I-Ebers Papyrus irekhodi lezokwelapha elivela eGibhithe lasendulo elihlinzeka ngemithi engaphezu kuka-842 yezifo nezingozi. Igxile enhliziyweni, ohlelweni lokuphefumula, nasesifo sikashukela ikakhulukazi.
IPapyrus icishe ibe ngamamitha angama-68 (amamitha angama-21) ubude namasentimitha angu-12 ububanzi (amasentimitha angu-30) ububanzi. Njengamanje ibekwe eMtapweni Wezincwadi waseYunivesithi waseLeipzig eJalimane. Ihlukaniswe imigqa engama-22. Yaqanjwa ngegama lesazi esidumile saseGibhithe uGeorg Ebers futhi kucatshangwa ukuthi yadalwa phakathi kuka-1550 no-1536 BC ngesikhathi sokubusa kwenkosi yaseGibhithe u-Amenopis I.
I-Ebers Papyrus ithathwa njengomunye wemibhalo yezokwelapha emidala kunazo zonke eGibhithe. Inikeza umbono omibalabala kumuthi wasendulo waseGibhithe futhi ikhombisa ukuhlangana kwesayensi (eyaziwa ngokuthi indlela enengqondo) kanye nemilingo-yezenkolo (eyaziwa ngokuthi indlela engenangqondo). Ihlolwe kabanzi futhi yahunyushwa kabusha cishe amahlandla ayisihlanu, futhi yamukelwa ngokunikeza ukuqonda okukhulu ngomhlaba wamasiko waseGibhithe lasendulo phakathi kwekhulu le-14 nele-16 BC.
Yize i-Ebers Papyrus iqukethe inqwaba yolwazi lwezokwelapha, buncane nje ubufakazi bokuthi yatholakala kanjani. Ekuqaleni yayaziwa njenge-Assasif Medical Papyrus yaseThebes ngaphambi kokuthengwa nguGeorg Ebers. Kuyathakazelisa nje ukwazi ukuthi kwenzeka kanjani ukuthi ifike ezandleni zeGeog Ebers njengoba kunjalo nangokufunda ngezindlela zokwelapha nezingokomoya ezikhuluma ngazo.
Inganekwane nomlando we-Ebers Papyrus
Ngokusho kwezinganekwane, uGeorg Ebers nomxhasi wakhe ocebile uHerr Gunther bangena esitolo samaqoqo esingajwayelekile esasiphethwe ngumqoqi okuthiwa u-Edwin Smith eLuxor (Thebes) ngo-1872. Umphakathi wase-Egyptology wawuzwile ukuthi wayethole ngendlela exakile i-Assasif Medical Papyrus.
Lapho u-Ebers noGunther befika, babuza ngesimangalo sikaSmith. I-papyrus yezokwelapha esongwe ngelineni lomama yanikezwa nguSmith. Uthe kutholwe phakathi kwemilenze yomama esifundeni iTheban necropolis 'El-Assasif. Ngaphandle kokuqhubeka, u-Ebers noGunther bathenga i-papyrus yezokwelapha kwathi ngo-1875, bayikhipha ngaphansi kwegama elithi Facsimile.
Yize kungaphikiswa ukuthi i-Ebers yezokwelapha i-papyrus yayiqinisile yini noma ingumbombayi oyinkimbinkimbi, iqiniso lihlala likhona lokuthi uGeorg Ebers wathola i-Assasif papyrus wase eqhubeka nokukopisha omunye wemibhalo emikhulu yezokwelapha emlandweni orekhodiwe.
I-papyrus yezokwelapha yakhiqizwa ngabakwa-Ebers ngokuqoshwa kabusha kwezithombe ezinemibala emibili, ephelele nge-hieroglyphic English to Latin translation. Inguqulo kaJoachim yesiJalimane yavela ngokushesha nje ngemva kokushicilelwa kwayo ngo-1890, kwalandela ukuhunyushwa kukaH. Wreszinski kwe-hieratic to hieroglyphics ngo-1917.
Ezinye izinguqulo ezine zesiNgisi ze-Ebers Papyrus zaqedwa: eyokuqala nguCarl Von Klein ngo-1905, eyesibili nguCyril P. Byron ngo-1930, eyesithathu nguBendiz Ebbel ngo-1937, kanti eyesine nguDokotela nodokotela uPaul Ghalioungui. Ikhophi likaGhaliounguiui kuseseyihumusho lesimanjemanje lesibanzi le-papyrus. Ithathwa futhi njengenye yezincwadi ezibaluleke kakhulu ku-Ebers Papyrus.
Naphezu kwemizamo eminingana yokuhumusha ngokunembile i-Ebers Papyrus, i-papyrus iyaqhubeka nokubalekela ngisho nezazi zaseGibhithe ezinolwazi kakhulu. Kutholakale inani elikhulu lokwelashwa kusuka kokuhunyushiwe eminyakeni engama-200 edlule, okunikeza ukuqonda ngempucuko yasendulo yaseGibhithe.
