Biblica_1:Layout 1 21-11-2011 12:59 Pagina 332 332 MARK LEUCHTER to the people and canonized into the Book of Yashar (2 Sam 1,18) is one expression of this memory: the tradition may not reflect an actual event, but it sheds light on how the historiographer behind the passage believed official ideologies in the formative years of the monarchy were established and preserved 44. Such an enterprise would consolidate claims to power of early kings interested in shap- ing public perception of royal policies 45. Finally, the interest in demonstrating continuity with the past tra- ditions of the tribal population in a way that reified the early monar- chy’s policies is evidenced in other works of liturgical verse best viewed as originating in the 10th century BCE as well. Psalm 99, for example, contains an early stratum of material that attempts to sup- port the transfer of the Shilonite Ark to Jerusalem by appealing to the figures of Moses and Samuel, the outstanding personalities associ- ated with the Shiloh tradition 46. Given the tensions that arose later between Solomon and the Shilonites (cf. 1 Kgs 2,26), this early stra- tum of material is best viewed as reflecting a composition dating to David’s reign 47. If this brief poem is indeed a window into the logic of cultic politics during David’s reign, it reveals that the earliest days of the monarchy saw an effort to associate the royal circle in Jerusalem with pre-monarchic liturgical norms. The transcription and standardization of ancient cultic poetry such as Exod 15 would be consistent with this type of effort, and one that persisted (albeit in a different way) into Solomon’s reign as well 48. 44 SCHNIEDEWIND, How the Bible Became a Book, 53-55. 45 HUTTON, Transjordanian Palimpsest, 172-173; BYRNE, “Refuge”, 22. 46 The addition of Aaronide terms and imagery in this psalm belongs to the secondary redactional stratum therein. See M. LEUCHTER, “The Literary Strata and Narrative Sources of Psalm xcix”, VT 99 (2005) 30-36. 47 Compare this to Ps 132,6, where the Ark is associated exclusively with Judahite locales. The mention of an Ephraimite or Shilonite background is strictly eschewed. For the qualified support of a Solomonic date to this psalm, see A. LAATO, “Psalm 132: A Case Study in Methodology”, CBQ 61 (1999) 25-33. If the psalm does derive from a Solomonic writer, the likeli- hood that Ps 99 derives from David’s reign is increased given the dramatic shift in geo-political interest. Even if it derives from a post-Solomonic writer, the ideological genotype encoded therein regarding Shilonite aversion must be traced to Solomon’s reign. 48 One indication of this is Solomon’s patrimonial state strategy, which sought to incorporate extant clan hierarchies into a monarchic matrix. See STAGER, “Patrimonial Kingdom”.