Kobar | كبار | Spiny Caper | Capparis spinosa
Plantcestor: Kobar, كبار, Capparis spinosa
Also known as: Spiny Caper
Plant family: Capparaceae
Parts used: Whole plant
Energetics: Hot and dry
Herbal Actions: Antioxidant, anti inflammatory, anti diabetic, anticancer, astringent, analgesic, antispasmodic, antiviral, anti fungal, carminative, aphrodisiac, emmenagogue, expectorant, stimulant, diuretic, neuroprotective, and an all around tonic
Constituents: fatty acids, proteins, fiber, The plant is high in fibers, B and E vitamins, the buds also high in vitamin A, C and K. It is rich in iron, calcium, potassium, phosphorus, magnesium, zinc, and maganese.
Contraindications: None known.
caper
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caper 〰️
CAPER AND THE BODY SYSTEMS
I met a microbiologist in Lebanon named Hanan Bou Najm who has dedicated herself to reviving knowledge of this plant and others in its practical use locally. She emphasized the probiotic support offered by pickled fermentations of the flower buds, leaves, and berries respectively. She emphasized that the berries carry similar medicinal qualities to the flowers but are much higher in calcium. When I asked her about the medicine of the leaves, she said “they are our local moringa”, meaning a deeply nutritive, mineral and vitamin dense ‘superfood’, growing generously across our land.
CIRCULATORY: Blood pressure regulation, headaches, blood purifying.
DIGESTIVE: Diuretic. Removes intestinal worms, supports recovery of liver disorders, kidney stones, and spleen disorders. Soothes digestive upsets and hemorrhoids
IMMUNE: Supports thyroid function, cancer treatment, recovery from malaria
MUSCO-SKELETAL: Alleviating arthritic, musco-skeletal pain and inflammation from discs in the spine or joint as well as sciatica.
OTHER: Skin irritation such as eczema. Toothaches. Painful periods, infertility and erectile dysfunction (seeds crushed and prepared for this purpose).
TRADITIONAL USES AND FOLKLORE
Soil deposits and archeological excavations in Syria and Palestine have proven their usage as food in the region for over 10,000 years.
They are one of our most ancient sources of food, gathered lovingly by the god Enkidu as an offering of food in the Sumerian Epic of Gilgamesh nearly 5000 years ago, alongside jasmine, figs, and fragrant flowers.
Documented medicinal use amongst Greek, Egyptian, Iranian, and Chinese traditional medicines for thousands of years, as well as in Ayurveda and traditional Arab medicine.
A common folk remedy shared with me in my paternal village and across a number of villages in Northern Lebanon is its usage for muscoskeletal and rheumatic pain. Roots are especially helpful, but they have a very hot energy so treat with care. They are mashed then wrapped with a towel or thin cloth and applied as a poultice to the area where pain is present (like an herbal heating pad)
Bedouins boil the leaves and use it similarly for arthritic, musco-skeletal pains, and sciatica.
COSMOLOGy + Mythology
Creation of the Caper Plant, in the Sumerian myth of Enki and Ninḫursaĝa
The caper plant was so significant to our regional ancestors that its creation story is cited in the Sumerian cosmology known as Enki and Ninhursaga. In the story, the Mother Goddess of fertility, pregnancy, creation, transformation, and nurturance of living things, Ninhursaga, guides the creation of the caper plant alongside seven others. They sprout from the semen of Enki, god of wisdom and freshwater, wiped and buried in the ground from the goddess Uttu’s womb. These plants are so precious to Ninhursaga that when she returns to find that her lover Enki ate them all, she casts the “eye of death” upon him, cursing him before she leaves the world again; eight organs of his body become afflicted for each of the plants he devoured. Worried for Enki as he begins to die, the other gods send a fox to find Ninhursaga and reason with her, leading her to a change of heart eventually. Ninhursaga is the only one with the power to heal Enki; she takes him into her vulva where she inquires attentively about each pain, transforming them one-by-one through the creation of eight new healing gods.
