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Myths in the Museum: The Iron-Eater and the Ostrich Egg

By Jen Datiles, on 4 July 2019

This is the fourth segment in the Myths in the Museum series; you can go back and read about the horseshoe crab, the dugong and mermaid, and the narwhal and unicorn.

The now-extinct Arabian ostrich, depicted in The Book of Animals, 1335. [Source: The Book of Animals of al-Jahiz, Syria]

The UCL Grant Museum of Zoology is currently undergoing a significant restructuring of its displays. The Grant Museum is the last of London’s university natural history museums and has amassed a fascinating collection — but only a fraction is on display. From a set of warthog and domesticated pig skulls now placed over the entranceway as part of the expanded comparative anatomy section, to a lost set of dodo bones found in a drawer in 2011, to the world’s rarest skeleton, the extinct quagga (think zebra with fewer stripes), the museum’s collection is vast. In the newly reorganised avian section, some exceptionally large bird eggs are neatly lined up like a mini hall of fame. And the largest (non-extinct) egg of all, of course, belongs to that famous 9-foot-tall marvel with legs strong enough to kill a lion in one blow, the OG kickstarter, the Ostrich.

At the Grant Museum of Zoology, you can compare the pale-coloured ostrich egg with other large birds’ eggs. The photo on the left shows the individual ostrich egg; the photo on the right shows the museum’s display, with the now-extinct elephant egg dwarfing the rest, and the ostrich egg next to it. [Left: UCL Grant Museum, Y134; Right: image by Jen Datiles]

As the largest living bird species in the world, the ostrich unsurprisingly lays massive eggs that have been valued by humans for millennia. But their value goes beyond serving as a royal dish for ancient pharaohs; across cultures, the ostrich egg has long possessed symbolic significance and associations with prosperity, truth, life, and rebirth. Evidence as early as the 4th millennium BCE reveals eggs were hollowed and intricately carved, used as perfume containers and drinking cups, and buried as part of ancient Egyptian funerary rituals. Eggshells were found in sites of the early cultures of Mesopotamia and Crete, and the use of eggshells as drinking vessels was continued by desert peoples until at least the late 20thcentury. Ostrich eggs were also, of course, highly valued for their nutritional intake, with a whopping 120g or so of protein per egg.

Left: A mosaic floor in the Byzantine Church of Petra, Jordan [Photo: Bernard Gagnon]; Right: A 15th-century ostrich egg with Arabic writing, describing the soul’s journey from death to life [Copyright University of Leeds. Source: Nature, 2002]

Ostrich eggs remained both spiritually and practically significant in the Greek and Roman worlds, where they were offered to deities and hung in temples as decorations or used as lamps. This association of ostrich eggs with sacred spaces carried over into Muslim and Christian practices. The ostrich, according to popular belief in the 2ndcentury BCE, the ostrich had the ability to make its eggs hatch by staring at them intensely rather than brooding, a trait that added to their significance as early Christian symbols of not only new life and rebirth, but also of single-mindedness, concentration, and determination. Pliny the Elder wrote on the ostrich’s mythical ability to eat iron and glass, which earned the bird a reputation as an iron-eater, and symbolized strength through resistance and hardship. In medieval and early modern Europe, the ostrich egg also came to symbolize the Immaculate Conception of the Virgin Mary.

Left: Ostrich eggs add both symbolism and splendor to the interior of the Lazarus Church in Cyprus. [Photo: Hannes Grobe/BHV]; Right: Piero della Francesca’s Brera Madona c. 1472, an altarpiece known for its pendant egg detail. [Source: Wiki Commons]

In the secular luxury trade of the 16-17th centuries, ostrich eggs became a subject of particular fascination for metalsmiths. Last week I oohed and ahhed my way through the famously fantastic Staatliche Kunstsammlungen Dresden, Germany. Amongst all the royal treasures of gems, ivory, gold, and crystal, a wall of the Grünes Gewölb (Historic Green Vault) was devoted to some seriously decorated ostrich eggs. These specimens had been fashioned with gilt-silver into figurines, goblets, and drinking vessels that once adorned the feast tables and halls of Saxon princes. Talk about egg-cellent conversation pieces!

Left: Three ostriches, fashioned from eggs mounted in gilt-silver. Elias Geyer, c. 1595, in the Grünes Gewölbe, Staatliche Kunstsammlungen Dresden [Source: SKDresden Online Collection]; Right: An ostrich egg standing cup, c. 1570, from the Kunsthistorisches Museum, Vienna. Note the horseshoe in the ostrich’s beak — a reference to its mythical ability to eat iron [Source: Wiki Commons].

