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Ancient Egyptian hair and wigs
... It should also be noted that, in some cases, ancient Egyptians shaved their heads to cope with the extreme heat as well as for sanitary reasons. Wigs have been found in excavations of Egyptian tombs, and it is believed that wigs probably were worn on the shaved scalp [17]. Furthermore, archeologists suggest that wigs were placed on the heads of shaved mummies to prepare them for the afterlife. ...
There has been interest in the history of cosmetics for the last several decades. In part, this renewed curiosity is probably due to the revolutionizing natural movement in the cosmetic industry. In this article, we provide an overview of the historical aspects of the use of natural ingredients in cosmetics, which mostly come from botanical and mineral sources. We begin with an introduction to the art and science of cosmetics in the ancient world, which includes accounts of Egyptian, Mesopotamian, Greek, and Roman cosmetics as well as Traditional Chinese Medicine and Ayurvedic Medicine. These dermatological and cosmetic practices, which were advanced for the time, paved the way for the current revolution of natural ingredients in cosmetic products. Without providing a comprehensive historical account, we surveyed selected cultures during different periods of time to provide some perspective of our current understanding of natural ingredients in cosmetics. Attention is also given to the rich contributions of body art by tribal societies to our knowledge base, especially in the areas of dyes and pigments. Finally, we offer some perspective of natural ingredient cosmetics in the Information Age.
... By using scanning electron microscopy, Fletcher (2002) has reported another recovery of adult head louse Pediculus humanus capitis dated to 3000 BC from the site of Abydos. ...
A paleoparasitological study has been carried out on 30 archaeological sites located in the Middle East to provide new information on ancient parasites of the region. Many samples examined during our analyses were negative. However, the site of Chehrabad (Iran) provided significant positive results. Taeniids, Ascaris sp., Trichuris sp., Enterobius vermicularis, Oxyuris equi and strongyle were the identified taxa in this site dated to Achaemenid and Sassanid periods. These results showed for the first time, the potential of paleoparasitological studies on the Iranian Plateau to improve our knowledge on ancient parasitism of the oriental areas of the Middle East region. The analyses of coprolites from the site of Hierakonpolis (Egypt) also revealed a diversity of human/animal parasitic markers consisting of trematodes, cestodes, nematodes and acanthocephalan eggs. Oocysts of Eimeria sp. were also identified in this site. Findings in Hierakonpolis came from two localities at the site dated to 3700-3500 BC and 3900-3300 BC. These results provided new information on parasites in ancient Egypt and showed the importance of paleoparasitological analyses of coprolites which could be well preserved in the hyper-arid contexts. The results obtained in this work complete the previous paleoparasitological findings of the Near East. They shed a new light on several aspect of ancient human communities’ everyday life; diet and feeding practices, diseases and sanitary conditions and also on possible pathogens exchanges as a result of mobility and migration. These results contribute also to a better understanding of the history of parasitic diseases and parasitism in the Middle East region.
... Die teenwoordigheid of afwesigheid van sekere spesies gee dus leidrade oor hoe mense kon geleef het, wat hulle geëet het, aan watter siektes hulle gely het en hoekom honderde duisende mense op sekere tye in die geskiedenis aan epidemies gesterf het. 13 Sien ook die studie van Joann Fletcher oor hare en pruike in antieke Egipte waarin sy onder andere die voorkoms van kopluise bespreek (Fletcher 2002 ...
Die doel van hierdie artikel is om opsommend al die temas en studierigtings te beskryf wat by die 8ste Wêreldkongres oor Mummienavorsing aangebied is om die huidige stand van die bestudering van mummies aan te dui. Mummies is unieke bronne van inligting oor die verlede en die studie van mummies gee ons insig in die lewens van mense uit vervloë dae en van vele kulture. Mummies het nog altyd bekoor, selfs vandag nog. Die 8ste Wêreldkongres oor Mummienavorsing is vanaf 6 tot 9 Augustus 2013 in Rio de Janeiro, Brasilië, gehou. Hierdie kongres bring wetenskaplikes bymekaar wat mummies en hul toebehore bestudeer. Die 8ste kongres het verskeie internasionaal erkende navorsers se werk deur middel van 99 referate en 45 plakkaataanbiedings ten toon gestel. Twee plakkate het selfs oor werk gehandel wat in Suider-Afrika gedoen word, naamlik die studie van antieke Egiptiese dieremummies in Iziko Museums van Suid-Afrika (Kaapstad) en die studie van die Tuli-mummie wat in Botswana gevind is. Die wetenskaplike studie van mummies is goed gevestig en toon merkwaardige groei. Die enigste kritiek teen die kongres is egter die oordrewe klem op suiwer wetenskaplike studie en dat die kulturele en sosiale interpretasie van die mummies grootliks agterweë gelaat is. Die natuur-, mediese en chemiese wetenskappe is goed verteenwoordig en die data is waardevol, maar die ware integrasie van hierdie en die sosiale wetenskappe is nog onvoldoende. 'n Meer gebalanseerde kombinasie van die verskillende dissiplines sal die waarde van so 'n kongres aansienlik verhoog.
