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The International Council of Museums (ICOM) issued a code of ethics for the museums in 2004, several parts of which addressed to how to deal with human remains. This code covers all ethical considerations concerning dealing with human remains. The most interesting part is the one that dealt with need to remove the human remains from public display upon request from the originating communities. Recently, museum professionals have started to investigate this issue from another perspective, raising the dilemma of ethical practice when displaying human remains to the public. They started to think about what the deceased would say if they were asked for their approval for their remains to be displayed to the public after death. Individual museums varied in their opinions, with some approving and others opposing the idea. Some museums have started to set their own ethical codes no how to display remains. Others reached the conclusion that all humans remains should be removed from display. Since this topic has started to be discussed in museums worldwide, I wanted to investigate the opinions of Egyptian museums regarding displaying human remains by means of interviews with museum specialists. Are they concerned about this dilemma? Do they follow ethical procedures in displaying human remains? What are the ethical challenges for museums in relation to the display of human remains, and what changes have there been? A survey was also conducted among members of the Egyptian public to learn how they feel about the display of human remains.

The Capuchin Catacombs in Palermo, Sicily, have been home to non-adult mummified remains since the seventeenth century CE. Despite the increasing numbers of scientific studies conducted at this site, very little research has focused specifically on the youngest members of late modern (1787–1880 CE) society. This research aims to redress the balance by examining 43 individuals to gain insight into the demographic profile of mummified non-adults, to characterize their health status and possible cause of death, and to better understand the funerary treatment offered to the youngest members of society. A portable X-ray unit was used to capture anteroposterior and lateral images of each mummy; this facilitated age estimation, the identification of pathological and/traumatic lesions, and evidence of conservation and the mummification process more generally. This study revealed that regardless of age and health status at the time of death, the mortuary rite performed was primarily influenced by the wealth and social standing of the deceased’s kin. No demographic trends were observed in the data and the lack of evidence of metabolic, neoplastic, and traumatic bone lesions suggest these non-adults died from short-term, acute illnesses. Even when individuals did display evidence of chronic health conditions that would have impacted their day-to-day lives (e.g., B035), they were not excluded from this mortuary tradition on the basis of their long-term health and care requirements in life. Artifacts were found with all individuals examined and were associated with the mummification process, conservation of mummies, and/or their display. This research has ultimately demonstrated that non-invasive imaging can be used to gain a more comprehensive understanding of the lives and deaths of non-adults inhabiting late modern Palermo.

The Capuchins’ Catacombs of Palermo are not the main tourist attraction of the city, however they receive a high number of visitors representing the niche travel market named “dark tourism”. Even though studies have proven that it is not possible to identify a specific traveller known as “dark tourist”, explicitly interested in locations wholly or partly connected to death or sufferings, they highlighted the existence of a building interest to visit sites relating to death and burial grounds, such as crypts and cemeteries. The Capuchins of Palermo were specialists in the Modern Era mummification techniques, but they were not the only ones. In fact, in Sicily today, you can find a great number of similar sites (e.g. Gangi, Savoca) that are involved in important heritage conservation and heritagization processes aiming to attract and generate economic and tourism growth.

This paper investigates the personal adornment that was found in the medieval cave of ‘Āsi al-Hadath in Lebanon, which yielded a magnificent treasure from the second half of the thirteenth century. Indeed, several bodies lay there along with their belongings, all remarkably preserved. Historical sources reveal that this group belonged to the Maronite community. This paper attempts to address the identity of these individuals by studying the associated jewellery finds, thus adding new insights to this well-studied material. On cover: Late Roman wall, the portion immediately south of the West Gate (Porta Oea) with re-used blocks from first-century mausolea (Drawing by Francesca Bigi) and Tombstone of Regina from South Shields (Arbeia) (Tyne and WearArchives and Museums/ Bridgeman Images). E-ISSN (online version) 2611-3686 ISSN (print version) 0065-0900

Human mummies can often emotionally impact several people and affect the enhancement of territories. A new audience was born through the evolution of cultural tourism, as an example, in the case of the pop culture or fandom market, where tourism flows are aimed at the research of specific emotional experiences that are concentrated on literature or cinematic interests. Another revolution in the tourist industry is connected to the disputable case of dark tourism when the concept of travel meets the death topic. Human mummification catches both the abovementioned topics, and it may assign new forms and scopes in a typical schematic of geographic contests in territory enhancement.

