Dwarfs and pygmies in ancient Egypt
| Dwarf in hieroglyphs | ||||||||
|---|---|---|---|---|---|---|---|---|
Deneg/Daneg/Dag dng/dʾng/dʾg dwarf/small person/pygmy | ||||||||
Deneg/Daneg/Dag dng/dʾng/dʾg dwarf/small person/pygmy | ||||||||
In Early and Ancient Egypt, dwarfs and pygmies were seen as peoples with celestial gifts. They were treated with greatest respect and enjoyed highest social and political positions.
Terms and depictions of dwarfs and pygmies
The Ancient Egyptians used three terms to describe peoples with short stature: The first of these was Deneg, Daneg or Dag (depending on different used transcriptions), which simply means "little human", "dwarf" and/or "pygmy". The Egyptian hieroglyphs used for these words could be combined with the determinative of an dwarf, alternatively the determinative were used solely. Stelas of the 1st dynasty show only the determinative, implying that the determinative itself was read Deneg, Daneg or Dag, with the same meaning.[1][2][3] In later times, these words were often combined with determinatives such as the sign for "clothes/fashion" (Gardiner sign S38), describing now an "fashion dwarf" (Egypt. Daneg-seret); or with the sign of a dancer (Gardiner sign A32), now describing an "dancing dwarf" (Egypt. Daneg-ibaw).[1][2][3] During the Middle Kingdom period, a new word concerning dwarfs and pygmies appeared: Nemw, meaning "malformed one", which might lead to the medical origin of Egyptian dwarfs as achondroplasia patients. And a third new word, Hewa, means "shepherd" or "cattle drover".[1][2][3]
Typical depictions of dwarfs and pygmies were artistically performed realistic, showing them with normally grown torso and head, but with visibly shortened and slightly bend arms and legs. These depicted body proportions could point to the medical condition of achondroplasia or hypochondroplasia.[1][2][3] However, there are numerous relief depictions of small peoples with normal body proportions. It must remain open, if these figures might show pygmies of an african tribe, or if they were depicted so small just to a) show their lower rank and b) to accentuate the main motif of the relief scene.[1][2][3]
The earliest known depictions of dwarfs in Egypt originate frome the time of early 1st dynasty, from the royal cemetery of Abydos. Their depictions were incarved on private stelas which were found strongly withered or damaged in several subsidiary tombs. In these depictions, the dwarfs wear gold collars, fine linnen skirts and/or insignia such as sceptres and cloth seals, typical for very high ranked officials and priests.[1][2][3] Depictions of dwarfs also appear within black ink inscriptions on ceramics and earthen beer vases. Also found at Abydos, several ivory figurines show male and female dwarfs. Many of these figurines also show the dwarfs wearing gold collars, fine linnen skirts and even fine stepped dreadlock wigs. Some of the female figurines are shown in a gesture typical for a birth in standing position. Other female figurine clearly depict pregnant woman. It is believed, that these special female figurines were created to work as good luck charms for pregnant women in attempt to draw luck for a birth of healthy children.[1][2][3]
Origins of dwarfs and pygmies
It is possible, that dwarfs and pygmies were bought. Hermann Junker[4], Jacques Jean Clére[4] and Hans Felix Wolf[4] point to the Egyptian word Isww, which means "I have bought (this)" and which often occures in connection with dwarfs. However, it must remain open, if dwarfs and pygmies actually originated from human trafficking, or if these peoples "rented" themself to institutions such as temples, shrines and even the pharaoh's court. Especially during the Early and Old Kingdom, it was common in upper class households that high sums of some kind of transfer fee was exchanged, whenever dwarfs performed public dancings or other duties. It also was common whenever dwarfs and pygmies switchted their employer/head of the house. A few rare cases also prove, that nanism could appear within healthy, normally grown families. Thus, not all dwarfs and pygmies were inevitably gained by bestowal or acquisition.[1][2][3]
Differentiations between dwarfs and pygmies
