Sipru Chukmi

• Ritual Preparations: Gather together what you wish to have handy at your ritual. Have the ritual area set up a head of time.

• Purification of Self: The ancient Canaanites anointed the brow with olive oil, or washed hands with water. Ancient texts note that the king would bathe prior to rituals. There are different methods of purifying oneself: a cleansing bath, having a basin of water for hand-washing near or in the area that shall become sacred space, or washing hands at the bathroom sink. If one has and desires to wear ritual clothing, headcovering, jewelry, and/or makeup, one can dress oneself at this time.

• Purification of Temple Space: The ancient Canaanites would purify an area by washing it and keeping it neat. There are multiple ways of purifying space. One can walk around the area seven times while visualizing the area as purified, one can use a bundle of herbs to sprinkle the area with water. Often these actions serve not only to purify the sacred space, but also to create it. The ancient Canaanites used olive oil in their purification rites.

• Creation of Temple Space: The Seven Components can be invoked at this time, if desired. For more information, see Seven Components. One can have an item that represents each component within the temple space and say that by cedar, silver, gold, gems, brick, and fire was the palace of Ba‘lu Haddi formed, so by cedar, silver, gold, gems, brick, and fire is this temple space formed. The ancients had cleansed temple space available at most times, so they would not need to create temple space for ritual. If you would like to read about how I create sacred space or temple space using the Seven Components, please see my article Creating Temple Space, Canaanite Style. If you have images of the deities, install them in the temple area at this time.

• General Invocation: Prior to the invocation, I bow seven times and ring a brass bell seven times. Mesopotamian tradition has it that copper--brass is made of copper and zinc--will clear an area of malicious spirits. Make a prayer like this one which comes from ancient Ugaritic texts: I call upon the generous and benevolent Deities. I honor the Deities on high, Those who guide me on Earth, and Those who care for my loved ones in the Underworld. I give thanks to you for your loving guidance as I pass through the “sand-swept tracts of wilderness.” I place a wreath upon your heads. I give thanks that you join me at my table so that I may share my abundance with you. Come eat of my food and drink of my libations. Bahathu, Deities, and Shalam to all. Place the hands palm-to-palm with fingers pointing up, and bow at the waist. This is a form of a respectful greeting. In the ancient texts, messengers greeting a deity or a king would have prostrated themselves before the one being honored. The blessing itself is paraphrased from the Ugaritic text The Birth of the Gracious Gods.

• Invocation of Specific Deities: One may wish at this time to invite specific deities to the temple area. Welcome and honor the deities by calling their names and sharing a specific characteristic or attribute that they have.

• Offering of Light (optional): One may offer a prayer such as: I light this oil lamp to celebrate the interweaving of Wind, Desire, and Firmament. In lighting this lamp, I honor the creation of the universe. I remember and give honor. Light a pottery oil lamp or candle. This is based loosely on ideas from Jewish liturgy for Shabbat, combined with a cosmogony from Philo of Byblos's The Phoenician History.
  
• Offering of Incense (optional, but encouraged): Light incense, then place hands into the smoke and give a blessing. A suggested blessing follows: Behold, I bring this incense to You. It shall cleanse and purify my gathering place and me. It shall carry my prayers to You. One may fill in “You” with the name of an honored deity. In the Ugaritic tale of King Kirtu, Kirtu burns incense to the deities.

• Ritual Activity: This is the part of the ritual in which one places the bulk of the meaning for the ritual. For ancient rituals, the peak of ritual activity was the offering of food and items.

• Libation of wine or juice: Pour wine or juice into a libation bowl or cup at this time, or have ready a cup of wine. Hold up the container and state a blessing such as: Blessed are You 'Ilu and 'Athiratu, Guardians of the Universe, and Deities of the Weather, Land, and Vegetation Who have created the sweet fruit of the vine. I offer this wine (juice) to you in gratitude. I remember and give honor. This is loosely based on Jewish liturgy for Shabbat.