The research paper discusses the facial features on a number of statues of kings and queens from the New Kingdom, and whether they are “realistic or idealistic” when compared to their mummies’ faces. The aim is to try to understand the extent to which the anatomical differences of the individual features of the statues’ faces differ to the facial features found on the corresponding mummies’ faces.

Background: A medieval mummy known as the Blessed Antonio (Patrizi) is held in the church of Saints Peter and Paul at Monticiano, Sienna, central Italy. Objectives: The aim of our investigation was to complete a biological profile of the subject, as well as to assess the impact of deterioration to the concerned remains. Methods: As a follow-up of our bioanthropological, macroscopic approach, two of the samples taken underwent rehydration, fixation, desiccation, paraffin-embedding, and staining according to standard histological techniques applied to mummified remains. Results: The body was determined to be that of an adult male, who showed some pathological changes such as dental calculus and what is suspected to be hallux valgus. The overall preservation of a skin sample revealed damage caused by a post-mortem infestation of insects, while a second, inner sample was identified as lung tissue, and revealed a case of anthracosis. Conclusions: The Blessed Antonio was an adult male, who had poor dental hygiene and was likely exposed to smoke during his lifetime. Damage observed on the remains indicated that a conservation treatment was desirable for the future preservation of the body.

Introduction. Specialists dealing with the Pazyryk culture keep posing questions about its social structure. Traditionally, scholars ― with due account of outer parameters of kurgans, depths and areas of graves, numbers of buried horses, quantities and qualities of burial utensils ― have tended to identify three groups within the Pazyryk. Goals. The paper aims to analyze Pazyryk burial rites for social differences within the culture. Results. When it comes to social classifications, researchers usually form respective hypotheses on the bases of dimensional and quantitative properties of examined burial facilities. Still, the paper specifically focuses on positions of the buried and on how crouched their legs are. In common burials from minor kurgans, all bodies are placed lying on their right side with heads to the east (faces to the north), and with legs strongly doubled up, i.e. in crouched positions. In elite princely burials from large Pazyryk kurgans, bodies lie in similar positions ― on the left side with heads to the east ― but are stretched to their full heights with slightly bent legs. Conclusions. So, the buried elites can be imagined doing a ‘curtsy’ with legs ‘slightly bent in the knees’, while the commoners would be seen paying deep knee bends or even prostrating themselves. This feature was never viewed as essential since the stretched position matched the shape of coffins carved from single tree trunks. The work compares widths of coffins and heights of mummies to conclude that the stretched position was determined by rites rather than by shapes or sizes of the coffins. Proceeding from previous studies, the paper examines and interprets the discovered aspect in the context of Pazyryk burial rites and related ideas about the world of the dead.

The history of ancient Egypt covers three millennia before the birth of the Christ. Information about medicine in that country, mainly found in papyrus, prove the occurrence of diseases known today and magic-rational therapy used by Egyptian physicians - priests.

In pre-Columbian South America the custom of offering miniatures to the dead was widespread. However, anthropomorphic textile dolls have only been found in the graves of one culture: Chancay. This culture flourished between 1200 and 1470 A. D. in large areas of what is today Peru's central coastal regions. The bodies of these small dolls were made of plant fibers and then covered in textile clothing, which, together with facial painting, distinguished gender. These dolls were often found holding objects. Interestingly, although the dolls were always found with the buried mummy bundle, they were not always alone, but often members of groups of dolls involved in activities such as boat rides, dances or playing musical instruments thus representing daily activities or special events from the life of the deceased.

Jane Goodwin Austin (1831–1894) published her short story ‘After Three Thousand Years’ in 1868. Austin’s tale is one of the first narratives to deal with a malevolent female mummy and what is known as the mummy’s curse. Her story has received limited critical attention unlike a similar story published by Louisa May Alcott in 1869, ‘Lost in a Pyramid, or The Mummy’s Curse’. This lack of scholarly attention makes Austin’s short story more interesting to the researcher than that of Alcott. In my article, I will perform a close reading of ‘After Three Thousand Years’, examining how the imperialist theme is intertwined with the abject Gothic doubling of the mummy and the female protagonists, which I consider to be central to the plot of Austin’s story.

