Paradigms are the product of life. As life changes, so too do paradigms. If growth is natural, then it is only natural that paradigms crumble and fall over time.
In truth, it is the attempt to save a paradigm once it is outmoded that is the most unnatural act of all.
There is a single cultural heritage and mythic tradition running through every history of all peoples around the world. It must be at least 25,000 years old, and it went through precisely the same stages of development throughout the entire earth.
This was reflected over time by parallel forms of shamanic beliefs and monumental construction of sacred sites. Where once there were temples of earth and stone, later there were cathedrals and sacred grounds for churches.
The general cosmological model of all religions going back to the dawn of the human age is fundamentally the same. The model itself never changed, although each new form of worship did change the meanings of things within the model.
Over the last several decades, an onslaught of literature, documentary films, and even one television series have focused on the “mystery” of the “ancient giants” of North America and sought to incorporate them into any one of a multitude of proposed alternate histories. Unfortunately, since one of the primary sources used to prove the existence of the Tall Ones has been the archive of thousands of newspaper reports describing the discovery of large remains throughout the United States since at least the 1800s, there are many aspects of this mystery which have become accepted as legitimate, but which in reality were the results of misreporting or outright exaggerations.
While researching our book Ages of the Giants, we obtained numerous official archaeological reports, Antiquarian records, and Smithsonian documents for many of the same sites, which show up in the press archives and local histories. As such, we were able to cross reference what was actually found with what the secondary sources reported. This process lead to the debunking of many often-repeated discoveries supposedly made with the Tall Ones (i.e., bronze coins and armor), while alternately verifying or discrediting the large skeletons themselves.
The reliable accounts describe the remains of individuals ranging between 7 and 8 feet in height, with large, thick crania and bones. There are a lesser number of reliable sources, which describe skeletons between 8 and 9 feet in height. It was by no means the entire population, which possessed these unique characteristics, but rather a distinct segment thereof. Ages of the Giants traces the history of these unique individuals through 4,000 years of ancient history, from 3,500 B.C. to around 500 A.D. While several major cultures associated with the Tall Ones are discussed in the book, two of the best known are the Adena and Hopewell burial mound and earthwork building traditions of the Ohio Valley, which together span roughly 1000 B.C. to around 500 A.D.
In 1883 and 1884, P.W. Norris of the Smithsonian investigated 50 Adena mounds and 10 earthwork enclosures, located on both sides of the Kanawha River at Charleston, West Virginia. On November 20th, 1883, The New York Times reported the following details from Norris' excavations:
"Prof. Norris, the ethnologist, who has been examining the mounds in this section of West Virginia for several months, the other day opened the big mound on Col. B. H. Smith’s farm, six or eight miles below here. This is the largest mound in the valley and proved a rich store-house...It was evidently the burial place of a noted chief, who had been interred with unusual honors. At the bottom they found the bones of a human, being measuring 7 feet in length and 19 inches across the shoulders."
The mound in question is known as the Great Smith Mound, and measured around 35 feet in height, formerly located in modern Dunbar, W.V. According to the actual report filed by the Smithsonian (1), Norris found an elaborate timber vault within the Smith Mound. The structure was 13 feet long and 12 feet wide, reaching as high as 9 feet with a sloping roof (1). Six burials were discovered in the vault. The first of these was “a very large human skeleton” with two copper bracelets on the left wrist, placed in a bark coffin against the southern wall (2). The following description of the next burial discovered comes from the official Smithsonian document:
"Nineteen feet from the top…in the remains of a bark coffin, a skeleton, measuring 7 ½ feet in length and 19 inches across the shoulders, was discovered. It lay on the bottom of the vault stretched horizontally on the back…Each wrist was encircled by six heavy copper bracelets…" (1)
The actual field journal of P.W. Norris includes the following entry for the same burial:
"At 19 feet and the bottom of this debris we find together with the fragments of a rotten bark coffin, a gigantic human skeleton 7 feet 6 inches in length..." (2)
(In the list of discoveries from this mound that Norris included in his field diary, this skeleton is referred to as "human skeleton, gigantic" (2).)
