A History of Jerusalem: One City, Three Faiths. Karen ArmstrongЧитать онлайн книгу.
and crushed the revolt, which had popular support, only with his superior military capability. The union between Israel and Judah was also fragile, since David seems to have favored his own Kingdom of Judah. After Absalom’s revolt, the whole of Israel seceded from his United Kingdom, and again David could reassert his power only by using force. At the very end of his life, there was a split between the Jebusites and the Israelites in Jerusalem. As David lay dying, his eldest surviving son, Adonijah, had himself crowned at En Rogel with the backing of the old garde of Hebron, including Joab, the commander, and Abiathar, the priest. What can perhaps be called the Jebusite faction obtained David’s support for a countercoup. Nathan, Zadok, and Bathsheba, accompanied by the old Jebusite army of kereti and peleti, took Solomon to Yahweh’s shrine beside the Gihon Spring and crowned him there with great fanfare. Adonijah immediately surrendered, and together with Joab he was eventually executed, while Abiathar the priest was banished. When David died, the Jebusite party could be said to have triumphed over the newcomers to Jerusalem.
Under David, Jerusalem ceased to be a minor Canaanite city-state and became the capital of an empire. Under Solomon, who began his reign in about 970 BCE, Jerusalem acquired a regional status and doubled in size. Solomon had a huge harem of princesses, the daughters of allied or subject kings. He also achieved the rare distinction of marrying one of the pharaoh’s daughters. The kingdom now had a powerful army of chariots—the latest in military technology—and a fleet at Ezion Geber on the Gulf of Aqaba. Solomon became an arms dealer, trading chariots and horses with Egypt and Cilicia. The Bible tells us that the Queen of Sheba (in modern Yemen) came to visit Solomon, attracted by his reputation for wisdom. The story may reflect the growing importance of Solomon’s kingdom, since if he had started to trade in the Red Sea this might have upset the Sabean economy. Solomon achieved legendary status; his wealth and wisdom were said to be prodigious, and, as befitted a successful king, he embarked on a massive building project, restoring the old fortress cities of Hazor, Megiddo, and Arad.
Jerusalem became a cosmopolitan city and was the scene of Solomon’s most ambitious construction program. Extending the city to the north, Solomon built a royal acropolis on the site of Araunah’s old estate on the crest of Mount Zion: its plan, as far as we can tell from the biblical sources, was similar to other tenth-century acropolises which have been unearthed at several sites in Syria and northwestern Mesopotamia. It consisted of an elaborate Temple to Yahweh and a royal palace for the king, which, significantly, took nearly twice as long to build as the Temple.21 There were also other buildings: the cedar-pillared House of the Forest of Lebanon, whose function is not entirely clear to us; a treasury; the Judgment Hall, containing Solomon’s magnificent ivory throne; and a special palace for the daughter of the pharaoh, Solomon’s most illustrious wife.
None of this has survived. Our knowledge of the Temple, which proved to be the most important of these buildings, is derived entirely from the biblical writers, who dwelt lovingly on every remembered detail, sometimes long after the building itself had been destroyed. It was dedicated to Yahweh and designed to house the Ark of the Covenant. Unlike most Near Eastern temples, it contained no effigy of the presiding deity to symbolize his presence, since from the time he had revealed himself to Moses in the burning bush Yahweh had refused to be defined or represented in human iconography. But in every other respect, the Temple conformed to the usual Canaanite and Syrian model. It was built and probably designed by Tyrian craftsmen and seems to have been a typical example of Syrian imperial architecture.22 Ordinary worshippers did not enter the temple buildings, and the sacrifices were performed in the courtyard outside. The sanctuary itself was quite small and consisted of three parts: the Vestibule (Ulam), at the eastern end; the cult hall (Hekhal); and, up a short flight of steps, the Holy of Holies (Devir), which housed the Ark and was hidden by a curtain of blue, crimson, and purple linen.23 (See diagram.) The furniture shows how thoroughly the Jerusalem cult of Yahweh had accommodated itself to the spiritual landscape of the Near East. Apart from the Ark, there were no obvious symbols of the Exodus. Instead, the Bible tells us, there were two large golden candlesticks in the Hekhal, together with a golden table for shewbread, and an incense altar of gold-plated cedarwood. There was also a bronze serpent, later said to have been the one used by Moses to cure the people of plague, but which was probably connected with the old Jebusite cult.24 At the entrance of the Ulam were two freestanding pillars, known enigmatically as “Yakhin” and “Boaz,” and outside,25 in the open courtyard, stood the imposing altar of sacrifice and a massive bronze basin, supported by twelve brazen oxen, representing Yam, the primal sea. The walls of the Temple, within and without, were covered with carved figures of cherubs, palm trees, and open flowers.26 Syrian influence is clear. The bronze sea recalled Baal’s battle with Yam-Nahar, the oxen were common symbols of divinity and fertility, while the pillars Yakhin and Boaz may have been Canaanite standing-stones (matzevot). The biblical authors refer to the Canaanite rather than the Hebrew calendar when they describe the building of the Temple, and its dedication in the month of “Ethanim” (September/October) could have coincided with the autumn festival of Baal, which celebrated his victory over Mot and his enthronement on Mount Zaphon. In the Israelite tradition, this festival would be known as Sukkoth (Tabernacles), and eventually, as we shall see, this agricultural celebration would be reinterpreted and linked to the Exodus.
CONJECTURAL PLAN OF SOLOMON’S TEMPLE
1. Devir (Holy of Holies)
2. Hekhal (the cult hall)
3. Ulam (Vestibule)
4. Chambers
5. Jachin and Boaz pillars
6. Winding staircase
7. The Ark
8. The Cherubim
9. Tables for candlesticks
10. Incense altar
11. Table of shewbread
Yet the Temple, teeming with apparently “pagan” imagery, became the most cherished institution in Israel. Some prophets and reformers would feel unhappy about it and urge the people to return to the purer religion of the Exodus, but when Solomon’s Temple was destroyed by Nebuchadnezzar, most Israelites felt their world had come to an end. Perhaps we should not be surprised that most of the people found these symbols of Canaanite and Syrian myth compatible with the religion of the Ark and the Exodus. We have seen that the legends of the Exodus had transposed, in another key, the old myths of Baal and Marduk. If we see the Exodus story as merely a historical event which is “true,” then Baal’s battle with Yam is simply a fantasy that is “false.” But if instead we look for the inner meaning of the Exodus events and experience its power as a timeless truth, we can see that the brazen sea in the courtyard of Solomon’s Temple was not entirely out of place. Both speak of that endless battle with the powers of darkness and of a rite of passage. Just as Jews remind themselves that every generation must regard itself as having escaped from slavery in Egypt, the presence of Yam was a reminder that the forces of chaos were never entirely overcome. Placed at the threshold of the Temple, which housed the divine Presence, it was a reminder of the challenge and effort that the creativity inspired by the sacred seems to inspire and require.
We know from the psalms which are connected with the Jerusalem cult of Yahweh that the Temple was imaginatively associated with Mount Zion. Once the Ark was installed there, the site became for the Israelites a “center” that linked heaven and earth and also had its roots in the underworld, represented by the primal sea. Like the Sacred Mountain, the Temple was a symbol of the reality that sustains the life of the cosmos. Like Jacob’s ladder, it represented a bridge to the source of being, without which the fragile mundane world could not subsist. Because it was built in a place where the sacred had revealed itself in the past, worshippers could hope to make contact with that divine power. When they