The Ancient Egyptians differentiated strictly between "real" dwarfs and dance gifted pygmies of african tribes. A possible origin of the dancing pygmies might have been today Sudan or Ethiopia. Pygmies were exclusively hired for dancing and acrobatic performances at tempels and shrines for very special occassions. Dwarfs instead, were exclusively hired for highly skilled craftings and artistic duties. However, modern Egyptologists admonish for caution, the Ancient Egyptian did not differ between dwarfs and pygmies to discriminate them, they simply chose according to natural skills.[5][4]
Social ranks and careers
Social ranks
Especially during the Early and Old Kingdom, dwarfs were treated in Egyptian society with greatest respect. Their natural nanism was seen as an celestial gift, discrimination and social exclusion were totally unknown to the Egyptians. In most cases, in which dwarfs were brought first time into a new family, they seemed to have been immediately accepted as a new full-fledged member. They were bestowed with very special and exclusive duties, which normally were performed by highest ranked officials, such as priests and princes. Even in many royal households, next to the king, dwarfs were allowed to serve and work.[6][1][2][3] The unusually high ranks and social positions that dwarfs enjoyed, are expressed for example in subsidiary tombs of 1st dynasty at Abydos. These subsidiary tombs were reserved for the direct relevants and most loyal servants of the pharaoh. To be allowed to be buried so close to the king, proves how much respected dwarfs were during that time.[1][2][3]
A 6th dynasty letter, written during the reign of king Pepi II and addressed to the high official and prince Harkhuf, was sent to Elephantine in order to ask about the condition and whereabout of an "dancing dwarf" (Daneg ibaw). Harkhuf was ordered to bring the dwarf, which originated from Punt, to the palace of the king healthy and unharmed, no matter what the cost. The appointed passage includes that the king "desires to see the dwarf the most, even more than the precious gifts from Punt". The letter also reveals, that during the past, several dwarfs were brought from Punt to the royal household before.[1][2][3]
Family founding
The most famous case of nanism in Ancient Egypt is that of the high official Seneb. Seneb worked during the late 4th dynasty or early 5th dynasty, most possibly under king Shepseskaf and his successors. Seneb was married to an bodily normal grown woman named Senet-ites. He had two daughters (Awib-en-Khufu and Semeret-Radjedef) and one son (Ankh-ima-Radjedef), all kids were also normally grown.[1][2][3][4] This proves, that dwarfs were able to have healthy children and families. Because Seneb's father was normally grown, Seneb's case also proves that not all dwarfs were brought from foreign countries, nanism occurred within Egyptian families, too. In other cases, where members with also short stature are depicted as servants of other dwarfs, it is possible that these other dwarfs were family relatives of the former one, but this must remain open, because it was not uncommon during the Old Kingdom period, that artists depicted one and the same person multiple time in one scene. They did this to show that the main character performed several different duties at the same time.[4][2]
Careers
As already mentioned, dwarfs were allowed to have several high ranked jobs, they were also allowed to rank up and start an promising career. Old Kingdom reliefs depict dwarfs performing mainly easy, rather creative jobs, because their shortened and fragile stature allowed no hard or dangerous, physical work. Thus, dwarfs mainly worked as jewelers, tailors, cup-bearers and/or zookeepers.[4][2][6]
The most often performed work of dwarfs were that of an zookeeper. Royal zookeepers mostly took care of pets such as hunting dogs, domestic cats and guenons. The reason may be found in the circumstance that these animals were very easy to tame and thus wouldn't become a danger to the dwarfs. Only one unique relief shows an dwarf taking an leopard for a walk. It can be found in the mastaba of the high official Nyankhnesw (6th dynasty). In another tomb (that of the high official Nofer, also 6th dynasty), one relief scene shows an dwarf and his guenon, the little ape pilfers grapes from a fruit basket and plays with his cord. Further Old Kingdom reliefs suggest, that guenons literally assisted their zookeepers: in the tomb of Kaaper, one unique relief depicts an dwarf and his guenon, as they both(!) specify the clock for a pair of musicians. Depictions of dwarfs working as musicians are very rare.[2][6]
