Jerusalem: The Biography (13 page)

Now Jerusalem ‘was large and great’, Nehemiah said, but ‘the people were few therein’. Nehemiah persuaded the Jews outside the city to draw lots: one out of every ten would settle in Jerusalem. After twelve years Nehemiah travelled to Persia to report to the king, but when he returned to Jerusalem he found that Sanballat’s cronies were lucratively running the Temple while the Jews were marrying with the locals. Nehemiah expelled these interlopers, discouraged intermarriage and imposed his new pure Judaism.

As the Persian kings lost control over their provinces, the Jews developed their own semi-independent statelet of Yehud. Based around the Temple, and funded by growing numbers of pilgrims, Yehud was ruled by the Torah and governed by a dynasty of high priests supposedly descended from King David’s priest Zadok. Once again, the Temple treasury became a coveted prize. One of the high priests was murdered inside the Temple by his own avaricious brother, Jesus (the Aramaic for Joshua), a sacrilege that gave the Persian governor the pretext to march on Jerusalem and loot its gold.
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While the Persian courtiers were distracted by their own homicidal intrigues, King Philip II of Macedon trained a formidable army, conquered the Greek city-states and prepared to launch a sacred war against Persia to avenge the invasions of Darius and his son Xerxes. When Philip was assassinated, his twenty-year-old son Alexander seized the throne and launched the attack on Persia that would bring Greece to Jerusalem.

THE MACEDONIANS

336–166
BC

ALEXANDER THE GREAT

Within three years of his father’s murder in 336
BC
, Alexander had twice defeated the Persian king Darius III, who decided to withdraw eastwards. Alexander did not pursue him at first, but instead marched along the coast towards Egypt, and ordered Jerusalem to contribute provisions for his army. The high priest initially refused. But not for long: when Tyre resisted him, Alexander besieged the city and when it fell, he crucified all its survivors.

Alexander ‘hurried to go up to Jerusalem’, wrote the Jewish historian Josephus much later, claiming that the conqueror was welcomed at the gates by the high priest in his purple and scarlet robes and all the Jerusalemites in white. They led him into the Temple where he sacrificed to the Jewish God. This story was probably wishful thinking: it is more likely that the high priest, along with the leaders of the semi-Jewish Samaritans, paid court to Alexander on the coast at Rosh Ha Ayim and that, emulating Cyrus, he recognized their right to live by their own laws.
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He then pushed on to conquer Egypt, where he founded the city of Alexandria before heading east, never to return.

After finishing off the Persian empire and expanding his hegemony as far as Pakistan, Alexander began his great project, the fusing of the Persians and Macedonians into a single elite to rule his world. If he did not quite succeed, he changed the world more than any other conqueror in history by spreading his version of Hellenikon – Greek culture, language, poetry, religion, sport and Homeric kingship – from the deserts of Libya to the foothills of Afghanistan. The Greek way of life became as universal as the British during the nineteenth century or the American today. From now on, even the monotheistic Jewish enemies of this philosophical and polytheistic culture could not help but see the world through the lens of Hellenism.

On 13 June 323, eight years after conquering the known world, Alexander lay in Babylon dying either of fever or of poison, aged just thirty-three. His devoted soldiers filed past his bed with tears pouring down their faces. When they asked him to whom he had left his kingdom, he replied: ‘To the strongest.’
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PTOLEMY: THE SABBATH SACKING

The tournament to find the strongest was a twenty-year war between Alexander’s generals. Jerusalem was tossed between these Macedonian warlords who ‘multiplied the evils in the earth’. In the duel between the two leading contenders, Jerusalem changed hands six times. She was ruled for fifteen years by One-Eyed Antigonos, until in 301 he was killed in battle and the victor, Ptolemy, arrived outside the walls to claim Jerusalem.

Ptolemy was Alexander’s cousin, a veteran general who had fought his way from Greece to Pakistan, where he had commanded the Macedonian fleet on the Indus. Just after Alexander’s death, he was granted Egypt. When he heard that Alexander the Great’s cortège was on its way back to Greece, he rushed up through Palestine to seize it and carried it back to rest in his capital, Alexandria. The guardian of the ultimate Greek talisman, Alexander’s body, became the keeper of his flame. Ptolemy was not just a warlord: the soldier’s strong chin and blunt nose on his coins belied his subtlety and common sense.