Ostrich eggs may also have use in modern medical research. Like all birds, ostriches pass on bacteria- and virus-fighting antibodies to their offspring through their yolk. Considering one ostrich egg contains as much yolk as about 24 chicken eggs, and one ostrich female can lay 50-100 eggs per year, a team of Japanese researchers have identified ostrich eggs as a promising source for developing drugs. Last October, they announced the commercial development of an ostrich antibody for dengue fever. The research is open to speculation, and still years away from clinical trials and regulatory approval, but our fascination large eggs continues!

Further reading:

Green, N. (2006) Ostrich Eggs and Peacock Feathers: Sacred Objects as Cultural Exchange between Christianity and Islam, Al-Masāq,18:1, 27-78, DOI: 10.1080/09503110500222328

The Mystery of Iridescence in Glass

By Anna Pokorska, on 20 May 2019

This is the second part on a series on ‘Iridescence’. You can read the first part here, or return and read an introduction to colours, as well as individually about the colours blue, red, yellow, and green

If you’ve ever wandered through a museum displaying ancient artefacts, chances are you were amazed at the quality and artistry displayed in glass objects of that time. The   has some incredible pieces shining with iridescent colours:

Left: glass weight from the Fatimid period; Middle: glass fragment from the Roman period, possibly part of an eye amulet; Right: glass fragment from the late Roman period (Petrie Museum: UC13298, UC22744, UC67914).

However, despite the undeniable talents of ancient glassmakers, this particular effect was not intentional or even achieved during production. In fact, iridescence found in ancient glass is a result of weathering of its surface caused by burial.  The weathering process itself depends largely on the burial conditions such as heat, humidity and type of soil, although the chemistry of the glass, determined by the purity of raw materials and their compositional ratio, also plays a part. The iridescence is produced when alkalis, or soluble salts, are leached from the buried glass by slightly acidic water present in the soil. This in turn causes the formation of very fine layers which can delaminate or even flake off creating a prism effect.

But it wasn’t until the very end of the 19th century that the iridescence of ancient glass was replicated by Louis Comfort Tiffany (1848-1933), the son of Charles Tiffany – the New York jeweller. He began his career as an aspiring painter but soon realised that his true potential was in interior decoration. It is generally thought that during his extensive travels Tiffany became inspired by the glasswork and mosaics of antiquity and devoted to the idea of restoring stained glass to its former glory by striving to achieve the same standards of beauty as the ones present in antique masterpieces[1]. Prior to the twelfth century, stained glass works were executed with differently coloured glass pieces as opposed to the later technique of painting on clear glass, which dulled it considerably and created a flat two-dimensional effect. Tiffany’s experiments with glass during the 1880s completely revolutionized the look of the medium and in 1894 he patented favrile glass[2]. By adding different or same shades of colour into the hot mixture Tiffany created a material different from other iridescent glasses as the effect was not just confined to the surface but part of the glass itself.

Tiffany Glass and Decorating Company was established in 1892 in New York and began producing its first favrile glass objects 1896, examples of which can be found in the Victoria and Albert Museum collection as well as other major museums, particularly in America.

Favrile glass objects produced by the Tiffany Glass and Decorating Company between 1896 and 1902 (Image: © Victoria and Albert Museum, London).

Left: “The Flight of Souls”, Tiffany stained glass window which won first prize at the 1900 Paris Exposition, now at the Wade Memorial Chapel, Cleveland, Ohio (Image: CoffeeDoc03); Right: Hanging Head Dragonfly Tiffany lamp from the Art Institute of Chicago collection (Image: mark6mauno).

Tiffany won first prize for the above stained-glass window using his new material at the 1900 Paris Exposition and continued to use favrile for other products, including his famous lamps. Being the innovator that he was, he also carried on experimenting with the medium, eventually developing many other, equally impressive, types of glass such as opalescent, streamer, fracture, ring-mottle, ripple and drapery. But that’s for another time!

[1]     Bing, S Louis C. Tiffany’s Coloured Glass Work, in Artistic America, Tiffany glass and Art Nouveau, Cambridge (Mass.); London: M.I.T. Press, 1970

[2]     The original trade name was actually fabrile, which was derived from an Old English word meaning ‘handcrafted’.

Trippy Taxidermy and Severed Heads: The Best of the Grant Museum

By Sarah M Gibbs, on 11 April 2019

For budgetary reasons, UCL Culture has recently decided to terminate the Student Engager programme, which has brought PhD students into the university’s museums to share their specialist knowledge and enable greater visitor access to collections.