In this instance, not only do the primary sources confirm the discovery of the large skeleton mentioned by the Times, but the stature is measured as 5 or 6 inches greater than reported by the newspaper. In 1897, press reports surfaced describing a gigantic skeleton found by Clarence Loveberry near Chillicothe, Ohio. From the May 31st, 1897 issue of the Daily Public Ledger:
“Ten skeletons were found in two mounds by Dr. Loveberry, curator of the Ohio state university museum, one that of a giant fully eight feet tall.”
In May of 1897, Clarence Loveberry did indeed excavate two mounds on the Briggs farm, four miles north of Chillicothe, in Union township. The following passage is Loveberry's description of a burial from one of the mounds, republished by the Ohio State Archaeological and Historical Society in 1899:
"Five feet deep, in the central part of the structure we found a fourth skeleton. The bones were the largest I ever removed from a mound. All joints were exceedingly massive and the muscular attachments were wonderfully developed. Badly decayed as it was, the longer bones were sound enough for me to make these observations." (3)
Although Loveberry’s report does not give the specific length of the skeleton, the details certainly suggest that large remains were found. The Smithsonian sources also verify large remains reported by the press from burial mounds of the Mississippian Culture (1000--1700 A.D.). On October 10th, 1885 the Sacramento Daily Record Union ran the following story about the National Museum's work at the famous Etowah Mounds in Georgia:
"A large Indian mound near the town of Cartersville, Georgia, has recently been opened and examined by a committee of scientists sent out from the Smithsonian Institution. At some depth from the surface, a kind of vault was found in which was found the skeleton of a giant measuring 7 feet 2 inches. His hair was coarse and jet black, and hung to the waist, the brow being ornamented with a copper crown. The skeleton was remarkably well preserved. Near it were also found the bodies of several children of various sizes, the remains being covered with beads made of bone of some kind. Upon removing these, the bodies were seen to be enclosed in a net of straw and reeds, and beneath this was a covering of the skin of some animal. On the stones which covered the vault were carved inscriptions, and these, when deciphered, will doubtless lift the veil that now shrouds the history of a race of giants, that at one time it is supposed, inhabited the American continent. The relics have been carefully packed and forwarded to the Smithsonian, and they are said to be the most interesting collection ever found in the United States."
The large skeleton from Etowah is verified by the official Smithsonian report (1), which also offers clarification for several other details. The Etowah mounds were explored by Bureau agent John Rogan. In the lower layer of Mound C, several stone cist tombs were uncovered:
"Grave a, a stone sepulcher, 2½ feet wide, 8 feet long, and 2 feet deep, was formed by placing steatite slabs on edge at the sides and ends, and others across the top. The bottom consisted simply of earth hardened by fire. It contained the remains of a single skeleton, lying on its back, with the head east. The frame was heavy and about 7 feet long. The head rested on a thin copper plate ornamented with impressed figures; but the skull was crushed and the plate injured by fallen slabs. Under the copper were the remains of a skin of some kind, and under this coarse matting, apparently of split cane…At the left of the feet were two clay vessels, one a water bottle and the other a very small vase. On the right of the feet were some mussel and sea shells and immediately under the feet two conch shells…partially filled with small shell beads. Around each ankle was a strand of similar beads. The bones and most of the shells were so far decomposed that they could not be saved." (1, Pp 302-303)
In this case, the “copper crown” reported by the press was actually several copper fragments found at the head of a burial in Grave f. Indeed, the copper had preserved portions of the hair, which Rogan saved and sent to the Smithsonian (1,p. 303). The “inscribed stones” were probably a misreporting of a carved marble bust recovered by Rogan from a small mound at the site (1,p. 306). What is interesting is that in the case of the Etowah Mounds, the large remains mentioned in the media were legitimately found, while other details from the site became confused. In fact, several newspapers at the time even recorded this discovery as being from the wrong State.
