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Paganism:
“Paganism” generally refers to ancient pre-biblical polytheistic religions. The word “pagan” comes from the Latin word paganus for “civilian” or “country-dweller.” In Christian Roman times, polytheistic religious practices were looked upon as absurd country anachronisms. The word “heathen” is often used interchangeably with “pagan” except by modern Pagans and Heathens. The term “heathen” has Old English and Germanic roots, and is thus used in place of the Latin term "pagan" to refer to Norse, Germanic, and Anglo-Saxon polytheistic religions. The word “Neo-Pagan” reinforces the fact that the religions are a revivification of the “ Old Ways,” ancient polytheistic religious practices.
The word “Pagan,” with a capital P, usually refers to some modern polytheists or duotheists, and is often associated with or inclusive of Wicca. The word “pagan,” with a lower-case p, often refers simply to non-monotheistic peoples, sometimes ancient or modern-day. Sometimes the P and p are used interchangeably.
NeoPaganism:
Because much information has been lost, many times we must reassemble and sometimes recreate religious practices as best we can, thus the practices are not exactly those of the ancients. “Neo-,” meaning “new,” is a reminder that we live in different times from the ancients and our spiritual needs may differ from our ancestors. Some Pagans also take the opportunity to create new and original practices, such as using technology in magical ways by holding rituals or sharing energy online.
Wicca is a form of Paganism (or NeoPaganism), however although most Wiccans would consider themselves Pagans, not all Pagans are Wiccan. Wicca is a religion that primarily uses Celtic and other Western European symbolism. Hellenic (Greek) Paganism and Kemetic (Egyptian) Paganism are both examples of non-Wiccan and non-Western European pagan spiritual paths. Often, though, "Pagan" is accidentally used interchangeably with "Wiccan" even though the two terms have different meanings.
What is Reconstructionism?
Definitions of Reconstructionism vary, but here is mine: reconstructionism seeks to revive a religion based upon an ancient culture, and bring that religion into the modern day. Reconstructionism is meant as a lens through which a person can examine religious practice. This method is not intended to stagnate spirituality, but it can if taken to extremes. Many people often confuse reenactment with Reconstructionism. Reconstructionists are often not trying to reenact the past exactly as it was, because this is an impossible goal and an unrealistic standard. Instead, many Reconstructionists try to take what they know of an ancient religion and apply it to modern times. A Reconstructionist is often also known as a "recon".
Reenacting the Canaanite faith exactly as the ancients would have practiced it is neither feasible nor desirable. It is not feasible because so much information has been lost and destroyed throughout time, and it is not desirable because the cultures in which we live are profoundly different from the ancients' cultures. Ancient times were not idyllic places to live: lives were short and often difficult. Slavery and fewer women’s rights made life even harder for some groups. A realistic Reconstructionists avoids the trap of idealizing or romanticizing the past.
Reconstructionism has drawn criticism over the years. Critics believe that Reconstructionists become too strict in their ways, worry so much about doing rituals correctly that they do nothing at all, or are escapists. Many Reconstructionists leave room in their practices for modern innovation, while still respecting and honoring themes important to ancient peoples. Most Reconstructionists are rational, down-to-earth and honest about their approach to religion, and fully grounded in modern reality. I’ve not yet met one who says, “Let’s never use a flush toilet again--we should switch to latrines and privies like our venerated ancients used!”
Some modern Canaanite Pagans would call themselves Reconstructionists, but others do not. It depends on the individual and how closely s/he feels s/he tries to do some of what the ancient Canaanites may have done. I have been told that I am a Reconstructionist, but I often shy away from the term because of the criticism. If I am a Reconstructionist, I would not call myself a strict Reconstructionist because I leave plenty of room for modern practices; I do, however, try to make sure that I and others know what is ancient from what is modern invention.
What is a Polytheist?
Polytheist: A polytheist is a person who acknowledges, worships, venerates, and/or honors more than one deity.
Henotheist: A henotheist is a polytheist who chooses to venerate only one deity.
Duotheist or Dualtheist: an individual who venerates two deities, for example
"The Goddess" and "The God" as found in Wiccan ideology.
Monotheist: A monotheist, by contrast, believes in one and only one god, and believes there are no other gods. A monotheist would believe that other gods besides his/her own are imaginary deities or malicious entities sent to misleed people; alternatively, some monotheists believe that all deities are manifestations of one god or goddess.