This essay argues that Andean mountains have not always embodied indigenous sovereignty as they do today. The lordly titles that mountains now bear were, until the second half of the colonial period, held by ancestral mummies and living indigenous political authorities in a previous configuration of power. Case studies show how that earlier regime “returned to the earth”, a development which eventually led to the rise of mountains as sovereign entities. This essay explores the processes by which this complex transition occurred and emphasizes the insurrections of 1780-4, which replaced the earlier regime with a more democratic community-based authority, to which modern mountain lords correspond.

Based upon fieldwork conducted in the Capuchin Catacombs in Palermo, Sicily, this paper explores the way in which the disposition, display and commemoration of the dead create meaning for communities of the living. Using two theoretical frames, “the work of the dead,” of Thomas Laqueur, and the Weberian cultural–historical notions of “disenchantment” and “re-enchantment,” the analysis centers on the recent reburial of one of the star mummies of the Catacombs, that of 2-year-old Rosalia Lombardi. Rosalia Lombardi’s reburial, as well as recent forensic medical research undertaken in the Catacombs by teams of scientific experts, shows how the ideological influence and relevance of human dead to communities of the living are, in this instance, transformed from local, to transnational ideological and cultural arenas.

Mitochondria are unique organelles carrying their own genetic material, independent from that in the nucleus. This review will discuss the nature of mitochondrial DNA (mtDNA) and its levels in the cell, which are the key elements to consider when trying to achieve molecular identification in ancient and degraded samples. mtDNA sequence analysis has been appropriately validated and is a consistent molecular target for the examination of biological evidence encountered in forensic cases—and profiling, in certain conditions—especially for burnt bodies and degraded samples of all types. Exceptional cases and samples will be discussed in this review, such as mtDNA from leather in Beethoven’s grand piano, mtDNA in mummies, and solving famous historical criminal cases. In addition, this review will be discussing the use of ancient mtDNA to understand past human diet, to trace historical civilizations and ancient trade routes, and to uncover geographical domestication origins and lineage relationships. In each topic, we will present the power of mtDNA and how, in many cases, no nuclear DNA was left, leaving mitochondrial DNA analysis as a powerful alternative. Exploring this powerful tool further will be extremely useful to modern science and researchers, due to its capabilities in providing us with previously unattainable knowledge.

Paleoparasitological research has made important contributions to the understanding of parasite evolution and ecology. Although parasitic protozoa exhibit a worldwide distribution, recovering these organisms from an archaeological context is still exceptional and relies on the availability and distribution of evidence, the ecology of infectious diseases and adequate detection techniques. Here, we present a review of the findings related to protozoa in ancient remains, with an emphasis on their geographical distribution in the past and the methodologies used for their retrieval. The development of more sensitive detection methods has increased the number of identified parasitic species, promising interesting insights from research in the future.

Paleoparasitological research has made important contributions to the understanding of parasite evolution and ecology. Although parasitic protozoa exhibit a worldwide distribution, recovering these organisms from an archaeological context is still exceptional and relies on the availability and distribution of evidence, the ecology of infectious diseases and adequate detection techniques. Here, we present a review of the findings related to protozoa in ancient remains, with an emphasis on their geographical distribution in the past and the methodologies used for their retrieval. The development of more sensitive detection methods has increased the number of identified parasitic species, promising interesting insights from research in the future.

The aim of this paper is a long-term examination of the history of the collecting of material culture and bio-anthropological remains from the Canary Islands ancient settlers since the 18th century onward. This traffic of objects was determined to a great extent by the presence of mummification in their funerary rites and by the academic controversy surrounding their ethnic origins. In relation to these facts, the text analyzes the different agents and the different interests involved in the knowledge and the international circulation of these objects formerly belonging to the so-called “guanches.” Finally, the current situation of this traffic and the latest cases of moving of mummies and other human remains from ancient Canary Islanders that are preserved in museums or collections will be addressed.

The preponderance of susceptible sour orange (Citrus aurantium L.) rootstock has facilitated the spread of Citrus tristeza virus (CTV) in Trinidad and Tobago. CTV is transmitted by the brown citrus aphid Toxoptera citricida (Kirkaldy), which establishes large colonies on new flushes of citrus plants. As the colonies become highly populated, winged (alate) aphids are produced which can migrate to uninfected neighbouring citrus trees and hence transmit CTV. In the present study different concentrations of the entomopathogenic fungus Verticillium lecanii (Zimm) Viegas in water-based formulations were applied to T. citricida and the pathogenic effects were analysed. Bioassays were also conducted on the major parasitoid Lysiphlebus testaceipes Cresson to test the pathogenic effects of V. lecanii on mortality and the percent emergence from mummies. The LC50 values for T. citricida and L. testaceipes were 2.26 × 1010 spores/ml and 1.09 × 109 spores/ml, respectively. Statistical analyses indicated that there was no significant difference between the two LC50 values. At the highest concentration (1.49 × 109 spores/ml) percent mortality peaked at 78.9% after 12 days and 1.95 × 109 spores/ml, mortality of L. testaceipes reached 95.1% after 6 days. Emergence of L. testaceipes at the highest concentration of 1.95 × 109 spores/ml was 57.8%.

