BERITH AS A SOCIO-POLITICAL AND ECONOMIC REGULATORY MECHANISM IN ANCIENT ISRAEL AND TRADITIONAL ÈGBẠ́ -YORÙBÁ SOCIETY ___________________________ OLUGBEMIRO OLUSEGUN BEREKIAH MAT. NO. 124391 UNIVERSITY OF IBADAN LIBRARY AUGUST 2014 i BERITH AS A SOCIO-POLITICAL AND ECONOMIC REGULATORY MECHANISM IN ANCIENT ISRAEL AND TRADITIONAL ÈGBẠ́ -YORÙBÁ SOCIETY BY OLUGBEMIRO OLUSEGUN BEREKIAH MAT. NO. 124391 OND,(Bida) Dip.Th, Dip.RS, B.A.HONS, M.A. (Ibadan) A Thesis in the Department of Religious Studies, Submitted to the Faculty of Arts in partial fulfilment of the requirement for the Degree of DOCTOR OF PHILOSOPHY of the UNIVERSITY OF ÌBÀDÀN UNIVERSITY OF IBADAN LIBRARY AUGUST 2014 ii Abstract Berith, a concept similar to ìmùlè ̣ among the Ègbạ́ -Yorùbá of South-Western Nigeria, is a pact ratified by oath, binding two or more parties in a relationship of moral commitment to certain stipulations. It was used to regulate socio-political and economic life in ancient Israel. Previous studies on Berith have focused on its legal aspect, neglecting its moral basis as a means of effectively regulating and controlling socio-political and economic aspects of human society in ancient Israel and its relevance to the traditional Ègbạ́ -Yorùbá sociocultural context with shared experiences. This study, therefore, examined the effectiveness of berith as a means of regulating socio-political and economic life in ancient Israel as replicated by ìmùlè ̣ among traditional Ègbạ́ -Yorùbá. The work was premised on Manus’ intercultural hermeneutics which relates the Bible to African socio-cultural situations. The historical-critical method was used to analyse relevant texts (2 Kgs.22:8-23:3; Exod.20:22-23:33; Deut.6:1-28:69), taking the Leningrad Codex as the vorlage. One thousand copies of a questionnaire were purposively administered in traditional Ègbạ́ -Yorùbá homesteads in five local government areas across Ogun and Oyo states, Nigeria. Forty key informants including The Aláké of Ègbạ́ land, The Olórí-Pàràkòyí of Ìjejà, a magistrate, 22 Ègbạ́ Chiefs, and 15 clergymen were interviewed. A focus group discussion (FGD) was held with the Aláké Regency Council in session. Observation was conducted at the traditional courts at Aké Palace and Olúwo’s residence. Data generated were subjected to exegetical analysis and percentages. Three stipulations of berith were applied in ancient Israel: the lex talionis (Exod.21:22-25), the law of restrictive royalty (Deut.17:14-15) and the law of standard metering (Deut.25:13-16). In Ègḅ á land, The Ògbóni enforced retributive justice and restricted royalty to a family while the Pàràkὸyí enforced market standards through ìmùlè.̣ Berith produced bonding experiences by creating artificial kinship ties, replicated in ìmùlè ̣ as Alájọbí, and annual religious convocations (Deut.16:16), not exactly replicated in Ègbạ́ land where Ògbóni, Pàràkὸyí and Olórógun held religio-political meetings tri-weekly. Berith bound the hitherto autonomous Israelite tribes in religious commonwealth through common allegiance to YHWH (Deut.12:5-7). In ìmùlè,̣ the earth stood as the common source-matter, binding 300 traditional Ègbạ́ -Yorùbá clans under one central Ògbóni. Berith like ìmùlè,̣ imposed socio-religious obligations requiring members of the commonwealth to seek each other’s personal wellbeing (Deut.15:39-43), material security (Exo.23:4) and financial stability (Deut.15:7-11). About 90% of the respondents affirmed that ìmùlè ̣ effectively regulated political and socio-economic behaviour of traditional Ègbạ́ by fear-appeal through potent oath- taking. All the key informants agreed that perceived grievous consequences associated with breaking ìmùlè ̣ coupled with anticipated rewards for upholding it motivated the people towards honesty in their social, political and economic activities. The FGD UNIVERSITYrevealed that ìmùlè ̣was effective OF because IBADAN it employed potent LIBRARY oath implements. Berith in ancient Israel is approximately equivalent to ìmùlè ̣ in Ègḅ áland based on the shared conceptual experiences of the two societies. Thus, the effectiveness of the concept in regulating and controlling socio-political and economic activities in each case was anchored to these shared experiences. Key words: Berith, Ìmùlè,̣ Traditional Ègbạ́ -Yorùbá society, Ancient Israel. Word count: 485 iii ACKNOWLEDGEMENTS I register my unreserved gratitude to my supervisor, Dr. O. A. Dada who has been a very good mentor and motivator. During this research, he did not merely guide my academic pursuit; he served as a role model morally. He saw me through the rigours of the research with timely words of encouragement. The incumbent Head of the Department, Prof. I. D. Ayegboyin; the Postgraduate Coordinator, Dr. S. A. Fatokun; and the Sub-Dean Postgraduate, Faculty of Arts, Dr. S. A. Odebunmi were helpful. They went an extra mile to facilitate the registration of title of this thesis. Prof. David T. Adamo’s works in the area