What is Natib Qadish?
The words natib and qadish come from the Ugaritic language, a language from the ancient Canaanite city-state of Ugarit. Natib means “path,” and qadish means “sacred.” Joined together, Natib Qadish means “sacred path.” I generated the name because throughout my research I have yet to find any word that means “religion” in any of the ancient texts. Religion, belief, and practices were so integrated into daily life that there was no word to differentiate them from any other facet of day-to-day routine.
Natib Qadish is a modern polytheistic religion that venerates the ancient deities of Canaan and strives to understand the ancient cultural context and religious practices in which these deities were honored. Within Natib Qadish, there are various views, beliefs, approaches, and practices because much of the research is incomplete and scholarly theories differ widely. In a way, this variation itself represents ancient Canaan because no two city-states were alike, or shared the exact same religious practices. Canaan served as a crossroads for many different cultures and views. Often, however, practitioners of Natib Qadish focus more upon Bronze Age culture and practices, and underscore the importance of the city-state of Ugarit, from where much of the literature and ritual texts originate. Not all Canaanite Pagans consider themselves practitioners of Natib Qadish.
It is important to note that Canaanite religion as described by the Bible is not what ancient Canaanites nor modern adherents of Canaanite religion practice. If you want to know what Canaanite religion was like, a recently written scholarly history book is your best help--see Resources for ideas. Also, we must remember that Canaanite religion is not the same as ancient Israelite religion with the addition of more gods, and it is also not "ancient Judaism" or pagan Judaism: we must resist the temptation to treat these similar cultures as the same when they are not.
Terminology:
Natib Qadish = A Canaanite Pagan Religion
Qadish = A person who practices Natib Qadish
Qadishu = Another word for a male practitioner of Natib Qadish
Qadishtu = Another word for a female practitioner of Natib Qadish
Qadishuma = Several practitioners of Natib Qadish
Isn't Natib Qadish a form of Baalism?
The term "Baalism" basically means "the worship of Baal." Anyone who worships Ba'al (Baal, Ba'lu) would technically be a Baalist. "Baal" translates as "lord" and this may refer one god with many forms, or this may be several different gods. The Ba'al most venerated in Natib Qadish is Ba'al Hadad, the storm god. Those who adhere to the Natib Qadish do not solely venerate Ba'al and so they do not refer to themselves as Baalists nor to their path as Baalism. Calling a practitioner a Baalist would be similar to calling a Hindu a “Shivaist” or a Wiccan a “Greenmanist.”
What is the History of Natib Qadish as a Modern Religion?
Modern Canaanite revival probably begins with Am Ha’Aretz, "People of the Land." This movement is also called Amcha. Amcha incorporates Canaanite and Israelite themes into their philosophies and is a church registered in Israel under "Primitive Hebrew Assembly." This group has its roots in Ohavei Falcha, "Lovers of the Soil," a movement which began in the late 1800's. (For more information on Amcha and Ohavei Falcha, see Jennifer Hunter's interview with Elisheva in Magickal Judaism: Connecting Pagan and Jewish Practice. Citadel Press Books, Kensington Publishing Corp., New York, New York, 2006, pgs. 18-19.)
In Pasadena, California, another group, the Ordo Templi Astartes (OTA) in the 1970's began to practice Hermetic rites adding Canaanite, Phoenician, and Israelite themes in Golden Dawn-style rituals. (For more information about OTA rites, see Carroll "Poke" Runyon, Seasonal Rites of Baal and Astarte, The Church of Hermetic Sciences, 1999.)
During the mid-1990’s a small group met on the U.S. West Coast to practice Canaanite-Phoenician style rituals. In 1997, Lilinah Biti-Anat, a key figure in the West Coast rituals, formed an online LevantPagan group and created her extensive site Qadash Kinahnu.
Independently, Tess Dawson began coffee socials, “Coffee in Canaan,” in Chicago, Illinois, US, during 2002-2003, and formed the online group CanaanitePaganism. It was in 2003 that the term Natib Qadish was first used and in 2006 PanGaia Magazine published the first article on Natib Qadish. The first book on modern Canaanite religion was published in 2009 by O-Books--Whisper of Stone: Natib Qadish, Modern Canaanite Religion. Coffee in Canaan now continues, 2009, in Massachusetts.
