Like innumerable peoples before them, pre-Columbian Native American tribes practiced a form of sacred architecture for ritualistic purposes. Unlike the Pyramids of Giza or Stonehenge, these monuments didn’t require herculean feats of strength to construct. They were, however, enormously complex.

Across the Great Plains of Canada and North America, there are more than fifty surviving examples of these ancient Americans’ giant stone circles – today known as “medicine wheels” for their supposed healing properties. Due to their nomadic nature, tribes would construct the peculiar rings next to their camps, and then abandon them after a few seasons. Different builders employed different techniques and, consequently, medicine wheels range in size from only a few feet to 60 yards across.

The most impressive example such a circle lies some 10,000 feet above sea level at the summit of Medicine Mountain in Wyoming. Though it has always been presumed the wheels were used for some sort of spiritual purpose, the 28-spoked Big Horn Medicine Wheel is one of the few that also bears an astronomical alignment. Not only did the 25-yard circle mark the ascent of the four brightest summer stars – Sirius, Fomalhaut, Aldebaran, and Rigel – but the beginning of the summer solstice as well and possibly even served a daily calendar. (Unfortunately for its builders, the Big Horn Wheel was unable to do the same in the winter, as it would have been buried under snow.) Originally built by the Crow people, it is currently supposed that the site was in use from at least 1200 AD onwards.

Due their loose construction and centuries of exposure to the elements, only a handful of medicine wheels can definitively classified as astronomical observatories today (though the distinct possibility that some may have acted solely as ceremonial centers remains.) Saskatchewan’s Moose Mountain Medicine Wheel is one of those select few, and displays solstice alignments every bit as striking as those at Big Horn. Moreover, radiocarbon dating indicates that it is at least 2400 years old — evidence that early North Americans may have been more technologically sophisticated that previously thought.

Though their true origins have lost (one tribe holds that they were built by “people who had no iron”), medicine wheels continue to be constructed by Native Americans today to demarcate sacred sites, such ceremonial teepees and sweat lodges. The old sites too are still held in reverence by an array of tribal peoples and can often be found adorned prayer offerings to this day.

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Though the term “fossil” – a derivation of the Latin word for “dug up” — was first used in 16th century France, the petrified impressions of centuries old flora and fauna — including some of what later come to be known as dinosaurs — have been known to man, though wholly misunderstood, since the dawn of civilization.

For thousands of years in China, the gigantic remains of prehistoric lizards and mammals were used as the principle justification for the existence of dragons and even prescribed as a folk medicine. Meanwhile, in the West, scholars from Aristotle to Leonardo da Vinci concluded that fossils were indeed proof of ancient life, while less sound conclusions — such as that fossils were evidence of a long extinct race of giants and the Biblical flood — were propagated by thinkers seeking to reconcile natural science with theology.

One such theorist was the first curator Oxford’s Ashmolean Museum, Robert Plot, who in 1676 sketched what he thought to be the thighbone of a colossal man. Though his initial supposition was incorrect, Plot’s discovery would eventually lead to the classification of the first dinosaur genus ever to be categorized by man: megalosaurus.

Over the next century, the number of accidentally discovered fossils from around the world soared upwards, until it became clear that the hugely proportioned remains could not belong to any extant species. In 1796, French naturalist Georges Cuvier was the first to put forward that such animals had been “destroyed by some kind of catastrophe” and were something heretofore unknown to the human race: extinct. Not did his work fly in the face of creationism and a supposed Great Chain of Being dictated by God alone, but also laid the foundations for the theory of evolution that would soon be popularized by Charles Darwin in the second half of the 19th century.

Cuvier spent the rest of his career cataloguing as many of the bygone creatures as he could locate, including the first pterodactyl and mosasaur, as well as Robert Plot’s aforementioned megalosaurus. While he did speculate that there had indeed been an “age of reptiles” before man when giant saurians roamed the Earth, it wasn’t until 1841 that British scientist Richard Plot, drawing Culvier’s conclusion, realized that some fossils were so different that they deserved a distinct name. He subsequently dubbed this kingdom of extinct reptiles “Dinosauria” – meaning “terrible lizards” – and cemented the credibility of a new scientific field — paleontology – in the minds of the general public.

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Beginning in the 12th century, Arab physicians began to prescribe their patients a most unorthodox remedy: the ground remains of mummies procured from Egyptian tombs.

As Islamic Arabs of the day did not regard the ancient Egyptians as ancestors, the practice was widely accepted and so-called mummy powder was in sold in a variety of strengths. Powder procured from the crudely preserved bodies peasant folk buried in sand pits was said to be only good for relieving minor stomach aches, while the meticulously embalmed and bitumen-rich bodies of the Egyptian aristocracy were a highly valued commodity and supposedly capable of healing life-threatening wounds.