What practices and techniques contribute to the “recontextualization” of an extinct traditional tattoo tradition in contemporary practice? Through what channels do today’s practitioners revive the application and use of extinct tattoos? This paper is about the “recontextualization” of burik, an extinct traditional tattoo found in some of the mummies in Kabayan, Benguet, north of Luzon, Philippines. While the traditional cultural bearers are already nonextant, I explore the contemporary transformations of the burik through “cultural borrowing” and “appropriation,” such as (a) graphic designs on clothing, (b) actual tattoo designs on the skin, and (c) an aesthetic tattoo practice. Tattooing, in terms of both practice and design, has become a popular practice worldwide. In the Philippines, tattoo artists turn to traditional tattoo practice by “re-invoking” the features of tattoos (pain, permanence), and the “graphicness” (designs) is appropriated to recent practices in tattooing the skin (“skin-deep”) and incorporated in tattoo designs on clothing (“surface”).I argue that the successive phases and changes in the status of burik tattoos—enabled by the advent of modern technology, the Internet, and mass media—encourage an interaction between contemporary and historical influences rather than an extinction of past practice. Such cross-sector sources continue to characterize the reinterpretation of traditional tattoos in contemporary practices. To understand fully the significance of burik today, I draw on Appadurai’s notion of objects as “things-in-motion” and Kopytoff’s “social biography of objects” as the burik relate to relevant socioeconomic and political contexts across time.

What practices and techniques contribute to the “recontextualization” of an extinct traditional tattoo tradition in contemporary practice? Through what channels do today’s practitioners revive the application and use of extinct tattoos? This paper is about the “recontextualization” of burik, an extinct traditional tattoo found in some of the mummies in Kabayan, Benguet, north of Luzon, Philippines. While the traditional cultural bearers are already nonextant, I explore the contemporary transformations of the burik through “cultural borrowing” and “appropriation,” such as (a) graphic designs on clothing, (b) actual tattoo designs on the skin, and (c) an aesthetic tattoo practice. Tattooing, in terms of both practice and design, has become a popular practice worldwide. In the Philippines, tattoo artists turn to traditional tattoo practice by “re-invoking” the features of tattoos (pain, permanence), and the “graphicness” (designs) is appropriated to recent practices in tattooing the skin (“skin-deep”) and incorporated in tattoo designs on clothing (“surface”).I argue that the successive phases and changes in the status of burik tattoos—enabled by the advent of modern technology, the Internet, and mass media—encourage an interaction between contemporary and historical influences rather than an extinction of past practice. Such cross-sector sources continue to characterize the reinterpretation of traditional tattoos in contemporary practices. To understand fully the significance of burik today, I draw on Appadurai’s notion of objects as “things-in-motion” and Kopytoff’s “social biography of objects” as the burik relate to relevant socioeconomic and political contexts across time.

This research shows the practical strategies which were chosen for maintenance and conservation of textiles discovered in Tuna el -Gebel excavations, Egypt. This process represents the first aid to these objects, hidden in tombs over thousands of years. Thus, the operations carried out are very important in detecting the state of conservation of these remains of human activity. They also aimed at reducing the damage caused by storage conditions through thousands of years. The challenge that conservators of historic textiles face in this case is the decrease of the available and necessary possibilities for conducting the process of restoration in the best way. On the other hand, leaving these textiles without a conservation process may double the causes of damage in the textiles leading eventually to their complete loss.. The process of restoration has been recorded step by step, from the historical records of textiles to the cleaning processes. Moreover, the choice of a new holder for displaying textile pieces in museum and their placement in it are discussed.

