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Source: www.touregypt.net
Egypt: Childbirth and Children in Ancient Egypt, A Feature Tour Egypt Story
“Study the past if you would divine the future” Confucius quotes
(A form of Mother's Day has been celebrated since ancient times.)
Michelle VaccaroIt’s that time of year again where children of all ages take the time out to honor their mother. Flowers, cards, and gifts have become a way to show appreciation on Mother’s Day, but the holiday’s origins have not always been so commercialized.
Some say Mother’s Day goes back as far as ancient Egypt, Greece, and Rome. According to MothersDayCentral.com, early signs of Mother’s Day were celebrated in Egypt to honor the goddess Isis. The Egyptians held an annual festival for Isis, the “mother of the pharaoh’s” and goddess of motherhood and fertility. The ancient Greeks celebrated Rhea, the mother of all gods, in spring ceremonies. The Romans honored Phrygian god Cybele or Magna Mater (Great Mother) in games and parades between March 15 and March 22.
http://thecelebritycafe.com/feature/birth-mother’s-day-05-07-2010
CHILDBIRTH AND CHILDREN IN ANCIENT EGYPTBY MARIE PARSONS
Children were considered a blessing in ancient Egypt. Sons and daughters took care of their parents in their old age. They were often called 'the staff of old age,' that is, one upon whom the elderly parents could depend upon for support and care. The scribe Ani instructed that children repay the devotion of Egyptian mothers:
'Repay your mother for all her care. Give her as much bread as she needs, and carry her as she carried you, for you were a heavy burden to her. When you were finally born, she still carried you on her neck and for three years she suckled you and kept you clean.'
It was also expected that the older son or child carry on the funerary provisioning of the parents after their death. Children had value in ancient Egypt. The Greeks, who were accustomed to leaving infants exposed to the elements, were stunned to observe that every baby born to Egyptian families were cared for and raised. This care was not easy. Many children died to infection and disease. There was a high rate of infant mortality, one death out of two or three births, but the number of children born to a family on average were four to six, some even having ten to fifteen.
The Kahun, Berlin and Carlsberg papyri contain an extraordinary series of tests for fertility, pregnancy and to determine the sex of the unborn child. These tests cover a wide range of procedures, including the induction of vomiting and examination of the eyes. Perhaps the most famous test says: to see if a woman will or will not bear a child. Emmer and barley, the lady should moisten with her urine every day, like dates and like sand in two bags. If they all grow, she will bear a child. If the barley grows it will be a male, if the emmer grows it will be a female, if neither grow she will not bear a child.
This technique was tested in the late 20th century, and it showed no growth of either seed when watered with male or non-pregnant female urine. With forty specimens from pregnant women, there was growth of one or both species in more than 50% of the cases. While this seemed a good indicator of pregnancy, no growth failed to exclude pregnancy in 30% of the cases. When only one species germinated, the prediction of gender was correct in seven cases, and incorrect in sixteen cases.
The god Thoth was also often called upon for help, and the goddess Hathor, guardian of women and domestic bliss, was believed to be present at every birth. Severe labor pains might be soothed by the god Amun, gently blowing in as a cool northern breeze.
The Ebers Papyrus contains a remedy for contracting the uterus, but it is not clear as to whether this was to hasten birth, expel the placenta, or to return the uterus to pre-pregnancy size. The remedy went like this: mix the kheper-wer plant (identity now unknown), honey, water of carob, milk, strain and place in the vagina.
If the perineum had an injury during birth, the Kahun Papyrus contained this remedy: prepare new oil to be soaked into her vagina.
The Egyptians were always anxious to now the future, and in order to ascertain the destiny of new-born children they relied upon the seven Hathors, who hovered over a child’s cradle and announced his destiny. Representations of these seven forms of the goddess appear in the tomb of Queen Nefertari and in various versions of the Book of Coming Forth by Day.
