within the ashes of this calamity lay the seeds not only of modern Judaism but also of Jerusalem’s sanctity for Christianity and Islam.

  Early during the siege, according to much later rabbinical legend, Yohanan ben Zakkai, a respected rabbi, had ordered his pupils to carry him out of the doomed city in a coffin, a metaphor for the foundation of a new Judaism no longer based on the sacrificial cult in the Temple.8

  The Jews, who continued to live in the countryside of Judaea and Galilee, as well as in large communities across the Roman and Persian empires, mourned the loss of Jerusalem and revered the city ever after. The Bible and the oral traditions replaced the Temple, but it was said that Providence waited for three and a half years on the Mount of Olives to see if the Temple would be restored – before rising to heaven. The destruction was also decisive for the Christians.

  The small Christian community of Jerusalem, led by Simon, Jesus’ cousin, had escaped from the city before the Romans closed in. Even though there were many non-Jewish Christians living around the Roman world, these Jerusalemites remained a Jewish sect praying at the Temple. But now the Temple had been destroyed, the Christians believed that the Jews had lost the favour of God: the followers of Jesus separated for ever from the mother faith, claiming to be the rightful heirs to the Jewish heritage. The Christians envisaged a new, celestial Jerusalem, not a shattered Jewish city. The earliest Gospels, probably written just after the destruction, recounted how Jesus had foreseen the siege of the city: ‘ye shall see Jerusalem compassed with armies’; and the demolition of the Temple: ‘Not one stone shall remain.’ The ruined Sanctuary and the downfall of the Jews were proof of the new revelation. In the 620s, when Muhammad founded his new religion, he first adopted Jewish traditions, praying towards Jerusalem and revering the Jewish prophets, because for him too the destruction of the Temple proved that God had withdrawn his blessing from Jews and bestowed it on Islam.

  It is ironic that the decision of Titus to destroy Jerusalem helped make the city the very template of holiness for the other two Peoples of the Book. From the very beginning, Jerusalem’s sanctity did not just evolve but was promoted by the decisions of a handful of men. Around 1000 BC, a thousand years before Titus, the first of these men captured Jerusalem: King David.

  PART ONE

  JUDAISM

  The city of the Lord, the Zion of the Holy One of Israel … Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city.

  Isaiah 60.14, 52.1

  My native city is Jerusalem, in which is situated the sacred shrine of the most high God. The holy city is the mother city not of one country, Judaea, but of most of the other neighbouring lands, as well as lands far away, most of Asia, [and] similarly Europe, to say nothing of the countries beyond the Euphrates.

  Herod Agrippa I, King of Judaea, quoted in Philo, De Specialibus Legibus

  He who has not seen Jerusalem in her splendour has never seen a desirable city in his life. He who has not seen the Temple in its full construction has never seen a glorious building in his life.

  Babylonian Talmud, Tractate of the Tabernacle

  If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

  Psalm 137.5–6

  Jerusalem is the most famous city of the East.

  Pliny the Elder, Natural History, 5.15

  1

  THE WORLD OF DAVID

  THE FIRST KING: CANAANITES

  When David captured the citadel of Zion, Jerusalem was already ancient. But it was scarcely a city, just a small mountain stronghold in a land that would have many names – Canaan, Judah, Judaea, Israel, Palestine, the Holy Land to Christians, the Promised Land to Jews. This territory, just 100 by 150 miles, lies between the south-eastern corner of the Mediterranean and the River Jordan. Its lush coastal plain offered the best path for invaders and traders between Egypt and the empires of the east. Yet the isolated and remote town of Jerusalem, 30 miles from the nearest coast, far from any trade routes, stood high amid the golden-rocked desolation of the cliffs, gorges and scree of the Judaean hills, exposed to freezing, sometimes even snowy, winters and to witheringly hot summers. Nonetheless, there was security atop these forbidding hills; and there was a spring in the valley beneath, just enough to support a town.

  The romantic image of David’s city is far more vivid than any facts of verifiable history. In the fog of Jerusalem’s pre-
history, fragments of pottery, ghostly rock-cut tombs, sections of wall, inscriptions in the palaces of faraway kings and the holy literature of the Bible can provide only fleeting glints of human life in an invincible gloom, separated by hundreds of years. The sporadic clues that emerge cast a flickering light on some random moment of a vanished civilization, followed by centuries of life of which we know nothing – until the next spark illuminates another image. Only the springs, mountains and valleys remain the same, and even they have been redirected, resculpted, refilled by millennia of weather, debris and human endeavour. This much or little is certain: by the time of King David, holiness, security and nature had combined to make Jerusalem an ancient fastness that was regarded as impregnable.