The classical hypothesis proposes that Chagas disease has been originated in the Andean region among prehistoric people when they started domesticating animals, changing to sedentary habits, and adopting agriculture. These changes in their way of life happened nearly 6,000 years ago. However, paleoparasitological data based on molecular tools showed that Trypanosoma cruzi infection and Chagas disease were commonly found both in South and North American prehistoric populations long before that time, suggesting that Chagas disease may be as old as the human presence in the American continent. The study of the origin and dispersion of Trypanosoma cruzi infection among prehistoric human populations may help in the comprehension of the clinical and epidemiological questions on Chagas disease that still remain unanswered.A hipótese clássica sobre a origem da doença de Chagas propõe que tenha surgido entre as populações pré-históricas dos Andes quando começaram a domesticar animais, mudaram para hábitos sedentários e adotaram a agricultura. Estas mudanças em seus hábitos de vida aconteceram há aproximadamente 6.000 anos. Entretanto, os dados da paleoparasitologia, baseados na biologia molecular, mostraram que a infecção por Trypanosoma cruzi e a doença de Chagas eram comuns tanto em populações pré-históricas da América do Sul e América do Norte muito antes deste período. De acordo com os dados paleoparasitológicos, a doença de Chagas pode ser tão antiga quanto a presença humana no continente americano. O estudo sobre a origem e dispersão da infecção por Trypanosoma cruzi entre populações humanas pré-históricas pode auxiliar na compreensão de questões clínicas e epidemiológicas sobre a doença de Chagas que ainda permanecem sem resposta.

One hundred years since the discovery of Chagas disease associated with Trypanosoma cruzi infection, growing attention has focused on understanding the evolution in parasite-human host interaction. This interest has featured studies and results from paleoparasitology, not only the description of lesions in mummified bodies, but also the recovery of genetic material from the parasite and the possibility of analyzing such material over time. The present study reviews the evidence of Chagas disease in organic remains excavated from archeological sites and discusses two findings in greater detail, both with lesions suggestive of chagasic megacolon and confirmed by molecular biology techniques. One of these sites is located in the United States, on the border between Texas and Mexico and the other in state of Minas Gerais, in the Brazilian cerrado (savannah). Dated prior to contact with Europeans, these results confirm that Chagas disease affected prehistoric human groups in other regions outside the Andean altiplanos and other transmission areas on the Pacific Coast, previously considered the origin of T. cruzi infection in the human host.

This article is abou tof archaeological theory around funerary practices. This is not only an exclusive debate about theory; but also the article shows the interpretations about funerary practices and, then, applies these theories to understand the lache mummies found in la Sierra Nevada del Cocuy, Colombia.

Despite toxoplasmosis being a common infection among human and other warm-blooded animals worldwide, there are no findings about Toxoplasma gondii evolutionary forms in ancient populations. The molecular techniques used for amplification of genetic material have allowed recovery of ancient DNA (aDNA) from parasites contained in mummified tissues. The application of polymerase chain reaction (PCR) to paleoparasitological toxoplasmosis research becomes a promising option, since it might allow diagnosis, acquisition of paleoepidemiological data, access to toxoplasmosis information related origin, evolution, and distribution among the ancient populations.Furthermore, it makes possible the analysis of parasite aDNA aiming at phylogenetic studies. To standardize and evaluate PCR applicability to toxoplasmosis paleodiagnostic, an experimental mummification protocol was tested using desiccated tissues from mice infected with the ME49 strain cysts, the chronic infection group (CIG), or infected with tachyzoites (RH strain), the acute infection group (AIG). Tissues were subjected to DNA extraction followed by PCR amplification of T. gondii B1 gene. PCR recovered T. gondii DNA in thigh muscle, encephalon, heart, and lung samples. AIG presented PCR positivity in encephalon, lungs, hearts, and livers. Based on this results, we propose this molecular approach for toxoplasmosis research in past populations.

Paleoparasitology in the Old World has mainly concerned the study of latrine sediments and coprolites collected from mummified bodies or archaeological strata, mostly preserved by natural conditions. Human parasites recovered include cestodes, trematodes, and nematodes. The well preserved conditions of helminth eggs allowed paleoepidemiological approaches taking into account the number of eggs found by archaeological stratum. Tentatively, sanitation conditions were assessed for each archaeological period.