As we wrap up the Researchers in Museums blog, Engagers will be sharing some of their favourite memories, and providing readers with a few final details about the museums’ amazing art works, artefacts, and specimens.

Sarah’s Top Specimens

“Half of my Head is in Havana”: The Negus Collection.

Actually, it’s in UCL’s Grant Museum of Zoology. The Negus Collection is a group of bisected animal heads stored in clear Perspex containers. Have a gander at one side, and you’ll see an alligator in all his scaly glory. The other side? Well, that shows you what we might call his inner beauty. The Collection was originally assembled to study animal noses and throats. Photographs and digital models now make such preparations unnecessary. When the Grant Museum hosted a migration workshop featuring a bisected salmon head, visitors decided that the beady-eyed sushi staple should play the villain in an under-sea opera.

Crocodile (Crocodylidae; X1211)

Terrible Taxidermy: The Story of Frank

That’s what I’ve always called the Grant’s friendly pygmy orangutan. He’s an upbeat specimen, despite being a victim of some rather poor quality preparation. Taxidermists in the nineteenth century were often unfamiliar with the animals they preserved; the Horniman Museum is famous for its dramatically overstuffed walrus (no one told the taxidermist that this strange creature’s skin should lie in loose folds). Frank’s facial features are ill-defined, and his skin is splitting. It’s like he’s had both a facelift, and a few too many decades in a tanning booth. Plus, he’s an arsenic bomb. That’s right, folks. Frank is one of many early taxidermical specimens preserved using poisonous chemicals. He poses no danger unless he’s handled heavily without protective clothing. Nevertheless, don’t let those sweet brown eyes convince you to go in for a hug. At least he’s got one of those retro cool hairstyles, like the kids on Stranger Things.

Orang-utan (Pongo pygmaeus; Z490)

The Lonely Donkey

The Grant Museum has a donkey skeleton. You don’t really see this donkey, as everyone’s still a little disappointed he isn’t something else, namely, a zebra. As the Grant has always been a teaching collection, and as it also received massive transfers of specimens when London’s other university-based zoology museums closed, determining the identity and provenance of the over 60,000 collection items can sometimes be tricky. Records indicated that the Museum held two zebra skeletons. Then an expert came by to check. Turns out, it has one quagga (Amazing! Incredibly rare zebra sub-species! Only seven skeletons of the now-extinct animal in the world!) and one donkey (sigh). So, for want of display space, the sad little donkey (codename: Eeyore) gazes over the railing from the second floor. Look up next time you visit, and give him a wave.

Donkey (Equus asinus; Z233)

The Thylacine

Thylacine (nationalgeographic.com)

Like the quagga, the thylacine is a member of the dark fraternity of extinct animals. A canine-like marsupial, the last known “Tasmanian Tiger” died in 1936. Even more unfortunate is the reason for the species’ disappearance: a government bounty. The thylacine was officially designated a danger to livestock, but many scholars now argue that its extermination was part of a greater effort to undermine indigenous culture by destroying native wildlife. The Grant Museum has one of the few fluid preserved specimens in the world, but don’t expect a smile from our floating friend; the thylacine has been decapitated, possibly as part of the bounty process. One visitor who had just returned from Tasmania told me that Errol Flynn, a film star in the 1930s and 40s, grew up with thylacines in his backyard. I wonder if they liked to play fetch.

Thylacine (Thylacinus cynocephalus; Z1653)

 

Come find your own favourites at UCL’s Grant Museum.

Colours of Ancient Egypt – Green

By Anna Pokorska, on 6 March 2019

This is the fifth post in the Colours of Ancient Egypt series; you can read the introduction here, or all about the colour blue, red, and yellow.

In Ancient Egypt, perhaps unsurprisingly, the colour green was associated with life and vegetation. However, it was also linked with the ideas of death. In fact, Osiris, the Egyptian god of fertility, death and afterlife, was commonly portrayed as having green skin. Even scarabs, popular amulets and seals, were often green due the beetle’s symbolic connotation to rebirth and immortality.

Painted wooden stela of Neskhons, wife of the High Priest of Amun Pinedjem (II) making an offering to Osiris, identifiable by his green skin (Petrie Museum, UC14226).

Green faience scarab amulet from Amarna (Petrie Museum, UC1196).