of African cultural hermeneutics offered me good insight. Prof. Oyedele Abe had pioneered some works on covenant and these were particularly helpful. Prof. S. Oyin Abogunrin helped me with a good deal of literature. I wish to particularly put on note his publication “Covenant in the Ethical System of the Yorùbá” in Africana marburgensia XXIX.1,2 :3-15 which offered a great deal of guidance. Dr. P. O. Oguntoye, a worthy elder and senior colleague in the Faculty, also assisted me with good academic advice, and pointed me to very useful resources. In fact, the duo of Dr. P. O. Oguntoye and Dr. O. A. Dada, were very magnanimous in bearing the larger burden of teaching courses in our unit in the Department so that I could have more time for my research, especially while I was doing the literature review and during, my fieldwork. I am indebted to the entire staff of the Department of Religious Studies, particularly Dr. Helen Labeodan, Dr. S. A. Olaleye, Dr. O. O. Familusi, Dr. S. M. Mepaiyeda, and the entire academic staff for the support I received during the pre- and post-field presentations, and at the abstract stage. Their contributions and pieces of advice have greatly contributed to the success of this work. I am indeed very grateful. Members of the Faculty of Arts, University of Ibadan gave me immeasurable help during the course of the Research. Prof. Ogundeji had been very supportive. Late Dr. Dorcas Akintunde assisted me with publications while Late Prof. S. Olu Owolabi granted me a very enlightening discussion on the conceptual framework of my UNIVERSITYresearch. Prof. Nwaomah, whoOF was IBADANthen in Babcock University, LIBRARY Ilisan Remo, Ogun State, Nigeria, helped me with the Bible Works software and other electronic resources which greatly facilitated my work. Prof. Chris, U. Manus introduced me to intercultural hermeneutics. There were also numerous scholars and researchers, many of whom I had not met in person whose works have greatly enhanced my research; I am indeed grateful. I owe my interest in Old Testament Studies to the mentorship of Very Rev. Okechukwu Ogba, who mentored me as an undergraduate student, and encouraged me iv to proceed to the Masters Degree in Old Testament Studies; as well as Rt. Rev. Prof. J. O. Akao, who supervised my Masters Project. My wife was very supportive and understanding throughout the period; she had to grapple with the serious business of keeping two curious toddlers under check while I spent legitimate “family evenings and weekends” on the research work. She also graciously weathered the financial strain throughout the time of the research. I also appreciate the benefits I have enjoyed from my scholarly fellowships. First is the Society for Biblical Literature (SBL), and then, the Nigerian Association for Biblical Studies (NABIS). I have greatly benefited from the SBL International Cooperative Initiative books project. Though I was too financially constrained to attend the conferences, I gained the higher percentage of my academic exposure through the SBL book reviews sent electronically on regular basis. The Nigerian Association of Biblical Studies was my major means of connection and fellowship with Biblical Scholars Nationwide. The peer review during NABIS conferences greatly informed my reading culture. I am also grateful to so many who granted me interviews, focus group discussions, and offered other technical assistance during the course of the research. Most especially, I am grateful to my Royal Father, Oba Aremu Gbadebo, Okukenu IV, the Alake of Èg̣ bá Land, who granted me an interview lasting late into the night, despite his tight schedule; His Grace, Most Rt. Rev. Luke Odubajo, Archbishop of Riye and Bishop of Èg̣ bá; Rt. Rev. M. O. Owadayo, Bishop or Èg̣ bá, Anglican Communion; the Alake Regency Council; the Ake Palace Secretary, Mr. Bola Lawal and others. I am indebted to Yoseph Ben Daud of Israel Museum as well as Mrs. Adekola, Chasim, and Morits Tsayat, my tour guides to Israel, Palestine and Sinai. His Grace, Most Rev. S. Ayo Ladigbolu, and the Very Rev. J. O Adeogun may not be aware of the significant roles they played at a very crucial time during the course of the research; it was through their influence that I gained sponsorship for my research UNIVERSITYtrip to Israel. The personality OF and charisma IBADAN of Most Rev. LIBRARYS. Ayo Ladigbolu had earlier influenced my decision to answer the ministerial call. I cannot but express profound gratitude to the Bode Akindele foundation, for sponsoring my trip to Israel, Palestine and the Sinai Peninsula during the course of the study. Without this trip, I would not have had access to the originals of the Dead Seas Scrolls, the Aleppo Codex and the resources at the Israel Museum, Jerusalem. I also appreciate the financial privileges I v enjoyed after joining the Faculty at the University of Ibadan. The wager on the fees was a great relief, and enabled me to go deeper in the research.