While verification is frequently found in the primary sources, there are other routinely reprinted press stories of large skeletons from burial mounds that are actually debunked. For example, on September 3rd, 1930 the Binghampton Press ran a story on the excavation of the Beech Bottom mound in Brooke County, W.V., reporting the central burial as "the skeleton, which was that of a man about eight feet in height", and also mentioning the discovery of "copper and bronze coins having undeciphered inscriptions." In fact, the femur measurements for this burial as given in the complete version of the official excavation report (4) indicate a stature range of 5’ 11” to 6’ 3”, if we use height estimates such as the regression formula of Trotter and Gleser (5) and absolute ratios like those of Feldesman, et al. (6) The "coins" reported from the mound are obviously explained by the numerous copper beads mentioned in the official report.
The misreporting of large remains associated with bronze or copper armor seems to have been a common occurrence. Variations of the following story appeared in numerous press articles and magazines in the 1890s, describing a burial uncovered during the excavations at the famous Hopewell Mound group in Ohio:
"...the excavators found near the center of the mound, at a depth of 14 feet, the massive skeleton of a man encased in copper armor. The head was covered by an oval-shaped copper cap; the jaws had copper moldings; the arms were dressed in copper, while copper plates covered the chest and stomach, and on each side of the head on protruding sticks were wooden antlers ornamented with copper." (7)
The burial in this story is number 248 from Hopewell Mound 25. The following description is from the official report by Warren K. Moorehead, who explored the Hopewell Farm Mounds in 1891 and 1892 in pursuit of artifacts to display at the World's Fair:
"The skeleton which was badly decayed, was 5 feet, 11 inches long. Associated with it were some very remarkable objects...A copper plate lay on the breast, and another on the abdomen, while a third lay under the hips...Cut, sawed and split bears' teeth covered the chest and abdomen, and several spool-shaped ornaments and buttons of copper were found among the ribs...The head had been decorated with a remarkable head-dress of wood and copper...The mass of copper in the centre was originally in the form of a semi-circle reaching from the lower jaw to the crown of the head...The antler-shaped ornaments were made of wood encased in sheets of copper, one-sixteenth of an inch thick."(8, p.107)
Copper plates, beads, gorgets, earspools, and headdresses are all well known finds from many Hopewell sites, and the collective deposit at Hopewell Mound 25 obviously resulted in the misreport of "copper armor". These facts, along with a stature of 5 ft 11 inches for the skeleton, should obviously discount the use of this account as evidence of "copper armored giants". Alternately, there are several instances recorded in Ages of the Giants when reports of copper or bronze armor are debunked, but the large remains reported from the same sites are actually verified. In spite of the availability of this type of information, accounts of gigantic skeletons with bronze artifacts, coins, and other misreported objects are still often considered factually correct.
Another popular misunderstanding is that the people who buried the large individuals in the prehistoric tombs are somehow separated from our knowledge by a veil of obscurity, leaving modern speculations and theories as the only sources of insight. Actually, the cultures that had the Tall Ones among them are the subjects of ongoing and intense archaeological research, and a primary purpose of Agesis to shed light on the ritual practices and life-ways of these ancient people.
For example, current research indicates that the socio-economic system of the Adena Culture was most likely heterarchical. While individuals may temporarily assume important social roles in a heterarchical society, they do not consistently maintain power over others following the situation, which requires their expertise, such as a hunt, divination, or a ceremonial event. In fact, “chiefs” did not appear in the cultural continuum of eastern North America until around 900 A.D. with the emergence of the Mississippian Culture, and even then, the chiefly tombs do not contain large skeletal remains frequently enough to indicate a “race of giants” ruled over the population at large.
The large skeletons, which are documented in the actual archaeological literature, are often found with zero to few exotic artifacts, and sometimes even in group burials with no special emphasis on the individual. In contrast, other large skeletons from Adena tombs (such as the Great Smith Mound in Charleston, mentioned above) were discovered with an abundance of goods made from special materials—such as copper, shell, or mica. This situation clearly suggests that while the Tall Ones were sometimes important people in Woodland society, they by no means inherited status in a consistent and static fashion. In some instances, Adena mounds contained large skeletons with no artifacts suggestive of important roles or status, while individuals of normal height in the same mounds were buried with numerous exotic objects. For example, at the Dover Mound in Mason County, Kentucky, a male 5 ft 5 inches tall was discovered with numerous artifacts indicative of an important shamanic role, while another skeleton 7 feet in length was simply placed with no personalized objects in a group burial.