If a sickly baby was thought likely to die, its chances were assessed by the strength of its cries and its facial expression. A child that cries 'Hii' will live, but one that cries 'Mbi' will die. If the child made a sound like the creaking of the pine trees, or turned his face downward, he would die. Where there was still doubt, the infant was for three days put on a diet of milk containing a ground fragment of its placenta. If it did not vomit, it would survive.
The parents would lose no time in giving their child a name. Some Egyptians had very short names such as Ti or Abi, others had a complete phrase, such as Djedptahioufankh, meaning 'Ptah says he will live.' Names may have pointed to physical qualities, such as Pakamen, the blind one, or to occupations, such as Pakapu, the birdcatcher.
Most parents liked to place their children under the sponsorship of some deity, and so there were children named Hori and others named Seti, and others named Ameni, that is, dedicated to Horus, to Set, and to Amun, respectively. The historian Manetho was under the protection of the Theban deity Montu. The name Mutemwia means 'Mut is in her bark,' perhaps signifying that on the day of this girl’s birth, there was a procession of the goddess Mut, and the mother wanted to keep that special occasion by naming her daughter after the goddess.
Names could signify the god’s pleasure, perhaps explaining why there were so many Amenhoteps, Khnumhoteps and Ptahhoteps, or, signify that the god was in front of or the father of the child, as in the name Amenemhat. Those with a name Siamun were children of the god Amun. Senwosret’s name meant that he was a son of the early Theban goddess Wosret, thought to be the precursor of Mut as the consort of Amun.
After the child was named, the parents had to register it with the authorities. A princess Ahori, wife of one Nenoferkaptah, declared, 'I gave birth to this baby that you see, who was named Merab and whose name was entered into the registers of the House of Life.' Births, marriages and deaths may have been recorded for inheritance and taxation purposes. When witnesses were called in legal proceedings, their names, those of their parents, and their occupation, were all noted.
A baby stayed with its mother, carried in a sling around her neck. The mother, or a nurse, would nurse the baby for three years. Bottles, or at least the clay equivalents of bottles, have also been found.
http://www.touregypt.net/featurestories/mothers.htm
(A form of Mother's Day has been celebrated since ancient times.)
Michelle VaccaroIt’s that time of year again where children of all ages take the time out to honor their mother. Flowers, cards, and gifts have become a way to show appreciation on Mother’s Day, but the holiday’s origins have not always been so commercialized.
Some say Mother’s Day goes back as far as ancient Egypt, Greece, and Rome. According to MothersDayCentral.com, early signs of Mother’s Day were celebrated in Egypt to honor the goddess Isis. The Egyptians held an annual festival for Isis, the “mother of the pharaoh’s” and goddess of motherhood and fertility. The ancient Greeks celebrated Rhea, the mother of all gods, in spring ceremonies. The Romans honored Phrygian god Cybele or Magna Mater (Great Mother) in games and parades between March 15 and March 22.
http://thecelebritycafe.co
CHILDBIRTH AND CHILDREN IN ANCIENT EGYPTBY MARIE PARSONS
Children were considered a blessing in ancient Egypt. Sons and daughters took care of their parents in their old age. They were often called 'the staff of old age,' that is, one upon whom the elderly parents could depend upon for support and care. The scribe Ani instructed that children repay the devotion of Egyptian mothers:
'Repay your mother for all her care. Give her as much bread as she needs, and carry her as she carried you, for you were a heavy burden to her. When you were finally born, she still carried you on her neck and for three years she suckled you and kept you clean.'
It was also expected that the older son or child carry on the funerary provisioning of the parents after their death. Children had value in ancient Egypt. The Greeks, who were accustomed to leaving infants exposed to the elements, were stunned to observe that every baby born to Egyptian families were cared for and raised. This care was not easy. Many children died to infection and disease. There was a high rate of infant mortality, one death out of two or three births, but the number of children born to a family on average were four to six, some even having ten to fifteen.