[A simplified summary from this source, with some alterations by me:]
The Sumerian myth Enki and Ninhursag tells the story of the beginning of the world in the garden of paradise known as Dilmun. Ninhursag, depicted as a young and vibrant goddess, has retired for the winter to rest after her part in creation. Enki, god of wisdom, magic, and fresh water, finds her there and falls deeply in love with her. They spend many nights together, and Ninhursag becomes pregnant with a daughter they name Ninsar ('Lady of Vegetation'). Ninhursag blesses the child with abundant growth, and she matures into a woman in nine days. When spring comes, Ninhursag must return to her duties of nurturing living things on earth and leaves Dilmun, but Enki and Ninsar remain.
Enki misses Ninhursag terribly and, one day, sees Ninsar walking by the marshes and believes her to be the incarnation of Ninhursag. He seduces her, and she becomes pregnant with a daughter Ninkurra (goddess of mountain pastures). Ninkurra also develops into a young woman in nine days, and Enki again believes he sees his beloved Ninhursag in the girl.
He leaves Ninsar for Ninkurra whom he seduces, and she gives birth to a daughter named Uttu ('The Weaver of Patterns and Life Desires'). Ninhursag warned Uttu to beware Enki. She told her to stay in her house and have nothing to do with Enki unless and until he brought her a gift of cucumbers, apples, and grapes. Enki went seeking a gardener for these goods, and then presented them to Uttu. She accepted him upon these offerings, sexually pleased with him for a while. But just as with Ninsar and Ninkurra, Enki falls out of love with her once he realizes she is not Ninhursag and leaves her, returning to his work on earth.
Uttu is distraught and calls upon Ninhursag for help, explaining what has happened and her woefulness about his disregard. Ninhursag tells Uttu to wipe Enki's seed from her body and bury it in the earth of Dilmun. Uttu does as she is told, and nine days later, eight new plants grow from the earth.
the tree-plant
the honey-plant
the roadweed-plant
the apasar-plant
the thorn-plant
the caper-plant
a plant whose name is destroyed
the amharu-plant
At this point, Enki returns along with his vizier Isimud. Passing by the plants, Enki stops to ask what they are, and Isimud plucks from the first and hands it to Enki, who eats it. This, he learns, is a tree plant and finds it so delicious that Isimud plucks the other seven, which Enki also quickly eats. Ninhursag returns and is enraged that Enki has eaten all of the plants. She turns on him the eye of death, curses him, and departs from paradise and the world.
Enki becomes sick and is dying, and all the other gods mourn, but no one can heal him except for Ninhursag, and she cannot be found. A fox appears, one of Ninhursag's animals, who knows where she is and goes to bring her back. Ninhursag rushes to Enki's side, draws him to her, and places his head against her vulva. She kisses him and asks him where his pain is, and each time he tells her, she draws the pain into her body and gives birth to another deity. In this way, eight of the deities most favorable to humanity are born:
To heal his skull: Abu (god of plants and growth)
To heal his jaw: Nintulla (Lord of Magan, a region associated with copper and diorite)
To heal his tooth: Ninsitu (goddess of healing, consort of Ninazu, the god of healing)
To heal his mouth: Ninkasi (goddess of beer)
To heal his throat: Nanshe (goddess of social justice and divination)
To heal his arm: Azimua (goddess of healing and fertility, wife of Ningishida of the underworld)
To heal his rib: Ninti (goddess of the rib, she who gives life)
To heal his ag: Emshag (Lord of Dilmun and living things)
Enki is healed and repents for his carelessness in eating the plants and thoughtlessness in seducing the girls. Ninhursag forgives him, and the two return to the work of creation.