• Offerings of Food: Place hands above the food and offer a blessing such as: Blessed are You, Ilu and Athiratu, Guardians of the Universe, and Gracious Deities Who have given me nourishment for my mind and body, and have sustained me to this season. I share my abundance with to You to remember and give honor. May all who have hunger and thirst be sated at Your table. One may eat the food at this time in the deities’ honor, or place the food outside for the animals (make sure the food is safe for them) or bury a portion of the food. One may also make an offering of canned goods which will then be donated to charity.

• End of Ritual: As the ritual is finished, wish peace and wellbeing upon the deities whom you have called to the ritual: Peace and wellbeing to_______________, peace and wellbeing to all the Gracious Deities present. I wish you peace and wellbeing. I thank You for Your blessings today, and I thank You for your continued blessings. Shalam. Bow for the deities in courtesy.

• Desacralization of Space: To end, bow seven times towards the deity images then put the deity images away. Extinguish any oil lamps or candles. If the Seven Components were assembled in the beginning of the ritual to form sacred space, they may be gathered together now. A prayer may be given such as: Now the Seven Components are gathered together, this area is no longer temple space. As the temple was constructed in the past, so it was constructed this day/night, so the temple shall once again be constructed. Shalam. Ring a bell seven times.

1. There are many translations of the Birth of the Gracious Gods, Shachar and Shalim. To name a couple, see:
Gibson, John C.L. Canaanite Myths and Legends, 2 nd Edition. T. and T. Clark, Ltd., Edinburgh, 1978.
Parker, Simon B., ed. Ugaritic Narrative Poetry. Society of Biblical Literature, U.S.A., 1997.

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Chudthu Meditation

Please see Chudthu in the Feast Hall for more information regarding new moon celebrations.

Preparation: It may be a good idea to read this meditation into a tape recorder. This would make it easier to keep your eyes closed and concentrate on the meditation instead of having to stop, open eyes, and read the next step in the meditation, which can break concentration. Or, a friend or partner read it the meditation aloud. Have pen and paper ready so that you can write about your experience afterwards. Find a comfortable position. Try not to lie down, because this could lead to sleep. Remember to breathe deeply all throughout the process and leave time throughout the meditation to breathe and relax.

Meditation:
Breathe deeply and focus your mind. This meditation is focused on the god 'Ilu. Find an outdoor place to sit and meditate, if possible. If you are comfortable doing so, close your eyes. If not, it is acceptable to watch all creatures great and small, so long as you can maintain your focus. Take time to experience your senses.
Inhale, Exhale.
What do you feel?
Inhale, exhale.
What do you taste?
Inhale, exhale.
What do you smell?
Inhale, exhale.
What do you hear?
Inhale, exhale.
What thoughts seem to cross your mind, as fleeting as a cloud in the wind?
Inhale, exhale.
Begin to feel each of your senses tingle, spark with the deities' presences. Begin to realize that with every inhalation, with every sensation, you are pulling in the very essence of 'Ilu, whose presence resides in all things created.
Inhale, exhale.
Inhale, you take in 'Ilu's divine presence.
Exhale, you release your mundane day-to-day thoughts and activities.
Inhale, exhale.
Inhale exhale.
Inhale, you take the Breath of Ilu into your body. Exhale, you release all that is within you that you do not need. Inhale, exhale.
Inhale, exhale.
Inhale, exhale.
His divine napshu, his soul of creation fills and activates your body. Your atoms, your cells, the very essence of your physical and emotional structure heals, realigns, re-creates itself as you allow yourself to open completely to the divine presence.
Feel 'Ilu pouring through you.
Inhale, exhale.
Inhale, exhale.
Inhale, exhale.
The passion, the tender love, the healing, the wholeness, the creativity, the exquisite beauty, the energy pours through you. The energy is qadish, holy, and it fills you. As it fills you and fulfills you, you too are shining and holy, qadish.
Inhale, exhale.
Inhale, exhale.
Inhale, exhale.
If you wish, allow this napshu to push through your hands and direct it to a part of your body that needs healing, a part of your life where you would benefit from guidance, or direct it to the land for healing and peace.
Open your eyes, if you had them closed, and sit for a few moments in quiet reverie before moving on to your day-to-day activities.