The Kahun, Berlin and Carlsberg papyri contain an extraordinary series of tests for fertility, pregnancy and to determine the sex of the unborn child. These tests cover a wide range of procedures, including the induction of vomiting and examination of the eyes. Perhaps the most famous test says: to see if a woman will or will not bear a child. Emmer and barley, the lady should moisten with her urine every day, like dates and like sand in two bags. If they all grow, she will bear a child. If the barley grows it will be a male, if the emmer grows it will be a female, if neither grow she will not bear a child.
This technique was tested in the late 20th century, and it showed no growth of either seed when watered with male or non-pregnant female urine. With forty specimens from pregnant women, there was growth of one or both species in more than 50% of the cases. While this seemed a good indicator of pregnancy, no growth failed to exclude pregnancy in 30% of the cases. When only one species germinated, the prediction of gender was correct in seven cases, and incorrect in sixteen cases.
The god Thoth was also often called upon for help, and the goddess Hathor, guardian of women and domestic bliss, was believed to be present at every birth. Severe labor pains might be soothed by the god Amun, gently blowing in as a cool northern breeze.
The Ebers Papyrus contains a remedy for contracting the uterus, but it is not clear as to whether this was to hasten birth, expel the placenta, or to return the uterus to pre-pregnancy size. The remedy went like this: mix the kheper-wer plant (identity now unknown), honey, water of carob, milk, strain and place in the vagina.
If the perineum had an injury during birth, the Kahun Papyrus contained this remedy: prepare new oil to be soaked into her vagina.
The Egyptians were always anxious to now the future, and in order to ascertain the destiny of new-born children they relied upon the seven Hathors, who hovered over a child’s cradle and announced his destiny. Representations of these seven forms of the goddess appear in the tomb of Queen Nefertari and in various versions of the Book of Coming Forth by Day.
If a sickly baby was thought likely to die, its chances were assessed by the strength of its cries and its facial expression. A child that cries 'Hii' will live, but one that cries 'Mbi' will die. If the child made a sound like the creaking of the pine trees, or turned his face downward, he would die. Where there was still doubt, the infant was for three days put on a diet of milk containing a ground fragment of its placenta. If it did not vomit, it would survive.
The parents would lose no time in giving their child a name. Some Egyptians had very short names such as Ti or Abi, others had a complete phrase, such as Djedptahioufankh, meaning 'Ptah says he will live.' Names may have pointed to physical qualities, such as Pakamen, the blind one, or to occupations, such as Pakapu, the birdcatcher.
Most parents liked to place their children under the sponsorship of some deity, and so there were children named Hori and others named Seti, and others named Ameni, that is, dedicated to Horus, to Set, and to Amun, respectively. The historian Manetho was under the protection of the Theban deity Montu. The name Mutemwia means 'Mut is in her bark,' perhaps signifying that on the day of this girl’s birth, there was a procession of the goddess Mut, and the mother wanted to keep that special occasion by naming her daughter after the goddess.
Names could signify the god’s pleasure, perhaps explaining why there were so many Amenhoteps, Khnumhoteps and Ptahhoteps, or, signify that the god was in front of or the father of the child, as in the name Amenemhat. Those with a name Siamun were children of the god Amun. Senwosret’s name meant that he was a son of the early Theban goddess Wosret, thought to be the precursor of Mut as the consort of Amun.
After the child was named, the parents had to register it with the authorities. A princess Ahori, wife of one Nenoferkaptah, declared, 'I gave birth to this baby that you see, who was named Merab and whose name was entered into the registers of the House of Life.' Births, marriages and deaths may have been recorded for inheritance and taxation purposes. When witnesses were called in legal proceedings, their names, those of their parents, and their occupation, were all noted.
A baby stayed with its mother, carried in a sling around her neck. The mother, or a nurse, would nurse the baby for three years. Bottles, or at least the clay equivalents of bottles, have also been found.
http://www.touregypt.net/f
