There were donkeys, donkeys everywhere, and also camelids, pigs, goats, chickens and a pony or two, when The Scottish Borders Donkey Sanctuary at St Boswells opened its gates for the Borders Festival of the Horse earlier this year. A good thing too; because donkeys deserve their moment in the sun just as much as horses. They’ve played as important a role in human history, although it might have been frequently overshadowed by their larger and faster cousins. In fact, as I was watching the donkeys watch the humans watching them, I knew that I was going to go home afterwards and ransack the bookshelves in search of donkey related material.
If you were to travel back in time to the end of the last ice age, wherever you went in the northern hemisphere, including America, you’d find equids of one kind or another – horses, zebras or wild asses – roaming free in enormous numbers. Cross from north America into South America, and you’d find horses there too. They have only been hunted to extinction by humans in those two continents since the end of the ice age. It’s perhaps only 8,000 or 9,000 years since the last truly wild indigenous horse in America fell to a hunter’s spear.
At the end of the ice age, various types of wild ass were found across north Africa and parts of Asia (such as Equus africanus in Africa and Arabia, and Equus hemionus and Equus kiang, both onagers, in Asia). The ass extended its range as far as Nubia and Somalia in east Africa, both of which have – or rather had – their own wild versions. After the ice age, as far as humans were concerned, equids of all kinds meant one thing and one thing only – food on the hoof. Masses of skeletal evidence bear witness to this; and so it could be argued that asses, along with other equids, played a part in the inexorable rise of humans long before they were put into service.
In fact, for various reasons discussed by Juliette Clutton-Brock, Mary Littauer and Joost Crouwel amongst others, equids were domesticated relatively late in human history. The first animals used for drawing vehicles were bovid – ox-type animals – not equid. When – and where – equids were first domesticated is a contentious point amongst researchers, but the strongest claim for the domestication of the horse is Kazakhstan about 7,000 years ago. This appears to have been for meat, milk and skins, and the concept of riding or driving them came much, much later. What we do know is that Mesopotamian cultures such as the Sumerians started to breed onagers and domesticated donkeys together to produce a larger, stronger and more trainable alternative to bovid draught to use in their massive battle cars around 2,800 BCE. Prior to this, they would certainly have used donkeys as pack animals. Donkeys appear in this role in the tombs of Egyptian officials just a little later in time, from the 5th dynasty onwards (about 2,400 BCE). However, Egypt, or rather Nubia, was almost certainly the first place to domesticate the wild ass.
Sadly, it’s around this date that a recurrent theme in the history of the donkey also emerges. In the tomb of the official Ti at Saqqara, for instance, one man is shown in a scene shouting at a group of donkeys that he is going to “beat you on the bum!” Bullying, threats and beatings have all too often been the patient donkey’s lot in life. Let’s not underestimate the importance of the donkey to the emerging Egyptian pyramid-economy, either; one tomb from the period lists a herd of 2,300 donkeys amongst the owner’s – ahem – assets. Sorry, couldn’t resist. Donkeys still play an important part in the Egyptian economy today. In fact, the history of the donkey and its relationship with humans is important – and clearly one of those neglected areas of which we need periodic reminders.
People have come to associate the Hyksos, often described as “invaders” of Egypt, with the arrival of the horse there. In fact, the horse only came to be associated with a particular dynasty of the Hyksos once they were established in Egypt; and the earliest images of the “Hyksos” in Egypt, from Beni Hassan, show a group of people looking very much like economic migrants arriving with – a donkey.
Whereas the horse is frequently described as “noble”, “spirited”, “powerful” and so on, the donkey has always had to make do with more humble epithets – of which “humble” is used most often. Humble, stubborn, lowly, lazy – the donkey, like the mule, has tended to attract negativity from those who view the horse as obviously superior. But donkeys can often do what horses can’t – and they can do much of what horses do, more cheaply and with less fuss. Encountering a donkey, such as those at the sanctuary, reveals them to be creatures with immense patience and affection; and, strangely given the nature of their interactions with humans over the millennia, they have great curiosity in us and what we do. Stubbornness and difficulty in most equids is a consequence of the need to assert their strong sense of self-preservation.
