Kaneh Bosm - Cannabis in The Old Testament - Cannabis Culture

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Kaneh Bosm: Cannabis in the Old Testament FOLLOW CANNABIS CULTURE
By Chris Bennett on May 1, 1996
T HEN GOD SAID,

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I GIVE YOU EVERY SEED-BEARING
PLANT ON THE FACE OF THE WHOLE

EARTH, AND EVERY TREE THAT
HAS FRUIT IN IT.

GENESIS 1:29-30
Those words seem straightforward enough, and yet cannabis and most other psychoactive medicine
plants are outlawed in our society. Those who use these plant gateways to other states of
consciousness are jailed for doing so.
Ironically, the major force for continuing this plant prohibition is a group referred to as the Christian
Right. They claim to believe in both the Bible and old Yahweh, yet Yahwehs opinion on the matter is
stated quite clearly in the above quotation.
This article shows how the Old Testament Prophets were none other than ancient shamans, and
that cannabis and other entheogens played a very prominent role in ancient Hebrew culture.
THE ROOTS OF KANEH-BOSM
The rst solid evidence of the Hebrew use of cannabis was established in 1936 by Sula Benet, a little
known Polish etymologist from the Institute of Anthropological Sciences in Warsaw.
The word cannabis was generally thought to be of Scythian origin, but Benet showed that it has a
much earlier origin in Semitic languages like Hebrew, and that it appears several times throughout
the Old Testament. Benet explained that in the original Hebrew text of the Old Testament there are
references to hemp, both as incense, which was an integral part of religious celebration, and as an
intoxicant.
Benet demonstrated that the word for cannabis is kaneh-bosm, also rendered in traditional Hebrew
as kaneh or kannabus. The root kan in this construction means reed or hemp, while bosm means
aromatic. This word appears ve times in the Old Testament; in the books of Exodus, the Song of
Songs, Isaiah, Jeremiah, and Ezekiel.
The word kaneh-bosm has been mistranslated as calamus, a common marsh plant with little
monetary value that does not have the qualities or value ascribed to kaneh-bosm. The error
occurred in the oldest Greek translation of the Hebrew Bible, the Septuagint
in the third century BC, and was repeated in the many translations that followed.
THE HIDDEN STORY
When we take a chronological look at biblical references to kaneh-bosm, we reveal more than just
the story of cannabis in the Old Testament. Another exciting and concealed story emerges as well,
http://www.cannabisculture.com/content/1996/05/01/1090 1/32
that of the suppression of the worship of Astarte, also called Ashera, known to the ancient Semites
as the Queen of Heaven.
The First Reference to Kaneh-Bosm
MOSES & MARIJUANA
The rst mention of kaneh-bosm in the Old Testament appears with the prophet-shaman Moses. At
the beginning of his shamanic career, Moses discovered the angel of the Lord in ames of re from
within a bush.
It is later in his life however, that a de nite reference to cannabis is made. Sula Benet explains this
reference as follows:
The sacred character of hemp in biblical times is evident from Exodus 30:22-33, where
Moses was instructed by God to anoint the meeting tent and all its furnishings with specially
prepared oil, containing hemp.
Anointing set sacred things apart from secular. The anointment of sacred objects was an
ancient tradition in Israel: holy oil was not to be used for secular purposes
Above all, the anointing oil was used for the installation rites of all Hebrew kings and priests.
This rst reference to kaneh-bosm is the only that describes it as an ointment to be applied
externally. However, anointing oils made with cannabis are indeed psychoactive and have been used
by such seemingly diverse groups as 19th century occultists and medieval witches.
Closer to Moses own time, cannabis was used as a topical hallucinogen by the ancient worshippers
of Asherah, the Queen of Heaven. Asherah has also been referred to as the Hebrew Goddess.'
The shamanistic Ashera priestesses of pre-reformation Jerusalem mixed cannabis resins with those
from myrrh, balsam, frankincense, and perfumes, and then anointed their skins with the mixture as
well as burned it.'
THEN THE LORD SAID TO MOSES, TAKE THE FOLLOWING FINE SPICES: 500 SHEKELS OF
LIQUID MYRRH, HALF AS MUCH OF FRAGRANT CINNAMON, 250 SHEKELS OF KANNABOSM,
500 SHEKELS OF CASSIA ALL ACCORDING TO THE SANCTUARY SHEKEL AND A HIND OF
OLIVE OIL. MAKE THESE INTO MAKE THESE INTO A SACRED ANNOITING OIL, A FRAGRANT
BLEND, THE WORK OF A PERFUMER. IT WILL BE THE SACRED ANNOITING OIL.
THEN USE IT TO ANOINT THE TENT OF THE MEETING, THE ARK OF THE TESTIMONY, THE
TABLE AND ALL ITS ARTICLES, THE LAMPSTAND AND ITS ACCESSORIES, THE ALTAR OF
INCENSE, THE ALTAR OF
BURNT OFFERING AND ALL ITS UTENSILS, AND THE BASIN WITH ITS STAND. YOU SHALL
CONSECRATE THEM SO THEY WILL BE MOST HOLY, AND WHATEVER TOUCHES THEM WILL
BE HOLY.
ANOINT AARON AND HIS SONS AND CONSECRATE THEM SO THEY MAY SERVE ME AS
PREISTS. SAY TO THE ISRAELITES, THIS IS TO BE MY SACRED ANOINTING OIL FOR THE
GENERATIONS TO COME. DO NOT POUR IT ON MENS BODIES AND DO NOT MAKE ANY OIL
WITH THE SAME FORMULA. IT IS SACRED, AND YOU ARE TO CONSIDER IT SACRED.
WHOEVER MAKES PERFUME LIKE IT AND WHOEVER PUTS IT ON ANYONE OTHER THAN A
PREIST MUST BE CUT OFF FROM HIS PEOPLE.
EXODUS 30:22-33
THE PRIESTS OF POT Moses
The above Old testament passage makes the sacredness of this