If you keep a mediation journal or a Sipru Chukmi, write down your experiences from this meditation.

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Recipes

Tess's Own Recipe for Canaanite-style Fruit Cakes
Gather together an assortment of dried fruit: raisins, currants, figs, dates. If the figs and dates are whole, chop them into small pieces. Place the fruit in a bowl and add just enough water to barely cover the fruit. Let this sit for a couple of hours.

• Drain off the water—if you wish, reserve the water for other recipes; the water will be sweet and flavorful. Mix in a small amount of olive oil, if desired. If you have about a cup of reconstituted fruit, use about a teaspoon of olive oil, or to taste. Ancient peoples may very well have added savory ingredients, too, like garlic or onions.
• Heat the oven to 325 degrees F.
• Spray a muffin pan or a cookie sheet with olive oil.
• Mix in just enough flour to the fruit to where the mixture begins to stick and hold together. Add some toasted sesame seeds, if you wish. If you have access to different kinds of flour, you may want to try spelt or barley. If not, whole wheat will be just fine.
• Pat some of this mixture into each reservoir in the muffin tin so that each reservoir is about 1/3 full or form the mixture into small patties and place on cookie sheet.
• Bake in the oven for about 20 minutes, but check the cakes about half way through the cooking time to ensure they are not burning.
• I especially like to serve these with pistachios.

Cakes of raisins are called tsamquma; dablatu are cakes of pressed figs.

Recipe for Mesopotamian Sbetu Roles
This recipe excerpted and paraphrased from Ancient Egyptians and Their Neighbors by Marian Broida(1).
A quick note: if the Mesopotamians were using milk in a recipe, they would use it in the morning as it would sour by afternoon, and I'm not sure if they would have had access to baking powder, but still, it could be a useful and tasty recipe.

• Heat the oven to 400 degrees F.
• Grease baking sheet with olive oil.
• Place 1 cup of flour, 1 1/2 tsp baking powder into a bowl and blend together.
• In another bowl, place 2 Tbs water, 1/4 tsp salt, 1/4 c of milk, and two tsp olive oil and blend together.
• Peel and crush or mince a clove of garlic, crush or mince white bulbs of scallions and add them to the liquid mixture.
• Pour liquid ingredients into dry ingredients and blend together. Kneed dough inside of bowl.
• Divide dough into 8-10 rolls, place on baking sheet, and put in oven for about 15 minutes.

(1) Broida, Marian. Ancient Egyptians and Their Neighbors: An Activity Guide. Chicago Review Press, 1999.

For more information on cooking in the Ancient Near East, see Bottéro, Jean. Translated by Teresa Lavender Fagan. The Oldest Cuisine in the World: Cooking in Mesopotamia. The University of Chicago Press, Chicago, 2004.

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Herbs

Some of the herbs listed here are poisonous and not for human consumption. This list is intended solely for understanding the historic context of these plants.

Acacia

May have been the wood of the Israelite Ark of the Covenant. Brown, Michael. The Jewish Gardening Cookbook: Growing Plants and Cooking for Holidays and Festivals. Jewish Lights Publishing, Long Hill Partners, Inc., Woodstock, VT, 1998, p. 164.

Almond

(The bitter almond is not for internal consumption). The bitter almond is not the same as the sweet almond we are accustomed to,(1) the ancients probably had the bitter almond, and there is a possibility that they may have had sweet almond, too. There is a text which speaks of using bitter almond in an equestrian cure. Almond represents spring. In later Christian tradition, the almond may be associated with Mother Mary.