The foundations of the Late Archaic and Woodland cultures was an ancient “cult of the dead”, which reached its ultimate expression in the monumental earthworks and burial mounds of the Adena and Hopewell cultures. Current archaeological theory suggests that the burial of the dead in both natural and artificial mounds could have been intended to reference the Axis Mundi or World Tree. The Axis Mundi connected three primary realms consisting of an earth plain situated between an Above Realm and a Lower Realm or underworld (9).Through mortuary ritual, ceremonial leaders may have sought to facilitate the travel of the souls of the dead between realms. The burial of the dead from multiple communities together in the Axis Mundi likely represented the adoption of a common ancestry and mythic origins, concepts that solidified ties between multiple dispersed communities (10). The symbolism of elaborately carved stone and clay tablets found in Adena mounds in Kentucky, Ohio, and West Virginia, as well as several Hopewell copper artifacts suggests that the shamans or ritual specialists themselves traveled the Axis Mundi in trance states, interacting with the spirits or Manitousinhabiting the cosmos.
These are just a few of the subjects that we have attempted to illuminate in Ages of the Giants. The book also delves into the ancient ritual sites, settlement systems, subsistence patterns, and socio-political structures of the ancient cultures that had the Tall Ones among them. Another contribution of note is made by artist Marcia K. Moore, who created the first ever life like recreations of living Adena and Hopewell people for the book, based on photographs and measurements of actual skeletal remains (11).
It is hoped that this work will serve to add clarity to a subject that has remained obscure for far too long.
1.12th Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, ed. Cyrus Thomas, Washington, 1894.
2.P.W. Norris Mound Excavations, Smithsonian Manuscript 2400.
3.Presented by Warren K Moorehead in “Report of Field Work”, Ohio Archaeological and Historical Publications, Vol. 7, Columbus, 1899.
4.Charles Bache and Linton Satterthwaite, Jr., “Exploration of an Indian Mound at Beech Bottom, West Virginia”, University of Pennsylvania, Museum Journal, Vol. 21, pp. 132-187.
5.Mildred Trotter and Goldine C. Gleser, “A Re-evaluation of Estimation of Stature Based on Measurements of Stature Taken During Life and of Long Bones After Death”, American Journal of Physical Anthropology 16, 1958, pp. 79-123.
6.M.R. Feldesman, J.G. Kleckner, and J.K. Lundy, “The femur-stature ratio and estimates of stature in mid- to late-Pleistocene fossil hominids”, American Journal of Physical Anthropology 83, 1990, pp. 359-372.
7. Reproduced here from The Dental Register Volume 46.
8. Warren K. Moorehead, The Hopewell Mound Group of Ohio, Field Museum of Natural History, Chicago, 1922.
9.Christopher Carr, “World View and the Dynamics of Change: The Beginning and the end of Scioto Hopewell Culture and Lifeways”, The Scioto Hopewell and Their Neighbors: Bioarchaeological Documentation and Cultural Understanding,ed. D. Troy Case and Christopher Carr, Springer Science and Business Media, 2008, pp. 289-333.
10.Christopher Carr, “The Tripartite Ceremonial Alliance among Scioto Hopewellian Communities and the Question of Social Ranking”, in Gathering Hopewell: Society, Ritual, and Ritual Interaction, ed. Christopher Carr and D. Troy Case, Springer, 2006, pp. 258-338.
11. See Adena and Hopewell recreations on www.paradigmcollision.com, and www.marciakmoore.com.
(This article is dedicated to the First Nations peoples of New England.)
Located in Piscataquis in Piscataquis County, Maine, Mount Katahdin rises to a height of 5,267 feet. A central feature of Baxter State Park, Mount Katahdin is the tallest mountain in Maine and marks the northern terminus of the Appalachian Trail. The mountain was formed around 400 million years ago when an island arc collided with North America. There are multiple glacial formations, ponds, and eskers in the mountain. These features and others have inspired music, paintings, and other forms of art since Europeans first observed the mountain in the 17thcentury. According to traditions of the tribes of the Wabanaki Confederacy, there is something ancient and primal which lives in Mount Katahdin, which has been long forgotten by westerners in their ruthless pursuit of reason and “progress”. For some of the local Algonquian speaking tribes understood this wonder of the New England landscape to be a lair of the powerful entities known as the Thunderbirds.