I-Ebers Papyrus: Sifundeni?
Njengoba kushiwo ngaphambili, izwe lezokwelapha laseGibhithe lahlukaniswa ngezigaba ezimbili: “izindlela ezinengqondo,” okwakuyizindlela zokwelapha ezisekelwe ezimisweni zesayensi zanamuhla, kanye “nezindlela ezingenangqondo,” ezazibandakanya izinkolelo zemilingo nezenkolo ezibandakanya iziphonso, iziphonso, neziphonso ezibhaliwe ezazibhekiswe ezindabeni zasendulo Onkulunkulu baseGibhithe. Ngemuva kwakho konke, kwakukhona ukuxhumana okuphawulekayo ngaleso sikhathi phakathi komlingo, inkolo, kanye nempilo yezokwelapha njengesipiliyoni esiphelele. Kwakungekho into efana nokutheleleka ngamagciwane noma kwegciwane; ulaka lonkulunkulu kuphela.
Yize i-Ebers Papyrus yangekhulu le-16 BC (1550-1536 BC), ubufakazi bolimi busikisela ukuthi lo mbhalo uthathwe emithonjeni emidala eyaqala eMbusweni Wase-12 waseGibhithe. (Kusukela ngo-1995 kuya ku-1775 BC). I-Ebers Papyrus yabhalwa nge-hieratic, inguqulo efushanisiwe efingqiwe ye-hieroglyphics. Inamarubrikhi angama-877 (izihloko zesigaba) ngoyinki obomvu, kulandele umbhalo omnyama.
I-Ebers Papyrus yakhiwe ngamakholomu ayi-108 anenombolo 1-110. Ikholomu ngayinye inemigqa yombhalo ephakathi kuka-20 no-22. Lo mbhalo uphetha ngekhalenda elikhombisa ukuthi wawubhalwe ngonyaka wesishiyagalolunye ka-Amenophis I, okusho ukuthi wadalwa ngo-1536 BC.
Iqukethe inqwaba yolwazi mayelana nokwakheka komzimba nokwakheka komzimba, i-toxicology, iziphonso nokuphathwa kwesifo sikashukela. Phakathi kwemithi yokwelapha efakwe encwadini kukhona leyo yokwelapha izifo ezithwalwa yizilwane, izinto ezicasula izitshalo, nobuthi bamaminerali.
Iningi le-papyrus ligxile ekwelashweni ngokusebenzisa ama-poultices, lotions, namanye amakhambi ezokwelapha. Inamakhasi angama-842 okwelashwa okwenziwayo kanye nemiyalelo engahlanganiswa kwenziwe izingxube ezingama-328 zezifo ezahlukahlukene. Kodwa-ke, abukho ubufakazi obuncane bokuthi lezi zingxube zahlolwa ngaphambi komuthi. Abanye bakholelwa ukuthi leyo mixube yayikhuthazwe ukuhlangana okuthile konkulunkulu.
Ngokobufakazi bemivubukulo, bomlando, kanye nobudokotela, odokotela baseGibhithe lasendulo babenolwazi namakhono okuphatha iziguli zabo ngokuqonda (izindlela zokwelapha ezisuselwa kumgomo wesayensi wanamuhla). Noma kunjalo, isifiso sokuhlanganisa imicikilisho yenkolo (izindlela ezingenangqondo) kungenzeka ukuthi bekuyimfuneko yamasiko. Uma ukusetshenziswa okusebenzayo kwehlulekile, odokotela basendulo bezokwelapha bangahlala bephendukela ezindleleni ezingokomoya zokuchaza ukuthi kungani ukwelashwa kungasebenzi. Isibonelo esisodwa singatholakala ekuhumusheni kwesipelingi esivamile sokupholisa okubandayo:
“Phuma uphume, ikhala le-fetid, phuma uphume, ndodana yekhala le-fetid! Phuma, wena wephula amathambo, uchithe ugebhezi, ugulise izimbobo eziyisikhombisa zekhanda. ” (Ebers Papyrus, umugqa 763)
AbaseGibhithe lasendulo babezinakisisa izinhliziyo nezinhlelo zenhliziyo. Babecabanga ukuthi inhliziyo yiyo ephethe ukulawula nokuhambisa uketshezi lomzimba njengegazi, izinyembezi, umchamo nesidoda. I-Ebers Papyrus inengxenye ebanzi enesihloko esithi “incwadi yezinhliziyo” echaza ukunikezwa kwegazi nemithambo exhuma kuzo zonke izifunda zomzimba womuntu. Iphinde ikhulume ngezinkinga zengqondo njengokucindezeleka kanye nokuwohloka komqondo njengemiphumela emibi ebalulekile yokuba nenhliziyo ebuthakathaka.