Carob (2)

Because of carob's dark color, I associate it with earth, soil, and the underworld.

Cedar

An important wood for building. Cedar is associated with Ba'al,(3) and his lightning is often called his "cedars." The Egyptians used cedar oil for healing and in their embalming and mummification rituals.(4)

Coriander

In some translations, Anat anoints herself with coriander-infused oil.(5) In The Birth of the Gracious Gods, ritual participants simmer coriander in milk,(6) so I often associate Shachar of Dawn and Shalim of Dusk with coriander, but specifically Shachar.

Date Palm

May be associated with Athirat as the tree of life and knowledge. Possibly associated with the Mesopotamian goddess Inanna. Provides shade, shelter, and food, and serves as a marker for locations with water. Date palm has been cultivated in the area since 3700 BCE.(7)

Dill (8)

Perhaps dill, in Jewish or Israelite lore symbolizes understanding the larger context instead of getting lost in details. (Cite this!!)

Fennel

The modern-day name of Ugarit is Ras Shamra, which means "head of fennel." (9)

Fig

There is evidence of fig in the archaeological record dating to 5000 BCE in Gezer. (10) In Israelite and Jewish lore a fig may symbolize peace and prosperity because years of peace are required to tend an orchard. (Cite this!!)

Flax

The fiber used to make linen cloth.(11) Linen was the preferred cloth for priestly garments(12), clothes for the wealthy, and burial shrouds.

Frankincense

An incense resin. By 1400 BCE, the Egyptians were importing frankincense from Africa.(13) In Egypt, frankincense was considered "sustenance of the gods." Fletcher, Joann. Oils and Perfumes of Ancient Egypt. Harry N. Abrams, Inc., New York, 1999, p. 53.

Garlic: Archaeologists have found garlic in Egyptian tombs.(14)

Grains: Most likely these grains include emmer, barley, and perhaps spelt. Grain is sacred to the God Dagnu. Grain may also symbolize not only life, but death as well.

Grapes: Grapes are sacred to 'Ilu; an offering of a bunch of grapes is made to 'Ilu on chudthu (new moon) of the month of Ra'shu Yeni.(15) Mot in the tale of the Birth of the Gracious Gods/Shachar and Shalim is treated as if an overgrown grapevine.(16)

Henna: In ancient texts, as a part of ritual, participants would paint their bodies with a red paint.(17) This paint was a red dye made from murex or a staining mud made from henna. Part of later Egyptian embalming practices involved painting the hands and feet of the deceased with henna.(18)

Hyssop: This herb was used for purification in biblical lore. There is some debate whether the hyssop of ancient times is the same plant that we know as hyssop today or if it is more closely related to marjoram.(19)

Itsuma Qadishi: Sacred Wood

These three woods are mentioned in an ancient Canaanite text as having healing or curitive powers when shaken together:(20)

Tamarisk:'Ar ‘ar

Date Palm: Sassinamu

Reed: Adatuma

Leek: a member of the onion family.(21) Its use is noted in Mesopotamian cooking.(22)

Mandrake: In one translation of the Ba‘lu Haddi texts, Anat buries a piece of mandrake in the ground as a peace offering.(23)

Mint: Mesopotamian sources note the use of mint.(24) In a translation of the Birth of the Gracious Gods, ritual participants simmer mint in butter.(25)

Myrrh: (moru) This herb was prized by the ancients for its "sweetness" which could, as legend has it, alleviate the "bitterness" of illness or poisoning by scorpion sting or snake bite.(26)

Olive: olive oil is often used in offerings, and is also used to make shamnu mori (myrrh oil) and shamnu raqachi (spiced oil)

Papyrus: Papyrus was only available in southern Canaan, near Egypt.(27) Canaanite art has occasionally made use of a papyrus motif.(28)

Parsley, flat: The Egyptians had access to parsley.(29)