Mummy powder proved so profitable that soon after its introduction, Egyptian tombs were ransacked not only for the riches they might contain, but also for bodies that might be processed into the expensive folk medicine. It wasn’t long before the practice of applying mummy powder was incorporated into medieval Europe’s catalog of dubious medical practices. By the 16th century, the product had become so commonplace in both Europe and the Middle East that the once seemingly endless supply of authentic, mummified Egyptian cadavers quite literally dried up.

In order to keep their niche market going, some mummy powder salesmen began to stealthily acquire the bodies of executed criminals and the unburied poor, which they would then hastily dry out and grind into “authentic” doses of the anthropophagic cure-all.

Mummy powder, however, was not the only everyday use of the Egyptian dead that arose before the dawn of modern archaeological preservation. In the 16th and 17th centuries, pulverized mummy was the key ingredient in a popular shade of brown artist’s pigment, and preserved human and animal remains of Egyptian origin were used in the production of this “mummy brown” paint until the early 20th century.

As the first railroads were constructed in North Africa during the 19th century, mummies with a high content of petroleum-based bitumen were also supposedly sometimes substituted for coal in engines of the then-new locomotives. Mark Twain claimed to witnessed the practice firsthand in his 1869 travelogue, The Innocents Abroad, writing, “[The] fuel they use…is composed of mummies three thousand years old, purchased by the ton or by the graveyard for that purpose.”

Whether this statement was merely jest on the part of the American literary icon, well known for his sense of humor, has been the subject of debate ever since it was published. What is known, however, is that the supply of authentic Egyptian corpses by the beginning of the 1800s was so small only that upper crust Europeans could afford to purchase one whole. In the wake of Napoleon’s conquest of Egypt, it became vogue amongst the aristocracy to hold “unwrapping parties,” where carefully preserved corpses would be haphazardly stripped of their bandages, so that revelers could gaze upon the millennia-old face concealed beneath them. Small burial ornaments concealed in the linens would then be dispensed to partygoers as souvenirs, while exposure to air caused the delicate bodies to crumble into dust, never to be seen again.

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Of the dozens of texts held sacred by the school of Judaic mysticism known as Kabbalah, perhaps the most important is the Sefer Hazohar, (literally the Book of Splendor. Indeed, students of this collection of several lengthy Kabbalistic commentaries on the Torah — most commonly known in the West as the Holy Zohar – often assign it the same stature as Judaism’s two most holy books, the Torah and the Talmud.

Written in an arcane form of Aramaic, the Zohar purports to have been authored by second century rabbi and prominent critic of the Roman government in years following the destruction of the Second Temple, Shimon bar Yochai. Yochai claimed to have received the text from God himself, though most modern day scholars, however, attribute the work to Moses de Leon — a Spanish Kabbalist who lived some eleven hundred years later. Historians do concede, however, that, much like the books of the Bible, the disparate pieces of the Zohar were not all set down at one time. Rather, de Leon merely was the first to recorded several different tracts of the Oral Torah that passed been down from father to son, teacher to student over the course of many generations and that Yochai could have been an initial contributor.

The Kabbalah’s own inborn tradition details its spread. As the Jewish Diaspora spread throughout Europe and Eurasia after the fall of the Temple and, later, the crumbling of the Roman Empire, adepts of the “secret chain of mysteries” that is the Kabbalah brought the sacred knowledge with them, but shared it only with a select few. It would have been in this fashion that the original text of the Zohar was secreted out of the Holy Land and into one of Spain’s many Jewish communities.

And there was good reason for Jewish scholars to keep to the Zohar away from public scrutiny. The book maintains that the Torah and, by extension, all of reality exists on two distinct levels: the exoteric and the esoteric. It further posits that there is no one true interpretation of the Old Testament and that every soul is given – and, more importantly, encouraged — to make its own unique reading of scripture.

This statement alone – which happens to share a fair amount of philosophical overlap with the similarly persecuted Gnostics — would have been viewed as heresy by the religions by Spain’s then Judeo-friendly Catholic Church and citizens.

Consider then the anti-Semitism that swelled throughout the country in the years after Leon’s death. In 1492, all Spanish Jews were forcibly expelled; those that chose to convert in order to remain found themselves facing integration the hands of the Inquisition. And so, formal Kabbalic study was largely eradicated from the Iberian Peninsula – but not before the Zohar had managed become a key text of yet another secretive, albeit quasi-secular, sect: the European alchemists.

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