Communications Texts defended at the 13th Scientific Meeting of the Spanish Foundation of Modern History, following a peer review. Former Egypt’s interest in modern Europe resulted in the reception of the Egyptian myth through an Egyptian narrative articulated in various fields (historiographic, genealogical, jeroglyphic, medical, pharmacopaic). Of the latter two forms part of the most exotic aspect of the Egyptian myth: the one relating to morpheries. As part of an imaginary where momification was conducive to a mystery, we must place Egyptian momists in the commercial context of modern centuries. The Spanish Monarchy was not extraneous to this imaginary. Doctors in the circle of Felipe II — such as Andrés de Laguna — were likened to the belief that the morals could cure the live. Some prescriptions included remedies made from packaged bodies, which were not free of a magic character and which were the result of what had been praised in the first century by Dioscorides — whose Spanish version of the medica matter is due to Laguna — or Plinium el Viejo, both of which were glossers of the therapeutic qualities of bitumen, a natural product of Persia known as Mumia. The confusion was caused by the fact that in the former Egypt the finish body was joined during the momification process with resins and oils which, after drying, took the appearance of natural bitumen. When the sources of this substance began to be scarce, the sunny oils of apparently infinite momias replaced it, which led not only to the replacement of the Egyptian term Sah (‘momia’) by persa mūm, but also to its conversion (at least since the 11th century) into a precious commercial product and, consequently, the emergence of a market of mumps that would bring them to European apotecaries, often sliced or powdered, and not always authentic. Demand reached such considerable levels that the Ottoman Egyptian authorities banned the departure from the country, although trade continued through smuggling.