The cool head aflame with smoke
Cannabis across time in spirituality & Archaeology
Conclusion
Chapter VII: Written in Blood
Ballynahatty Woman. Reconstruction of facial and cranial features from genome data. Neolithic and Bronze Age migration to Ireland and establishment of the insular Atlantic genome. Re-worked by Aztlan Times.
“When you drink ale, choose earth’s might;
for earth works against getting drunk, and fire
against disease;
oak against constipation, an ear of corn against
witchcraft,
elder against household strife - the moon must
be invoked against malice -
an earth-worm against a bite or sting, and runes
against wickedness;
soil must stand against flood.
The Elder Edda: Hávamál, V. 140-149.
A November 2015 paper co-produced by the Smurfit Institute of Genetics, Trinity College School of Geography, and the School of Archaeology and Paleoecology at Queen’s University Belfast, titled Neolithic and Bronze Age migration to Ireland and establishment of the insular Atlantic genome, caught our eye while perusing the internet one day.
The collective authors of the Atlantic genome paper frame their study at the outset by addressing the “Neolithic and Bronze Age transitions and their affiliated cultural shifts by migrations, first of early farmers from the Near East and then Bronze Age herders from the Pontic Steppe” to Ireland, Scotland, Wales, and Britain, though the two archaeological sites of the paper are located in Ireland.
The study is the first to use whole genome data from prehistoric Irish Individuals. The first, a dark-haired, brown-eyed Neolithic woman from Ballynahatty, Co., Down, (3343–3020 cal. BC) found in the context of an early megalithic passage-like grave who, according to the authors:
“affords, to our knowledge, a first direct genetic view of the transition at Europe’s western edge. She displays predominant ancestry from early farmers that ultimately originated in migrating agriculturists from the Near East. This derivation is attested by her PCA and ADMIXTURE profile, her correlated allele frequencies with other Neolithic genomes, reflected in D statistics, and by her haplotypic affinity with modern southern Mediterranean populations such as Sardinian.”
The second focus of the study is from a site found behind McCuaig’s Pub in Church Bay on Northern Ireland’s Rathlin Island, where three Bronze Age individuals (2026–1534 cal BC) were found buried in the same “cist” style tomb.
The first mentioned is a 40–60-year-old male who had been buried lying on his left side in a crouched position along a north-south orientation, with the head oriented to the north.
According to the paper:
“He was a robust individual who would have had a height of approximately 5’11”. His bones revealed signs of an active lifestyle and osteoarthritis, Schmorl’s nodes and torsion of a number of lumbar spinous processes were apparent in his vertebrae, while os acromiale was visible in his left scapula. The tuber of his left calcaneus displayed healed lytic lesions which may have been caused by a soft tissue injury of his heel at some stage during his life.”
Buried in the same tomb were two young adult males, and disarticulated bone from an adult female. According to the authors, the practice of using a single cist for multiple individuals was also identified during excavations on Rathlin in the 1980s. Interestingly, the radiocarbon dates of the two additional males revealed they were interred later, possibly because they were ancestors, or tribal affiliates.
Later, the paper goes on to remind us ancient Gaelic literature’s description of Irish origins are a series of invasions, reinforced by the contemporary Archaeological record. These invasions were the genesis of a series of major cultural shifts, the first being the arrival of agriculture (3,750 B.C.) the second being the development of metallurgy (2,300 B.C.) Yet, more than incursions into Great Britain, these periods of contact, primarily from Neolithic to Bronze age, display population replacement by migrating farmers from Southwest Asia, with substantial introgression of Yamnaya steppe-herders around the beginning of the Bronze age.
In other words, more than introducing farming and metallurgy, these invaders brought genes. That modern-day Irish, Scottish, and Welsh populations predominately display these genes today is testament to the mythological record and all the ‘fantastical’ or ‘nonsensical’ tales and theories they are purported to represent.
That fact made one acutely aware of the idea of “ancient mind.”
Ketos, Clothing ornament plaque. Gold, height 4.7 cm. Color plate 14, cat.# 75. The Ketos was a fierce sea monster with a wolf-like head, the body of a fish, wings, and a serrated mane. From the Lands of the Scythians. Metropolitan Museum of Art. Re-Worked by Aztlan Times.
How did it work? And, how far removed from its processes have we become?
That it takes hard science – genetics – to convince us of what has been known and forgotten along a millennia-long process of obfuscation and reinvention, had one wondering what other parts of ourselves have been packaged away by psychology, technology, and medicine?
And, yet, the true irony lie in the fact modern technology is key to unlocking the doors of understanding regarding the human drama. Although, even if science can help dispel some of the misunderstanding surrounding the history of our species, it is fantasy to assume Scientists can all wholeheartedly agree on any given topic.
That fact is addressed early in the Ancient Genome paper, detailing current rifts in the archaeological community on matters that do not apply here, mostly about the “how, when, and why,” of the Steppe- culture’s wave of migrations from East to West in the ancient world.