ointment quite clear. Moses and the Levite priesthood jealously guarded its use, and enforced this
discriminatory prohibition with Gods commandment that any transgressors be cut o from his
people. This law amounted to a death sentence in the ancient world.
SMOKE IN THE TENT
Lacking the invention of pipes, it was the practice of some ancient peoples to burn cannabis and
other herbs in tents, so that more smoke could be captured and inhaled. In the last installment of
this column we discussed such a group, the ancient Scythians. The Scythians were a nomadic people
who travelled and settled extensively throughout Europe, the Mediterranean, Central Asia, and
Russia. They burned cannabis inside small tents and inhaled the fumes for ritualistic and
recreational purposes.
Moses and his priests burned incense and used the holy ointment in a portable tent of meeting, the
famous Tent of the Tabernacle. As cannabis is listed directly as an incense later in the Bible, it seems
likely that Moses and the Levite priesthood would have burned cannabis owers and pollen along
with the ointment and incense which God commanded them to make.
AND AARON SHALL BURN INCENSE EVERY MORNING: WHEN HE DRESSETH THE LAMPS, HE
SHALL BURN INCENSE UPON IT. AND WHEN AARON LIGHTETH THE LAMPS AT EVEN, HE
SHALL BURN INCENSE UPON IT, A PERPETUAL INCENSE BEFORE THE LORD THROUGHOUT
YOUR GENERATIONS.
EXODUS 30:8-10
THE SCYTHIAN CONNECTION
Given that the Scythians and Israelites were involved in a trade of goods and knowledge, it is not
surprising to nd the similar technique of using tents to retain smoke. Benet commented on the
often overlooked connections between these two groups.
The Scythians participated in both trade and wars alongside the ancient Semites for at least
one millennium before Herodotus encountered them in the fth century BC. The reason for
the confusion and relative obscurity of the role played by the Scythians in world history is
the fact that they were known to the Greeks as Scythians but to the Semites as Ashkenaz.
The earliest reference to the Ashkenaz people appears in the Bible in Genesis 10:3, where
Ashkenaz, their progenitor, is named the son of Gomer, the great-grandson of Noah.
incense GOD WITHIN A CLOUD
A reading of the Old Testament reveals that Yahweh came to Moses out of the midst of the cloud
and that this cloud came from smoke produced by the burning of incense. As scholar Ralph Patai
commented in his book The Hebrew Goddess, Yahweh merely put in temporary appearances in the
tent of meeting. He was a visiting deity
whose appearance in or departure from the tent was used for oracular purposes.
One is reminded of the ancient Persian sage Zoroaster, another monotheist like Moses, who heard
the voice of his god, Ahura Mazda, while in a state of shamanistic ecstasy produced by cannabis. The
Greek oracle of Delphi also revealed her prophecies from behind
a veil of intoxicating smoke.
The insights achieved from the use of cannabis, whether inhaled