Pistachio: Mesopotamians in the city of Mari used pistachio in their mersu cakes.(30)

Pomegranate: Pomegranates are noted in Mesopotamian sources and in Ugaritic art.(31)

Sesame: Sesame is noted on Mycenaean tablets from about the 1300's BCE. (32)

Terebinth: This tree, in biblical times, may bear an association to the title 'ilatu (Hebrew elatu), which means "goddess." (33)

Wormwood, Artemisia: (not for internal consumption) Biblical writers often used wormwood as an example of bitterness.(34)

1. Cohen, Chaim and Danial Sivan. The Ugaritic Hippiatric Texts: A Critical Edition. American Oriental Society, New Haven, CT, 1983, p. 23.
2. Bottéro, Jean. Translated by Teresa Lavender Fagan. The Oldest Cuisine in the World: Cooking in Mesopotamia. The University of Chicago Press, Chicago, 2004, p. 102.
3.Parker, Simon B., ed. Ugaritic Narrative Poetry. Society of Biblical Literature, U.S.A., 1997, p. 137. Smith, Mark S. The Ugaritic Baal Cycle, Volume I: Introduction with Text, Translation and Commentary of KTU 1.1-1.2. E.J. Brill, Leiden, the Netherlands, 1994, p. 340.
4. Lawless, Julia. The Illustrated Encyclopedia of Essential Oils. Barnes and Noble, 1999, p. 108; Tour Egypt, Edwin Smith Papyrus
5. Parker 107
6. Gibson, John C.L. Canaanite Myths and Legends, 2nd Edition. T. and T. Clark, Ltd., Edinburgh, 1978, p. 123.
7. Zohary, Michael. Plants of the Bible. Cambridge University Press, 1982, p. 60. Renfrew in Jack Sasson et al., eds., Civilizations of the Ancient Near East. Charles Scribner’s Sons, New York, 1995, p. 192.
8. Zohary 88
9. Curtis, Adrian. Ugarit (Ras Shamra). William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, p. 18.
10. Zohary 58
11. Zohary 78
12. Ackerman, Susan. "Asherah, the West Semitic Goddess of Spinning and Weaving?" Journal of Near Eastern Studies (JNES), 67, no. 1, University of Chicago, 2008, p. 27.
13. Dalby, Andrew. Dangerous Tastes: The Story of Spices. University of California Press, Berkeley and Los Angeles , CA , 2000, p. 124-5.
14. Renfrew in Sasson 192
15. Pardee, Dennis. Ritual and Cult at Ugarit. Society of Biblical Literature, Atlanta, Georgia. 2002, p. 63.
16. Parker 208
17. Parker 14
18. Bryan in Cooper, Jerold S. and Glenn M. Schwartz, ed. The Study of the Ancient Near East in the 21 st Century. Eisenbrauns, Winona Lake , IN, 1996, p. 69.
19. Zahory 96; Gilbert in Sasson 156.
20. Pardee 159, 178.
21. Zohary 80
22. Bottéro 26
23. Gibson 49
24. Bottéro 30
25. Gibson 123
26. Pardee 171
27. Zohary 137
28. Bryan in Cooper and Schwartz 69
29. Renfrew in Sasson 199
30. Bottéro 23
31. Bottéro 101, Curtis 24
32. Dalby 124
33. Pardee 279; Zohary 108. Binger, Tilde. Asherah: Goddesses in Ugarit , Israel , and the Old Testament. Sheffield Academic Press, Ltd., Sheffield, England , 1997, pgs. 53, 135.
34. Zohary 34, 184

For more information on herbs, see Zohary, Michael. Plants of the Bible. Cambridge University Press, 1982. The Canaanites may or may not have had access to all the plants in this book because most of those listed are known from the Iron Age and later, but it is a good place to begin.