Organic remains can be found in many different environments. They are the most significant source for paleoparasitological studies as well as for other paleoecological reconstruction. Preserved paleoparasitological remains are found from the driest to the moistest conditions. They help us to understand past and present diseases and therefore contribute to understanding the evolution of present human sociality, biology, and behavior. In this paper, the scope of the surviving evidence will be briefly surveyed, and the great variety of ways it has been preserved in different environments will be discussed. This is done to develop to the most appropriated techniques to recover remaining parasites. Different techniques applied to the study of paleoparasitological remains, preserved in different environments, are presented. The most common materials used to analyze prehistoric human groups are reviewed, and their potential for reconstructing ancient environment and disease are emphasized. This paper also urges increased cooperation among archaeologists, paleontologists, and paleoparasitologists.

Almost all known human specific parasites have been found in ancient feces. A review of the paleoparasitological helminth and intestinal protozoa findings available in the literature is presented. We also report the new paleoparasitologic findings from the examination performed in samples collected in New and Old World archaeological sites. New finds of ancylostomid, Ascaris lumbricoides, Trichuris trichiura, Enterobius vermicularis, Trichostrongylus spp., Diphyllobothrium latum, Hymenolepis nana and Acantocephalan eggs are reported. According to the findings, it is probable that A. lumbricoides was originally a human parasite. Human ancylostomids, A. lumbricoides and T. trichiura, found in the New World in pre-Columbian times, have not been introduced into the Americas by land via Beringia. These parasites could not supported the cold climate of the region. Nomadic prehistoric humans that have crossed the Bering Land Bridge from Asia to the Americas in the last glaciation, probably during generations, would have lost these parasites, which life cycles need warm temperatures in the soil to be transmitted from host to host. Alternative routes are discussed for human parasite introduction into the Americas.

Tuberculosis is a prehistoric American human disease. This paper reviews the literature and discusses hypotheses for origins and epidemiological patterns of prehistoric tuberculosis. From the last decades, 24 papers about prehistoric tuberculosis were published and 133 cases were reviewed. In South America most are isolated case studies, contrary to North America where more skeletal series were analyzed. Disease was usually located at the deserts of Chile and Peru, Central Plains in USA, and Lake Ontario in Canada. Skeletal remains represent most of the cases, but 16 mummies have also been described. Thirty individuals had lung disease, 19 of them diagnosed by the ribs. More then 100 individuals had osseous tuberculosis and 26 also had it in other organs. As today, transmission of the infection and establishment of the disease were favored by cultural and life-style changes such as sedentarization, crowding, undernutrition, use of dark and insulated houses, and by the frequency of interpersonal contacts. The papers confirm that despite previous perceptions, tuberculosis seems to have occured in America for millennia. It only had epidemiological expression when special conditions favored its expansion. Occurring as epidemic bursts or low endemic disease, it had differential impact on groups or social segments in America for at least two millennia.

Abstract Background In ancient populations, a significant quantity of foot pathology was related either to the type of footwear they used or the underlying terrain they walked on. Our study was carried out to analyze these parameters with the foot pathologies the mummies presented. Methods Between 2006 and 2012, more than 650 individuals were recovered from the Sharuna and Qarara necropolis (Middle Egypt) dating from the VIth Dynasty of the first Ptolemaic Period to the second Coptic Period. From among them, a total of 73 mummified feet (41 from Sharuna and 32 from Qarara) were studied. We took into account the differences existing between both sites in location (15 km apart) and in time (2500 years apart). Results Almost all feet from Sharuna were wrapped and impregnated with a preservative substance (anthropological mummification), while the mummification process in Qarara was quite natural. Pathologies were found in 36 of the 73 ft (20 from Sharuna and 16 from Qarara). The differences in foot pathologies between the two sites were analysed. Conclusions The foot pathologies we found in both necropolises have led us to hypothesise that the majority of the diachronic differences could be related more to progressive changes in the type of the terrain brought out through droughts, than the changes in footwear habits.

Since the beginning of the 20th century, research into parasitic diseases has been carried out in the European and American scientific community. The application of the diagnostic methods of current medical coprology to increasingly varied archaeological samples has made it possible to augment the data for Palaeopathology by the discovery of other infectious diseases not before detected.