By far the most prevalent, and likely the oldest, green pigment was made from a mineral called malachite. It is a copper carbonate and a relatively stable colourant, although sensitive to excessive heat and acid exposure. It was popular in Egyptian tomb painting from the 4th Dynasty (c. 2613 to 2494 BC) onwards but didn’t find much use in European painting until the 15th and 16th centuries.

Cross-section of malachite (Image: Rob Lavinsky).

A copper acetate, called verdigris, has also been found on Egyptian art. It gives a slightly transparent bluish green, often applied over a ground of lead white or lead-tin yellow. It’s artificially produced by exposing copper plates to acetic acid, a by-product of wine-making. The reaction that follows produces a blue-green deposit, which can then be scraped off, ground, and used as a pigment. Unfortunately, verdigris is very reactive and can become dark brown or even black with ageing. However, it was identified as the primary green pigment on the headband of Queen Nefertiti’s bust, where it retains its hue.

In addition to its instability, verdigris is also moderately toxic due to its copper content. Therefore, its use gradually declined through history, to be mostly replaced by a new pigment, viridian, developed and patented in France in 1859. Viridian is both permanent and non-toxic which immediately made it a great substitute for the older green pigments.

The famous bust of Queen Nefertiti on display at the Neues Museum, Berlin (Image: Philip Pikart).

Other sources of green colour included an artificial green frit (produced the same way as blue frit or Egyptian blue, except that the lime content has to be higher than the copper content) as well as mixing Egyptian blue with yellow ochre. The latter method was occasionally used during the 12th Dynasty (1991-1786 BC) but became popular during the Amarna period (1370-1352). For faience, copper and iron oxides were mostly used, until the discovery of yellow lead antimonate gave Egyptian artisans many more choices of hue.

Green was certainly a colour of great importance to Egyptians, although nowadays it appears overshadowed by the significance and properties of Egyptian blue. However, we can still find and admire green pigments in great condition amongst ancient Egyptian artefacts. Next time you’re visiting the Petrie Museum, check out the wall block fragment from the pyramid of King Pepy I with instructions on his ascent into heaven! Guess what colour the inscription is…;)

 

Famous Butts of the Animal World: The Okapi

By Sarah M Gibbs, on 10 December 2018

Jungle-politan’s Senior Relationships and Lifestyle Correspondent, Sarah Serengeti, examines pressing posterior issues.

Hey there, all you sassy Jungle ladies! Sarah Serengeti here. Now, as you may have learned from a few little posts on my Instagram, Tumblr, Facebook, Twitter (retweeted thirty-seven times!), and Snapchat accounts, I was recently voted Best Lifestyle Columnist (Four-Legged and Flightless Bird Division) at the annual Savannah Magazine Awards. But I don’t want my readers to worry that my fame will make me rest on my laurels (or, you know, just eat a celebratory antelope and then sleep for three days). No, this award has spurred me on to pursue solutions to challenging reader dilemmas. Hence, my recent memorable columns: “So You’re Dating Your Natural Predator: Tips to Enjoy Times with the Bad Boys” and “Dying Your Pelt: How to Find the Best Spots and Stripes Stylists.” This month, I take on an even more pressing issue: butts.

Ever since Pippa Tiger-ton slunk her way into the jungle, the watering hole chatter has been all about generous backsides. How to get them? How to maintain them? Will they throw off your balance so much that you nosedive trying to swing through the canopy? To find answers, I’ve started a new series, “Famous Butts of the Animal World.” These interviews will get the facts direct from the horse’s (or baboon’s or thylacine’s) mouth. First up, we’ll be talking to a fierce four-legger: the Okapi.

The Okapi (Encyclopedia Britannica)

Sarah: Welcome, Miss Okapi.

Okapi: Uh, thanks. You can call me “Oki.”

Sarah: Okie-dokie, Oki! Can you tell me a bit about yourself?

Okapi: Um, I guess, but I’m a bit of a shy animal.

Sarah: Well, we all feel a little invisible sometimes.

Okapi: Actually, I’m way invisible. I live deep in the Ituri rainforest in the Democratic Republic of Congo, and have keen hearing that lets me detect any stumbling two-footers (humans) long before they see me. I wasn’t even known to science until 1900.

Sarah: Wow! You’re like a hoofed ninja!

Okapi: True dat. And I’m really not a people person. Okapis are solitary animals.

Sarah: Well, I don’t want to get too personal, but I hear you have a famous relative: the giraffe.

Okapi: Yeah, he’s pretty popular. The ladies love a tall guy.

Sarah: Was it difficult to grow up with such a well-known family member?