in the Tent of the Tabernacle or applied topically, could have been interpreted by Moses as
messages from God. This is similar to modern shamans who interpret their experiences with plant
hallucinogens as containing divine revelations.
CANNABIS CONCIOUSNESS
In issue #1 of CANNABIS CANADA, we discussed a book by Julian Jaynes called The Origin of
Consciousness in the Breakdown of the Bicameral Mind. Jaynes o ers an interesting explanation of
how the development of consciousness may have taken place. Although he failed to fully recognize
the strong role that plant-drugs may have played in the development of consciousness, Jaynes did
come up with a most revolutionary theory.
In his book, Jaynes claims that ancient people were not as fully conscious and self-aware as modern
humans. Being unable to introspect, they experienced their own higher cognitive functioning as
auditory hallucinations the voices of gods, actually heard as in the Old Testament or the Iliad
which told a person what to do in circumstances of novelty or stress.
GOD SAID TO MOSES, I AM THAT I AM. THIS IS WHAT YOU ARE TO SAY TO THE
ISREALITES: I AM HAS SENT ME TO YOU.
EXODUS 3:14
I AM THAT I AM
Could the commandments given by God to Moses and other Biblical prophets have been the early
beginnings of full human self-awareness? Cannabis has its own unique receptor sites in the human
brain, located in the areas governing higher thinking and memory. Could it be that deep interior
thought grew out of language and the use of psychoactive
plants like cannabis? And that the rst prototypes of this ability for deep interior thinking, an ability
we now take for granted, would have been considered Prophets? Would this make Gods
commandments any less sacred?
In light of this information, is not the above statement more believable as the birth words of Judaic
consciousness, rather than as the commandment of an omnipotent God?
The Second Appearance of Cannabis
The next Biblical account of cannabis comes under the name kaneh and appears in relation to King
Solomon. In Solomons Song of Songs, one of the most beautifully written pieces in the Old
Testament, Solomon mentions kaneh in describing his bride.
COME WITH ME FROM LEBANON, MY BRIDE, COME WITH ME FROM LEBANON. DESCEND
FROM THE CREST OF AMANA, FROM THE TOP OF SENIR, THE SUMMIT OF HERMON. . .
HOW DELIGHTFUL IS YOUR LOVE, MY SISTER, MY BRIDE! HOW MUCH MORE PLEASING IS
YOUR LOVE THAN WINE, AND THE FRAGRANCE OF YOUR OINTMENT THAN ANY SPICE!. . .
THE FRAGRANCE OF YOUR GARMENTS IS LIKE THAT OF LEBANON. . .
YOUR PLANTS ARE AN ORCHARD OF POMEGRANATES WITH CHOICE FRUITS, WITH HENNA
AND NARD, NARD AND SAFFRON, KANEH AND CINNAMON, WITH EVERY KIND OF INCENSE
TREE.
SONG OF SONGS 4:8-14
THE GARDEN OF THE GODDESS
The ancients worshiped the Goddess as a nude female image, the earth they lived on and the nature
around them. The fertile rays of the sun on the earth was thought of as Gods fertilization of the
Great Mother. In light of this symbolism, it is not surprising to nd
Solomons Song to be full of both erotic and vegetative imagery.
In The Womans Book of Myths and Secrets, Feminist Scholar Barbara Walker explains
the Old Testament Ashera is translated grove, without any explanation that the sacred
grove represented the Goddess genital center, birthplace of all things. In the matriarchal
period, Hebrews worshiped the Goddess in groves (1 Kings 14:23), later cut down by
patriarchal reformers who burned the bones of Asheras priests on their own altars (2
Chronicles 24:4-5).
SOLOMON AND
AND THE QUEEN OF HEAVEN
In The Temple and the Lodge by Baigent and Leigh, the authors state that Solomons Song of Songs
is a hymn and invocation to the Phoenician mother goddess Astarte. Astarte was known as Queen
of Heaven, Star of the Sea and Stella Marris.
The authors show us that Astarte was conventionally worshiped on mountains and hilltops, and
then point to a quote from I Kings 3:3.
SOLOMON LOVED YAHWEH; HE FOLLOWED THE PRECEPTS OF DAVID HIS FATHER,EXCEPT

