

Apropos my current visit to London, check out this wonderful post on the London Hunterian Museum--old and new, as shown above--on the Bioephemera Website.






A set of photos from the Bruno Gebhard papers in the Archives at the Dittrick Medical History Center, at Case Western Reserve University, in Cleveland, Ohio. Gebhard was curator at the Deutsches Hygiene Museum, 1927-35, and first director of the Cleveland Health Museum, 1940-65. These images document exhibits mounted by Gebhard in Germany and the United States in the 1930s.



An understanding of early 3D models and teaching materials will provide historical review relating to the production and design of museum models, artifacts, and teaching aids. AMI members may benefit and gain insight into the role that 3D anatomical models play in contemporary medical illustration.
This lecture and Power Point presentation will feature photographs and imagery from pilgrimages to great medical museums of Europe and the United States. This presentation will focus on the art and history of medical museum artifacts, objects such as anatomical waxes, ivory sculptures, paper machŽ preparations, and preserved human remains, all created to teach medical students about visual diagnosis, anatomy, and the workings of the human body. The presentation will demonstrate, via lecture and images, that these artifacts communicate not only relevant medical lessons, but also function both as artistic and cultural objects. These museum pieces often represent changing metaphors with which the mysteries of the body have been understood, shifting ideas about how science should be presented. Also revealed in these models are understandings of gender, notions of the ideal versus the aberrant body, and evolving approaches to death. These artifacts contain an undeniable humanity and pathos that give the works the emotional depth generally attributed to artworks. This lecture will discuss preservational and sculptural methods; known artists of the genre, contextualization of these artifacts for a contemporary viewer, and review how these artifacts illustrate the history of medicine.




















The composition is based upon a poem by Henri Cazalis, which itself is based upon an old French superstition:
Zig, zig, zig, Death in a cadence,
Striking with his heel a tomb,
Death at midnight plays a dance-tune,
Zig, zig, zig, on his violin.
The winter wind blows and the night is dark;
Moans are heard in the linden trees.
Through the gloom, white skeletons pass,
Running and leaping in their shrouds.
Zig, zig, zig, each one is frisking,
The bones of the dancers are heard to crack—
But hist! of a sudden they quit the round,
They push forward, they fly; their cocks have crowed.
According to the ancient superstition, "Death" appears at midnight every year on Halloween. Death has the power to call forth the dead from their graves to dance for him while he plays his fiddle (represented by a solo violin with its E-string tuned to an E-flat in an example of scordatura tuning). His skeletons dance for him until the first break of dawn, when they must return to their graves until the next year.
The piece opens with a harp playing a single note,and soft chords from the string section. This then leads to the eerie E flat and A chords (also known as a tritone or the "Devil's chord") played by a solo violin, representing death on his fiddle... The final section, a pianissimo, represents the dawn breaking and the skeletons returning to their graves.






Mortality defines the human condition. "We all have our dead—we all have our Graves," a Confederate Episcopal bishop observed in an 1862 sermon. Every era, he explained, must confront "like miseries"; every age must search for "like consolation." Yet death has its discontinuities as well. Men and women approach death in ways shaped by history, by culture, by conditions that vary over time and across space. Even though "we all have our dead," and even though we all die, we do so differently from generation to generation and from place to place.
Civil War Americans often wrote about what they called "the work of death," meaning the duties of soldiers to fight, kill, and die...Of all living things, only humans consciously anticipate death; the consequent need to choose how to behave in its face—to worry about how to die—distinguishes us from other animals. The need to manage death is the particular lot of humanity.7 It is work to deal with the dead as well, to remove them in the literal sense of disposing of their bodies, and it is also work to remove them in a more figurative sense. The bereaved struggle to separate themselves from the dead through ritual and mourning. Families and communities must repair the rent in the domestic and social fabric, and societies, nations, and cultures must work to understand and explain unfathomable loss.
This is a book about the work of death in the American Civil War. It seeks to describe how between 1861 and 1865—and into the decades that followed—Americans undertook a kind of work that history has not adequately understood or recognized. Human beings are rarely simply passive victims of death. They are actors even if they are the diers; they prepare for death, imagine it, risk it, endure it, seek to understand it. And if they are survivors, they must assume new identities established by their persistence in face of others' annihilation.


