The Templars Read Free

and mountains in the ancient Middle Eastwere associated with the divine because they reached into the sky, and Shalem, who was a Syrian god identified with the setting sun or with the evening star, had chosen to manifest himself on the Ophel hill. From the moment of its foundation, Jerusalem was a sacred place.
    Six hundred years later, in about 1200 BC, Jerusalem was in the hands of the Jebusites, a people who had recently settled in Canaan. These were turbulent times, marked by dramatic climate change and the vast migration of the Sea Peoples who originated somewhere beyond the Black Sea and irrupted southwards through Asia Minor, the Middle East, the Mediterranean and even as far as the shores of Libya and Egypt. In the course of the Sea People’s disruptive wanderings entire civilisations were overthrown, including the Mycenaeans of Greece and the Hittites, whose empire had extended over Asia Minor and most of Syria. The Jebusites were probably remnants of the Hittite empire who sought refuge in the highlands of Judah, even as the Philistines, who were probably Sea Peoples beaten back from Egypt, settled along the coastal lowlands of Canaan. But at the same time another people were establishing themselves in the highlands of Canaan: the Israelites, whose tribes soon encircled Jebusite Jerusalem.
    The Promised Land
    According to the Bible, the Israelites came from Mesopotamia and for a time settled in Canaan. But then in about 1750 BC famine drove the twelve tribes of Israel to Egypt where they were reduced to slavery. Their famous Exodus from Egypt began in about 1250 BC when under the leadership of Moses they escaped into the wilderness of Sinai, from where they were directed by their god Yahweh to the fertile lands of Canaan. Moses did not live to see his people enter the Promised Land, an event dated to about 1200 BC; instead under Joshua, his successor, the tribes of Israel stormed into Canaan, taking the entire country by the sword, all except the walled hill city of the Jebusites, Jerusalem.
    But modern scholarship is sceptical about the biblical account of the Exodus. In a stele dating to the reign of the Nineteenth Dynasty pharaoh Ramses II, mention is made of a people called the Apiru who areemployed as labourers in the building of his new capital, Pi-Ramesse. There used to be speculation that Apiru (or Habiru/Hapiru) referred to the Hebrews whom the Old Testament describes as engaged in building works immediately before the Exodus. The scholarly view nowadays, however, is that Apiru does not describe an ethnic group but was a term used in both Syria and Mesopotamia to describe mercenaries, raiders, bandits, outcasts and the like, while in Egypt the term Apiru, from the verb hpr , meaning ‘to bind’ or ‘to make captive’, probably referred to the Asiatic prisoners employed in state building and quarrying projects.
    In a stele dating to 1209 BC during the reign of Ramses’ son Merneptah, there is a brief entry reading, ‘Israel is laid waste, his seed is not’. This is the only non-biblical reference to Israel at this time and refers to Merneptah’s successful campaign against the allied tribes of Ephraim, Benjamin, Manasseh and Gilead, collectively known as Israel, in the hill country north of Jerusalem. Nothing in these Egyptian records supports the story of an Exodus, which in any case was only written down sometime between the ninth and fifth centuries BC. Indeed, except for a few scholars of a generally fundamentalist kind, the broadly accepted view is that there was no Exodus from Egypt, though a few Israelites who were also Apiru may have escaped to Canaan where their account added drama to a more pedestrian reality–namely that the Israelites were a disruptive outsider caste of mercenaries, bandits or whatever, already living in the mountainous parts of Canaan, who gradually took over the whole of what they called their Promised Land.
    King David’s City
    At a later date, around 1020 BC, the