Okapi: Living in his shadow wasn’t easy. I mean, it’s huge. The dude is two stories tall. It doesn’t help that we have similar heads and ears, and the same long, prehensile tongues. I’ve been asked a lot of times whether I’m a giraffe standing in a hole.

Okapi Calf at the San Diego Zoo.

Sarah: Oki, let’s talk brass tacks. What about that butt?

Okapi: Well, you know, I was really self-conscious about it growing up. I felt that people were staring at it. Which they were, because it’s covered with stripes. The rest of my fur is dark purple or reddish brown, and feels like velvet. And it’s oily to allow water to roll off. Then suddenly, BAM! Butt stripes! One day my mom finally said to me, “It’s unique. It’s you. It’s time you owned that booty!” And she was right. That day, I strutted through the Ituri.

Sarah: Work it, girl!

Okapi: My butt is actually the reason I survive. The markings are great camouflage in the diffuse light of the rainforest, and they help okapis find each other as well. That, and the scent glands. Each of our feet secrets a tar-like substance that marks where we’ve walked. It means if you’re lost in the rainforest department store, you can always find your mom.

Sarah: Any parting words for our readers, Oki?

Okapi: Make sure you love that junk in your trunk!

Sarah: Oh, what a lovely—she gone! She really is a hoofed ninja! Well, until next time, readers, keep it furry and fabulous!

Come see the Okapi at UCL’s Grant Museum of Zoology!

Myths in the Museum: Horseshoe Crabs, Blue Blood, and Modern Medicine

By Jen Datiles, on 7 December 2018

This is the third segment in the Myths in the Museum series; you can go back and read about the dugong and mermaid, and the narwhal and unicorn.

 

With Halloween now behind us and the golden days of autumn getting shorter and shorter, a new time of year is fast coming upon us…one filled with tissues, stuffy noses, and general misery. Flu season.

Yes, it’s that time again, when the cold frost that heralds winter comes nipping at our toes at night to suck the warmth from our bodies like the vampire that it is. Feverishly we brew our teas, cling to those hankies and wrap ourselves in our best woollies and Jon Snow faux furs in an attempt to fend off illness. Yet we ourselves are guilty of our own vampiric methods in this War of the Wheezing. Our flu shots, and basically most drugs and medical injections today, are possible because we harvest another species’ blood: Horseshoe crab blood.

 

Still from the PBS Documentary Crash (Source: The Atlantic, 2014)

 

The horseshoe crab, Limulus Polyphemus, is actually more closely related to scorpions, spiders, and mites than to crabs. Its common name is obvious; its exoskeleton is a large shell shaped like—you guessed it—a horseshoe. These strange-looking creatures have 10 eyes distributed around the shell to help them navigate their way. Don’t be fooled by the tail that looks like a stinger; it serves as a rudder while swimming, and can help the crab reorient itself when it gets flipped over. The horseshoe crab is the only species within its family, Merostomata, which means “legs attached to mouth”. Take a look at the 6 pairs of appendages on its underside, and you’ll see why.

 

Horseshoe crabs, our ‘living fossils’ (Source: PBS)

 

The blood of horseshoe crabs produces limulus amebocyte lysate (LAL), a protein that can detect the presence of endotoxins, bacteria, and other sources of contamination, which we use to render our medicines safe. This protein is found nowhere else on earth. It’s no wonder that this marvellous miracle protein would be found in the blood of horseshoe crabs; they’ve have remained virtually unchanged in the 450 million years they’ve existed. They’re literally living fossils, and yet another example of the strange mysteries of ocean life.

In the 1960s humans discovered the amazing LAL and soon after put it to use in pharmaceutical laboratories around the world. Horseshoe crabs were gathered from their native Atlantic habitats, taken to facilities, drained of up to 40% of their blood, and returned to the ocean. The problem, however, is that this method does little to track what happens to the crabs after they’ve returned to the wild, starved and injured. It is estimated that 50,000 die in the process each year; this, sadly, may be a gross underestimation.

 

Crabs collected from Delaware Bay, 1928 (Source: Delaware Public Archives)

 

Since the 1850s, Atlantic fishermen have harvested about 1.1-2 million horseshoe crabs annually to use as eel and fish bait. Once the medical industry got involved, however, horseshoe crab populations have drastically reduced, and by 2016 the species was added to the IUCN Red List.

A recent publication in June 2018 claims to have found a synthetic alternative to LAL; if true, this could mean a total turnaround for the species. And, possibly, humans may not have to rely on draining these ocean species’ blood and threaten their existence to protect ours.

