King Tut

Doesn’t everyone recognize the famous funerary mask of King Tut? It was on November 26, 1922, that Howard Carter and Lord Carnarvon first went inside the tomb of King Tutankhamen. (Photograph by Kenneth Garrett, National Geographic Creative)

Who doesn’t know about the curse of King Tut that killed everyone who dared disturb his tomb? Or that famous Mummy that hunted down those who disturbed his rest? But how did the Egyptians actually turn bodies into mummies?

I remember one time in the Egyptian Gallery at the Metropolitan Museum of Art that a mother was trying to calm a worried or frightened child, “Don’t worry! They took the bodies out of the mummies before they put them on display!” Of course, if that were true there would be no mummy left because removing the body would mean unraveling the bandages and destroy the mummy that we see on display.

The Egyptians thought that the dead would need their bodies in a recognizable form in order to reanimate them in the afterlife. The heat and dryness of the sand dehydrated the bodies quickly, often–but not always–creating lifelike and natural ‘mummies’ for the poor. But the wealthy wanted more care taken to preserve their bodies in order to be sure that they would actually have a usable mummy when they needed it.

Anubis was the jackal headed god of the dead–we have all seen the representations of Anubis in the movies about mummies. He was closely associated with mummification and embalming, so the chief priest/embalming overseer wore a mask of Anubis.

The priests would first insert a hook through a hole near the nose and pull out part of the brain because it and the other internal organs would rot and might prevent proper mummification. They would also make a cut on the left side of the body near the stomach and remove all the other internal organs as well. Once dried out, the lungs, intestines, stomach, and liver would be preserved each in their own canopic jar, apart from the mummy itself. The heart itself would be placed back inside the corpse.

Then they would rinse inside of body with wine and spices and cover the corpse with natron (salt) for 70 days. Halfway through this process, around the 40-day mark, they would stuff the body with linen or sand to give it a more human shape and at the end of the 70 days they would wrap the body from head to toe in bandages. That’s the mummy we see today, all wrapped up in strips of bandages.

Of course, the traditional “swaddling clothes” or “swaddling bands” that babies were wrapped in were very similar to the bandages that would be used to wrap up a mummy so the images of babies in ancient or medieval art often look very similar to mummies as well. Except that the baby’s face is not covered! (Medieval Christian art often depicted a person’s soul as one of these “mummified” babies.)

St. Catherine and her Wheel

A woodprint depicting the execution of Peter Stumpp, a famous convicted werewolf, on the wheel in Cologne.

A woodprint depicting the execution of Peter Stumpp, a famous convicted werewolf, on the wheel in Cologne.

A woodcut depicting how the limbs of a victim would be laced through the spokes of the wheel.

A woodcut depicting how the limbs of a victim would be laced through the spokes of the wheel.

An icon of St. Catherine, with her  wheel. Note the 2 images of Mt. Sinai in the background: Moses at the burning bush on the left and the later fortress-monastery on the right.

An icon of St. Catherine, with her wheel. Note the 2 images of Mt. Sinai in the background: Moses at the burning bush on the left and the later fortress-monastery on the right.

One of the most popular women of the Middle Ages, St. Catherine was thought to have been a 4th century philosopher in Alexandria who was martyred in the Great Persecution of Diocletion. Her biography indicates she was tortured on the wheel and finally beheaded; her relics were taken by “angels” (a euphemism commonly used to mean monks) to the monastic settlement on Mount Sinai. A monastery-fortress was built there by the Byzantine emperor Justinian in the 6th century; extremely rare and priceless icons and manuscripts have survived there because it was so remote. Her feast day, on November 24 or 25 (in various places), was one of the most popular holidays of the year. It was said that if there was snow on St. Catherine’s day, it would be a hard winter. If an unmarried girl wanted a husband or a married woman wanted to be rid of a bad husband, she should fast on St. Catherine’s day and the saint would either produce a husband or reform/dispatch him as required.

Because of St. Catherine’s association with the wheel, the “St. Catherine’s wheel” firework is probably the first association modern people think of. But in the Middle Ages the use of the wheel as an instrument of torture was a frequent sight in town squares across Europe. People would be tortured on the wheel in several ways but the worst — though least known today — was lacing the broken limbs of a victim through the spokes of the wheel and then spinning the victim to induce nausea as well as pain.

Because crucifixion was no longer practiced in Europe, artists had no models to paint from when depicting the crucifixion of Christ. It was the victims of the wheel that were most often used as models for depicting crucifixions, especially the two thieves on either side of Christ: the contortions of the crucified thieves display the positions commonly seen in victims of the wheel rather than what we now know to be the positions of victims of crucifixion. So, in fact, when we see medieval or Renaissance paintings of the crucifixion scene, we are often actually seeing depictions of contemporary victims of the wheel used as models by the artists.

There is no shortage of books about medieval torture, describing the wheel as well as other instruments used to provoke confessions of guilt from the accused. Although we, as modern people, are not surprised that people accused of outlandish crimes in the Middle Ages — such as being a werewolf or a witch — would confess simply to stop the torture it was the presumption of Classical Roman and medieval people that people subjected to torture would never lie; this must still be the presumption behind the use of “enhanced interrogation,” I think.