Native Americans of the Eastern Woodlands and the Plains viewed the cosmos as divided into three “realms”: The Above Realm, the Earth Realm, and the Beneath Realm. The Great Spirit (Gitchie Manitou), the celestials, and the Thunderbirds inhabited the Above Realm, the Earth Realm is the world in which humans, plants, and animals live, and the Beneath Realm is a watery abyss beneath the earth, inhabited by water-born creatures. The ruler of the Beneath Realm is the “Great Horned Serpent” or “Underwater Panther”, a being associated with death and destruction, but also magic and medicine. The Thunderbirds are usually described a gigantic bird like beings with the power of the storm, rain, and lightning. However, the oral traditions of many tribes also mention their ability to turn into human-like men, or even incarnate as human beings (Skinner 1913).
The Thunderbirds wage an endless war against the serpents, which pass from the underworld into the domain of man through caves, springs, rivers, lakes, and other watery places in order to cause calamities and forge alliances with wicked humans. In many traditions, humanity survives only because the Thunderbirds keep the serpents at bay. Dorsey (1889: 135-136) reported the following account of a battle between the Thunderbirds and the serpents obtained from the Lakota Sioux:
Long ago, the Tetons encamped by a deep lake, whose shore was inclosed by very high cliffs. They noticed that at night, even when there was no breeze, the water in the middle of the lake was constantly roaring. When one gazed in that direction he saw a huge eye as bright as the sun, which caused him to vomit something resembling black earth moistened with water, and death soon followed. That very night the Thunderers came, and the crashing sounds were so terrible that many people fainted. The next morning the shore was covered with the bodies of all kinds of fish, some of which were larger than men, and there were also some huge serpents. The water monster which the Thunderers fought resembled a rattle snake, but he had short legs and rusty-yellow fur.
Charles Leland (1885: 259-261) recorded a Passamaquoddytale of a hunter who encountered the thunder beings of Mount Katahdin. The hunter had followed mysterious snow-shoe tracks up the mountain until reaching a virtual road of tracks leading to “a high ledge, like an immense wall, on a platform at its foot.” A beautiful girl then stepped out of the rock face and demonstrated great m'téoulin (or magic), as she could read the hunter’s thoughts. Gaining his confidence, she invited him into the rocky face of the mountain to her home:
"Have no fear," said she, "but advance boldly!" So he obeyed, and lo! the rock was as the air, and it gave way as he went on. And ever as they went the maiden talked to him, answering his thoughts, so that he spoke not aloud. (Leland 1885: 260)
The girl lead the hunter into a great cavern where an old man seated near a fire greeted them. Soon the girl’s “brothers” arrived, as described by Leland (1885: 260-261):
…there came, as at the door without, a crash of thunder with a flash of lightning, and out of the light stepped two young men of great beauty, but like giants, stupendous and of awful mien. And, like their father, their eyebrows were of stone, while their cheeks were as rocks…when they went forth, which was every few days, their father said to them, "Sons, arise! it is time now for you to go forth over the world and save our friends. Go not too near the trees, but if you see aught that is harmful to those whom we love, strike, and spare not!" Then when they went forth they flew on high, among the clouds: and thus it is that the Thunder and Lightning, whose home is in the mighty Katahdin, are made. And when the thunder strikes, the brothers are shooting at the enemies of their friends.
When the hunter returned home, he found that seven years had passed. Another being associated with Mount Katahdin is Pamola (“he curses on the mountain”) a gigantic bird like creature sometimes depicted with a man-like body and large sharp talons, who was the master of cold weather, storms, and snow. Vetromile (1866: 62-68) recorded several legends of the Penobscot tribe concerning Pamola, who was believed to dwell in the highest peaks of Katahdin, devouring those Indians who dared to venture there. According to one of the tales, a hunter trapped in an autumn snowstorm at the base of the mountain petitioned Pamola for aid with oil and fat. Pamola accepted the offering and took the hunter inside of Mount Katahdin to his lair, where he introduced him to his wife and children. Pamola married his own daughter to the Indian, and permitted him to leave the mountain after one year, but on a fearful condition: “He was warned that he could not marry again, but if he should marry again, he would be at once transported to Mount Katahdin, with no hope of ever more going out of it” (Vetromile 1866: 64). The Indian did eventually remarry, and the morning after the wedding he disappeared forever.