 

5 Things Museums Want to Do in the Future

By tcrnkl0, on 6 December 2018

As part of my PhD research this past summer, I got together a group of archive and museum professionals to talk about contemporary collecting and imagining the future of their work.

This wasn’t so much about having museums on Mars or fancy futuristic machines (although technology did come into it) but more about the principles by which archive and museum staff would like to be working and connecting with their audiences.

Participants at the workshop. Image by author.

Based on the workshop, here are 5 things museums want to be doing in the future:

  1. Facilitate inclusive personal and imaginative journeys: There was a strong desire to improve people’s access to collections, in order to make archive and museum collections a truly shared resource. Staff also want to encourage playfulness, and use collections to activate people’s imaginations about creative futures for society. This could include using digital and virtual reality to create emotional connections, centring archives and museums around people’s experiences.
  2. Give life to objects that have lost functionThis meant reinvigorating meaningful objects that we want to be part of collective memory, and valuing the work we put into taking care of them. On the other side, there was also a desire to recognise that materials disintegrate and ‘die’—we don’t have to preserve things that have come to the end of their natural lives.
  3. Protect public access to free digital culture and resources: In a time when much of our digital data, including personal and cultural material, is held and used by private companies, collections should aspire to help people keep things free and public. Practitioners spoke about the importance of learning to navigate digital rights and ownership in their collections. The right to free access to digital culture also needs to be balanced with the right of artists and communities to maintain ownership of their material.
  4. Be instruments of change and activism: Archives and museums can be used to investigate the society we live in, and model ways to engaging in research and learning. They can encourage and support explorations of collections, past collectors, and what it means to be collectors ourselves. Building a strong basis of research and inquiry can be used to inspire changes in attitude and informed democracy. It’s important for archive and collections staff not to be complacent or ‘bubble bound’.
  5. Work across boundaries: Participants wanted to be free to make greater connections between science, art and culture, both within collections and across departments and organisations. Working across boundaries also meant thinking about collections as ecosystems—creating networks of institutional (and community) holdings.

Participant contribution: ‘A future where collections are relevant and facilitate optimistic outrage’. Image by author.

You can read  more about the findings of my workshop, including the full report, at the Heritage Futures project website.

Colours of Ancient Egypt – Red

By Anna Pokorska, on 4 December 2018

This is the third post in the Colours of Ancient Egypt series; here you can read the introduction, and here all about the colour blue.

Red was an easy colour to obtain in ancient Egypt as naturally red minerals, or clays, were abundant. In fact, they were already used as pigments for painting in pre-historic times. Of the earth pigments, as they are often called, ochre was used for red colouring. Like others, it is an iron oxide but gets its red shade from a mineral hematite, which can be naturally present in varying quantities. Another way of obtaining the pigment is by heating the more common yellow clay to produce what is called ‘burnt ochre’.

Painted wooden stela showing man Ihefy adoring hawk-headed Horus (Petrie Museum, UC14695).

In ancient Egyptian painting we find the red colour often used to distinguish gender, as men’s skin was often painted red[1]. We can see an example of that in this painted wooden stela from the Petrie Museum.

Less obviously, red ochre was also popular in cosmetics such as rouge and lip colour. In fact, those pigments are still found in beauty products today due to their ready availability, stability and non-toxicity. However, perhaps the most surprising application of these materials is actually medicinal. The Ebers Papyrus, one of the oldest and most important medical texts from ancient Egypt (dated 1550 BC), prescribes ochre clays as a cure for any intestinal or eye problems.

However, minerals were not the only source of red colourants. Ancient Egyptians were also able to tint their textiles using madder or kermes carmine dyes. The former was derived from the root of a madder plant, rubia tinctorum (see below).

Madder plant (Image: Franz Eugen Köhler).

It was one of the most widely used natural red dyes until the development of synthetic equivalents in the 19th and 20th century. In fact, some madder-dyed cloth was even found in Tutankhamun’s tomb. On the other hand, kermes carmine was made from wingless insects found on certain species of European oak trees. Like madder it was used both as a textile dye and a lake, which is a pale pigment obtained by precipitating a dye onto an inert colourless substrate such as chalk. Kermes’ deep crimson shade made it a very popular colourant for centuries.

So far, I’ve mainly talked about pigments and dyes used for decoration, but I would be remiss if I didn’t mention at this point one of my favourite objects in the Petrie collection:

Fragment of a composite statue from Amarna: right ankle and heel, in red jasper (Petrie Museum, UC150; Photo: Anna Pokorska).