THAT HE OFFERED SACRIFICE AND INCENSE ON THE HIGH PLACES.
I Kings 11:4-5 o ers an even more explicit example of Solomons ties to Astarte.
WHEN SOLOMON GREW OLD HIS WIVES SWAYED HIS HEART TO OTHER GODS; AND HIS
HEART WAS NOT WHOLLY WITH YAHWEH HIS GOD AS HIS FATHER DAVIDS HAD BEEN.
SOLOMON BECAME A FOLLOWER OF
ASTARTE, THE GODDESS OF THE SIDONIANS.
THE SPIRIT OF THE SCYTHIANS
Solomons practice of burning incense on high to the Queen of Heaven may have been a custom
done in the same spirit as that of the Scythians, who burned cannabis in mountain caves and
consecrated the act to their version of the Great Goddess, Tabiti-Hestia.
Archeological nds show that the worship of the old Canaanite gods was an integral part of the
religion of the Hebrews, through to the very end of Hebrew monarchy. The worship of the Goddess
played a much more important role in this popular religion than that of the gods.
The Third Reference

to Cannabis
GOD WANTS HERB
The next direct reference to kaneh-bosm appears in Isaiah, where God is reprimanding the Israelites
for, among other things, not supplying him with his due of the Holy Herb.
YOU HAVE NOT BROUGHT ANY KANEH FOR ME, OR LAVISHED ON ME THE FAT OF YOUR
SACRIFICES. BUT YOU HAVE BURDENED ME WITH YOUR SINS AND WEARIED ME WITH YOUR
OFFENCES.
ISAIAH 43:23-24
A HOUSEFUL OF SMOKE
An excerpt from earlier in Isaiah indicates that Gods appetite had previously been appeased, and
the house was lled with smoke
AND THE POSTS OF THE DOOR MOVED AT THE VOICE OF HIM THAT CRIED, AND THE HOUSE
WAS FILLED WITH SMOKE
THEN SAID I, WOE IS ME, FOR I AM UNDONEL BECAUSE I AM A MAN OF UNCLEAN LIPS, AND
I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN LIPS; FOR MINE EYES HAVE SEEN THE
KING, THE LORD OF HOSTS.
THEN FLEW ONE OF THE SERAPHIMS UNTO ME, HAVING A LIVE COAL IN HIS HAND, WHICH
HE HAD TAKEN WITH THE TONGS FROM OFF THE ALTAR,
AND HE LAID IT UPON MY MOUTH AND SAID, LO, THIS HATH TOUCHED THY LIPS; AND
THYNE INIQUITY IS TAKEN AWAY, AND THY SIN PURGED.
ISAIAH 6:4-7
EATING ANGELS
In The Sacred Mushroom and the Cross, Scholar John M. Allegro points out that ancient peoples
believed psychoactive plants to be living gateways to other realms, and thought of them as angels.
The Greek and Hebrew equivalent of the word angel literally means messenger or worker of
miracles.
SHAMANS IN DISGUISE
It seems much more believable that the winged beings which appeared to Isaiah and other Biblical
prophets were not actual angels, but rather ancient shamans, wearing elaborate costumes and
enacting trance inducing rituals, all enhanced by the use of cannabis smoke and psychotropic
compounds like anamita muscaria, mandrake, and others.
This type of ritual initiation was common in the ancient middle east, and often involved the use of
winged costumes and masks like those the early European explorers would nd the aboriginal
peoples of the world still using thousands of years later.
DRINKING IN THE HOLY SMOKE
Those of us familiar with hashish know that it burns in a similar way to both incense and coal. It isnt
hard to imagine an ancient shaman lifting a burning coal of hashish or pressed bud to the lips of the
ancient prophet Isaiah.
Isaiah, upon having the coal lifted to his lips, had his iniquity taken away and his sins purged. This is
comparable to the way in which the Hindu sadhus lift their chillums to their third eye and exclaim
Boom Shiva, an act indicating their loss of ego and oneness with Shiva.
The Fourth
Reference to
Cannabis
KANEH FROM A DISTANT LAND
The fourth appearance of cannabis in the Old Testament is in Jeremiah, by which time it seems that
Yahwehs taste for the herb had declined. In the same way that God rejected Cains o ering of grain
in favour of Abels blood sacri ce, the cannabis also is rejected.
What do I care about incense from Sheba or kaneh from a distant land? Your burnt o erings are not
acceptable; your sacri ces do not please me.?
Jeremiah 6:20
The Final Reference to Cannabis
TRADING WITH TYRE
The nal Biblical reference to kaneh appears in Ezekiel 27, in a passage called A Lament for Tyre. The
kingdom of Tyre had fallen into disfavor with Yahweh, and cannabis appears as just one of many of
the wares received by Tyre, the merchant of peoples on many coasts.
Both of these passages refer obliquely back to the story of King Solomon. The mention of Sheba
brings to mind Solomons love a air with the Queen of Sheba, and the King of Tyre played a pivotal
role in Solomons building of the temple.
D ANITES AND GREEKS FROM UZAL BOUGHT YOUR MERCHANDISE; THEY EXCHANGED WROUGHT
IRON, CASSIA AND KANEH FOR YOUR WARES.
EZEKIEL 27:19
FROM FAVOUR TO DISFAVOUR
Of these ve references to kaneh and kaneh-bosm, the rst three have cannabis appear in Yahwehs
favour, the fourth de nitely in his disfavour, and the fth on a list from a kingdom that had fallen
from grace in the eyes of the Israelite God. One might wonder at the reason for these apparent
contradictions, and the answer can be found within the story of the suppression of the cult of
Ashera, or Astarte, the ancient Queen of Heaven.
In The Chalice and the Blade, Riane Eisler explains this as follows:
There are of course some allusions to this in the Bible itself. The prophets Ezra, Hosea,
Nehemiah, and Jeremiah constantly rail against the abomination of worshipping other
gods. They are particularly outraged at those who still worship the Queen of Heaven. And
their greatest wrath is against the unfaithfulness of the daughters of Jerusalem, who were
understandably backsliding to beliefs in which all temporal and spiritual authority was not
monopolized by men. But other than such occasional, and always pejorati ve, passages,
there is no hint that there ever was or could be a deity that is not male.
The ties between cannabis and the Queen of Heaven are probably most
apparent in Jeremiah 44, where the ancient patriarch seems to be concerned by the peoples
continuing worship of the Queen of Heaven, especially by the burning of incense in her honour.
Keep in mind the documented use of cannabis by the shamanistic Ashera priestesses of pre-
reformation Jerusalem, who anointed their skins with cannabis mixtures as well as burning it as
incense.
T HUS SAITH THE LORD OF HOSTS, THE