Natib Qadish was born out of a desire to focus more strictly on Bronze Age pagan Canaanite material than previous views and incorporate current research; Natib Qadish is a path developed independently from OTA, Amcha, and Ohavei Falcha, and does not incorporate their practices.
Please also see Courtyard: Previous Events
Is Natib Qadish the Same as Jewish Paganism?
No. To assume a Qadish (Canaanite polytheist) is the same as a Jewish Pagan is similar to assuming a Wiccan or a Celtic Pagan is the same as a Christian Wiccan. The two paths are very different. Natib Qadish and Jewish Paganism may share some common themes, but they are not the same spiritual path. Although the themes in Jewish Paganism and Natib Qadish may be similar at times, the focus differs. It is important to remember that the Israelites of ancient times tried their best to separate themselves from their Canaanite predecessors and neighbors through customs, culture, religious practices, and sometimes warfare as they emerged as an independent culture.
Many people do come to this path or share an interest in this path from a previous association with Judaism, Jewish Paganism, or Jewitchery. But many people also come to this path from a previous association with Christianity, Christian Wicca, Wicca, another polytheistic path, or an altogether different spiritual background.
We must resist the urge to claim that a Canaanite practice is clearly the same as a Jewish practice. We must keep in mind that the Canaanites were generally an urban, polytheistic, coastal culture living in a more temperate climate and were at their height about four hundred years before the Israelites, a rural emerging monotheistic culture living in southern deserts. The Hebrew language, although similar to Ugaritic, is not the same language as Ugaritic, and likewise the Israelites are not the same as their parent culture the Canaanites, nor are they the same as their sister culture the Phoenicians.
Is having a certain ethnic background necessary?
No, absolutely not. You do not have to be of any specific ethnicity, religious background, culture, heritage, ability, or sexual orientation to be Qadish. The ancient Canaaniteswere a diverse people, and Natib Qadish is likewise comprised of diverse peoples. Individuality brings something new, unique, and beautiful to this path. Having a certain ethnicity does not make anyone more or less capable of venerating the deities, it does not make someone more or less a deity’s favorite, it does not make anyone more or less valued, and it does not assure any differential treatment by other adherents.
Is Hermetic or High Ceremonial Magic a part of Natib Qadish?
No. It's generally believed that the Qaballah came about in Europe during medieval times, and thus after the time of the Canaanites. If one tried to trace some Hermetic practices back to King Solomon, it still postdates the Canaanites, and would be instead more likely be a part of early Israelite religion. Even if one could trace Hermes, the Greek God who lends his name to Hermetic Magic, to Egyptian Thoth it would still be a stretch. Can a Qadish be a Hermetic Mage? Certainly, however Hermetic magic is not specifically a part of Natib Qadish. Qabalah, also called Kabbalah, Cabbalah, and Qabala, are also not specifically part of Natib Qadish although some may practice this system.
Do you practice Animal Sacrifice?
Yes, we will bless the meat on our dinner plates in honor of our deities. No, we do not run around killing or torturing animals for the thrill of it.
In ancient times, sacrifice played a very important role in religious practices. People often kept livestock and would donate a certain amount of that livestock to the temples. The livestock, usually sheep and goats, sometimes “city doves” (pigeons), and sometimes cattle, would be slaughtered in honor of a particular deity. Female animals were offered less than male animals(1) because it only requires a couple of male animals to ensure the flock’s reproduction and having too many males used up resources; females were more valuable because they produce offspring. It is likely that the meat would then feed certain groups of people, perhaps like the priests, the poor, the orphans and widows, or another part of the community.(2) The animal carcass might have been burned in its entirety in honor of a deity, but often burnt offerings call for only an organ such as the heart, kidneys, or liver. It is my understanding that much of the meat from these sacrificial animals was eaten.(3)
Today, animal sacrifice usually takes the form of going to the local grocery store and buying meat in a package like everyone else does. We bless the meat in honor of the deities, prepare and cook the meat, then eat the meat in a communal meal with friends and family. What we do is very similar to families gathering and consuming a Christmas goose or a Pascal lamb.