However, we will forego detailing that information to present the Atlantic Genome collected author’s summarization of their findings:
“Thus, it is clear that the great wave of genomic change which swept from above the Black Sea into Europe around 3000 BC washed all of the way to the northeast shore of its most westerly island. At present, the Beaker culture is the most probable archaeological vector of this Steppe ancestry into Ireland from the continent.”
Despite the obvious correlation of recent scientific discovery with obscure mythological record, the reality of the paper’s findings and scope of ideas it encompassed, provided many an opportunity for one to get lost in the intricate details of the development and transformation of the fabric of human beliefs.
To that end, and to reiterate our main point; somewhere along the way during this reformation period, the Materia Medica and its perceived benefit as ‘medicine’ were either negated, or ignored. Correspondingly, in the Occident, the focus of the knowledge of mankind was drastically reduced to fit a strictly Abrahamic religious paradigm (Jewish, Christian, Muslim), only available to a few. It’s at this point the affiliated knowledge referred to earlier disappeared as well, and with it, perhaps a bit of our collective sanity.
For now, though, let us return to the Ancient Genome paper to tie things together, after such a long, arduous journey.
Perhaps it was all the archaeological Cannabis papers, yet we could not help but notice one or two particulars about the grave of the 40–60-year-old male found behind McCuaig’s pub in Church Bay, out on Rathlin Island, who had in his grave:
“The remains of a complete tripartite bowl Food Vessel...adjacent to his lower legs in the south-east corner of the cist.”
The tripartite bowl reminded us of the three-legged braziers found at Pazyryk, as well as at all other Scythian related sites. Yet, more than pottery and decorative objects, we were anticipating Cannabis residue, among other narcotic substances to line the vessels.
However, the archaeology of Rathlin Island seems to have come up empty-handed regarding the connection between gravesites and obvious traces of these. Among the reported substances, most seem to be flax, wheat, barley, or other grains, with a high frequency of charcoal, as well; all of which point to alcohol production.
The other detail that caught our attention was the way the individual was buried lying on his left side in a crouched position along a north-south orientation, with the head oriented to the north. The obvious detail to orientation and positioning is reminiscent of Kurgan remains from the steppe and has its roots in sacred beliefs regarding the soul’s journey in the afterlife.
Yet, while these items piqued our interest, they seemed to be leading one further away from the truth regarding the development of monotheism and the decline of common usage of the Materia Medica.
As we know, hallucinogenic use was commonplace in ancient Europe, as Richard Rudgley spelled out earlier, when he reminded us the Witches of Europe took some alternate approaches to medicine, perhaps mixing local knowledge with imported techniques.
The brown-eyed Neolithic woman found at Ballynahatty has blood which connects her primarily to Spain, and to a lesser extent, Sardinia. To that end, let’s remember that the remains of opium poppy seeds at Cueva de Los Murciélogos in southern Spain have been dated to 2,500 BC, well within her time; and are only one of many such finds throughout Europe from that era; their presence attesting to the role hallucinogens played in the religious, spiritual and medical life of our ancient ancestors.
However, to date, we’ve yet to hear of any affiliation with opium (or any other such substances) at the Ballynahatty site, though. Perhaps the recent Celtic finds are suffering the same fate of the earlier Tel Arad ones; wherein they were first meant to coincide with Biblical data primarily, or, perhaps, reinforce specific cultural beliefs, or a particular literary history related to some sort of tribalism?
While tracing the journey of Cannabis, through 20th-21st century archaeological finds, ranging, roughly from the 4th century B.C. to the 4th century A.D., we found a dizzying array of cultures, ideas, and history we had been completely unaware of.
It seemed to one, that, as Cannabis swept across Asia to the West, and eventually to the British Isles, it was part of the toolkit of our ancient ancestors, and its seeds accompanied them wherever they went.
Torque made of twisted gold wire with sculptured Scythian horsemen at the ends. Gold and Enamel, diameter 25.8 cm. long. Greek workmanship, executed for the Scythians, 4th century, B.C. Color plate 19, cat,# 82. From the Lands of the Scythians. Metropolitan Museum of Art.
It, alone, was not the sole hallucinogenic substance, or perhaps even the preferred, yet the multi-functional aspects of the plant made it indispensable for technological advancement, and its ability to cure proved to be consistent.
And, while we’d heard about Kurgans, or the burial mounds of the Scythians before, it was only through cinema, and solely through a fictitious story.
As many of us might remember, the 80’s film Highlander has as its nemesis, a timeless villain, who we learn is regarded as the “ultimate warrior,” due to his fierceness and savagery. This “Kurgan” tracks the hero (the Highlander) across centuries to fight for sole power of the universe, eventually finding our Scottish hero in New York of the 80’s.
The irony that this tale of the struggle between the forces of dark and light on planet Earth depicts those forces as Steppe and Scot respectively, reminded us of the fabric of myth, and its multi-colored threads intricately woven together over time, through many mediums.