GOD OF ISRAEL; YE HAVE SEEN ALL THE EVIL THAT I HAVE BROUGHT UPON JERUSALEM, AND UPON ALL
THE CITIES OF JUDAH; AND BEHOLD, THIS DAY THEY ARE A DESOLATION. . .
B ECAUSE OF THEIR WICKEDNESS WHICH

THEY HAVE COMMITTED TO PROVOKE ME TO ANGER, IN THAT THEY WANTED TO BURN
INCENSE, AND TO SERVE OTHER GODS. . .
T HEREFORE NOW. . . WHEREFORE COMMIT YE THIS GREAT EVIL AGAINST YOUR SOULS. . . IN THAT YE
PROVOKE ME TO WRATH WITH THE WORKS OF YOUR HANDS, BURNING INCENSE UNTO OTHER GODS IN
THE LAND OF EGYPT?
T HEN ALL THE MEN WHICH KNEW THAT

THEIR WIVES HAD BURNED INCENSE UNTO OTHER GODS, AND ALL THE WOMEN THAT
STOOD BY, A GREAT MULTITUDE, EVEN ALL THE PEOPLE THAT DWELT IN THE LAND
OF EGYPT, ANSWERED JEREMIAH, SAYING,
A S FOR THE WORD THAT THOU HAST SPOKEN UNTO US IN THE NAME OF THE LORD, WE WILL NOT
HEARKEN UNTO THEE.
B UT WE WILL CERTAINLY DO WHATSOEVER THING GOETH FORTH OUT OF OUR OWN MOUTH, TO
BURN INCENSE UNTO THE QUEEN OF HEAVEN, AND TO POUR DRINK OFFERINGS UNTO HER, AS WE HAVE
DONE. WE, AND OUR FATHERS, OUR KINGS, AND OUR PRINCES, IN THE CITY OF JUDAH, AND IN THE
STREETS OF JERUSALEM: FOR THEN WE HAD PLENTY OF VICTUALS, AND WERE WELL, AND SAW NO EVIL.
JEREMIAH 44:15-23
BIBLICAL PROHIBITION
Jeremiahs reference to the previous kings and princes that burned incense to the Queen of Heaven
can be seen as referring to King Solomon, his son Rehoboam, and other Biblical kings and prophets.
Other key Biblical gures in the prohibition of cannabis use and the worship of the Queen of Heaven
include King Hezekiah and his great-grandson Josiah.
II Kings 18:4 reports of Hezekiah that:
H E REMOVED THE HIGH PLACES, AND BRAKE THE IMAGES, AND CUT DOWN THE ASHERAS, AND
BRAKE INTO PIECES THE BRAZEN SERPENT THAT MOSES HAD MADE; FOR UNTO THOSE DAYS THE
CHILDREN OF ISRAEL DID BURN INCENSE TO IT:
AND HE CALLED IT NEHUSHTAN.
BREAKING THE SERPENT
The interesting thing about this passage is that the Ark of the covenant does not contain the ten
commandments of the law of Moses, rather it holds Nehushtan, a brass serpent. The serpent is a
frequent component in early representations of the goddess.
The Bible reports that the kings before Hezekiah set up images
and groves in every high hill, and under every green tree; And there they burnt incense in all the
high places(1Kings 17) So did the kings who reigned after Josiah, who was killed in battle in 609
BC. According to The Columbia History of the World, Josiahs defeat seems to have been taken as
proof of the error of his ways the later prophecies of Jeremiah and Ezekiel show polytheism back in
practice.
A FORGED BOOK OF LAW
The Book of the Law, which makes up most of Deuteronomy and Leviticus, was used to prohibit the
worship of the Goddess and instill the death penalty for the burning of incense. Although it was