[The full translation of this mythology story, as written below:]
Enki and Ninḫursaĝa
1-4. Pure are the cities -- and you are the ones to whom they are allotted. Pure is Dilmun land. Pure is Sumer -- and you are the ones to whom it is allotted. Pure is Dilmun land. Pure is Dilmun land. Virginal is Dilmun land. Virginal is Dilmun land. Pristine is Dilmun land.
5-10. He laid her down all alone in Dilmun, and the place where Enki had lain down with his spouse, that place was still virginal, that place was still pristine. He laid her down all alone in Dilmun, and the place where Enki had lain down with Ninsikila, that place was virginal, that place was pristine.
11-16. In Dilmun the raven was not yet cawing, the partridge not cackling. The lion did not slay, the wolf was not carrying off lambs, the dog had not been taught to make kids curl up, the pig had not learned that grain was to be eaten.
17-19. When a widow has spread malt on the roof, the birds did not yet eat that malt up there. The pigeon then did not tuck the head under its wing.
20-26. No eye-diseases said there: "I am the eye disease." No headache said there: "I am the headache." No old woman belonging to it said there: "I am an old woman." No old man belonging to it said there: "I am an old man." No maiden in her unwashed state …… in the city. No man dredging a river said there: "It is getting dark." No herald made the rounds in his border district.
27-28. No singer sang an elulam there. No wailings were wailed in the city's outskirts there.
29-32. Ninsikila said to her father Enki: "You have given a city. You have given a city. What does your giving avail me? You have given a city, Dilmun. You have given a city. What does your giving avail me? You have given ……. You have given a city. What avails me your giving?"
33-39. "You have given ……, a city that has no river quay. You have given a city. What does your giving avail me?"
1 line fragmentary "A city that has no fields, glebe or furrow"
3 lines missing
40-43. (Enki answered Ninsikila:) "When Utu steps up into heaven, fresh waters shall run out of the ground for you from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground."
44-49. "May the waters rise up from it into your great basins. May your city drink water aplenty from them. May Dilmun drink water aplenty from them. May your pools of salt water become pools of fresh water. May your city become an emporium on the quay for the Land. May Dilmun become an emporium on the quay for the Land."
{(Possible insertion point for additional lines in a ms. from Urim:)
49A-49P. "May the land of Tukriš hand over to you gold from Ḫarali, lapis lazuli and ……. May the land of Meluḫa load precious desirable cornelian, meš wood of Magan and the best abba wood into large ships for you. May the land of Marḫaši yield you precious stones, topazes. May the land of Magan offer you strong, powerful copper, dolerite, u stone and šumin stone. May the Sea-land offer you its own ebony wood, …… of a king. May the 'Tent'-lands offer you fine multicoloured wools. May the land of Elam hand over to you choice wools, its tribute. May the manor of Urim, the royal throne dais, the city ……, load up into large ships for you sesame, august raiment, and fine cloth. May the wide sea yield you its wealth."
49Q-49V. The city's dwellings are good dwellings. Dilmun's dwellings are good dwellings. Its grains are little grains, its dates are big dates, its harvests are triple ……, its wood is …… wood.
50-54. At that moment, on that day, and under that sun, when Utu stepped up into heaven, from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground, fresh waters ran out of the ground for her.
55-62. The waters rose up from it into her great basins. Her city drank water aplenty from them. Dilmun drank water aplenty from them. Her pools of salt water indeed became pools of fresh water. Her fields, glebe and furrows indeed produced grain for her. Her city indeed became an emporium on the quay for the Land. Dilmun indeed became an emporium on the quay for the Land. At that moment, on that day, and under that sun, so it indeed happened.
63-68. All alone the wise one, toward Nintur, the country's mother, Enki, the wise one, toward Nintur, the country's mother, was digging his phallus into the dykes, plunging his phallus into the reedbeds. The august one pulled his phallus aside and cried out: "No man take me in the marsh."
