No abstract

Differentiating between medical procedures performed antemortem, perimortem or postmortem in skeletal remains can be a major challenge. This work aims to present evidence of procedures to treat rhinosinusitis (RS) and mastoiditis, suggest criteria for the diagnosis of frontal sinus disease, and frame the individuals described in their medical historical context. In the International Exchange collection, the skull (878) of a 24-year-old male, who died in 1933 due to frontal sinusitis and meningitis, presents evidence of a trepanation above the right frontonasal suture, and micro/macroporosity on the superciliary arches. The available Coimbra University Hospitals archives reported that 46 females and 59 males (aged 15 months-84 y.o., x− = 35.33) underwent surgery to treat RS, primarily by trepanation (94.3%). In a search for similar evidence in the collection, the skull of a 42-year-old female (85), who died in 1927 due to sarcoma in the abdomen, shows four quadrangular holes located above the right supraorbital notch, right and left maxilla, and left mastoid process. The number/location of the holes and cut marks point to postmortem medical training (possible dissection). This paper discusses the value of information from historical contexts to differentiate between surgery and medical training in the paleopathological record.

Nasal fracture is usually described as the most common type of fracture of the facial bones, either alone or associated with other fractures. This work aims to study the nasal fracture among Portuguese individuals from the 19th and 20th centuries. The focus is on patterning in trauma in relation to gender and in the attempt to distinguish violent from accidental injury. The sample comprises 2023 (52.6% males, 47.4% females) individuals from three Portuguese identified skeletal collections who were born between 1804 and 1951 and died between 1895 and 1969. Age at death ranges between 1 and 109 years old. Nasal and other facial fractures were studied, and violent versus accidental trauma were distinguished following Magalhães et al. (2020). Nasal fracture was more frequent in males (10.4%, 101/969) than in females (5.9%, 47/800). This was true both for fracture inferred due to violence (laterally deviated fracture) and due to accident. Sixty‐one point five percent (91/148) of the individuals show a lateral impact force deviation. Comminutions correspond to 18.4% (26/141) of the total, and 12.8% (19/148) have other facial fractures. There is no association between nasal fracture and risk of death for both sexes, but the males seem to show a higher tendency for nasal fracture earlier in life than the females. The differences of nasal fracture between sexes are in accordance with the historical data showing that men had more social and cultural opportunities to engage in violent encounters. Although the percentage in women is lower, the majority of laterally deviated noses and isolated, non‐comminuted nasal fractures in both sexes show that interpersonal violence may have played an important role in the results.

a b s t r a c tEach society has cultural rules to deal with the death of its members, including the burial practices. This study aims to present and interpret the mortuary context associated with the human remains recovered at the so-called Jail Cleaning Yard of the Inquisition Court of Évora (1536-1821). Approximately 12% of the yard was excavated, an area of 20.75 m 2 , which consisted of layers of sediment containing domestic waste. The sample under analysis consists of 12 adult individuals in articulation (3 male, 9 female) and a minimum of 16 individuals identified from a commingled context. Funerary structures were absent and no grave goods were found. Moreover, the orientation and position of the body and limbs are variable. The archaeological and anthropological contexts, including the Inquisition individual historical records consulted, are consistent with individuals not reconciled with the Catholic faith. The manuscripts from the Inquisition allowed the identification of 87 prisoners who died during the period in which the dump had been in use (somewhere between 1568 and 1634), and attested that 11 (12.6%) of them were confirmed discarded in the dump, likely because they were charged of 'Judaism, heresy and/or apostasy'. More than a penalty to the body, this was a punishment to the soul of the deceased. The specific context of this place, as well as all anthropological, archaeological and historical information helped to characterize these individuals as unburied dead, once a proper funeral had been denied to them.