supposedly written by Moses, it was not discovered until some 600 years after Moses death.
In Green Gold, Judy Osburn follows the suggestion that the Book of the Law may have been a
forgery committed by the Hebrew priesthood with the hope of eradicating the competing temples
and their deities, which were getting more sacri ces from the people than was the temple of
Yahweh.
Osburn quotes Occidental Mythology by theologian Joseph Campbell, as stating that, before the
discovery of the Book of the Law,
neither kings nor people had paid attention whatsoever to the law
of Moses which, indeed, they had not even known. They had been devoted
to the normal deities of the nuclear Near east, with all the usual cults
Up until that time the Hebrew people worshiped in the old ways, practicing their cult in
open places on peaks and hills and mountains, and even caves below.
The mysterious discovery of the Book of the Law took place during the reign of King Josiah. Once
informed of the new regulations, Josiahs wrath against the incense burners was far harsher than
that of his great-grandfather Hezekiah. The Bible describes his actions as follows.
A ND THE KING COMMANDED HILKIAH THE HIGH PREIST. . . TO BRING FORTH OUT OF THE TEMPLE OF
THE LORD ALL THE VESSELS THAT WERE MADE FOR BAAL AND FOR ASHERAH, AND FOR ALL THE HOST OF
HEAVEN: AND HE BIRNED THEM OUTSIDE JERUSALEM IN THE FIELDS OF KIDRON. . .
AND HE PUT DOWN THE IDOLATROUS PRIESTS, WHOM THE KINGS OF JUDAH HAD ORDAINED TO BURN
INCENSE IN THE HIGH PLACES IN THE CITIES OF JUDAH, AND IN THE PLACES ROUND ABOUT JERUSALEM;
THEM ALSO THAT BURNED INCENSE UNTO BAAL, TO THE SUN, AND TO THE MOON, AND TO THE
PLANETS, AND TO ALL THE HOST OF HEAVEN.
AND HE BROUGHT OUT THE ASHERAH FROM THE HOUSE OF THE LORD, OUTSIDE JERUSALEM. . . AND
BURNED IT AT THE BROOK KIDRON, AND STAMPED IT SMALL TO POWDER. . . AND HE BROUGHT ALL THE
PRIESTS OUT OF THE CITIES OF JERUSALEM, AND DEFILED THE HIGH PLACES WHERE THE PRIESTS HAD
BURNED INCENSE. . .
AND THE HIGH PLACES THAT WERE BEFORE JERUSALEM. . . WHICH SOLOMON THE KING OF ISRAEL HAD
BUILDED FOR ASHTORETH THE ABOMINATION OF THE ZIDONIANS. . . DID THE KING DEFILE. AND HE
BRAKE IN PIECES THE IMAGES, AND CUT DOWN THE GROVES, AND FILLED THEIR PLACES WITH THE BONES
OF MEN.
AND HE SLEW ALL THE PRIESTS OF THE HIGH PLACES THAT WERE UPON THE ALTARS, AND BURNED
MENS BONES UPON THEM, AND RETURNED TO JERUSALEM. . .
AND LIKE UNTO HIM WAS THERE NO KING BEFORE HIM, THAT TURNED TO THE LORD WITH ALL HIS
HEART, AND WITH ALL HIS SOUL, AND WITH ALL HIS MIGHT, ACCORDING TO THE LAW OF MOSESL
NEITHER AFTER HIM AROSE THERE ANY LIKE HIM.
2 KINGS 23
SEPERATION FROM THE SHEKINAH
The Goddess returned to the Hebrew faith somewhat later in a form of