The i-papyrus kufaka phakathi izahluko ezikhuluma ngesisu, ukutholakala kokukhulelwa, izifo zabesifazane, ukuvimbela ukukhulelwa, izimuncagazi, ubunzima bamehlo, ukuphazamiseka kwesikhumba, ukwelashwa okuhlinzekwayo kwezimila ezibulalayo, nokuhlelwa kwamathambo.
Kunendima eyodwa ethize encazelweni ye-papyrus yezifo ezithile ochwepheshe abaningi abakholelwa ukuthi isitatimende esiqondile sendlela yokubona isifo sikashukela. Isibonelo, uBendix Ebbell, waba nomuzwa wokuthi iRubric 197 ye-Ebers Papyrus ifana nezimpawu zesifo sikashukela. Ukuhumusha kwakhe umbhalo ka-Ebers kanje:
“Uma uhlola umuntu ogulayo (phakathi) enkabeni yesimo sakhe (futhi) ngabe umzimba wakhe ushwabene ngenxa yesifo; uma ungamhloli futhi uthola isifo (emzimbeni wakhe ngaphandle kobuso bezimbambo zakhe ezinamalungu anjengephilisi kufanele usho -isipelingi- sokulwa nesifo lokhu endlini yakho; kufanele futhi ulungiselele izithako zokulelapha: itshe legazi lika-Elephantine, umhlabathi; okusanhlamvu okubomvu; i-carob; ukupheka ngamafutha noju; kufanele idliwe nguye ekuseni kakhulu ukucindezela ukoma kwakhe nokwelapha ukugula kwakhe okufa. ”(Ebers Papyrus, Irubrikhi No. 197, Ikholomu 39, Umugqa 7).
Yize izingxenye ezithile ezivela ku-Ebers Papyrus zifundeka njengezinkondlo eziyimfihlakalo kwesinye isikhathi, zimelela nemizamo yokuqala yokuxilongwa efana naleyo etholakala ezincwadini zamanje zezokwelapha. I-Ebers Papyrus, njengezinye eziningi i-papyri, akufanele inganakwa njengemikhuleko yethiyori, kodwa kunalokho njengesiqondiso esisebenzayo esisebenza emphakathini nesikhathi sasendulo saseGibhithe. Ngesikhathi lapho ukuhlupheka komuntu kwakucatshangelwa ukuthi kubangelwa onkulunkulu, lezi zincwadi kwakuyikhambi lokwelapha izifo nokulimala.
I-Ebers Papyrus inikeza imininingwane ebalulekile kulwazi lwethu lwamanje ngempilo yasendulo yaseGibhithe. Ngaphandle kwe-Ebers Papyrus neminye imibhalo, ososayensi nezazi-mlando bebezoba nezidumbu kuphela, ubuciko namathuna abasebenza nawo. Lezi zinto zingasiza ngamaqiniso ashukumisayo, kepha ngaphandle kwemibhalo ebhaliwe emhlabeni yenguqulo yabo yezokwelapha, bekungeke kube khona ireferensi yencazelo yezwe lasendulo laseGibhithe. Kodwa-ke, kukhona okusolisayo ngaleli phepha.
Ukungabaza
Njengoba kunikezwe imizamo eminingi yokuhumusha i-Ebers Papyrus selokhu yatholakala, sekuyisikhathi eside kucatshangwa ukuthi iningi lamagama ayo aqondwa kabi ngenxa yobandlululo lomhumushi ngamunye.
I-Ebers Papyrus, ngokusho kukaRosalie David, inhloko yesikhungo seKNH seGibhithe lezinto eziphilayo e-University of Manchester, kungenzeka ingabi namsebenzi. URosalie usho ephepheni lakhe le-Lancet lika-2008 ukuthi ucwaninga Ama-papyrus aseGibhithe ibingumthombo ovinjelwe futhi onzima ngenxa yengxenyenamba encane kakhulu yomsebenzi okucatshangwa ukuthi iyaqhubeka kuyo yonke iminyaka engu-3,000 XNUMX yempucuko.
UDavid uqhuba athi abahumushi bamanje sebengene ezinkingeni ngolimi olusemaphepheni. Ubuye abone ukuthi ukukhonjwa kwamagama nokuhumusha okutholakala embhalweni owodwa kuvame ukuphikisana nemibhalo ehunyushiwe etholakala kweminye imibhalo.
Ukuhumusha, ngokombono wakhe, kufanele kuhlale kuhlola futhi kungaphothulwa. Ngenxa yezinselelo ezishiwo nguRosalie David, izazi eziningi zigxile ekuhlaziyeni izinsalela zamathambo zomuntu ezifile.