  People had lived there as early as 5000 BC. In the early Bronze Age, around 3200 BC, when the mother of cities, Uruk, in what became Iraq, was already home to 40,000 citizens, and nearby Jericho was a fortified town, people buried their dead in tombs in Jerusalem’s hills, and started to build small square houses in what was probably a walled village on a hill above a spring. This village was then abandoned for many years. Jerusalem scarcely existed while the Egyptian pharaohs of the Old Kingdom reached the zenith of their pyramid building and completed the Great Sphinx. Then in the 1900S BC, at a time when Minoan civilization flourished in Crete, King Hammurabi was about to compile his legal code in Babylon and Britons worshipped at Stonehenge, some pottery, sherds of which were discovered near Luxor in Egypt, mentions a town named Ursalim, a version of Salem or Shalem, god of the evening star. The name may mean ‘Salem has founded’.*

  Back in Jerusalem, a settlement had developed around the Gihon Spring: the Canaanite inhabitants cut a channel through the rock leading to a pool within the walls of their citadel. A fortified underground passageway protected their access to the water. The latest archaeological digs on the site reveal that they guarded the spring with a tower and a massive wall, 23 feet thick, using stones weighing 3 tons. The tower could also have served as a temple celebrating the cosmic sanctity of the spring. In other parts of Canaan, priestly kings built fortified tower-temples. Further up the hill, remnants of a city wall have been found, the earliest in Jerusalem. The Canaanites turn out to have been builders on a scale more impressive than anyone in Jerusalem until Herod the Great almost 2,000 years later.1

  The Jerusalemites became subjects of Egypt which had conquered Palestine in 1458 BC. Egyptian garrisons guarded nearby Jaffa and Gaza. In 1350 BC, the frightened King of Jerusalem begged his overlord, Akhenaten, the pharaoh of the New Kingdom of Egypt, to send him help – even ‘fifty archers’ – to defend his small kingdom from the aggression of neighbouring kings and bands of marauding outlaws. King Abdi-Hepa called his citadel ‘the capital of the Land of Jerusalem of which the name is Beit Shulmani’, the House of Well-being. Perhaps the word Shulman is the origin of the ‘Shalem’ in the name of the city.

  Abdi-Hepa was a paltry potentate in a world dominated by the Egyptians to the south, by the Hittites to the north (in today’s Turkey) and to the north-west by the Mycenean Greeks who would fight the Trojan War. The king’s first name is west Semitic – the Semites being the many Middle East peoples and languages, supposedly descended from Shem, son of Noah. Therefore Abdi-Hepa could have hailed from anywhere in the north-eastern Mediterranean. His appeals, found in the pharaoh’s archive, are panic-stricken and sycophantic, the first known words of a Jerusalemite:*

  At the feet of the King I have fallen 7 and 7 times. Here is the deed that Milkily and Shuwardatu have done against the land – they have led the troops of Gezer … against the law of the King … The land of the King has gone over to the Habiru [marauding outlaws]. And now a town belonging to Jerusalem has gone over to the men of Qiltu. May the King listen to Abdi-Hepa your servant and send archers.

  We hear no more, but whatever happened to this beleaguered king, just over a century later the Jerusalemites built steep terraced structures above the Gihon Spring on the Ophel hill that survive today, the foundation of a citadel or temple of Salem.2 These powerful walls, towers and terraces were part of the Canaanite citadel known as Zion that David would capture. Some time during the thirteenth century BC, a people called the Jebusites occupied Jerusalem. But now the old Mediterranean world was being torn apart by waves of so-called Sea Peoples who came from the Aegean.

  In this storm of raids and migrations, the empires receded. The Hittites fell, Mycenae was mysteriously destroyed, Egypt was shaken – and a people called the Hebrews made their first appearance.

  ABRAHAM IN JERUSALEM: ISRAELITES

  This new ‘Dark Age’, which lasted three centuries, allowed the Hebrews, also known as Israelites, an obscure people who worshipped one God, to settle and build a kingdom in the narrow land of Canaan. Their progress is illuminated by the stories about the creation of the world, their origins and their relationship with their God. They passed down these traditions which were then recorded in sacred Hebrew texts, later collated into the Five Books of Moses, the Pentateuch, the first section of the Jewish scriptures, the Tanakh. The Bible became the book of books, but it is not one document. It is a mystical library of interwoven texts by unknown authors who wrote and edited at different times with widely divergent aims.