Jewish mysticism called the Cabala. This teaches that the Shekinah is the female soul of God, who
couldnt be perfect until he was reunited with her. Cabalists believed that it was Gods loss of his
Shekinah that brought about all evils. In some traditions the Shekinah is seen as the pillar of smoke
that guided the wandering nation of Israel during its Exodus from Egypt.
THE RETURN OF THE GODDESS
Our separation from the ancient Goddess and the denial of her ecstasies could well be seen as the
root cause of humanitys separation from nature, both our own and that of the world around us.
Perhaps the Goddess ancient spirit wont fully be restored until her children begin to respect and
heal her abused body the Earth, return to her sacred groves in dance and worship, and are free to
once again burn the holy incense of kaneh-bosm in her honor and praise.
It would seem that the spirit of Asheras ancient incense burners has returned, in the form of the
modern-day smoke-in. Once again people of all ages, races, and creeds are gathering together
illegally, to celebrate the many bene ts and uses of the sacred tree, and to burn holy incense in
protest, as did the de ant crowd before Jeremiah so long ago.
CANNABIS AND THE CHRIST?
But what of the Bibles new Testament? Was Jesus a secret imbiber of
the herb, or did he continue on with the harsh prohibition of cannabis,
instituted with the zeal of Hezekiah, Josiah and Jeremiah? For the answer to those questions, youll
have to order a copy of Green Gold, or wait for a distant installment of When Smoke gets in my I.
BOOM SHIVA! BOOM SHAKTI!

HARI HARI GUNJA!
BIBLIOGRAPHY
The Chalice and the Blade by Riane Eisler;

Harper Row; 1987.
Early Di usions and Folk Uses of Hemp by Sula Benet;

Reprinted in Cannabis and Culture edited by Vera Rubin; Mouton; 1975.
Flesh of the Gods edited by P T Furst; Praeger; 1972.
Green Gold the Tree of Life; Marijuana in Magic and Religion by Chris Bennet, Judy Osburne,
& Lynn Osburne; Access Unlimited; 1995.
The Hebrew Goddess by Raphael Patai; Avon Books; 1967.
Marihuana: The First Twelve Thousand Years by

Ernest Abel; Plenum Press; 1980.
Marijuana and the Bible edited by Je Brown; The Ethiopian Zion Coptic Church; 1981.
Occidental Mythology by Joseph Campbell; Penguin Books; 1982.
The Origins of Consciousness in the

Break down of the Bicameral Mind by Julian Jaynes; Houghton Mi in Company;
1976.
The Sacred Mushroom and the Cross by John M. Allegro; Double day;
1969.
Techniques of High Magic, by King and Skinner; Destiny Books; 1976.
The Temple and the Lodge by Baignet and Leigh; Corgy Books; 1989.
The Womans Encyclopedia of Myths and Secrets by Barbara G. Walker;

Harper Collins; 1983.
ENDNOTES
1 In 1903, British physician Dr. C. Creighton

wrote Indications of the Hashish Vice in the Old Testament, in which he
concluded that several references to cannabis can be found in the Old Testament.
Examples are the honeycomb referred to in the Song of Solomon,
5:1, and the honeywood in I Samuel 14: 25-45. Creighton
also suggested that Sauls madness, Jonathans and Samsons
strength, and the rst chapter of Ezekiel are all to be explained by the
use of cannabis. (back)
2 All quotations from Sula Benet in this article are taken

from Early Di usions and Folk Uses of Hemp, reprinted in Cannabis and
Culture, Vera Rubin, Ed. (back)
3 At this same point in history, 300 BC, a group

which would become known as the Gnostics was formed. The Gnostics (meaning
knowledge) were a symbiosis of Judaic, Zoroastrian and Neo-Platonic thought,
and claimed direct knowledge of the divine.
The Su s, a group that is

said to be an o shoot of Gnostic knowledge, use a similar term for cannabis:
khaneh. (back)
4 In Techniques of High Magic, authors King and Skinner list the

following astral projection ointment from the 1890s: lanolin
5 ounces; hashish 1 ounce; hemp owers 1 handful; poppy owers
1 handful; hellebore 1/2 handful. In 1615, Italian physician
and demonologist Giovanni De Ninault listed hemp as the main ingredient
in the ointments and unguents used by the Devils followers. (back)
5 As in Raphael Patais The Hebrew Goddess, published by Avon Books

in 1967. (Quoted in The Once and Future Goddess, by Elinor W Gadon, Harper
& Row, 1989.) (back)
6 William A.Emboden Jr., Ritual Use of Cannabis Sativa

