Song of Solomon 7
1 How beautiful are thy feet with shoes, O prince’s daughter! The joints of thy thighs are like jewels, the work of the hands of a cunning workman.
We have to assume that this is not as it appears on the surface unless somehow complimenting girl’s feet as beautiful must be appended with the “with shoes” qualifier. The word translated here as “feet” is the Hebrew “paamah” that can also mean wheels.
2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.
The underside of the mushroom resembles a belly and the cap resembles a goblet. The image of a goblet, champagne glass, grail cup as the mushroom turns upwards is the reasoning for the “holy grail” mythologies. The “wanteth not liquor” refers to the mushroom effects dominating the experiencer, liquor is the furthest thing from the mind when you are in the throws of the mushroom intoxication.
3 Thy two breasts are like two young roes that are twins.
Two breasts that are like two red deer with white spots is very clear. It could be possible that it is complimentary to flatter someone with the statement that their two breasts look like two red deer with spots but this is rather nonsensical unless you realize that our narrator is describing two red mushrooms with white spots.
4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.
Now the neck is described as a ‘tower of ivory” this may be considered as a compliment if a long white neck is something very attractive, and this is not unreasonable. However, to have a nose like the tower of Lebanon might not be considered attractive. Bathrabbim is also a pomegranate and the “gate of pomegranate” refers to the gateway through which the pomegranate (mushroom) takes you.
5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.
The name Carmel is the Hebrew word “Karmel” and it is a mountain in Palestine but is also translated as “fruitful field” or “plentiful”. The head looking like a hill is consistent with the mound-shaped references, “head upon the is like Carmel”, Carmel being shaped like a mountain (dome).
6 How fair and how pleasant art thou, O love, for delights!
7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.
Palm trees have been used to represent the mushrooms back as far as Egypt and beyond. Even today in the Architecture of malls across the country they are used in this fashion but the general population has no idea about the esoteric symbolism about setting up a miniature mushroom adorned city. It’s rather akin to setting up the city of New Jerusalem with lots of astronomical numbers and calculations encoded in the architecture and ground-plan.
8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;
Apples is another mushroom homologue, the 2001 book “The Apples of Apollo” by Ruck, Staples and Heinrich makes the case of “apple” being an ancient name for the mushroom as well as “Apollo” notwithstanding the evidence that is given to us by artists throughout the centuries who clearly depict the Amanita muscaria as the “fruit of the tree of the knowledge of good and evil”. It makes a lot more sense that commonly the “apple” is depicted as this fruit but for some reason no Biblical, Jewish or Islamic scholar says it really was an apple.
9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.
This verse makes one of the most descriptive “Shamanic trance” statements in the entire Bible. The “wine goeth down sweetly, causing the lips of those that are asleep to speak”. Wine may be an intoxicant that loosens the lips but this is another story all together. When a Shaman (person) goes into trance the spirit of the plant takes over and the person is literally asleep (and unaware of the goings on) while the plant (god) spirit takes over and says whatever it wishes. The importance of this verse can’t be underestimated and the fact of what it is revealing is concise.
10 I am my beloved’s, and his desire is toward me.
In the spirit of devotion to the mushroom our narrator expresses devotion and assumed reciprocal feelings.
11 Come, my beloved, let us go forth into the field; let us lodge in the villages.
12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.
This verse repeats previous themes and each repeated fragments reflect going on the mushroom quest, going forth into the field, lodging in the villages, to the vineyards and seeing if the vine flourish, if the tender grapes appear and if the Pomegranates bud forth.
13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.
The song of mushroom devotion has already mentioned lilies, the species (and the related lotus) contains many well-known psychoactives and now “Mandrakes” take the floor. Mandrakes have been a popular as a psychoactive all over the Near-East, Middle East, Europe, North Africa and to the Himalayas. The Mandrake (Mandragora officianarum L.) is known for its anthropomorphic root (resembling the human body) and thus it is connected to the “Doctrine of Signatures” (as above so below). The “all manner of pleasant fruits, new and old, which I have laid up for thee” could be simply fruits (pears, apples, etc.) but taken in context with everything this song is relating it would be non-contextual to assume fruits are only fruits here. Fruits are mushrooms (the mushroom is the fruiting body of the plant) and Psilocybe as well as Amanita sp. are commonly dried for storage (also in the case of the Amanitas they must be dried or cooked before consuming).