  This sacred work of so many epochs and so many hands contains some facts of provable history, some stories of unprovable myth, some poetry of soaring beauty, and many passages of unintelligible, perhaps coded, perhaps simply mistranslated, mystery. Most of it is written not to recount events but to promote a higher truth – the relationship of one people and their God. To the believer, the Bible is simply the fruit of divine revelation. To the historian, this is a contradictory, unreliable, repetitive,* yet invaluable source, often the only one available to us – and it is also, effectively, the first and paramount biography of Jerusalem.

  The founding patriarch of the Hebrews was, according to Genesis the first book of the Bible, Abram – who is portrayed as travelling from Ur (in today’s Iraq) to settle in Hebron. This was in Canaan, the land promised to him by God, who renamed him the name ‘Father of Peoples’ – Abraham. On his travels, Abraham was welcomed by Melchizedek, the priest-king of Salem in the name of El-Elyon, the Most High God. This, the city’s first mention in the Bible, suggests that Jerusalem was already a Canaanite shrine ruled by priest-kings. Later God tested Abraham by ordering him to sacrifice his son Isaac on a mountain in ‘the land of Moriah’ – identified as Mount Moriah, the Temple Mount of Jerusalem.

  Abraham’s roguish grandson Jacob used trickery to clinch his inheritance, but redeemed himself in a wrestling match with a stranger who turned out to be God, hence his new name, Israel – He who Strives with God. This was the appropriate birth of the Jewish people, whose relationship with God was to be so passionate and tormented. Israel was the father of the founders of the twelve tribes who emigrated to Egypt. There are so many contradictions in the stories of these so-called Patriarchs that they are impossible to date historically.

  After 430 years, the Book of Exodus portrays the Israelites, repressed as slaves building the pharaoh’s cities, miraculously escaping Egypt with God’s help (still celebrated by Jews in the festival of Passover), led by a Hebrew prince named Moses. As they wandered through Sinai, God granted Moses the Ten Commandments. If the Israelites lived and worshipped according to these rules, God promised them the land of Canaan. When Moses sought the nature of this God, asking ‘What is thy name?’, he received the majestically forbidding reply, ‘I AM THAT I AM,’ a God without a name, rendered in Hebrew as YHWH: Yahweh or, as Christians later misspelt it, Jehovah.*

  Many Semites did settle in Egypt; Ramses II the Great was probably the pharaoh who forced the Hebrews to work on his store-cities; Moses’ name was Egyptian, which suggests at least that he originated there; and there is no reason to doubt that the first charismatic leader of the monotheistic religions – Moses or someone like him – did receive this divine revelation for that is how religions begin. The tradition of
a Semitic people who escaped repression is plausible but it defies dating.

  Moses glimpsed the Promised Land from Mount Nebo but died before he could enter it. It was his successor Joshua who led the Israelites into Canaan. The Bible portrays their journey as both a bloody rampage and a gradual settlement. There is no archaeological evidence of a conquest but pastoral settlers did found many unwalled villages in the Judaean highlands.† A small group of Israelites, who escaped Egypt, were probably among them. They were united by their worship of their God – Yahweh – whom they revered in a moveable temple, a tabernacle that held the sacred wooden chest known as the Ark of the Covenant. They perhaps crafted their identity by telling the stories of their founding Patriarchs. Many of these traditions, from Adam and the Garden of Eden to Abraham, would later be revered not just by Jews but by Christians and Muslims too – and would be located in Jerusalem.

  The Israelites were now very close to the city for the first time.

  2

  THE RISE OF DAVID

  YOUNG DAVID

  Joshua set up his headquarters north of Jerusalem, at Shechem, where he built a shrine to Yahweh. Jerusalem was the home of the Jebusites, ruled by King Adonizedek, a name that suggests a priest-king. Adonizedek resisted Joshua but was defeated. Yet ‘the sons of Judah could not drive out the Jebusites’, who ‘lived in Jerusalem side by side with the sons of Judah as they do today’. Around 1200 BC, Merneptah, the son of Ramses the Great and perhaps the pharaoh who was forced to release Moses’ Israelites, faced attacks from the Sea Peoples – throwing the old empires of the Near East into flux. The pharaoh raided Canaan to restore order. When he returned home, he inscribed his triumph on the walls of his Theban temple, declaring that he had defeated the Sea Peoples, recaptured Ashkelon – and massacred a people who now appear in history for the first time: ‘Israel is laid waste and his seed is not.’