Millions of votive mummies of mammals, birds and reptiles were produced throughout ancient Egypt, with their popularity increasing during the reign of Amenhotep III (1400 bc) and thereafter. The scale of production has been taken to indicate that relatively little care and expense was involved in their preparation compared with human mummies. The accepted view is that animals were merely wrapped in coarse linen bandages and/or dipped in 'resin' before death. However, as with human mummification there was a range of qualities of treatments, and visual inspection of animal mummies suggests that the procedures used were often as complex as those used in humans (for example, evisceration and elaborate bandaging). Moreover, the ancient Egyptians treated animals with great respect, regarding them both as domestic pets and representatives of the gods; for example, the cat symbolized the goddess Bastet; the hawk, Horus; the ibis, Thoth, and so on. We report here the results of chemical investigations of tissues and wrappings from Pharaonic cat, hawk and ibis mummies using gas chromatography, gas chromatography-mass spectrometry, thermal desorption-gas chromatography-mass spectrometry and pyrolysis-gas chromatography-mass spectrometry. The analyses reveal the presence of highly complex mixtures of n-alkyl and cyclic biomarker components characteristic of fats, oils, beeswax, sugar gum, petroleum bitumen, and coniferous, Pistacia and possibly cedar resins. The mixture of balms is of comparable complexity to those used to mummify humans from the same period.
Mummification was practised in ancient Egypt for more than 3000 years, emerging from initial observations of buried bodies preserved by natural desiccation. The use of organic balms (and other funerary practices) was a later introduction necessitated by more humid burial environments, especially tombs. The dark colour of many mummies led to the assumption that petroleum bitumen (or natural asphalt) was ubiquitous in mummification; however, this has been questioned for more than 100 years. We test this by investigating 91 materials comprising balms, tissues and textiles from 39 mummies dating from ca 3200 BC to AD 395. Targeted petroleum bitumen biomarker (steranes and hopanes) analyses by gas chromatography-mass spectrometry selected ion monitoring (GC-MS SIM, m/z 217 and 191) showed no detectable bitumen use before the New Kingdom (ca 1550–1070 BC). However, bitumen was used in 50% of New Kingdom to Late Period mummies, rising to 87% of Ptolemaic/Roman Period mummies. Quantitative determinations using 14C analyses reveal that even at peak use balms were never more than 45% w/w bitumen. Critically, the dark colour of balms can be simulated by heating/ageing mixtures of fats, resins and beeswax known to be used in balms. The application of black/dark brown balms to bodies was deliberate after the New Kingdom reflecting changing funerary beliefs and shifts in religious ideology.This article is part of the themed issue ‘Quantitative mass spectrometry’.
The funeral preparations for ancient Egyptian dead were extensive. Tomb walls were often elaborately painted and inscribed with scenes and objects deemed desirable for the afterlife. Votive objects, furniture, clothing, jewelry, and importantly, food including bread, cereals, fruit, jars of wine, beer, oil, meat, and poultry were included in the burial goods. An intriguing feature of the meat and poultry produced for the deceased from the highest levels of Egyptian society was that they were mummified to ensure their preservation. However, little is known about the way they were prepared, such as whether balms were used, and if they were used, how they compared with those applied to human and animal mummies? We present herein the results of lipid biomarker and stable carbon isotope investigations of tissues, bandaging, and organic balms associated with a variety of meat mummies that reveal that treatments ranged from simple desiccation and wrapping in bandages to, in the case of the tomb of Yuya and Tjuia (18th Dynasty, 1386-1349 BC), a balm associated with a beef rib mummy containing a high abundance of Pistacia resin and, thus, more sophisticated than the balms found on many contemporaneous human mummies.food mummies | pharaohs | Egypt | triterpenoids | fatty acyl lipids F ood to sustain the deceased in the afterlife was perhaps the most important item in a burial and has been found in interments from the earliest periods (3300 BC) to the latest (fourth century AD). The burial of King Tutankhamun (died c. 1323 BC) comprised 48 carved wooden cases containing a variety of joints from cattle and poultry (1, 2). Virtually all of the food found in these tombs was preserved through dehydration, save for the meat, as untreated meat would not last more than a few hours in the Egyptian heat. A solution to preserving meat in the burials would have been to preserve it in the same manner as human mummies. Indeed, "meat" or "victual" mummies have been found in many high status tombs (3). Meat mummies are but one type of animal mummy produced by the Egyptians, the others including votives, pets to be left in the tomb with their owner, and sacred animals, such as the Apis bull (1, 4, 5).Hundreds of examples of meat mummies are known from ancient Egypt (see appendix II in ref. 1). Until recently, these had been neglected as objects of study and as a consequence are poorly understood. Recent investigations have established that for the most part victual mummies are joints of meat or poultry prepared as if for eating, which are wrapped, encoffined, and placed in the tomb (1,4,5). SEM has shown that salt and natron were used for desiccation (1, 5). The question that remains is whether organic balms were applied? The presence of dark residues is consistent with the appearance of balms applied to human and animal mummies (6-12). The Cairo Museum and British Museum graciously provided us with samples of tissues and balms from several meat mummies (Table 1), allowing us to assess their chemical compositions and make comparisons with...
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