If an adherent is a farmer, hunter, or fisher, then she/he may kill the animal herself/himself, bless the animal in offering to the deities, and bring that offering home for family and friends to consume—granted this is done in accordance to local farming, hunting, and fishing laws. If an adherent is vegetarian or vegan, he or she may make an offering of a meat substitute such as seitan. Seitan is preferable because it is made with wheat gluten, and the ancient Canaanites were familiar with wheat. Tofu and tempeh are less desirable because the ancient Canaanites did not have soybeans.
Non-animal offerings in ancient times included olive oil, fruit, vegetables, wine, grain, wool, precious metals, cloth, clothing, sandals, incense, and ritual tools.(4)
We do not in any way, shape, or form, condone the torture of animals or the waste of animal life.
(1) Pardee, Dennis. Ritual and Cult at Ugarit. Society of Biblical Literature, Atlanta, GA, 2002, p. 226.
(2) Pardee, p. 66. A ritual text suggests that “the woman/women may eat (of the sacrificial meal).
(3) Nakhai, Beth Alpert. Archaeology and Religions of Canaan and Israel. The American Schools of Oriental Research, Boston, MA, 2001, pgs.147-8 179-180. In Lachish of the Late Bronze Age, a bronze whisk suggests the preparation of food, and perhaps the partaking of sacral meals, in a religious context. In Lachish of Iron II, there is evidence of sacral meals and food offerings. In Tel Rechov of Iron II, the sacred complex courtyard has ovens for sacral meal preparation.
Del Olmo Lete, Gregorio. Canaanite Religion According to the Liturgical Texts of Ugarit, Eisenbrauns, Winona Lake, IN, 2004, p. 263. “The same concept of ‘sacrifice’ ([“dabchu”]) implies not only slaughter of the [animal] victim in various forms...but its consumption by the participants. It is in this sense that the texts inform us about what ‘is prepared, consumed, eaten, and drunk.’ In other words, the ‘sacrifice’ is essentially a ‘festival’ that includes a sacred ‘banquet.’
Clemens, David M. Sources for Ugaritic Ritual and Sacrifice, Volume I: Ugarit and Ugarit Akkadian Texts. Ugarit-Verlag, Munster, Germany, 2001, p. 14 also notes that the slaughter of an animal is accompanied by a sacred banquet, feast, or meal.
(4) For lists of items sacrificed or made as offerings, see Pardee 225-7, and Nakhai 42-3. For incense used as an offering, see 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. 200, 202.
Are Sexual Rites part of Natib Qadish?
No. Sexual rites are not a part of Natib Qadish, modern Canaanite religion. Well-informed Canaanite Pagans generally do not engage in sexual rites, and it is not a part of our ways or our religion.
It is commonly thought that the ancient Canaanites must have included sexual rites in their temples, but some scholars today think this is a misconception brought on by biblical and ancient bias, Victorian scholars obsessed with fertility religion, and common unproven assumptions. It is difficult to prove that any of the Ugaritic texts, or Canaanite religion in general, have to do with heiros gamos (sacred marriage) either in actual or symbolic consummation.
In the Ugaritic texts, the cast of priests known as the Qadishuma (later in Hebrew "Qedeshim"), are noted only as responsible for singing or making recitations of narrative literature. The first-hand texts themselves make no mention of their sexuality or any sexual rites, even though second-hand non-Canaanite texts label these priests as hierodules (also called sacred prostitutes or cultic prostitutes), and some scholars continue the misconception, using and building upon theories born of biblical and ancient bias, assumption, and Victorian fascination.
It is problematic for the beginning student of Canaanite culture because many of the easier-to-obtain references are also older references which rely heavily on preconceived assumptions of Canaanite sexuality. Modern research is moving away from these erroneous assumptions. Unfortunately, because of these misconceptions, sometimes individuals seek out Canaanite Paganism to gain religious validation for sexual practices they may already engage in, despite that sexual rites are not a part of Canaanite religion--ancient or modern.
For a further exploration of temple prostitution/hierodules in history, please see Sacred Prostitutes by Johanna H. Stuckey.
See also Did the Canaanite Engage in Sexual Rites?
For more information, See Hennie J. Marsman, Women in Ugarit and Israel, Their Social and Religious Position in the Context of the Ancient Near East, E.J. Brill, Leiden, The Netherlands, 2003, p. 497, 520.
See also Dever, William. Did God Have a Wife?: Archaeology and Folk Religion in Ancient Israel . William B. Eerdmans Publishing Co., Grand Rapids , MI , 2005, p. 34.