69-74. Enki cried out: "By the life's breath of heaven I adjure you. Lie down for me in the marsh, lie down for me in the marsh, that would be joyous." Enki distributed his semen destined for Damgalnuna. He poured semen into Ninḫursaĝa's womb and she conceived the semen in the womb, the semen of Enki.
75-87. But her one month was one day, but her two months were two days, but her three months were three days, but her four months were four days, but her five months were five days, but her six months were six days, but her seven months were seven days, but her eight months were eight days, but her nine months were nine days. In the month of womanhood, like fine (?) oil, like fine (?) oil, like oil of abundance, Nintur, mother of the country, like fine (?) oil, gave birth to Ninnisig.
88-96. In turn Ninnisig went out to the riverbank. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: "Is this nice youngster not to be kissed? Is this nice Ninnisig not to be kissed?" His minister Isimud answered him: "Is this nice youngster not to be kissed? Is this nice Ninnisig not to be kissed? My master will sail, let me navigate. He will sail, let me navigate."
97-107. First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her two months were two days, but her nine months were nine days. In the month of womanhood, like fine (?) oil, like fine (?) oil, like oil of abundance, Ninnisig, like fine (?) oil, like fine (?) oil, like oil of abundance, gave birth to Ninkura.
108-116. In turn Ninkura went out to the riverbank. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: "Is this nice youngster not to be kissed? Is this nice Ninkura not to kissed?" His minister Isimud answered him: "Kiss this nice youngster. Kiss this nice Ninkura. My master will sail, let me navigate. He will sail, let me navigate."
117-126. First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her nine months were nine days. In the month of womanhood, like fine (?) oil, like fine (?) oil, like oil of abundance, Ninkura, like fine (?) oil, like fine (?) oil, like oil of abundance, gave birth to Ninimma.
{(Insertion point for additional lines in a ms. of unknown origin:)
126A-126K. Ninkura in turn gave birth to Ninimma. She brought the child up and made her flourish. Ninimma in turn went out to the riverbank. Enki was towing his boat along and was able to see up there, ……. He laid eyes on Ninimma on the riverbank and said to his minister Isimud: "Have I ever kissed one like this nice youngster? Have I ever made love to one like nice Ninimma?" His minister Isimud answered him: "My master will sail, let me navigate. He will sail, let me navigate."
126L-126Q. First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, lying in her crotch, made love to the youngster and kissed her. Enki poured semen into Ninimma's womb and she conceived the semen in the womb, the semen of Enki.
126R-126CC. To the woman its one month was but its one day, its two months were but its two days, its three months were but its three days, its four months were but its four days, its five months were but its five days, its six months were but its six days, its seven months were but its seven days, its eight months were but its eight days, and at its nine days, in the month of womanhood, like fine (?) oil, like fine (?) oil, like oil of abundance, Ninimma, like fine (?) oil, like oil of abundance, gave birth to Uttu, the exalted (?) woman.
127-146. Nintur said to Uttu: "Let me advise you, and may you take heed of my advice. Let me speak words to you and may you heed my words. From in the marsh one man is able to see up here, is able to see up here, he is; from in the marsh Enki is able to see up here, is able to see up here, he is. He will set eyes on you."
10 lines fragmentary …… Uttu, the exalted (?) woman ……
3 lines fragmentary
147-151. (Uttu said:) "Bring cucumbers in ……, bring apples with their stems sticking out (?), bring grapes in their clusters, and in the house you will indeed have hold of my halter, O Enki, you will indeed have hold of my halter."
152-158. When he was filling with water a second time, he filled the dykes with water, he filled the canals with water, he filled the fallows with water. The gardener in his joy rose (?) from the dust and embraced him: "Who are you who …… the garden?"
159-166. Enki (said to) …… the gardener:
4 lines missing
He brought him cucumbers in ……, brought him apples with their stems sticking out (?), brought him grapes in their clusters, filled his lap.
