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
The conception and gestation of more than one child was thought to be unfortunate. It was probably based on the experience that gestation passed more difficult, the delivery was complicated and dangerous, not to mention that new bora twin-babies are generally less developed as those growing alone in the womb. Similar ideas were written by Plinius in his book about anthropology, 65 where he also mentions some curiosities. He states, that the water of the Nile is so much fertile, that — according to his source, Trogus — at that time the only known 7-twins, who all survived, came to world in Egypt. 66 Specific word to express "twins " seems to appear only by the end of the New Kingdom. 67 This may be reasoned by lack of evidence, or because at earlier times ancient Egyptians might have not needed the noun. This could be probably due to the state of language where the dual was still in use more actively. In the case of the first known occurrence of the word twins the gods are required to keep the female owner of the decree safe from Horus birth, from irregularity/ failure (d3j.t) and from giving birth to twins (htr). 68 To put the items into a list may reflect the effect of the more and more intensive contact with the Middle-Eastern countries, but the fear was surely an old one. The nude female statuettes 69 having two children with them, represented from the Middle Kingdom on, may perhaps be considered as earlier artistic realisation of this concept. They may be interpreted both as child and its ka-soul and as twins. The amulet type representing two children embracing each other 70 known from the 6 th Dynasty could also be thought as representation of twins. While missing textual evidences only the reasoning based on generalities allows some clues about the function. As in the Egyptian Netherworld conception two children or twins in general have no specific significance, the amulet was probably put into the tomb as "daily object". It is difficult to imagine other situation for their application as gestation or delivery — especially because in mythology the creation is also actually the case where twins met systematically: Shu and Tefnut, then Geb and Nut, at last their children. These latter ones seem to be five times twins, being born on 5 different days one after the other. As it is retold in the Horus myth, however, they are rather two twin pairs and a child. In any case, all these births could only be regarded as positive examples, where both mother and children stayed alive in good health and lived though a peculiar but complete life. Similar to the differentiation of types of birth 71 , ancient Egyptians made distinction also between an infant born timely or mistimed. For the interpretation of the term "Horus birth" we have two explanations. It could label those who miss their father, that is orphans 72 , or — more possibly could refer those who was born premature, with the consequent feebleness, infirmity or irregularity. They were not considered diseased, but abnormal indeed 65 Plinius: Nat. Hist. Lib. VII. München, 1975, caput 57 66 Plinius: Nat. Hist., Buch VII. München, 1975, caput 33. 67 htr, I. E. S. Edwards: Oracular Amuletic Decrees of the Late New Kingdom, Hieratic Papyri in the British Museum, Fourth Series, Vol. 1, London, 1960, p. 66—7 (lines 110—115) 68 I. E. S. Edwards: o.e., p. 66. notes 68—69. — papyrus T.2., line 115. 69 Christiane Desroches-Noblecourt: "Concubine du mort" et mères de famille au Moyen Empire. A propos d'une supplique pour une naissance, BIFAO 53, 1953, p. 7—47. 70 Guy Brunton: Mostagedda and the Tasian culture, London, 1937, pl. 56, 3T, Guy Brunton: Qau and Badari III., London, 1930, ERAP 50. pl. 93, 3T. 71 Győry Hedvig: "Szülni fogsz hónapjaid szerint" LAM5/12, 1995, p. 1146—1151. 72 I. E. S. Edwards: o.e., p. 66. note 69. — papyrus T.2., line 115; Wolfhart Westendorf: Handbuch der altägyptischen Medizin, Leiden-Boston-Köln, Brill, 1999, p. 425, note 733.