Do You Worship Demons?
No. Natib Qadish is not about demon worship.
A few of our deities are demonized by biblical writers, especially Rashap (also known as Rashpu, Reshef, or Resheph) and Athtartu (also known erroneously as “Ashtoreth”), but these deities were never seen by the Canaanites as demons. The Ugaritans did not worship Lilith; she was seen as a malevolent force, an evil spirit, or a demon. Other Canaanite deities, 'Ilu, Ba'al, and Yammu, may have been assimilated into the character of the earlier biblical god.
Neither Satan nor Hell are mentioned in any Canaanite or Ugaritic texts, and appear to originate later than the Canaanites. Ancient Canaanites and modern practitioners of Canaanite religion are not Satanists.
See also Did the Canaanites Worship Ashtoreth?
Do you accept ideas of H.P. Lovecraft, Van Daniken, or Sitchin?
No. Ideas presented by these authors are based on only very tentative "fact" at best, and otherwise based on wild speculation or fiction. Works by these authors have nothing to do with Natib Qadish, nor do they have anything to do with Canaanite culture, history, or religion. Aliens did not build the Egyptian pyramids, there is no betentacled Sumerian god named Chthulu, and the Necronomicon never existed in antiquity.
Do You Worship Lilith?
No. We do not worship, venerate, call, honor, invoke, evoke, pray to, or pay tribute to Lilith.
In popular thought today, she is often viewed as a misunderstood dark goddess of sexuality, but this simply is not true in ancient lore. From what I understand of the research available there was no male conspiracy that demonized a poor, misunderstood Lilith just because she was a strong female. Lamashtu and Lilitu are older names for Lilith, and this demon was believed responsible for causing illness and death in babies and children. For more information, see Canaan FAQ: Lilith.
Lamashtu is mentioned in an Ugaritic text written in Akkadian, where she is described as a wolf. In the existing Ugaritic texts, never is this entity mentioned as being a deity or receiving offering. If the Canaanites understood Lilitu/Lamashtu as their Mesopotamian neighbors did, then it would be unquestionably wrong to venerate her in any way in a modern Natib Qadish setting.
The Symbol of the Palm, Kappu
Wiccans and witches are known by wearing the symbol of a pentacle, a star within a circle. For them, it symbolizes the four elements of earth, air, fire, water, and an extra element often referred to as Akasha or spirit. The Heathens, Asatruar and Theodismen, often favor a hammer, taken from their mythology.
There are many items from the ancient texts that have symbolic meaning for modern Canaanite polytheists. Baal’s war-clubs, Prince Aqhat’s bow, a cup of blessing, an eight-pointed star or a four-rayed solar disk are but a few symbols present. I prefer the use of a palm, both the tree and the palm of the hand, and their layers of symbolism.
The palm tree, specifically the date palm, is associated with Athirat because of the tree's life-giving qualities: food, shade, and as an indication of water because they grow where water or rain is present. The fronds of the palm also resemble the palm of the hand, and hence the name “palm.” The Greek name for the daughter culture of the Canaanites, the Phoenicians, is derived from a Greek word “phoinike” referring to the famed purple dye created by the Canaanites and their daughter culture, the Phoenicians. This name is linguistically related to the scientific name for date palm: Phoenix dactylifera.
In Ugaritic iconography, a deity depicted in "blessing pose" holds one hand up with palm flexed, with the other hand sometimes holding a cup: see the pictures of 'Ilu and Shachar and Shalim for an example. Another example of the palm as a symbol comes from Khirbet el-Qom from the Israelites of the Iron age, about the 7th-8th centuries BCE. The symbol in the Khirbet el-Qom inscription appears to be used in a protective sense. The palm of the hand has long been used in the Near and Middle East as a sign to avert evil and encourage good fortune.
The symbol is often called a hamsa or khamsa, or a Hand of Fatima by other cultures; the Ugaritic word for the palm of the hand is kappu.
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Please do not use without permission, proper crediting, and a link to my site.
Natib Qadish: Modern Canaanite Polytheism is a site about Canaanite Polytheism, also called Canaanite Paganism, Canaanite NeoPaganism, or Canaanite Reconstructionism, and Canaanite Religion. It is also devoted to information regarding the ancient Canaanites themselves.