167-177. Enki made his face attractive and took a staff in his hand. Enki came to a halt at Uttu's, knocked at her house (demanding): "Open up, open up." (She asked): "Who are you?" (He answered:) "I am a gardener. Let me give you cucumbers, apples, and grapes for your consent." Joyfully Uttu opened the house. Enki gave Uttu, the exalted (?) woman, cucumbers in ……, gave her apples with their stems sticking out (?), gave her grapes in their clusters. {(1 line not in the ms. from Nibru:) He poured beer for her in the large ban measure.}
178-185. Uttu, the exalted (?) woman, …… to the left for him, waved the hands for him. Enki aroused Uttu. He clasped her to the bosom, lying in her crotch, fondled her thighs, fondled her with the hand. He clasped her to the bosom, lying in her crotch, made love to the youngster and kissed her. Enki poured semen into Uttu's womb and she conceived the semen in the womb, the semen of Enki.
186-189. Uttu, the beautiful woman, cried out: "Woe, my thighs." She cried out: "Woe, my body. Woe, my heart." Ninḫursaĝa removed the semen from the thighs.
2 lines fragmentary
190-197. She grew the 'tree' plant, she grew the 'honey' plant, she grew the 'vegetable' plant, she grew the esparto grass (?), she grew the atutu plant, she grew the aštaltal [caper] plant, she grew the …… plant, she grew the amḫaru plant.
198-201. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: "I have not determined the destiny of these plants. What is this one? What is that one?"
202-210. His minister Isimud had the answer for him. "My master, the 'tree' plant," he said to him, cut it off for him and Enki ate it. "My master, the 'honey' plant," he said to him, pulled it up for him and Enki ate it. "My master, the 'vegetable' plant," he said to him, cut it off for him and Enki ate it. "My master, the alfalfa grass (?)," he said to him, pulled it up for him and Enki ate it.
211-219. "My master, the atutu plant," he said to him, cut it off for him and Enki ate it. "My master, the aštaltal plant," he said to him, pulled it up for him and Enki ate it. "My master, the …… plant," he said to him, cut it off for him and Enki ate it. "My master, the amḫaru plant," he said to him, pulled it up for him and Enki ate it. Enki determined the destiny of the plants, had them know it in their hearts.
220-227. Ninḫursaĝa cursed the name Enki: "Until his dying day, I will never look upon him with life-giving eye." The Anuna sat down in the dust. But a fox was able to speak to Enlil: "If I bring Ninḫursaĝa to you, what will be my reward?" Enlil answered the fox: "If you bring Ninḫursaĝa to me, I shall erect two birch (?) trees for you in my city and you will be renowned."
228-234. The fox first anointed his body, first shook out his fur (?), first put kohl on his eyes.
4 lines fragmentary
235-246. (The fox said to Ninḫursaĝa:) "I have been to Nibru, but Enlil ……. I have been to Urim, but Nanna ……. I have been to Larsam, but Utu ……. I have been to Unug, but Inana ……. I am seeking refuge with one who is ……."
7 lines fragmentary
247-253. Ninḫursaĝa hastened to the temple. The Anuna slipped off her garment, made ……, determined its destiny and ……. Ninḫursaĝa made Enki sit by her vagina. {(1 line not in the ms. from Nibru:) She placed (?) her hands on ……. and ……. on its outside.}
254-263. (Ninḫursaĝa asked:) "My brother, what part of you hurts you?" "The top of my head (ugu-dili) hurts me." She gave birth to Ab-u out of it. "My brother, what part of you hurts you?" "The locks of my hair (siki) hurt me." She gave birth to Ninsikila out of it. "My brother, what part of you hurts you?" "My nose (giri) hurts me." She gave birth to Ningiriutud out of it. "My brother, what part of you hurts you?" "My mouth (ka) hurts me." She gave birth to Ninkasi out of it.