Vetromile also recorded a similar tale of a young Penobscot girl who sought out proof of Pamola’s existence and was eventually abducted:
Pamola appeared to her and reproached her with her incredulity. He took her by force, put her on his shoulders, and after a few moments' flight, with a great whistling of wind, they were in the interior of the mountain. There she remained for one year, and was well treated, but was got with child by Pamola.(Vetromile 1866:65)
The child born of this union had the power to kill by merely pointing his finger, which at first was used only to obtain duck, deer, and moose for food. Eventually however, he kills a man, and the woman is encouraged to remarry. Like the man who married Pamola’s daughter, the woman and hybrid her son then disappear forever on her marriage day.
The Indians were not the last to realize the epic dimension of Mount Katahdin. In 1846, the great American poet and philosopher Henry David Thoreau explored the mountain, an experience that actually challenged his belief that nature was congenial and comparable to human existence (Blair and Trowbridge 1960). While Thoreau found no confirmation of his humanist transcendentalism on Katahdin, he didsense the encroaching realm of the mythic, as elaborated in the following passages published in 1864:
Occasionally, when the windy columns broke in to me, I caught sight of a dark, damp crag to the right or left; the mist driving ceaselessly between it and me. It reminded me of the creations of the old epic and dramatic poets, of Atlas, Vulcan, the Cyclops, and Prometheus. Such was Caucasus and the rock where Prometheus was bound. Æschylus had no doubt visited such scenery as this. It was vast, Titanic, and such as man never inhabits…The tops of mountains are among the unfinished parts of the globe, whither it is a slight insult to the gods to climb and pry into their secrets, and try their effect on our humanity. (Thoreau 1864: 64-65)
Incredibly, Thoreau had experienced what the ancestors of the New England Indians had realized on Mount Katahdin untold millennia ago: some places are set aside by the forces that mold the world and belong forever to something other than human.
John G. Blair and Augustus Trowbridge, “Thoreau on Katahdin”, AmericanQuarterlyVol. 12 No. 4, 1960, pp. 508-517.
J. Owen Dorsey, “Teton Folk-Lore Notes”, The Journal of American Folklore, Vol. 2 No. 5, 1889, pp. 133-139.
Charles G. Leland, The Algonquin Legends of New England, Riverside Press, Cambridge, 1885.
Alanson Skinner, Social Life and Ceremonial Bundles of the Menomini Indians, American Museum of Natural History, Anthropological Papers 13 (1), 1913.
Henry D. Thoreau, The Maine Woods, Ticknor and Fields, Boston, 1864.
Eugene Vetromile, The Abnakis and Their History, James B. Kirker, New York, 1866.
What does it take for a fleshy green plant to thrive in the harsh upper northern regions of our world? Certainly a great deal of vital fortitude, and the ability to withstand and enjoy an extremely cold and unforgiving climate. Also called ‘Roseroot’ and ‘Arctic Root’, Rhodiola rosea is one of few plants that enjoys such conditions.
It grows wild in Russia and the northern parts of Europe, Asia, and North America. Rhodiola and its slight variance of species (R. integrifolia, R. rosea, R. riza, etc, depending on location) have been used for centuries as a medicine and even a food. The root is typically taken as a tea or extracted via alcohol into a tincture. The above ground parts are eaten much like salad greens although the entire plant can be consumed. Historically speaking, its emergence from the ground in early spring was a welcome sight, and a sign that winter hunger would soon be abated. Its roots have an agreeable rose-scented aroma. Perhaps the most important feature of this humble little plant’s ‘claim to fame’ is its adaptogenic properties.
What is an Adaptogen?
