Osher Lifelong Learning class on mummies begins February 23

This blog will serve as a class website for an OLLI class, "You can take it with you: Mummies of the World" Feb 23-March 15, 2016. I will post key topics and images as the class progresses. Here is the syllabus:

Summary: Some people believe that in order to have an afterlife, the body must be preserved and clothes, tools, jewelry, pets, and food must accompany the human body into its tomb. Others believe preserved bodies allow ancestors to exert a benevolent influence on their descendants. This four-week class will explore mummies from Egypt, South America, the Canary Islands, Papua New Guinea, and China. The materials and methods used on mummies illustrate religious beliefs, burial rituals, concepts of good and evil, and social status. The human bodies inside, revealed by medical imaging and chemical analysis, teach us about ancient health and disease, diet, and ancestry.

Why study mummies? Mummies can teach us about human beings and how they lived in different times and places. Study of the physical body reveals health, disease, diet, occupations, and much more. Burial context, from tomb architecture to artifacts surrounding the dead person, illustrate beliefs, burial rituals, art, and technology. Multiple disciplines (e.g. anthropology, medicine, chemistry, biology, art history) are used to study mummies.

What is a mummy? A. An accidentally preserved “spontaneous” mummy, or B. a deliberately prepared body, human or animal. Body treatments include separating the bones, removing internal organs, defleshing, embalming, reconstructing the body or face out of mineral and plant materials, and decoration.

Themes:

·         We can learn much more about an ancient person if he or she is preserved in context.

·         Climate is crucial for preservation: dry and hot or dry and cold are the best environments. Exceptions: slightly acidic bogs, where oxygen is excluded.

·         Non-destructive techniques such as X-ray radiography and CT scanning are preferable to autopsies (ancient mummies are irreplaceable artifacts).

·         New dating and DNA techniques requiring ever smaller samples continue to provide new information on old mummies.

·         For prehistoric mummies, there are limits in what we can know about why mummies were prepared (beliefs in an afterlife, ancestor worship, fertility and regeneration)

Class organization (subject to change):

Week 1: Introduction, definitions, accidental or “spontaneous” mummies (Egyptian, European bog bodies, Otzi the Iceman, Chinese red-haired mummies)

Week 2: The Iron Coffin Boy. Prepared mummies: “Lady Dai” Chinese mummy, Egyptian beliefs and embalming, Manchester mummy project.

Week 3: Advances in radiology and CT scanning. Case studies: Brooklyn, Edinburgh, Chicago, Spurlock Museum mummies.

Week 4: Animal mummies. Human case studies: Canary Islands, Peruvian Ice Maidens, Ancestor worship in Papua New Guinea, Chinchorro mummies. Medical and dental studies, DNA advances. Bob Brier’s “Thorough Modern Mummy.”

Complete Bibliography on the University of Ilinois Mummy at the Spurlock Museum

Sarah U. Wisseman and David R. Hunt, "Rescanned: new Results from a Child Mummy at the University of Illinois," Yearbook of Mummy Studies, Vol. 2, pp. 87-94, 14 figs., March 2014 © 2014 by Verlag Dr. Friedrich Pfeil, München, Germany – ISBN 978-3-89937-163-5

Sarah Wisseman, The Virtual Mummy (University of Illinois Press. 2003)

Sarah Wisseman, "Preserved for the Afterlife," Nature 413, 783-784 (25 October 2001)

 Karen Wright, "Tales from the Crypt," Discover (July 1991) pp. 54-58

Sarah Wisseman, Linda Klepinger, Richard Keen, Mastura Raheel, and Joseph Barkmeier, "Interdisciplinary Analysis of a Roman Period Egyptian Mummy," Archaeometry `90 (Basel 1990) pp. 345-353

Mark Proefke, Kenneth Rinehart, Mastura Raheel, Stanley Ambrose, and Sarah Wisseman, "Probing the Mysteries of Ancient Egypt...," Analytical Chemistry 64 (2) Jan. 15 1992, pp. 105A-111A

Raymond Evenhouse and Tony Stefanic, "Image Processing and Solid Modeling Recapture a Mummy's Face," Advanced Imaging (October 1992) pp.40-43.

Mark Proefke and Kenneth Rinehart, "Analysis of an Egyptian Mummy Resin by Mass Spectrometry," Journal of the American Mass Spectrometry Society 3 1992, pp. 582-589.

Sarah Wisseman, "Imaging the Past...,"in Ancient Technologies and Archaeological Materials, Sarah Wisseman and Wendell Williams, eds., (Gordon and Breach Science Publishers 1994), pp. 217-234

Barbara Bohen, "Collaborative Investigation of the University of Illinois Egypto-Roman Mummy," Proceedings of the I World Congress on Mummy Studies (1997) pp. 515-522.

New Tricks from an Old Mummy

The University of Illinois Roman-period Egyptian mummy at the Spurlock Museum has undergone two sets of CT scans twenty years apart. In 1990, an interdisciplinary team was convened to investigate the mummy before it went on display. Since autopsy was not permitted, we concentrated on non-destructive imaging supplemented by materials analyses of tiny bits of hardened resin, cloth, and insects from the damaged lower end of the mummy.