264-271. "My brother, what part of you hurts you?" "My throat (zi) hurts me." She gave birth to Nazi out of it. "My brother, what part of you hurts you?" "My arm (a) hurts me." She gave birth to Azimua out of it. "My brother, what part of you hurts you?" "My ribs (ti) hurt me." She gave birth to Ninti out of it. "My brother, what part of you hurts you?" "My sides (zag) hurt me." She gave birth to Ensag out of it.
272-280. (She said:) "For the little ones to whom I have given birth may rewards not be lacking. Ab-u shall become king of the grasses, Ninsikila shall become lord of Magan, Ningiriutud shall marry Ninazu, Ninkasi shall be what satisfies the heart, Nazi shall marry Nindara, Azimua shall marry Ninĝišzida, Ninti shall become the lady of the month, and Ensag shall become lord of Dilmun."
281. Praise be to Father Enki.
[Another resource and translation related to this cosmology.]
Some guiding questions:
What stands out to you about this story?
What patterns do you notice?
What is the connection between the different parts of the story?
What significant messages and lessons does this story contain?
Do any of these themes relate to our group’s experience with caper? How so?
ENERGETIC qualities
Tenacity and fertility: a very resilient plant that thrives in even the most degraded conditions, blooming and flourishing in the peak of summer when most have gone dormant. You can cut it down as much as you want - it will always grow back, and often can be found thriving in concrete cracks or between tiles.
Deep serpent like roots: roots grow very long and deep, curving like a snake in the soil and clinging tight to the ground.
Fierce and ethereal at once: a sharpness embodied by its hooked thorns that pierce anything that nears it, tenacious roots that grow anywhere and in very arid degraded contexts - yet the flowers glow with magenta stamens that reach tall and wispy towards the cosmos, and white delicate petals that melt away in mere hours with their softness, containing an incredibly fluid and ethereal quality. This plant contains and contends with duality, and all the sacredness it embeds. While it self-seeds readily in its fresh environments, it is also particular about how it germinates, and incredibly generous once it does.
Profound nourishment: despite its protective thorns and mysteriously etheric flower, all parts of the plant provide unsuspecting nourishment for nearly every part of the body, the pollinators, and the summer landscape in a sometimes harsh environment.
CULTIVATION AND ECOLOGY
Caper is native to the Mediterranean basin and thrives growing on rock walls and in hilly, rocky soil.
Thorny, ground sprawling, evergreen plant with deep olive-toned, round leaves. Whimsical white flowers with tall stamens that poke out of the center in a deep shade of fuchsia. You can see the flowers nearly melt away as the day gets hotter, lasting for just a moment to lend its color to the landscape.
Plants can grow up to five feet in width and height.
Can tolerate salinity. They grow in coastal areas where access to fresh water is an issue.
All parts of the plant are edible.
Propagation:
Germinates well from fresh seed, but poorly from dried seed. If planting from dried seed, must rehydrate and cold condition in a refrigerator for 2-3 months. Take 1-3 months to germinate after planting.
Can grow from cutting.
Typically first harvest is after third year, whether from cutting or from seed.
Requires full sun. Water once a month during the cold season. Do not water in the summer. Quickly dies from overwatering.
Doesn’t grow well in containers unless it is very well draining. Grows better between rocks and wants low organic content.
Prune heavily annually after second year in November or December.
Harvesting:
Caper is very thorny, so be mindful to wear gloves. Harvest in early morning before flowers open.
Buds are ready to be harvested when they are dark green in color and about 6mm wide (they began to expand to flowers at about 14 mm wide). Typically harvested between May and September.
If buds are not harvested, they will develop into flowers and then seed-heavy berries which can also be harvested.
MEDICINAL AND CULINARY PREPARATIONS
Tincture: 1:2, fresh herb (60% alcohol)
Can be prepared with root, leaf, flower, seed, berries.
Infusion:
Can be prepared with root, leaf, flower, seed, berries.
Oil:
Can be prepared with root or leaf.
Poultice:
Root, leaf, bud, or seed mashed and applied topically to affected areas.
Berries and young buds can be pickled.