Kodwa-ke, uphenyo lwe-anatomical ne-radiological kwizidumbu zaseGibhithe lukhombisile obunye ubufakazi bokuthi abelaphi baseGibhithe lasendulo babenamakhono kakhulu. Lezi zivivinyo zikhombise ukuphuka nokulungiswa okunqunyiwe, okukhombisa ukuthi odokotela abahlinzayo baseGibhithe lasendulo babenekhono ekuhlinzeni nasekunqunyweni izitho zomzimba. Kutholakale nokuthi abaseGibhithe lasendulo babenekhono ekwakheni elikhulu izinzwane zokufakelwa.
Amasampuli omama, amathambo, izinwele namazinyo ahlaziywa kusetshenziswa i-histology, i-immunocytochemistry, i-enzyme-exhunywe ne-immunosorbent assay, kanye nokuhlaziywa kwe-DNA. Lokhu kuhlolwa kwasiza ekuhlonzweni kwezifo ezazihlukumeza abantu abagonyiwe. Izifo ezithile ezitholwe kwizidumbu ezibiwe zaphathwa ngemithi yokwelapha ekhulunywe ngayo kuma-papyri wezokwelapha, okukhombisa ukuthi eminye, uma kungeyona yonke, yemithi efakwe ohlwini emibhalweni efana ne-Ebers Papyrus kungenzeka iphumelele.
Ama-papyri wezokwelapha, njenge-Ebers Papyrus, anikeza ubufakazi ngemvelaphi yemibhalo yezokwelapha neyesayensi yaseGibhithe. Njengoba uVeronica M. Pagan esho ku-athikili yakhe ye-World Neurosurgery:
“Le miqulu yayisetshenziselwa ukudlulisa imininingwane izizukulwane ngezizukulwane, mhlawumbe eyayigcinwa ikhona phakathi nempi futhi yayisetshenziswa ekuphileni kwansuku zonke. Ngisho noma kunale miqulu engajwayelekile, kungenzeka ukuthi ngaphezu kwezinga elithile, ulwazi lwezokwelapha lwadluliselwa ngomlomo kusuka kumaster kuya kumfundi ”(Pagan, 2011)
Ukuhlolwa okuqhubekayo kwe-Ebers Papyrus, kanye nezinye eziningi ezikhona, kusiza izifundiswa ukuthi zibone ukuxhumana phakathi kokomoya nesayensi kulwazi lwezokwelapha lwaseGibhithe lasendulo. Inika umuntu amandla okubamba inqwaba yolwazi lwesayensi olwalwaziwa esikhathini esedlule futhi olwedluliselwe ezizukulwaneni ngezizukulwane. Kungaba lula ukunganaki okwedlule futhi ukholwe ukuthi konke okusha kuthuthukiswe ngekhulu lamashumi amabili nanye, kepha lokhu kungenzeka kungabi njalo.
Amazwi wokugcina
URosalie David, ngakolunye uhlangothi, unxenxa ukuthi kwenziwe ucwaningo oluningi futhi uyangabaza imiqulu namandla abo okuphulukisa. Kulula kakhulu kubantu bosuku lwanamuhla ukungazinaki izindlela zokwelashwa zasendulo. Intuthuko esele yenziwe yathuthuka yaze yafika ezingeni lapho ifayili le- izifo ezibulala kakhulu nezinhlupheko zisemaphethelweni okuqedwa. Lokhu kuthuthukiswa, ngakolunye uhlangothi, kumangazwa yilabo kuphela abahlala kule minyaka engamashumi amabili nanye. Cabanga ngalokho umuntu wekhulu lama-45 angakucabanga ngemikhuba yanamuhla.
Ngemuva kwakho konke, kuzothakazelisa ukubona ukuthi izinqubo zokwelashwa zesimanje emhlabeni waseNtshonalanga zizothathwa njengezi:
“Umxube wokwelashwa kwamasiko nemibono oklanyelwe ukuqeda izifo ezazidansa umugqa oqinile phakathi konkulunkulu babo abanonkulunkulu abaningi nonkulunkulu ongabonakali owaziwa ngokuthi 'isayensi.' Ukube nje laba bantu babazi ukuthi ubende nesithasiselo kwakuyizitho ezibaluleke kakhulu, kungenzeka ukuthi babengaphezu kwama-neophytes ekhulu lama-21 nje kuphela. ”
Umuzwa thina emhlabeni wamanje esizowubona njengowubuwula nobudelelayo, kepha okhokho bethu abangawuthatha njengokwemukeleka ngokomlando nangokwemivubukulo. Mhlawumbe umongo uyadingeka ku abaseGibhithe lasendulo Mayelana nalokhu. Onkulunkulu basendulo nezinqubo zabo zokuphulukisa zazingokoqobo emhlabeni wabo.