There certainly isn’t any Cannabis in the 80’s Highlander film, yet the Highlander does enjoy a good scotch (which somewhat reinforces our main point), i.e., the demonization of Cannabis in print and film, particularly in the latter part of the 20th century, shaped our attitudes towards not only Cannabis, but hallucinogens in general.
That monotheism played a part in the shaping of those attitudes, is undeniable.
The punitive damages for those who dared partake of Marijuana during these dark times was staggering, and given the scope of our findings regarding its usage in the history of humanity, one can’t help but wonder what all the fuss was about.
However, the one fact that made itself glaringly evident in the uncovering of these clues is the fact that things change.
Attitudes shift as time goes on. Oftentimes, those attitudes are shaped by our institutions, yet it’s important to remember any institution or organization is made up of people, and people need a sense of wellness to thrive. It’s a delicate balance, and when the scales tip too drastically in either direction, tragedy oftentimes ensues.
Specifically, we were reminded of Rudgley’s previous comments regarding contemporary hallucinogen use in Europe:
“The post-war proliferation of hallucinogen use in Europe is, in light of such archaeological and archival findings, not so much an experiment with exotic drugs but a revival of archaic practices, albeit in a debased and almost exclusively recreational form.”
The spiritual element is essential in true healing, at least in a psychological sense. The problem is modern society denies that connection, leaving one to their own devices, providing opportunity for delusion or tragedy to take over one’s thoughts and emotions.
Recumbent Stag, shield plaque. Gold, length 31.7 cm., height, 19cm. Scythian, late-early 6th century B.C. Krasnador region, Kostromskaya region, Kostromskaya kurgan. Excavations of V.I. Veselovsky, 1897. Hermitage, Ku, 1897. 1/1, M.I. Artanov, The Splendor of Scythian Art (New York, 1969), pls. 62-64.
Not that there is anything wrong with individual exploration, yet ancient knowledge informs us that as we tour the cosmos, with our minds under the influence, a guide can be helpful; either in person, or through individually accumulated knowledge.
As the United Sates marches towards legalization of Cannabis with Capitalism its Sun and Democracy its Moon, one can’t help but wonder what might be awaiting us as the floodgates of legalization open. What we pray for, fear, dream about, long for, is accessible to us while under the influence.
The ability to explore those territories is what provides the “medicative” aspect of Cannabis consumption to function, however, that heightened state can also provide opportunity for dark thoughts to develop; for, if there is no perspective with which to organize negative thoughts, the results can be damaging to oneself, and society in general.
The individual expression of spiritual power is a potent thing. It is an exercise regularly utilized throughout the formative stages of our species. Connected to these individual expressions are well-placed thoughts and feelings regarding the nature of things and one’s place in it.
What solely “recreational” usage of Cannabis, and others invites, are situations where one might experience existential dread, or false self-serving ideations regarding spiritual or material gains.
Lacking a constructive framework within which to situate oneself in place and time, the recreational drug user risks engaging in folly by peeking behind the curtain of reality and seeing a dead end or a fantasy; engaging on the journey, and returning empty-handed.
The image of the limestone pillars in the holy of holies, in their candlelit, cavernous interior inspired us to imagine what it might have been like to worship there.
While we had been vaguely aware of the history of Cannabis and humanity, we were amazed at the twists and turns this tale contained. Even more surprising was the story of ourselves and how we have crisscrossed this earth in search of meaning; whether if in the form of gold, god, power, or truth.
Still, it seems as if what was important in all these endeavors was the searching itself.
It is our sincere hope the recent legalization of Cannabis provide opportunity for self-introspection and inspiration to the end of positive action. Yet, as previously stated; it’s a slippery slope.
Native American Educator, and Author Vine Deloria Jr. reminds us this in his final work, published posthumously in 2006, The World We Used to Live In:
“The exercise of spiritual powers still continues in some places but lacks the definitive intensity of the old days. Like the Christian sacraments, the mystery is largely gone, and in its place is the perfunctory recitation of good thoughts not unlike the mantras of self-improvement books and videos that remind us we are our own best friends. The secularity of the society in which we live must share considerable blame in the erosion of spiritual powers of all traditions, since our society has become a parody of social interaction lacking even an aspect of civility. Believing in nothing, we have preempted the role of the higher spiritual forces by acknowledging no greater good than what we can feel and touch.”
The commodification of the “culture of cool” has been America’s great contribution to contemporary global economy, and now Cannabis seems to be its latest acquisition. Oftentimes, when discussing Cannabis legislation with others, money invariably comes up. Whether in the form of the well-needed injection it will give depleted state coffers, or to make a buck in the sale or distribution of Cannabis products. Either way, the opportunity for consciousness expansion or spiritual healing is rarely discussed: it’s all about the money.
We shall see if the future affords us the opportunity to right the ship and set sail in the proper direction, or if the powers which influence our dreams, impulses, and desires continue to lead us in the current one; towards that of the eternal maelstrom.
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