Now Ptolemy told the Jerusalemites that he wished to enter the city on the Sabbath to sacrifice to the Jewish God. The resting Jews believed this ruse and Ptolemy seized the city, thus revealing the fanaticism of Jewish observance. But when the sun set on the Sabbath, the Jews fought back. Ptolemy’s troops then rampaged through Jerusalem – ‘the houses rifled, the women ravished; and half the city go forth into captivity’. Ptolemy probably posted Macedonian garrisons in the Baris Fortress, built by Nehemiah just north of the Temple, and he deported thousands of Jews to Egypt. These founded the Greek-speaking Jewish community in Ptolemy’s splendid capital Alexandria. In Egypt, Ptolemy and his successors became pharaohs; in Alexandria and the Mediterranean they were Greek kings. Ptolemy Soter – the ‘Saviour’ as he was known – adopted the local gods, Isis and Osiris, and Egyptian traditions of kingship, promoting his dynasty as both Egyptian god-kings and semi-divine Greek monarchs. He and his sons conquered Cyprus, Cyrenaica and then swathes of Anatolia and the Greek Islands. He understood that not just magnificence but also culture would give him legitimacy and greatness. So he made Alexandria the world’s paramount Greek city, opulent and sophisticated, founding its Museum and the Library, recruiting Greek scholars and commissioning the Pharos lighthouse, one of the Wonders of the World. His empire endured for three centuries down to the last of his family – Cleopatra.

Ptolemy lived into his eighties, and wrote a history of Alexander.
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Ptolemy II Philadelphos favoured the Jews, freeing 120,000 Jewish slaves and sending gold to embellish the Temple. He understood the power of pageantry and spectacle. In 275 he held a parade for a small number of special guests in the name of Dionysus, god of wine and abundance, in which a vast wineskin made of leopard pelts held 200,000 gallons of wine and a phallos 180 feet long and 9 feet wide was paraded along with elephants and subjects from every corner of his empire. He was also an avid book collector. When the high priest sent the twenty or so books of the Jewish Tanakh
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to Alexandria, the king ordered it to be translated into Greek. He respected the scholarship of his Alexandrian Jews and invited them to a dinner to discuss the translation: ‘everything’, promised the king, ‘will be served in compliance with your habits and for me also.’ It was said that in seventy days the seventy scholars each produced an identical translation. The Septuagint Bible changed the history of Jerusalem and later made possible the spread of Christianity. Thanks to Alexander, Greek was the international language; now, for the first time, the Bible could be read by virtually everyone.
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JOSEPH THE TOBIAD

Jerusalem remained a semi-independent statelet within Ptolemy’s empire, and Judah issued its own coins, inscribed ‘Yehud’. She was not just a political entity but God’s own city ruled by the high priests. These scions of the Oniad family, claiming descent from the biblical priest Zadok, enjoyed the opportunity to amass fortunes and power, provided they paid tribute to the Ptolemies. In the 240s, High Priest Onias II tried to hold back the 20 silver talents he owed Ptolemy III Euergetes. This created an opportunity for a well-connected young Jew who decided to outbid the high priest not just for Jerusalem but for the entire land.

This adventurer was the high priest’s own nephew, Joseph,
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who set off for Alexandria where the king was holding an auction: bidders promised the highest tribute in return for the power to rule and tax their territories. The Syrian grandees mocked young Joseph but he outplayed them with outrageous chutzpah. He managed to see the king first and charmed him. When Ptolemy III asked for offers, the bumptious Joseph outbid his rivals for all of Coele-Syria, Phoenicia, Judah and Samaria. The king asked Joseph for the usual hostages to guarantee his promised tribute. ‘I give you no other persons, O King,’ replied the cocky Jerusalemite, ‘than yourself and your wife.’ Joseph could have been executed for this impertinence but Ptolemy laughed and agreed.

Joseph returned to Jerusalem with 2,000 Egyptian infantry. He had much to prove. When Ashkelon refused to pay its taxes, he murdered its twenty leading citizens. Ashkelon paid.

