Free Jerusalem. The Biography by Simon Sebag Montefiore Page B

another step towards the creation of the Bible. Indeed these laws were backdated and attributed to Moses, but the biblical portrait of the Temple of Solomon surely reflected the real but later Jerusalem of Josiah, the new David. Henceforth the holy mountain became nothing less than
ha-Makom
in Hebrew: the Place.
    The king had the idols burned in the Kidron Valley, and expelled the male prostitutes from the Temple; he smashed the child-roasters of the Valley of Hell and killed the idolatrous priests, grinding their bones into their altars. * Josiah’s revolution sounds violent, frenzied and puritanical. He then held a Passover festival to celebrate. ‘And like unto him was there no king before him.’ Yet he was playing a dangerous game. WhenNecho, the Egyptian pharaoh, marched up the coast, Josiah, fearing he was about to swap Assyrian for Egyptian dominion, rushed to stop him. In 609 BC, the pharaoh crushed the Judaeans and killed Josiah at Megiddo. Josiah had failed, but his optimistic, revelatory reign was more influential than any other between David and Jesus. The dream of independence, however, ended at Megiddo, which became the very definition of catastrophe: Armageddon. 20
    The pharaoh advanced on Jerusalem and placed Josiah’s brother Jehoiakim on the throne of Judah. But Egypt failed to stop the rise of a new Near Eastern empire. In 605, the Babylonian king’s son, Nebuchadnezzar, routed the Egyptians at Carchemish. Assyria vanished; Babylon inherited Judah. But in 597, King Jehoiakim saw his chance in the midst of this instability to liberate Judah and called a national fast to win God’s protection. His adviser and prophet Jeremiah warned, in the first jeremiad, that God would destroy Jerusalem. King Jehoiakim publicly burned Jeremiah’s writings. * He allied Judah with Egypt, but no Egyptian help came as a new conqueror descended on Jerusalem.
    NEBUCHADNEZZAR
     
    ‘In the seventh month of Kislev,’ declared Nebuchadnezzar’s chronicle, preserved on a clay inscription, ‘the Babylonian king marched to the land of Hatti [Syria], besieged the City of Judah [Jerusalem] and on the second day of the month of Adar [16 March 697] took the city and captured the king.’ Nebuchadnezzar plundered the Temple and deported the king and 10,000 nobles, artisans and young men to Babylon. There, Jehoiakim joined his vanquisher’s court.
    Nebuchadnezzar was the son of a usurper but he was a dynamic empire-builder, who regarded himself as the viceroy on earth of Babylon’s patron god Bel-Marduk. Inheriting the Assyrian style of ferocious imperial repression, he promoted himself as a paragon of piety and virtue. At home ‘the strong used to plunder the weak’, but Nebuchadnezzar ‘did not rest night or day but with counsel and deliberationhe persisted’ in giving justice. His Judaean victims might not have recognized the soi-disant ‘King of Justice’.
    The exiles from Judah found themselves in a city that made Zion look like a village. While a few thousand lived in Jerusalem, Babylon boasted a quarter of a million in a metropolis so majestic and hedonistic that the goddess of love and war Ishtar was said to tiptoe through the streets, kissing her favourites in the inns and alleyways.
    Nebuchadnezzar stamped Babylon with his own aesthetic flair: grandiose gigantism tinted in his favourite colour, divine sky-blue, reflected in the canals of the mighty Euphrates. The four towers of the Ishtar Gate were faced with blue-glazed bricks, illustrated with bulls and dragons in yellow and ochre, leading into the city’s triumphal boulevard, the Processional Way. His palace, in his words an ‘edifice to be admired, a gleaming sanctuary, my royal abode’, was decorated with towering lions. Hanging Gardens embellished his summer palace. Honouring Babylon’s patron god Marduk, Nebuchadnezzar raised a ziggurat, an immense seven-storey, stepped tower with a flat top: his Foundation Platform of Heaven and Earth was the real