L.: A Historic-Ethnographic Survey, printed in Flesh of the Gods, edited
by P.T.Furst, published by Praeger in 1972. (back)
7 An idea which is fully explored

in Terence McKennas Food of the Gods, published by Bantam in 1992. (back)
8 For more information on Bible erotica see The X-Rated Bible; An Irrevent
Survey of Sex in the Scriptures, by Ben Edward Akerley. (back)
9 For more information

on the Scythian use of cannabis see the second installment of this series
in Cannabis Canada number 2. (back)
10 Wings on gods or angels can be seen as

symbolizing the ability to travel between the two worlds.
For example, the Greek god Hermes, whos winged feet enabled him
to act as messenger between men and gods. (back)
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CANNABIS CULTURE MAGAZINE

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Kaneh Bosm - Cannabis in The Old Testament - Cannabis Culture

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1/31/2017 Kaneh Bosm: Cannabis in the Old Testament | Cannabis Culture

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Kaneh Bosm: Cannabis in the Old Testament FOLLOW CANNABIS CULTURE

By Chris Bennett on May 1, 1996

T HEN GOD SAID,

I GIVE YOU EVERY SEED-BEARING

PLANT ON THE FACE OF THE WHOLE

HAS FRUIT IN IT.

THE ROOTS OF KANEH-BOSM

THE HIDDEN STORY

The First Reference to Kaneh-Bosm

MOSES & MARIJUANA

THE PRIESTS OF POT Moses

The above Old testament passage makes the sacredness of this

SMOKE IN THE TENT

THE SCYTHIAN CONNECTION

incense GOD WITHIN A CLOUD

The insights achieved from the use of cannabis, whether inhaled

The Second Appearance of Cannabis

THE FRAGRANCE OF YOUR GARMENTS IS LIKE THAT OF LEBANON. . .

SONG OF SONGS 4:8-14

THE GARDEN OF THE GODDESS

SOLOMON LOVED YAHWEH; HE FOLLOWED THE PRECEPTS OF DAVID HIS FATHER,EXCEPT

THE SPIRIT OF THE SCYTHIANS

The Third Reference

GOD WANTS HERB

KANEH FROM A DISTANT LAND

The Final Reference to Cannabis

TRADING WITH TYRE

FROM FAVOUR TO DISFAVOUR

T HUS SAITH THE LORD OF HOSTS, THE

B ECAUSE OF THEIR WICKEDNESS WHICH

T HEN ALL THE MEN WHICH KNEW THAT

II Kings 18:4 reports of Hezekiah that:

AND HE CALLED IT NEHUSHTAN.

BREAKING THE SERPENT

A FORGED BOOK OF LAW

PLANETS, AND TO ALL THE HOST OF HEAVEN.

SEPERATION FROM THE SHEKINAH

The Goddess returned to the Hebrew faith somewhat later in a form of

THE RETURN OF THE GODDESS

CANNABIS AND THE CHRIST?

BOOM SHIVA! BOOM SHAKTI!

The Chalice and the Blade by Riane Eisler;

Early Di usions and Folk Uses of Hemp by Sula Benet;

Flesh of the Gods edited by P T Furst; Praeger; 1972.

& Lynn Osburne; Access Unlimited; 1995.

The Hebrew Goddess by Raphael Patai; Avon Books; 1967.

Marihuana: The First Twelve Thousand Years by

Occidental Mythology by Joseph Campbell; Penguin Books; 1982.

The Origins of Consciousness in the

Techniques of High Magic, by King and Skinner; Destiny Books; 1976.

The Womans Encyclopedia of Myths and Secrets by Barbara G. Walker;

1 In 1903, British physician Dr. C. Creighton

2 All quotations from Sula Benet in this article are taken

3 At this same point in history, 300 BC, a group

The Su s, a group that is

4 In Techniques of High Magic, authors King and Skinner list the

5 As in Raphael Patais The Hebrew Goddess, published by Avon Books

& Row, 1989.) (back)

6 William A.Emboden Jr., Ritual Use of Cannabis Sativa

7 An idea which is fully explored