Headdresses, as opulent markers of rank and affiliation, offer a unique opportunity to examine sociopolitical roles and offices at Teotihuacan. In particular, in light of the few surviving glyphic texts from the site, the representations of headdresses, either in isolation, as part ritual investitures, or actively worn by individuals, are in fact one of the few ways to achieve a deeper understanding of the nature, structure, and institutional aspects of social stations and in the ancient metropolis. In this paper, we will first discuss the elemental properties of headdresses in Teotihuacan iconography as well as the rites of accession upon which these symbolic markers were acquired. Thereafter, we suggest that several kinds of headdresses are also associated with specific named houses at Teotihuacan, which indicate their close affiliation with certain powerful institutions. Finally, we focus on some of the specific types of headdresses, and especially those qualified by the so-called Year Sign (Figure 1). Based on comparisons with Classic and Epiclassic calendrical records, wherein dates are also crowned by the same headdress, as well as with the diadem of the Late Postclassic Mexica rulers, the xiuhhuitzolli , we put forth a new interpretation of its meaning at Teotihuacan.
Hair colour is a potent signifier of age. We explore how women negotiate stereotyping and ageism through their decisions either to dye their hair and pass for younger and reap the benefits of doing so, in and out of the workplace, or to resist societal pressure to conform to unrealistic beauty standards and wear their natural hair colour.
Nach dem Erscheinen des Artikels „Ein Vorschlag zur Chronologie der 25. Dynastie
in Ägypten“ von Michael Bányai in JEgH 6 (2013): 46–129 entstand die Idee, die dort
vorgebrachte Hypothese der Umkehrung der Herrscherreihenfolge in der 25. Dyn.
in einer Expertenrunde zu diskutieren. Zu diesem Anlass trafen sich am 16.05.2014
Michael Bányai, Gerard Broekman, Dan´el Kahn, Karl Jansen-Winkeln, Claus Jurman,
Hans Neumann, László Török sowie Meike Becker, Anke Ilona Blöbaum und Angelika
Lohwasser in Münster bei der Diskussionsrunde „Die Chronologie der 25. Dynastie im
alten Ägypten“. Nach der Vorstellung der Thesen durch Bányai und der Reaktionen auf
bestimmte Argumente bzw. Vorstellung von einschlägigen Quellen durch die geladenen
Referenten eröffneten wir eine Podiumsdiskussion, die zuletzt auch für das anwesende
Auditorium geöffnet wurde.
RESUMEN: Las referencias textuales relativas al cuidado del cabello en el Antiguo Egipto son escasas pero significativas, destacando la sensualidad y el erotismo que simbolizaba el pelo para los egipcios. Iconográficamente tenemos más referencias, esta vez relativas a los gustos y a la simbología que se desprende de los distintos tipos de peinados, tanto masculinos como femeninos. PALABRAS CLAVE: peinado, pelo, poema amoroso, Cuento de los dos Hermanos, bailarinas, peluca, trenza. ABSTRACT: The textual references about the care of hair in Ancient Egypt are limited but significant, emphasizing sensuality and eroticism that the hair symbolized for the Egyptians. Iconographically we have more references, especially about the preferences and symbology that emerges from the different hairstyles, both males and females. KEYWORDS: hairstyle, hair, love poem, Tale of Two Brothers, dancers, wig, braid. I. La importancia del cabello y los peinados en el Antiguo Egipto. El tratamiento del cabello y su cuidado eran muy importantes para los egipcios, e iba más allá de la mera estética. El peinado tenía una profunda relación con su portador, simbolizando su estatus, condición o intenciones. Esta breve comunicación engloba un tema enormemente amplio y complejo, intentando dar una visión general acerca del peinado, primeramente con sus referencias textuales, y a continuación con las iconográficas. II. Fuentes textuales: poemas amorosos y literatura. Referencias al cabello o al cuidado del mismo tenemos en varios poemas amorosos y en una narración literaria. A través de dichos textos apreciaremos la relación del cabello con el mundo femenino, la fertilidad y la sensualidad. a) Poemas amorosos. Los poemas, según cree Fox 2 son puro entretenimiento, y como tal, populares. Su temática se centra en el amor, y más en concreto en el objeto de deseo 3 .
A study of ancient Egyptian hair styling and wig construction. The article describes wig construction and decoration in the period and a modern recreation of an ancient Egyptian wig.
In the late nineteenth century, excavations were conducted in the necropolis of the site of Antinopolis, a city founded in 130 CE. Over sixty Copt mummies, out of the thousands of graves excavated, were brought to France in the early twentieth century. Unlike mummies of the Pharaonic era, no specific study has been conducted on the mummies of the Christian era. To identify these techniques of mummification and their state of preservation, the Louvre museum has conducted a multidisciplinary study on thirty-nine mummies located throughout France.
This article presents a multidisciplinary analysis of a human skull with preserved soft tissue curated by a small museum in Boscastle, Cornwall, UK. The skull lacks a mandible and is coated in a black tar-like substance. Records left by a previous museum curator (now deceased) claimed the skull to be the head of a medieval execution victim. The skull was purportedly recovered from a London church that was destroyed during the Second World War where it had been kept in a carved oak box. If these details are correct, the skull would appear to have been venerated as a relic. The skull and box have been analysed using a range of techniques including computerised tomography, laser scanning, microscopy, infrared spectroscopy and radiocarbon dating. These analyses demonstrated the skull in fact to be that of an Egyptian mummy dating from the Ptolemaic period. Other instances have been noted of parts of Egyptian mummies being presented as European saintly relics, and the ‘Boscastle skull’ would appear to be an example of such. A wider point illustrated by the work presented here is that sufficient application of modern analytical techniques may reveal considerable information regarding human remains which otherwise have little or no provenance. This point strengthens arguments for the retention of such remains by curating institutions.
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