Some of the herbs listed here are poisonous and not for human consumption. This list is intended solely for understanding the historic context of these plants. Please exercise caution and good judgment. This information is not intended for diagnosis or treatment.

 

Stones and Metals

Some of the items listed here are poisonous and not for human consumption, contact with the body or cosmetic use. Please exercise caution and good judgment. This list is intended solely for understanding the historic context of these items. This information is not intended for diagnosis or treatment.

Exodus 28:17-20 lists twelve stones, each of them representing a tribe of Israel. These are Israelite references and may or may not be connected to earlier Canaanite ideas, but are interesting and may be of use. The twelve stones may have include carnelian, chrysolite, emerald, turquoise, sapphire, amethyst, jacinth, agate, crystal, beryl, lapis, and jasper.

• Alabaster/Calcite: The King Kirtu of Ugaritic literature compares Princess Churaya's eyes to alabaster and lapis.(1) Late Bronze Age artifacts in sacred precincts include vessels and bowls of calcite.(2)
• Basalt: The Canaanites used basalt for kraters, deity statuary, basins, and altars.(3)
• Bronze: a combination of copper and tin, stronger than copper alone. Commonly used for weapons and tools. Archaeologists have uncovered a bronze statue of Rashap at Lachish.(4)
• Galena/Lead: used as a component of khol, an Egyptian eye-paint.(5) Also used in amulets and seals. Lead is poisonous; not suggested for modern-day use.
• Gold: Archaeologists have found gold-plated male figures, possibly god statues, at Late Bronze Age Tell Abu Hawam and Tell Safut. (6)
• Hematite: Hematite weights were found in Early Iron Age Hazor.(7)
• Lapis Lazuli: The King Kirtu of Ugaritic literature compares Princess Churaya's eyes to alabaster and lapis (see Alabaster above). Lapis may bear a tentative association with death and mortuary rites.(8)
• Malachite: used as a component of Egyptian eyeshadow (not suggested for modern use). The Natufians, ancestors to the Canaanites, used malachite in jewelry.(9)
• Natron: Natron is a substance Egyptians used to preserve mummies. It is comprised of multiple different combinations of sodium carbonate, sodium bicarbonate (baking soda), sodium sulphate, and sodium chloride (table salt).(10)
• Salt: In Ugaritic literature, Ba‘lu Haddi salts a knife prior to making an animal sacrifices which will the be consumed at a communal feast.(11)
• Sard: may have been used as a component in faience, a paste or clay-like compound which was used to make beads and amulets.(12)
• Silver: A silver crescent figure has been found in a sacred precinct at Megiddo of the Middle Bronze Age. (13)
• Turquoise: Mines in Sinai and Negev may have provided turquoise for the Canaanites.(14)

1. Parker, Simon B., ed. Ugaritic Narrative Poetry. Society of Biblical Literature, U.S.A., 1997, p. 23.
2. Nakhai, Beth Alpert. Archaeology and the Religions of Canaan and Israel. The American Schools of Oriental Research, Boston , MA , 2001, pgs. 129-30.
3. Nakhai 88, 98, 127-8, 130, 143.
4. Nakhai 102, 106, 128, 130, 145, 147-8.
5. Carnegie Museum of Natural History
6. Nakhai 94, 140, 143.
7. Nakhai 171
8. Wright, David P. Ritual in Narrative: The Dynamics of Feasting, Mourning, and Retaliation Rites in the Ugaritic Tale of Aqhat. Eisenbrauns, Winona Lake , IN, 2001, p. 147, 149.
9. Bar-Yosef, Ofer. “The Natufian Culture in the Levant. Threshold to the Origins of Agriculture.” Evolutionary Anthropology, Wiley-Liss, Inc., 1998. Carnegie Museum of Natural History
10. El Mahady, Christine. Mummies, Myth, and Magic in Ancient Egypt. Thames and Hudson, Inc., New York , 1989, p. 58.
11. Parker 106
12. Traditions of Magic in Late Antiquity: University of Michigan
13. Nakhai 93-4
14. Tubb, Jonathan N. Canaanites. University of Oklahoma Press, Norman, OK, 1998, p. 31. Hall 305

Some of the items listed here are poisonous and not for human consumption, contact with the body or cosmetic use. Please exercise caution and good judgment. This list is intended solely for understanding the historic context of these items. This information is not intended for diagnosis or treatment.