This is a right ankle and heel in red jasper, part of a full-size composite statue from Amarna, dated to the 18th Dynasty. I’ve often stopped in front of it imagining what the statue would have looked like whole. I have to admit that I previously assumed the sculpture to have been entirely made of red jasper, which, in my mind, looked incredible. However, that was not the case; only the exposed flesh would have been carved from red jasper (thus depicting a male figure), while the rest of the statue was likely made from Egyptian alabaster, limestone or wood. The Metropolitan Museum of Art in New York has fragments of a king’s head made of the same material and dated to the same period. In fact, some of the fragments come from the Petrie collection which makes me wonder if they were perhaps part of the same statue.

Fragmentary head of a king in red jasper, from the 18th Dynasty (Metropolitan Museum of Art, NY).

We may never know. But one thing is certain: even though we’ve since been able to create many synthetic red colourants of various shades, natural red pigments used by the ancients remain as popular as ever.

 

[1] Lorelei Corcoran, Color Symbolism, in ‘The Encyclopedia of Ancient History’, Edited by Roger S. Bagnall, Kai Brodersen, Craige B. Champion, Andrew Erskine, and Sabine R. Huebner, Blackwell Publishing Ltd. (2013), pp. 1673–1674

The leg bones connected to the hip bone…

By Mark V Kearney, on 28 November 2018

One of the nice benefits of working as a student engager is that during the down times when there aren’t that many people in the museum — the last 20-30 min before closing gets pretty calm — I have a little time to explore the collection. Despite my lack of formal study in biology (a strange feature of the Irish school system which allows one to obtain a degree in science without having to study biology), I have always really enjoyed my explorations in the Grant Museum of Zoology.

I’ve spent the majority of my time as an engager working at the Grant rather than the other museums and I keep coming back to the same observation when I look into the display cases: Why would animals evolve to have fibulas that seem so incredibly fragile? It’s a weird observation I know, but I’m a Physicist at heart and these mechanical aspects jump out at me.

The fibula is a very slender bone that is found in the lower leg and sits behind the tibia.

Figure 1 – Where the fibula is located in humans (Source: Wikimedia)

Now the issue I have with the fibula is this: our leg bones need to be strong enough to run on, how else would we evade some other animal that’s trying to eat us… and that goes for most other animals too (FIG.1). But why then is it so slender? What is it actually doing? Why don’t we break it all the time? And if it’s more of a hindrance to use, why haven’t we evolved to remove it?

The back legs of a Brown Bear (Author’s own photo)

The Tiger on display at the grant has a tiny fibula compared to its tibia. (Author’s own photo)

Let’s start by talking about what it does – from the reading I found for this blog it would seem that it doesn’t do very much. The fibula only takes about 10% of body weight and that is likely the answer to why it’s so slender. It doesn’t need to take as much weight as you might think; the tibia does that and that bone is multiple times the fibula’s diameter. The fibula also connects some muscles together and in the case of humans, it helps keep our ankle stable when we move.

More tiny fibula, this time from a Macaque on display at the Grant (Author’s own photo)

This Tree Shrew on display has a broken fibula… kinda proving my point that they break easily… (Author’s own photo)

 

Trying to find out about how often we fracture the fibula has proven more difficult than I thought. The studies that I have found don’t separate it from the tibia or sometimes they lump it in with the ankle making it hard for me to judge if it’s the tibia or the fibula that break first – though I did find one study suggesting the ‘fibula made up 12% of the tibia/fibula fracture cohort’. But that was only one reference so we won’t base everything off of that! At about 10% of fractures, that area seems to be one of the more common ones to get broken.

If the fibula doesn’t do much or if other things could do it better why do animals still have it and why hasn’t it been removed over the years via evolution? Well, it turns out that some animals are doing just that! First off, humans still have it because all tetrapods have inherited this basic form; we all ‘share the same pattern of bones in [our] limbs’. But some animals have started to evolve to do without it. For example, scientists have studied chickens and by looking their ancestors, early theropod dinosaurs, they’ve found that the fibula is now shorter and ‘splinterlike toward its distal end’.  This idea of the reduction of the fibula isn’t new at all… in fact, one reference I found is dated to 1918!

Through noticing the peculiarities of fragile fibulas my research has led me to learn more about the function and form of the skeleton, evolution, and finally landing on dinosaurs (which is always a great place to end up after a days research!) . That’s the beauty of museums, you can go in to kill some time and end up learning something fantastic!

