This dissertation discusses the role of religion in Canaanite and Israelite society. Particularly of interest is the way in which social and political relationships determine the form of religious organization. The period covered extends from the beginning of the Middle Bronze Age through the end of the Israelite Divided Monarchy (2000 B.C.E.-587 B.C.E.). Chapter One presents a history of previous scholarship in the field of Canaanite and Israelite religion. It demonstrates that inadequate attention has been given to archaeological data, despite the importance of these data to the study of religion. Chapter Two discusses the contribution made by anthropological studies toward understanding the role of religion in society. In particular, sacrifice (the religious rite par excellence of Israelites and Canaanites) is more than an arcane ritual. Rather, it reflects issues related to the social structure of the worshipping community. Chapter Three looks at the ritual texts from Ugarit and at pre-exilic portions of the Hebrew Bible. This chapter, like Chapter Two, focusses upon the ritual of sacrifice and demonstrates its central role in the religions of Canaan and Israel. It additionally clarifies its relevance for understanding issues of religion and society. With Chapter Four, the dissertation turns to the evidence presented by archaeological data. Chapter Four is concerned with the religion of Canaan in the Middle Bronze Age. It shows that the development of religion in the first half of the second millennium B.C.E. was related to the slow growth of elite clan groups. Chapter Five presents archaeological data for religion in the Late Bronze Age. It analyzes the effect of increasing Egyptian domination on the religious structure of South Canaan. Chapter Six discusses the way in which the monarchs of Israel and Judah organized religion in support of the state. At the same time, the efforts of some local clan groups to resist these centralizing efforts are seen in alternate modes of worship.

by Lai Yuet Sim, Phoebe. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1996. / Includes bibliographical references (leaves 150-154). / ABSTRACT --- p.iii / ACKNOWLEDGEMENTS --- p.v / Chapter Chapter One: --- Introduction --- p.1 / Chapter 1.1 --- Anti-Canaanite Sentiments in the Hebrew Bible --- p.1 / Chapter 1.1.1 --- Traditional Interpretations --- p.1 / Chapter 1.1.2 --- "New Studies, New Challenges" --- p.2 / Chapter 1.1.3 --- Recent Works --- p.7 / Chapter 1.2 --- Defining the Study --- p.10 / Chapter 1.2.1 --- Clarifying the Terms --- p.10 / Chapter 1.2.2 --- Previous Works on the Book of Hosea --- p.11 / Chapter 1.2.3 --- Aims and Scope of the Study --- p.15 / Chapter 1.3 --- Steps of Analysis --- p.16 / Chapter 1.4 --- A Brief Outline of the Thesis --- p.16 / Chapter Chapter Two: --- Hosean Rejection of Canaanite Heritages? --- p.18 / Chapter 2.1 --- Redactions of the Book of Hosea --- p.18 / Chapter 2.2 --- Analytical Framework --- p.22 / Chapter 2.3 --- The Israelite Cult --- p.24 / Chapter 2.3.1 --- The Worship of Baal(s) [Hos 2:4~25] --- p.24 / Chapter 2.3.2 --- Festivals and Feasts [Hos 9:1-6] --- p.33 / Chapter 2.3.3 --- Sacred Pillars --- p.36 / Chapter 2.3.4 --- Calf Idols --- p.39 / Chapter 2.3.5 --- High Places --- p.43 / Chapter 2.3.6 --- Summary --- p.46 / Chapter 2.4 --- Institution of Kingship --- p.48 / Chapter 2.5 --- Use of Historical Memories and Traditions --- p.55 / Chapter 2.5.1 --- The Baal-Peor Event [Hos 10:9] --- p.55 / Chapter 2.5.2 --- The Exodus-Wilderness Tradition --- p.57 / Chapter 2.5.3 --- Beyond the Wilderness Era --- p.61 / Chapter 2.6 --- Hosean Concept of Canaan --- p.63 / Chapter 2.7 --- Summary --- p.64 / Chapter Chapter Three: --- Theoretical Considerations --- p.66 / Chapter 3.1 --- "Culture, Religion and Society" --- p.66 / Chapter 3.2 --- Schools of Anthropological Theories --- p.68 / Chapter 3.3 --- Theories for Analysis --- p.75 / Chapter 3.3.1 --- Ethnie-related Theoretical Concepts --- p.76 / Chapter 3.3.2 --- The Myth-Symbol Complex --- p.82 / Chapter 3.4 --- A Summary --- p.86 / Chapter Chapter Four: --- Explanation for Hosean Polemical Stand --- p.88 / Chapter 4.1 --- The Israelite Ethnie and Contextual Crisis --- p.88 / Chapter 4.1.1 --- The Religious Factor --- p.88 / Chapter 4.1.2 --- The Social Factor --- p.93 / Chapter 4.1.3 --- The Political Factor --- p.96 / Chapter 4.2 --- Regenerated Yahwism and Ethnie Survival --- p.99 / Chapter 4.2.1 --- Hosean Interpretation of the Israelite Society Reality --- p.99 / Chapter 4.2.2 --- The Renewed Myth-Bymbol Complex: Key Elements --- p.100 / Chapter 4.2.3 --- The Hosean World-View and Ethos --- p.119 / Chapter 4.2.4 --- Ethnie Survival --- p.121 / Chapter 4.3 --- Summary --- p.126 / Chapter Chapter Five: --- Conclusion --- p.129 / Chapter 5.1 --- Summary of Findings --- p.129 / Chapter 5.1.1 --- Hosean Rejection of Canaanite Heritages? --- p.129 / Chapter 5.1.2 --- Explanation for Hosean Polemical Stand --- p.133 / Chapter 5.2 --- The Issue of Anti-Canaanite Sentiments --- p.137 / Chapter 5.3 --- Conceptual Reformulations --- p.139 / Chapter 5.4 --- The Quest for Understanding God --- p.141 / APPENDIX: Translations of selected texts of the Book of Hosea --- p.144 / BIBLIOGRAPHY --- p.150

The purpose of the present enquiry is to give an account of the sacrificial system revealed in these texts. The institution of sacrifice is only one of the many aspects of Semitic religion on which the texts shed much light. A cursory examination of the texts makes it clear that both in the mythological and ritual texts sacrifice occupies a prominent position. It is obviously a complex and highly developed institution with a large specialised vocabulary. Our purpose is to attempt a description of the institution of sacrifice as it is portrayed in the texts – its rites, its significance, and the relation in which it stands to the other Semitic systems of sacrifice, particularly that of the Israelites. Previously little was known positively about the sacrificial system of the Canaanites. It was deduced that it must have borne a general resemblance to that of the other Semitic peoples. How we have abundant first-hand evidence about the Canaanite sacrificial system. Much of the evidence is still obscure, but a great deal admits of no doubt, and its value for comparative Semitic religion can hardly be over-emphasised.

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)