Magyar László szerk.: Orvostörténeti Közlemények 170-173. (Budapest, 2000)

KÖZLEMÉNYEK — COMMUNICATIONS - Győry, Hedvig: "Providing protection to a new-born on the day of his birth ". Extra-and intrauterine complications and abnormalities in ancient Egypt. — „Az újszülött védelméről gondoskodni születése napján ". Méhen kívüli és belüli komplikációk és rendellenességek az ősi Egyiptomban

rhages in pregnant women, resulting in the foetus (= "egg") stopping to grow, or it may even abort from the womb.

17 (Considering that Seth has applied this method on Isis in the myths,

18 it is possible that the expression "Horus birth" originates from here.) Consequently, the anti-dote for abortion would be the keeping away of Seth and his accomplices, and the closing of the uterus. They intended to ensure achieving it, either by merely magic, (such as casting of spells, applying pearls, knot-amulets etc.,) or by practical actions (by the use of objects with practical effect on the patient) and perhaps also combining the two in one and the same time, as it was in the case of r3-j33.t tampon-amulet, made of fabrics, cf. L 41—42). The other extreme is, when pregnant women "havepassed their term"

19 and were unable to open. It happened e.g. to the foetus of Seth'with Anat and Astarte,

20 and thus occurred her inability to give birth. These very cases were applied by the Egyptians also for water-magic: gods seal

21 a crocodile in the interest of the incantator "like the mouth of the vulva of Anat and Astarte, the two great goddesses who are pregnant without giving birth, and sealed. They were closed by Horus. They were opened (that is: were impregnated) by Seth. " (Ritner)

22 Probably because of the act of Horus, mentioned above, or due to the fact that Isis delivered the baby successfully — despite the machinations of Seth —, ancient Egyptians asked Isis / Hathor to help them also when they had some difficulties with starting the delivery.

23 It is no wonder, that delivery was preceded by many arrangements. The place of the delivery had to be cleansed from the harmful beings, the pre-natal child was assimilated to a god. Offerings were made for Nut, the celestial mother who gave birth to Ra, the Sun, each morning. Torches were burnt against malevolent beings, the demons of the darkness, the spirits of the deceased watching for victims, the evil ghosts thought to hang around in order to keep them further away, various rites, passed from one generation to the other were applied to obtain helpful assistance of benevolent gods, just to mention some important events. These acts helped them in practical terms to ward off infections as much as circumstances permitted, to get every necessary instruments at hands and to prepare themselves also mentally to the demanding work of assisting labour. Many other psychical instruments were also used to straighten the pregnant woman. During the New Kingdom e.g. it was important — at least in some cases — among the practices for delivery also the application of the dwarf statuette, probably a Pataikos amulet, of Hathor from Dendera.

24 In one case the labouring woman asked to put it on her forehead

25 and thus come under the 17 Wolfhart Westendorf: Beiträge aus und zu den medizinischen Texten, II. Das Isis-Blut Symbol, ZAS 92, 1996, p. 144—154. 18 Wolfhart Westendorf, Beiträge aus und zu den medizinischen Texte III. Incubus-Vorstellung, ZAS 96, 1970, p. 145—51 19 Serge Sauneron: o.e. (1968), p. 328 = Serge Sauneron: o.e. (1962), p. 164, col. 366/2, par. 16. 20 H. O. Lange: Der Magische Papyrus Harris, Kobenhavn, 1927, p. 28—32, F, 11, 14—16, vol. 3/5—10. 21 For the use of sealing in medical contexts see Győry Hedvig: "The seal is your protection", Revue Roumaine d'Égyptologie, 2—3, 1998—1999 p. 35—52. 22 Robert K. Ritner: An Uterine Amulet in the Oriental Institute Collection, JNES 43, 1984, p. 216. 23 E.g. Joris Frans Borghought: The Magical Texts of Papyrus Leiden 1. 348, Leiden, 1971, OMRO, 51, 1970: Sp. 34 = Joris Frans Borghought: Ancient Egyptian Magical Texts, (Nisaba 9.) Leiden, 1978, p. 40, no. 63. 24 J.F. Borghought: o.e., (1971), OMRO, 51, 1970, P. Leiden I. 348, Sp. 31, 12.8 25 J. F. Borghought: o.e., (1971), OMRO, 51, 1970, P. Leiden I. 348, Sp. 30, 12.2—6.