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The field of anatomy, one of the most ancient sciences, first evolved in Egypt. From the Early Dynastic Period (3100 BC) until the time of Galen at the end of the 2nd century ad, Egypt was the center of anatomical knowledge, including neuroanatomy. Knowledge of neuroanatomy first became important so that sacred rituals could be performed by ancient Egyptian embalmers during mummification procedures. Later, neuroanatomy became a science to be studied by wise men at the ancient temple of Memphis. As religious conflicts developed, the study of the human body became restricted. Myths started to replace scientific research, squelching further exploration of the human body until Alexander the Great founded the city of Alexandria. This period witnessed a revolution in the study of anatomy and functional anatomy. Herophilus of Chalcedon, Erasistratus of Chios, Rufus of Ephesus, and Galen of Pergamon were prominent physicians who studied at the medical school of Alexandria and contributed greatly to knowledge about the anatomy of the skull base. After the Royal Library of Alexandria was burned and laws were passed prohibiting human dissections based on religious and cultural factors, knowledge of human skull base anatomy plateaued for almost 1500 years. In this article the authors consider the beginning of this journey, from the earliest descriptions of skull base anatomy to the establishment of basic skull base anatomy in ancient Egypt.

Herophilus of Chalcedon (c. 330-250 BC) is famous as one of the leading figures in the development of medicine in Ptolemaic Alexandria around the first half of the third century BC. However, his medical science seems to have intrinsic continuity of thought with Hippocratic medicine. Herophilus followed the medical principle formulated in the Hippocratic treatise "On the Nature of Man," when he made his methodological pronouncement to the effect that primary parts of the human body should be perceptible by the senses. Herophilus rejected cardiocentrism, introduced by his teacher Praxagoras into the medical school of Cos, and returned to Hippocratic encephalocentrism, as represented by the author of the Hippocratic treatise "On the Sacred Disease." Herophilus differentiated between the faculties of the soul and the ones attributed to the nature. In his differentiation between these two faculties, Herophilus probably had in mind the Hippocratic conception of nature as specifically applied to the domain of the human body, as distinct from the soul. Herophilus' commitment to Hippocratic medicine is confirmed by his literary works on some of the Hippocratic texts. It is probable that Herophilus regarded himself as a more faithful successor than his teacher to the tradition of Hippocratic medicine. His anatomical research on the structure and function of the brain, motivated by his loyalty to the Hippocratic tradition, led him to innovative contributions to the development of medicine.

A famous instruction about children in monasteries reads: "Do not bring young boys here. Four churches in Scetis are deserted because of boys." Taken from the Sayings of the Desert Fathers, this apophthegm exposes the presence of homoeroticism and anxieties about the homoerotic, especially erotic encounters with children, in early Christian ascetic communities. This essay examines the construction of male sexuality in early Egyptian monasticism, focusing on the Sayings and the rules of the monastic leader Shenoute of Atripe It argues that the masculine ascetic ideal builds upon certain classical ideals of masculinity, especially the control of the passions, but purports to eschew classical models of eroticism in which the adolescent male represents the ideal sexual partner. However, these sources are designed to be recited or retold as edifying texts; despite their overt disavowal of sexual contact between men and boys, their retelling and rereading keeps homoeroticism and the representation of boys as sexually desirable objects alive in the ascetic imagination.

The lead concentration in bone and tooth has been determined in 105 well-preserved Nubian skeletons from the period 3300 B.C. - 750 A.D., as well as in 17 individuals from present-day Denmark. The analyses were performed blind in two different laboratories, and the results were in close agreement. Compared to contemporary lead levels in Denmark, the oldest Nubian bones contained about 10 times less lead, while the teeth contained about 30 times less lead. Small increases in lead retention of Nubians during historical time periods were associated with early uses of lead.