Tenth International Congress of Egyptologists Abstracts of Papers

XICE – Abstract of Papers
In fact, the word “mummy” derives from the Persian word for bitumen “mummia”. In
addition to this are the writings of classical authors such as Diodorus of Sicily (ca 50
BC), who wrote that Dead Sea bitumen was shipped to Egypt, for use in embalming.
Through modern analyses using scientific techniques, it has been established that the
darkening of the skin was caused by the use of embalming agents but of a plant resin
rather than bitumen base. It was not until later periods (occasionally in the New
Kingdom more so in the Late Period), that bitumen was used for embalming either as
a resin mix or alone.
On a rare number of coffins and cartonnages from ancient Egypt, there is a thick
coating of a black substance, covering the traditionally decorated surface beneath. Its
appearance is somewhat similar to the bitumen coatings on the mummy wrappings.
Funerary objects such as shabti boxes and Ptah-Sokar-Osiris figures are also found
with a black coating. All of which are often described as being “pitched” or “coated
with pitch”. Samples of this black coating were taken for analyses. Preliminary
analyses with microscopy and energy dispersive x-ray analyses do indicate bitumen
was indeed used in these coatings, however different additions were added to the
coatings in different contexts. For example, the coating found over the bandages of a
mummy differed from the coating applied to her associated funerary objects, such as
the shabti box. Using this information we can hypothesis further as to why such a
coating may have been applied. It does appear to be most important to distinguish the
coatings by contexts. Even if the coatings are of a similar composition they may have
held entirely different purposes. The coating of the bandages may have been for
preservation purposes —evidence shows the coating did assist preservation. It may
have been used as part of the anointing of the body, black was associated with Osiris,
god of the underworld, and fragrant resins were often used to anoint the body.
The coating of the funerary items such as shabti boxes may have been to promote
the association with Osiris through the use of the colour black. Or they too may have
been anointed to imbue them with magical power, such as the magic needed to bring
the shabti figures to life. The most striking use of the black coating is that applied to
the coffins. It can be seen thickly applied over the traditional brightly coloured
funerary scenes on the coffin. This begs the question, why would such scenes which
had been executed so finely, be totally covered? Were they being purposely concealed
as an unusual aspect of the belief system? Or were they unwittingly being covered if
the material was not in fact the blackened colour we find today? As this research
progresses it intends to reveal answers to these questions.
(b) Curl up and dye: analyses of the treatment of the hair in ancient Egyptian
funerary preparations [poster]
In ancient Egypt the corpse was prepared for the afterlife using practical methods of
preservation, yet also ceremoniously anointed for religious beliefs. The treatment of
the hair in this context was studied using microscopy (light, infrared, and electron)
and mass spectrometry (gas chromatography-mass spectrometry GCMS and matrix
assisted laser desorption / ionization time-of-flight mass spectrometry MALDI).
Ancient Egyptian hair samples were utilised to investigate if the hair was cut or dyed,
and if any such treatment had been applied, and if so, was it pre- or post- mortem.
Distinguishing pre- and post-mortem treatments is of high significance as this
indicates if the hair was cut, curled and / or dyed during life, or only treated in such a
way at death. It is also important to determine the effects of any embalming materials
upon the hair, such as staining, oxidisation, and preservation. Analyses of the hair can
also provide insight into the background of the individual. For example, a female
167