Joseph, like his namesake in Genesis, had played at the highest level in Egypt and won. In Alexandria, where he hobnobbed with the king, he fell in love with an actress. When he set up the seduction, his brother replaced her with his own daughter. During the night, Joseph was too drunk to notice and when he was sober, he fell in love with his niece and their marriage strengthened the dynasty. However, their son Hyrcanus grew up to be as much of a rogue as Joseph himself. Living grandly, ruling severely and taxing exorbitantly, Joseph was nonetheless ‘a good man of great magnanimity’, according to Josephus, admired for his ‘gravity, wisdom and justice. He brought the Jews out of a state of poverty and meanness to one that was more splendid.’

Joseph the Tobiad was important to the kings of Egypt because they were now continuously fighting a rival Macedonian dynasty, the Seleucids, for control of the Middle East. In about 241, Ptolemy III showed his gratitude, after a victory over his enemies, by visiting Jerusalem and there sacrificing respectfully in the Temple, hosted no doubt by Joseph. When the king died, however, the Egyptians found themselves challenged by a teenaged Seleucid king of irrepressible ambition.

ANTIOCHUS THE GREAT: CLASH OF THE ELEPHANTS

The challenger was the Macedonian king of Asia, Antiochus III. In 223, this peripatetic eighteen-year-old inherited a grandiose title and a disintegrating empire,
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but he possessed the gifts to reverse this decay. Antiochus regarded himself as the heir to Alexander and, like all the Macedonian kings, he associated himself with Apollo, Hercules, Achilles and, above all, Zeus. In a dizzying succession of campaigns, Antiochus reconquered Alexander’s eastern empire as far as India, earning the soubriquet ‘the Great’. He repeatedly attacked Palestine but the Ptolemies repelled his invasions and the ageing Joseph the Tobiad continued to rule Jerusalem. But his son Hyrcanus betrayed him and attacked the city. Shortly before his death, Joseph defeated his son, who went on to carve out his own principality in today’s Jordan.

In 201, Antiochus the Great, now in his forties, returned from his triumphs in the east. Jerusalem was ‘tossed like a ship in a storm between both sides’. Finally, Antiochus routed the Egyptians, and Jerusalem welcomed a new master. ‘The Jews, when we came into their city,’ declared Antiochus, ‘gave us a splendid reception and met us with their senate, and also helped us expel the Egyptian garrison.’ A Seleucid king and army were an impressive sight. Antiochus would have worn a diadem of royalty, laced boots of crimson embroidered with gold, a broad-brimmed hat and a dark-blue cloak spangled with gold stars, brooched at the throat in crimson. The Jerusalemites provisioned his multinational army that included Macedonian phalanxes bearing their sarissa lances, Cretan mountain fighters, Cilician light infantry, Thracian slingers, Mysian bowmen, Lydian javelineers, Persian bowmen, Kurdish infantry, Iranian heavy-armoured cataphracts on war horses and, most prestigious of all, elephants – probably a first for Jerusalem.
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Antiochus promised to repair the Temple and the walls, repopulate the city and confirmed the Jews’ right to rule themselves ‘in accordance with the laws of their fathers’. He even banned foreigners from entering the Temple or bringing ‘into the city the flesh of horses or mules or wild or tame asses or leopards, foxes or hares’. Simon, the high priest, had certainly backed the right side: never had Jerusalem enjoyed such an indulgent conqueror. Jerusalemites looked back at this time as a golden age ruled by the ideal high priest who, they said, resembled ‘the morning star in the midst of a cloud’.
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SIMON THE JUST: THE MORNING STAR

When Simon
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emerged from the Holy of Holies on the Day of Atonement, the High Priest ‘was clothed in the perfection of glory, when he went up to the holy altar’. He was the paragon of the high priests who ruled Judah as anointed princes, a combination of monarch, pope and ayatollah: he wore gilded robes, a gleaming breastplate and a crown-like turban on which he sported the
nezer
, a golden flower, the symbol of life and salvation, a relic of the headdress of the kings of Judah. Jesus Ben Sira, the author of Ecclesiasticus and the first writer to capture the sacred drama of the flourishing city, described Simon as ‘a cypress tree which groweth up to the clouds’.