The initial results showed that the mummy was a child (because of dental development and open growth plates) with a broken head and a collapsed chest. CT images showed some kind of packing material (cloth or mud?) around the limbs and a wooden, so-called "stiffening" board under the body inside the linen wrappings. The insects turned out to be flesh-eating beetles, implying that the child’s body was partially decayed before it was wrapped up.

The brain, heart, and lungs appeared to be still in place inside the mummy, but as our consulting radiologist Dr. Joe Barkmeier at Carle Foundation Hospital in Urbana, IL, commented, “they’re all dried up and moved around.” 

Lack of evisceration and a concentration on the exterior decoration instead of tissue preservation are features of many Roman period mummies. So is the wooden board underneath the body, inside the wrappings. Sex could not be determined because the pelvic region was obscured by layers of tissues and wrappings and sexing a young child based upon skeletal remains alone is difficult in the best of circumstances.

In 2011, we decided to re-scan the mummy with vastly improved imaging technology and computer software. David Hunt, Physical Anthropology Collections Manager at the Smithsonian’s NMNH, was a consultant on the new project.

Internal organs, packing, and bone fractures are much more visible from the new CT scans. Dr. Hunt was able to age the mummy child more precisely to about 8.5 years at the time of death by identifying key molars and tooth positions in the jaw. 

However, the measurements of the long bones of the legs came up a bit short, suggesting that the child suffered a period of malnutrition. Unfortunately, sex is still unknown because the pelvis is collapsed and the similar densities of bone, tissue, and wrappings make accurate observations problematic.

In the thoracic cavity, desiccated organs lie up against the spine, which shows signs of compression fractures (probably post-mortem). The occipital fracture is more severe than we originally thought, and a piece of the skull was pushed inside the cranial cavity. Some brain tissue is clearly visible, but it is possible that the embalmers attempted to take out the brain through the back of the head instead of through the sinus at the back of the nose.

New images show that the embalmers used wads of cloth rather than mud or plant material to pad the thin little body and make it appear more life-like. A recent pigment analysis by the Getty Conservation Institute confirms that the red colorant on the stucco surface is lead oxide, or minium, from Rio Tinto, Spain, and that it matches that of nine other “red shroud,” Roman-period mummies published the new book Herakleides:A Portrait Mummy from Roman Egypt by Lorelei Corcoran and Marie Svoboda. This finding confirms our conclusion that the Spurlock mummy child came from a well-to-do family in Roman Egypt that could afford expensive ingredients such as the red pigment and gold leaf seen on the mummy wrappings.

At Dr. Hunt’s request, Joe Mullins of the National Center for Missing and Exploited Children used the new CT scans to digitally reconstruct the child’s head and face. The result shows that the mummy child was of West Asian or Mediterranean heritage, just as one might expect from the mixed population living in the Fayum region of Egypt at that time.

This mummy is also the star of a mystery, Bound for Eternity, by Sarah Wisseman.

Meet Lazarus, the Mummy Who Will Never Die

My husband nicknamed our local Egyptian mummy "Lazarus" because it keeps coming back to haunt me. Twenty years ago, I led a team at the University of Illinois in a largely non-destructive examination of a Roman-period Egyptian mummy. We X-rayed it, CT scanned it, studied snips and bits from its deteriorated lower end, and wrote it all up for an exhibit at the World Heritage, now the Spurlock, Museum on the Urbana-Champaign campus. Results: the mummy is a child from a well-to-do family living in the Fayum oasis district of Egypt. He (or she) had a broken head and a collapsed chest, but these injuries could have been from mishandling after death. Images showed packing material (cloth or mud?) around the limbs, and a wooden "stiffening" board under the body inside the linen and ramie wrappings.

In March 2011, we re-CT scanned the mummy at the same hospital, Carle Foundation Hospital in Urbana, IL, to see if modern imaging technology could answer lingering questions about the mummy child's sex, cause of death, and the packing around its body. A DNA test from a foot bone is in progress, but the result may not tell us whether the mummy was a boy or a girl unless we are awfully lucky (ancient DNA samples tend to be contaminated). Still, we have exciting new images of the mummy's insides to show, and some new information about the condition of the body.

All will be revealed at a symposium, "The Return of the Mummy," on Wednesday, November 2, 2011, at the Spurlock Museum auditorium. A panel of experts including an archaeologist, a physical anthropologist, two Egyptologists, and two physicians will discuss the latest results on our mummy and how this mummy study compares to others conducted at other universities. Time: 4 pm, free admission. Address:  600 S. Gregory St., Urbana, IL

SMOKED FOR ETERNITY

You might say the mummy congress I recently attended in San Diego opened up whole new worlds of esoteric knowledge for me. For example, I knew a fair amount about embalmed Egyptian mummies, but nothing at all about smoked mummies from Papua New Guinea.

Where do you want your physical body to reside after you die and your spirit goes elsewhere?  Different cultures have different answers for the question. In ancient Egypt, your body must be preserved for the soul to have an afterlife, and so the mobile part of the spirit, the Ba, can go back and forth between the entombed mummy and the world of the living. But in the remote village of Koko in Papua New Guinea, the Anga people believe the spirit roams around the jungle after death. They also want the bodies of key people, such as chieftains, to be preserved and remain on view for their descendants. 