Old Kingdom inscriptions reveal, that dwarfs had the chance to be promoted in their professions and offices. High rank titles such as ″overseer of the dwarfs in the house-of-clothes″ and ″overseer of the goldsmiths″, and honorary titles such as ″friend of the king″, ″beloved of the king″ and ″head of the palace″ prove, that dwarfs were socially and occupationally treated in equal manners such as normally grown peoples. However, it is unclear if dwarfs were also allowed to perform duties amongst temple services and rituals. The few reliefs showing dwarfs involved into feasts such as the Hathor feast and the Heb Sed, allow no closer and more secure evaluation, because the inscriptions give the names of the dwarfs, but do not explain their exact activity.[2][6]
Dwarfs and pygmies in later periods
In later periods, such as the Middle Kingdom and the New Kingdom, the respect before dwarfs seems to have ceased. Depictions of dwarfs from later periods show dwarfs in more and more ridiculing ways, possibly in attempt to deride them. From ramesside era, an famous Egyptian papyrus called "the wise doctrine of Amenemope, son of Kanakht" (papyrus B.M. 10474; 19th dynasty) includes dunning appeals, not to treat dwarfs and other handicapped peoples (such as blind peoples, cripples and autists) bad or to backbite over them. Scholars and Historians evaluate Amenemope's doctrines as an public apell against moral decay within Egyptian society.[2][6]
Dwarf deities
In Ancient Egypt, peoples worshipped several dwarf deities. The most famous of them was Bes. He is archaeologically detected since 12th dynasty and his origin is believed to be from the southern border of today Sudan. Bes was the god of dreams, luck and dancing, protecting household and possessings. He was also a god of birth and was worshipped in birth houses alongside the goddess Heqet. Bes is always depicted with normal torso and head, shortened legs and arms and with the ears of a lion. His most unmistakable feature was his depiction in frontal view, displaying his always grinning face. This artistic style was rather rare in Ancient Egypt, making Bes well recognizable.[1][2][3]
An further deity with nanism, but pretty rarely depicted, was Ptah-Pahtaka ("Ptah, the strong"). He was worshipped as an special form of Ptah, the god of art, work and creativity. Another variety of Ptah, that was also depicted as a dwarf, was called Ptah-segem-panem ("Ptah, the listener"). The deity Thoth, god of time, mathematics and the moon, was sometimes depicted as a guenon with the head of a human. This might have been an allusion to dwarfs.[1][2][3]
Famous Egyptian dwarfs known by their names
Egyptian dwarfs which became known by their names thanks to their tomb stela, reliefs and/or statues include: Nefer, Ser-Inpw, Hedju (all three of 1st dynasty), Ny-ankh-Djedefre (4th dynasty) and Seneb (late 4th or early 5th dynasty).[2][6][1]
References
- ^ a b c d e f g h i j k l m n o William R. Dawson: Pygmies and dwarfs in ancient Egypt. In: Journal of Egyptian Archaeology. 24, 1938, ISSN 0075-4234, p. 185–189.
- ^ a b c d e f g h i j k l m n o p q r s t Veronique Dasen: Dwarfs in Ancient Egypt and Greece. Oxford University Press, Oxford (UK) 2013, ISBN 0-199-68086-8, p. 54–58, 107–149.
- ^ a b c d e f g h i j k l m n Karl-Joachim Seyfried: Zwerg. In: Wolfgang Helck a.o.: Lexikon der Ägyptologie (LÄ), vol. VI. Harrassowitz, Wiesbaden 1986, ISBN 3-447-02663-4, p. 1432–1435.
- ^ a b c d e f g Hermann Junker: Gîza V: Die Mastaba des Snb (Seneb) und die umliegenden Gräber. Akademie der Wissenschaften in Wien: Philosophisch-historische Klasse, Denkschriften 71.2, Wien/Leipzig 1941, p. 7−11.
- ^ Brigitte Goede: Brief Pepis II. an Herchuf, Gouverneur von Elephantine, wegen eines Tanzzwergs. In: Gabriele Höber-Kamel: Elephantine, das Tor zu Afrika. (= Kemet Heft 3/2005), Kemet Verlag, Berlin 2000, ISSN 0943-5972, p. 23–25.
- ^ a b c d e f Hans-Werner Fischer-Elfert: Lache nicht über einen Blinden und verspotte nicht einen Zwerg! : Über den Umgang mit Behinderten im Alten Ägypten. In: Max Liedtke: Behinderung als pädagogische und politische Herausforderung. Historische und systematische Aspekte (= Schriftenreihe zum Bayerischen Schulmuseum Ichenhausen, Bd. 14.), Klinkhardt, Bad Heilbrunn 1996, ISBN 3-7815-0791-2, p. 93–116.