Birth

Sources

Etiology. In the ancient Egyptian language, mesi is the basic word for birth. It is a component in many names, often combined with a god’s name, such as in Ramesses (Re is born) and Thutmose (Thoth is born), which contain different grammatical forms of the verb “to be born.” Other phrases with a similar meaning were pery her ta (come down to the ground), pery em khet (come forth from the womb), and hay em khet (descend from the womb).

Conception. The Egyptians understood the basic cause of conception from earliest times. In the fifth century b.c.e. they thought that the father produced semen from his bones, but that it was then stored in the testicles. They understood that the penis was used to transfer semen to the womb. Mother’s milk, however, was thought to be the source of the new flesh and skin of a baby. The mother also provided the heart, considered to be the seat of thought and mind, for the newborn. Not only did this belief mean that the mother provided the physical organ but also the child’s character.

Infertility. The Egyptians also understood that infertility could be caused by the mother or father. Cures were tried for both potential parents and included prayers, letters to the dead requesting assistance, and prescriptions. These formulas do not have any known medical value.

Avoiding Pregnancy. Contraception consisted of both chemical and mechanical means. A compound similar to

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acidic contraceptive jelly was used, along with male prophylactics made from animal skins.

Pregnancy Tests. The Egyptians were aware of the physical changes in a woman’s body during pregnancy. They observed that a pause in menses, swollen breasts, nausea, changes in the face and eyes, and sensitivity to strong smells were among the signs that a woman had conceived. They also used a remarkable test to confirm pregnancy. The woman urinated on barley and emmer seed. If the seeds germinated, the test was positive. If no plant came from the seeds, the test was negative. In fact, the chemical changes in a pregnant woman’s urine will allow a seed to germinate, while ordinary urine is too acidic for the plant to grow. On the other hand, the Egyptians believed that if barley grew first, the child was a boy. If emmer sprouted, the child was a girl. This theory was based on the fact that the word barley is grammatically masculine in Egyptian and emmer is feminine. This test is not reliable.

Care of Pregnant Women. In ancient Egypt pregnant women massaged their bellies with oils. They believed that these lotions could prevent stretch marks and ease delivery. They were kept in calcite containers carved in the shape of a pregnant woman rubbing her abdomen. One such container showed a tampon in the shape of the Isis knot—a well-known amulet that associated pregnant woman with the goddess Isis when she carried her son, Horus—that allegedly eased the pregnancy. In an effort to prevent possible miscarriages, prescriptions were poured directly into the vagina.

Labor and Delivery. The Egyptians described human gestation as being nine months long. Actual labor and birth was assisted by a midwife, probably with other women

present. These women might have been associated with the goddesses Isis, her sister Nephthys, and Heket, the goddess of birth. During labor the attendants assisted by applying natron, a sodium nitrate, and poultices; casting magical spells; and offering intoxicating drinks. They also performed fumigations that they believed made the labor go faster. The birthing mother either squatted on bricks or sat in a specially built chair to deliver the child; they stayed in their homes, in a special hut located in the garden, or on the roof. A midwife cut the umbilical cord, placed the child on a brick, and pronounced the child’s name. In at least one case the new mother then observed a fourteen-day period of purification. Some scholars believe that the placenta was saved so it could later be buried in the child’s tomb.

Naming and Fate. In the only account of a birth preserved from ancient Egypt, found in the Papyrus Westcar, which was written during the Middle Kingdom (circa 1980-1630 b.c.e.), the midwife pronounced the name of the new child. Scholars believe the mother, with input from the father, chose this name. The Egyptians also believed that the child’s fate was determined in the womb by the goddesses called the Seven Hathors, who were assisted by Renenutet, the goddess of the birthing bricks.

Death during Childbirth. A woman’s life expectancy was two to four years shorter than a man’s because of the high incidence of death in childbirth. To prevent such deaths the Egyptians used magic spells and amulets. The dwarf-god Bes and the hippopotamus-goddess Taweret were both believed to protect pregnant women and unborn children. Special wands inscribed with images of these deities, for instance, were used to draw magic circles around a pregnant woman’s bed.

Neonatal Death. Newborns were also in danger. The Egyptians tested the strength of these infants by feeding them a portion of the placenta. If the child swallowed the offering, it was believed that it would live. The quality of a child’s cry could also predict its chances for survival.

Sources

Erika Feucht, “Birth,” in Oxford Encyclopedia of Ancient Egypt, volume 1, edited by Donald B. Redford (Oxford & New York: Oxford University Press, 2001), pp. 192–193.

Eugen Strouhal, Life in Ancient Egypt, translated by Deryck Viney (Cambridge: Cambridge University Press, 1992).