Votive mummies of cats were offered at the shrines of particular gods, to whom these animals were sacred. They played an important role in Egyptian religion during the Late and Greco-Roman periods and represent an important source on the popular beliefs and practices of ordinary Egyptians at the twilight of their civilisation. For many years, this subject was neglected and a large number of animal mummies were simply destroyed. However, many specimens of unknown origin are still preserved in collections around the world, which allows further research to be conducted upon them. After the Second World War, the National Museum in Warsaw received five such artefacts. Their exact provenience, archaeological context and the precise time of their execution is unknown. In April 2011, an x-ray examination of the artefacts was conducted by Łukasz Przewłocki, Wojciech Ejsmond (students at the Institute of Archaeology, Warsaw University) and Dr. Monika Dolińska (curator of the Egyptian collection at the National Museum in Warsaw). This paper presents an interpretation of these objects in the wider context of animal mummies and also provides a description of the results of their recent examination. All the specimens can be dated to the Greco- Roman period (332 BC-AD 390) with the exception of one, which probably dates to an earlier time. There are some unusual aspects to the group, such as the presence of a human tooth in one specimen and traces of restoration carried out at an unknown date in other one.

Paleoparasitology may be developed as a new tool to parasite evolution studies. DNA sequences dated thousand years ago, recovered from archaeological material, means the possibility to study parasite-host relationship coevolution through time. Together with tracing parasite-host dispersion throughout the continents, paleoparasitology points to the interesting field of evolution at the molecular level. In this paper a brief history of paleoparasitology is traced, pointing to the new perspectives opened by the recent techniques introduced.

Fly puparia and adult fragments of diptera muscid were found inside the esophagus of a mummified body from the early XIX century, buried inside the crypt of the Sacrament Church (Lisbon, Portugal). The identification of the material revealed a monospecific colonization by Ophyra capensis (Wiedemann) (Diptera: Muscidae), a species known to invade corpses in the ammoniacal fermentation wave. This species can be found in corpses kept indoors, not available to the early waves of blowflies (Diptera: Calliphoridae). In the present case, the number of pupae and their developmental stage suggest that the female invaded the mummified corpse through the partially opened mouth and the oviposition took place directly inside the esophagus. This is the first case of O. capensis infesting internal organs of an intact corpse. The use of chemical products for the embalming process probably explains why external colonization did not occur.

The mummies from Toulouse have today disappeared from memory, but they were very popular since the French Revolution. Then the dried bodies were broken or buried by the revolutionnaries. Nevertheless, many travelers visiting Toulouse went « to the mummies », and described this bodies located in the catacombs of the jacobins, the cordeliers and Saint-Nicolas Church. But this bodies weren’t relics neither saints. This article enable to examine their nature, and the intentionnality that conducted the monks to mummify some dead bodys. Did they have a religious fonction?

For the first time, a jar of embalming rejects was studied in search for helminth parasite eggs. This kind of jar was used to put discarded material by Egyptian embalmers during mummification process. Ascaris lumbricoides and Tænia saginata eggs were found in the linen and strip fragment contents of the jar, dated of 2,715-2,656 years ago.

Human Chagas disease is a purely accidental occurrence. As humans came into contact with the natural foci of infection might then have become infected as a single addition to the already extensive host range of Trypanosoma cruzi that includes other primates. Thus began a process of adaptation and domiciliation to human habitations through which the vectors had direct access to abundant food as well as protection from climatic changes and predators. Our work deals with the extraction and specific amplification by polymerase chain reaction of T. cruzi DNA obtained from mummified human tissues and the positive diagnosis of Chagas disease in a series of 4,000-year-old Pre-Hispanic human mummies from the northern coast of Chile. The area has been inhabited at least for 7,000 years, first by hunters, fishers and gatherers, and then gradually by more permanent settlements. The studied specimens belonged to the Chinchorro culture, a people inhabiting the area now occupied by the modern city of Arica. These were essentially fishers with a complex religious ideology, which accounts for the preservation of their dead in the way of mummified bodies, further enhanced by the extremely dry conditions of the desert. Chinchorro mummies are, perhaps, the oldest preserved bodies known to date.

Paleoparasitology is the study of parasites found in archaeological material. The development of this field of research began with histological identification of helminth eggs in mummy tissues, analysis of coprolites, and recently through molecular biology. An approach to the history of paleoparasitology is reviewed in this paper, with special reference to the studies of ancient DNA identified in archaeological material.Paleoparasitologia é o estudo de parasitos encontrados em material arqueológico. O desenvolvimento deste campo da pesquisa teve início com a identificação de ovos de helmintos em tecidos mumificados, análise de coprólitos e, recentemente, através da biologia molecular. Neste artigo faz-se uma breve revisão da história da paleoparasitologia com referência especial aos estudos de ADN antigo (ancient DNA) em material arqueológico