Colours of Ancient Egypt – Blue

By Anna Pokorska, on 16 October 2018

This is the second in the Colours of Ancient Egypt series; if you want to start at the beginning, click here

The colour blue has already featured in a couple of posts in this blog (e.g. check out Cerys Jones’ post on why the Common Kingfisher looks blue) but it seems impossible to me to discuss colour, especially in Ancient Egypt, and not start with blue. Arguably, blue has the most interesting history of all the colours, which can be attributed to the fact that it is not a colour that appears much in nature – that is, if you exclude large bodies of water and the sky, obviously. Naturally occurring materials which can be made into blue colourants are rare and the process of production is often very time-consuming. In Ancient Egypt, pigments for painting and ceramics were ground from precious minerals such as azurite and lapis lazuli; indigo, a textile dye now famous for its use in colouring jeans, was extracted from plants.

 

Left: two pieces of azurite (Petrie Museum, UC43790); Right: lapis lazuli (Image: Hannes Grobe)

However, all the above-mentioned colourants presented issues which limited their use. Azurite pigment is unstable in air and would eventually be transformed into its green counterpart, malachite. Lapis lazuli had to be imported from north-east Afghanistan (still the major source of the precious stone) and the extraction process would produce only small amounts of the purest colourant powder called ultramarine. Finally, indigo dyes can fade quickly when exposed to sunlight.

And yet it seems that the Ancient Egyptians attributed important meaning to the colour blue and it was used in many amulets and jewellery pieces such as the blue faience ring, lapis lazuli and gold bracelet or the serpent amulet from the Petrie Museum collection (below).

From left to right: blue faience ring with openwork bezel in form of uadjat eye (Petrie Museum, UC24520); lapis lazuli serpent amulet (UC38655); fragment of bracelet with alternative zig-zag lapis lazuli and gold beads (UC25970).

Therefore, the race to artificially produce a stable blue colourant began rather early. In fact, the earliest evidence of the first-known synthetic pigment, Egyptian blue, has been dated to the pre-dynastic period (ca. 3250 BC)[1]. It was a calcium copper silicate (or cuprorivaite) and – although the exact method of manufacture has been lost since the fall of the Roman Empire – we now know that it was made by heating a mixture of quartz sand, a copper compound, calcium carbonate and a small amount of an alkali such as natron, to temperatures over 800°C.

 

 

 

 

 

 

 

 

Fragment of fused Egyptian blue (Petrie Museum, UC25037).

This resulted in a bright blue pigment that proved very stable to the elements and was thus widely used well beyond Egypt. In fact, its presence has recently been discovered on the Parthenon Marbles in the British Museum due to its unusually strong photoluminescence, i.e. when the pigment is illuminated with red light (wavelengths around 630 nm) it emits near infrared radiation (with a max emission at 910 nm).

After its disappearance, artists and artisans had to make do with natural pigments and, being the most stable and brilliant, ultramarine became the coveted colourant once again. In fact, during the Renaissance, it is reputed to have been more expensive than gold and, as a result, often reserved for the pictorial representations of the Madonna and Christ. And so, the search for another replacement was back on. But it wasn’t until the early 1700s that another synthetic blue pigment was discovered, this time accidentally, by a paint maker from Berlin who, while attempting to make a red dye, unintentionally used blood-tainted potash in his recipe. The iron from the blood reacted with the other ingredients creating a distinctly blue compound, iron ferrocyanide, which would later be named Prussian blue. Naturally, other man-made blue pigments and dyes followed, including artificial ultramarine, indigo and phthalocyanine blues.

However, it wasn’t quite the end of the line for Egyptian blue, which was rediscovered and extensively studied in the 19th century by such great people as Sir Humphry Davy. And not only are we now able to reproduce the compound for artistic purposes, scientists are finding more and more surprising applications for its luminescence properties, such as biomedical analysis, telecommunications and (my personal favourite) security and crime detection[2].

References:

[1]  Lorelei H. Corcoran, “The Color Blue as an ‘Animator’ in Ancient Egyptian Art,” in Rachael B.Goldman, (Ed.), Essays in Global Color History, Interpreting the Ancient Spectrum (NJ, Gorgias Press, 2016), pp. 59-82.

[2] Benjamin Errington, Glen Lawson, Simon W. Lewis, Gregory D. Smith, ‘Micronised Egyptian blue pigment: A novel near-infrared luminescent fingerprint dusting powder’, Dyes and Pigments, vol 132, (2016), pp 310-315.