So bodies are smoked in a special smokehouse, dressed in ritual garments, and in some cases, mounted in a chair before being carried up to a prominent viewing gallery in a cliff overlooking the village of Koke. Unfortunately, the jungle environment is not kind to dead bodies, so they deteriorate over time.  In a restoration project led by Prof. Ronald G. Beckett of Quinnipiac University in Connecticut, the condition of the former chief, Moimango, and several other mummies was evaluated and discussed with native villagers. Instead of bringing in modern materials to patch up holes, bind flaking skin, and prop up mummies whose faces could no longer be seen, the team decided to use local jungle materials such as bark and sap. They also removed lichen on the mummies’ toes (ugh!) and other debris using brushes made from local plants.

See pictures of the process here.

The villagers assisted the scientific team in the restoration and now know how to restore their own mummies with materials available nearby. Thus a new cultural tradition is born…

DEATH ON DISPLAY

There is quite a lot to consider when you put a human mummy on display. Who was the person who is now mummified, and did he or she believe in an afterlife? Surely any concept of an afterlife does not include being in a public museum case! Is the body naked (bare bones, as in unclothed and skeletonized, or just unwrapped)? What culture does it belong to, and what does having the mummy on display teach us about ancient belief systems, health, and disease?

Last week I had the great good fortune to attend the 7^th World Congress on Mummy Studies in San Diego. Aside from the fact that I am apparently allergic to the flora of California, I really enjoyed the conference. Where else can you hear about a waxwork on display out west that turned out to be a mummy, or “piggies in peat” (experimental animal mummification using piglets in peat bogs in Europe)? I can truthfully say I attended more papers than I usually do because I was absolutely fascinated with the content and the range of subjects.

The first session was on the ethics of mummies—both the study of dead bodies and the display of them. The concept of stakeholder theory was introduced: who are the stakeholders in a mummy display?  The scientists, the museum staff, the public, the mummy itself…and the descendants of the mummy, if they can be identified. And here is a lesson for the unwary: a protest about a “stuffed Eskimo” in a museum case incensed Greenlanders until a DNA analysis proved that the body in question was of Dutch origin. Then, the protesters said it was okay to call it a “stuffed Dutchman,” just not an Eskimo. But, as we all agreed, it was clearly not respectful to label any mummy, a dead human being, a “stuffed” anything.

But how do you show respect for a dead body or a mummy of unknown origins? Although most Western societies require permission from the family before an autopsy or a burial of a recently dead body, the correct procedure for dealing with ancient remains is often unclear. Scholars such as the anthropologists, physicians, chemists, and curators at this conference strive to balance the advancement of knowledge with cultural sensitivity whenever they can. For example, many agree that modern displays of Egyptian mummies should not reveal bare bones, large areas of dried up skin, or lone body parts. This was not always the case, as many early displays showed mummies unwrapped or dissected after autopsies. In contrast, Native American human remains, such as those formerly on display at Dickson Mounds in Illinois, are now covered up completely and are only available for scientific study on a very limited basis.

People vary in their reactions to human remains in a public museum according to their upbringing and religious beliefs, so some modern displays give the visitor a choice: you can push a button on an unlit case to see the mummy inside, or if such a display offends you, just move on. One of the curators for the traveling “Mummies of the World” exhibit told us that the public response to seeing mummies on display has so far been overwhelmingly positive. A mummy shown in a scientific context (rather than in a curio cabinet with snakes and rocks), with interesting information about the person’s life as revealed by medical imaging or DNA analysis, usually fascinates rather than horrifies.

 The Iceman Otzi (new reconstruction)

Scientific studies can humanize a mummy by revealing unseen facts about the person inside. Two examples: a CT scan can reveal that a mummy is a child, not an adult, by showing adult teeth coming in right behind baby teeth, and DNA analysis has recently proven that the Tyrolean Iceman’s eyes were brown, not blue.

Red pigment and silver mining

As I get ready to head to San Diego at the weekend for the World Mummy Congress, I am reflecting on all the places our University of Illinois mummy has taken me.

One of the strangest: the world of pigment analysis. Our red stucco covering was analyzed twice, once by a lab at the U of I, and the second time by the Getty Conservation Institute. Both times, lead oxide was identified. This is interesting because you might expect an iron oxide for the color red. But red lead, or minium, was popular in antiquity, and that is what our pigment turns out to be. Even better, the Getty researchers linked the composition to that of nine other Roman period mummies from Egypt, and to the source: the silver mine of Rio Tinto in Spain.

Why is this so cool? Because it provides additional evidence that our little mummy, a child of perhaps mixed parentage who lived in Roman Egypt, came from a relatively well-to-do family. Not only did he or she have parent who could afford exotic ingredients like minium and gold leaf for the mummy wrappings, but the portrait was originally very detailed and probably gorgeous to look at. Take a look on our website, and check out the wonderful new book on Herakleides by Lorelei Corcoran and Marie Svoboda on the red shroud mummy group.