The term ‘adaptogen’ was coincidentally coined by the Russians. They studied Rhodiola and other plants and substances that they considered to have the 'adaptogenic' trait all through the 20th century, trying to find botanical advantages for their soldiers (and even athletes) all through the Cold War era. Any natural physical substance that could give Russian solider a leg up on everyone else was accepted and widely studied.
Adaptogenic herbs are defined as herbs that:
-boost energy and sense of well being in a direct way
-have a stabilizing and soothing effect on the adrenal glands
-act as an overall “systems tonic” to one or more organs
-reduce recovery time after exercise and surgery
-reduce stress response physically, mentally, and emotionally
-deepen quality of sleep and rest
-stabilize body systems: neural, endocrine, immune, reproductive, etc.
-are generally classified as untoxic (and therefore incredibly safe in a multitude of varying doses)
Rhodiola is indeed a very powerful adaptogen, and it has also been utilized as: a nervous system stimulant, an antidepressant, a fatigue reducer, as well as a remedy for high-altitude sickness—all healing qualities a person might especially require in any dreary high altitude or high latitude area.
Historical Use and Trade
Rhodiola has been used for millennia by the peoples living in the colder altitudes of the north to help combat the physical (and even mental) effects of the cold.
The first written reference of its use appeared in 77AD in Dioscorides’ De Materia Medica although it had been used medicinally and as a food source for millennia prior.
It has been used extensively in Norway for centuries. The Norse considered it to be astringent and used it to treat wounds, swollen extremities, and lung problems.
The Vikings consumed rhodiola to give them maximum strength and endurance for heavy labor, and also before going into battle.
According to J. J. Schofield in Discovering Wild Plants, the North American Indians in the Alaska and the northwest region of the U.S. and Canada fermented the plant before eating it.
In ancient China, where the ruling elite were obsessed with longevity and life extension, many emperors sent trade expeditions to Siberia in exchange for this valuable root. They considered it a “gift of the spirits.” Its name in Traditional Chinese Medicine is hóng jǐng tiān.
In Russia, rhodiola was used as a hair wash and a vulnerary (wound healing agent). The Komi people of the Ural mountains stored their rhodiola roots in specially crafted birch bark boxes. They used the root to treat weariness and nervous diseases, and it was also considered to be an overall general use tonic for a wide range of maladies. Hunters in the Russian region were especially fond of the root. Hunting the frigid boreal forests of the far north could come at a high price to one’s vigor and stamina, but rhodiola root was used with great success to combat the physical stress of hunting for months on end in the cold.
Even today, many traditional peoples of the northern Eurasian region still use rhodiola extensively. In Siberia, it is considered to be an aphrodisiac and is used to prolong life. It is traditionally given as a gift to newly weds to symbolically wish the couple a long and fruitful life together. It is rumored that Siberians keep their personal Rhodiola crops a secret, so as to avoid theft and also generate the ability to sell part of their harvest for profit.
Most of the modern research conducted on Rhodiola rosea has been done in Russia, Denmark, Scandinavia, Bulgaria, France, Germany, and Sweden. Due to language barriers, much of the research surrounding this plant still remains tucked away in research papers written in languages other than English. Perhaps for this reason, rhodiola did not become well known in America until the 1960s. Today, it is incredibly popular and has begun to be cultivated due to excessively high demand. Russia listed rhodiola on their Red List in 1980, a sort of equivalent of the American endangered species list.
Although modern research is not in unison (as it rarely ever is), rhodiola is typically classified as an adaptogen and is generally thought to be helpful for altitude sickness, recovery of physical exertion, fatigue, various neurological conditions, increased mental efficiency, regulating stress response, boosting mood, increasing one’s resilience to the cold, anxiety, cognitive disfunction and decline, physical fitness, memory enhancement, weight reduction, immune system stimulation, stomach aches, sexual dysfunctions, cardiac problems, and mood support, with the list of claimed and discovered uses growing longer each year.
Rhodiola rosea 1st Edition Edited By Alain Cuerrier, Kwesi Ampong-Nyarko CRC Press
Schofield. J. J. Discovering Wild Plants - Alaska, W. Canada and the Northwest.
We are explorers of cosmology, anthropology, philosophy, medicine, and religion.