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Ugaritic Alphabet

For many people, writing in an ancient alphabet is a magical process. Writing in a different alphabet can impart a sense of mystery. If you wish to use the Ugaritic alphabet, you can use the letters to spell out words in your own language or you can do some extra research and write using the Ugaritic letters for words in the Ugaritic language.

The above table is from Omniglot.

Ugaritic is typically written with a wedge-shaped stylus. Here is one method of making such a stylus, according to Marion Broida in her children's activity book Ancient Egyptians and Their Neighbors:

"Cut the [square wooden] chopstick in two. Make your cut through the square handle, near the middle of the chopstick, so that one end forms a square. You'll use this end to press into the clay... . Practice making wedges by pressing the square end of the chopstick into the clay at an angle with your right hand so that you get a triangle shape with the thin tail made by the chopstick's edge. (If you use your left hand, the wedges will come out backward.)... Now make a different kind of wedge. This one looks a little like an angelfish. Hold the stylus nearly upright. Press the left corner into the clay."

Experiment a bit. Ugaritic may also be written with a pencil or pen by drawing each shape, triagles with tails.

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Modern Magic

A communication bowl for the Rapi'uma:

• Obtain a paper bowl or make one from paper mache.
• Using ecologically safe inks, or even food coloring, write your message to the rapi'uma, the shades of the ancestors.
• Bury the bowl in the earth.
• Within a month, you may wish to do a divination if you feel your answer was unclear.
• A communication bowl can be made during new or full moon, a bowl of protection is perhaps best created at new moon.

Later Mesopotamian traditions often used bowls in magic. See Traditions of Magic in Late Antiquity: University of Michigan.

A protection bowl:

• For a bowl of protection, you may want to use a more permanent bowl, or replace the bowl as it decomposes.
• Write protective words and draw protective symbols on the bowl.
• The bowl can be notched with a hole in it.
• Bury the bowl as before, perhaps near the corner of a home, or hide in a corner of one's home.

A house-amulet for protection or blessing

• Write an incantation or prayer stating from what you'd like to protect your home
• Roll up the paper with the incantation
• Place the incantation by the door
• This also works with house blessings
• Protection magic may be best performed at new moon; blessings may be best performed during full moon.

An amulet to wear

• Obtain a "prayer box" or a "prayer pendant" necklace (see Vendor Links)
• Write your incantation or prayer on a small piece of paper. You may choose to use colored inks or make your own ink; you may choose to write in your primary language or use another language/alphabet in which to write.
• Roll up the piece of paper and place it inside the pendant

 

Whisper of Stone: Natib Qadish, Modern Canaanite Religion
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Anointed: A Devotional Anthology for the Deities of the Near and Middle East
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The Seven Components

Resources and Links

Contact me: admin at canaanitepath.com

All original written work on this site is copyright © 2005, 2008, 2011 Tess Dawson, unless otherwise noted.
Please do not use without permission, proper crediting, and a link to my site.

All original artwork and photographs on this site are copyright © 2005, 2008, 2011 Tess Dawson, unless otherwise noted.
Please do not use without permission, proper crediting, and a link to my site.

Natib Qadish: Modern Canaanite Polytheism is a site about Canaanite religion, also called Canaanite revivalism, or Canaanite reconstructionism. This site explores topics of interest for people who practice Canaanite religion, information regarding the ancient Canaanites themselves, and includes both ancient Canaanite religion and its modern counterpart. This page covers aspects of Canaanite magic.