Mummies of Saints: a particular category of Italian mummies

Abstract

In Italy there is a great number of mummies, most of them naturally mummified, due to climate conditions, but also artificial ones obtained with proper embalming processes. Mummies of Saints make up a particular category of mummies. The cult of saints is still deeply rooted in the Italian tradition, and closely linked with the cult of relies and of Saints' bodies. Therefore, for religious and devotional reasons, many bodies of important people in the history of the Roman Church or people with outstanding virtues, who died in the `odour of sanctity' used to be buried with particular carr or even treated and preserved. No wonder that the tradition to process the bodies of dead people to guarantee their better preservation is part of the Christian culture. This tradition has very old origins. Indeed we read in Saint John's Gospel : `'Venit autem et Nicodemus, qui venerat ad Iesum nocte primum, ferens mixturam myrrhae et aloes, quasi libras centum. Acceperunt ergo corpus Iesu, et ligaverunt illud linteis cum aromatibus, sicut mos est iudaeis sepelire (Jo. 19, 39-40).'' The practice of anointing corpses was common among Jews who are likely to have learnt and assimilated it during their long slavery in Egypt. Christians acquired this tradition and followed it even for a long rime afterwards. Some mummies of Saints are natural mummies. Mummification rook place for natural reasons due to the particular conditions of the tomb, of the micro-climate and, more generally, of che local climate. In many cases, a perfect mummification nas achieved, whereas in other instances a very poor natural mummification would occur after an initial and partial decay. An example of an excellent, well documented preservation, is the one of Sant'Ubaldo da Gubbio. Conversely, other mummies derive from partial artificial mummification processes. The body was `anointed' with unguents, perfumes and spices before burial, our of devotion but also to allow for a long public exposure before being buried. A third category of mummies features proper artificial mummies and we were able Eo document the case of S. Margherita da Cortona. On her body, large incisions made during evisceration are still visible. In these cases a real dissection was made and viscera removed. It should also be pointed out that eviscerations were not only made to better preserve the body but also to obtain eminent relics like the heart etc. Special eviscerations were made for this particular purpose in the cases of S. Chiara da Montefalco and Santa Margherita da Citta di Castello whose post mortem examination is a real forerunner in this practice. During the autopsy, as report ed in derail by the chronicles and as can still be observed from the original findings, pathological lesions were found in the heart which were the cause of their long suffering and death. Yet, in the light of medieval mysticism, these lesions were interpreted as the signs of Christ Passion. Fractured papillary muscles can be observed in the shape of a cross, deformed heart valves in the form of the crown of thorns, fully ruptured and pierced hearts, the result of massive infarctions, resembling a spear wound. These embalming practices can reliably be documented in six individuals. Based on some historical considerations, it would be suggestive to note that these practices have particularly spread and rooted in a well confined environment, namely convents, in a limited geographical area, Tuscany and Umbria. To better understand the techniques employed in mummification and assess the preservation conditions of the findings, a histopathological and immunohistochemical examination of the skin was conducted in those cases where a survey was possible. Following the conventional histopathological methods on mummified tissues, and by application of the Avidin-Biotin-Peroxidase Complex method with anti-keratin antibodies, several skin specimens were investigated. In artificial mummies, an excellent preservation of all the layers of the epidermis was proved thus confirming the excellent performance of mummification techniques employed. Conversely, proper paleopathological examinations on the mummies of Saints are not possible in the majority of cases, due to extremely stringent rules and limitations allowing examinations for identification or preservation purposes only. Four cases are reported referring to S. Ubaldo da Gubbio, S. Zita da Lucca, S. Margherita da Cortona and S. Ciziaco di Ancona. In these cases, peculiar lesions confirming the historical sources were observed through paleopathological examinations. In conclusion, the chapter of mummies of Saints, though failing to supply Paleopathology with homogeneous material reflecting the population of a certain place at a certain time, is in any case important for historical and folklore investigations. Due to the high number of mummified subjects belonging to this category, however, a very peculiar habit and a line of tradition can be identified which, starting in ancient times and mediated by different populations, is an ideal bridge between Christian Medieval Italy and ancient Egypt.