The word “ass” betrays its Latin origins – asinus. Where does the word donkey, in use from the 18th century onwards, come from? Anthony Dent, in his book “Donkey: the Story of the Ass from East to West” speculates that it’s from the Flemish “donnekijn”, meaning “a small, dun-coloured animal”; the same language probably gave us “monkey”, as used for the capuchin ape, from the Flemish “monnekin” or little monk. Originally, donkey would have been pronounced in the same way as monkey – dunkey. In ancient Egypt, however, just as the cat took its name from the noise it made – “miu” – donkeys were called something like “ee-aas”, as they still are in France, to which every child can still relate. Hee-haw, ee-aw, hi-han; unmistakeably the sound of the donkey. And Doris Rybot suggests in her book “My Kingdom for a Donkey” that “moke”, for a donkey, might be from the Dymoke family crest, which sports a pair of donkey ears. It’s not entirely clear which came first, though – the donkey-moke or the Dy-moke. In Northumberland, Durham and parts of the Borders they are known as cuddies, after Saint Cuthbert. They get a passing defamatory reference – are you surprised? – in the Geordie anthem “Blaydon Races”, in which 19th century bookmaker Coffee Johnnie is accused of stealing white donkeys to make a hat from their skins: “Coffee Johnnie had a white hat on – they yelled ‘Wha’ stole the cuddy?'” This was a notorious trade, as the remark suggests. In other parts of Britain the question “Who stole the donkey?” would inevitably receive the reply “The man with the white hat.”
The donkey appears in many legends, reaching his finest hour in Christian belief with the Nativity and the humbleness – humility again – of the ox and ass. A donkey is supposed to have carried the holy family into Egypt. Also, there’s the arrival in Jerusalem on the first Palm Sunday, with Jesus riding on a donkey, although it’s not actually entirely clear in all English versions that a donkey – as distinct from a horse – was intended. However, that, in Christian tradition, is why many donkeys have a cross formed from a dorsal stripe and lines going down over their shoulders. Scientifically, however, it’s likely that it simply indicates their descent from the Nubian wild ass which has similar markings, suggesting that upper Egypt is the likeliest place for the earliest domestication of asses. Darker strands run through the mythology of the donkey, with a possible association with the Egyptian god Set, or Sutekh, and his link to the forces of chaos. Anthony Dent mentions the use of the donkey as an anti-Christian and anti-Jewish symbol in graffiti from Roman contexts. And of course, there’s G.K. Chesterton’s famous poem “The Donkey” with its cutting description of the donkey as “the devil’s walking parody on all four-footed things”: “When fishes flew and forests walked/and figs grew upon thorn/one moment when the moon was blood/then surely I was born.” Then there’s Midas, with the ears of an ass; not to mention infamous Bottom in “A Midsummer Night’s Dream.” In fact, the more you examine the history of the donkey, the more you find projections of human fears and foibles onto this unsuspecting animal.
The sanctuary at St Boswells is also called Donkey Heaven, and it’s easy to see why. Beautiful, sheltered paddocks offer a safe haven away from those human fears and foibles. Sadly, abuse and neglect still play a part in donkey rescue, but that’s not the whole story. When people buy a donkey they might simply find they’ve taken on more than they realised; or as they age or their needs change, the responsibility becomes too much for them. Keeping a donkey is no less expensive or time-consuming than keeping a horse or pony. They need time, attention, footcare, dentistry and veterinary treatment as required. During the course of the day, we are educated in the grooming and coat care required for a donkey as well as watching the sanctuary vets at work on an elderly donkey’s teeth. With over 70 donkeys currently in the sanctuary, there’s a lot of teeth and feet to look after. Donkeys are affectionate and need companionship and specialised winter care, too, as unlike that of the horse, the ancestor of the domesticated donkey did not come from a continental climate zone with extremes of cold and heat. Whilst they have adapted to other climates, their bodies were originally intended to cope with hot, dry conditions.
To find out more about the Scottish Borders Donkey Sanctuary, visit http://www.donkeyheaven.org/ and for more information about donkeys in general, http://www.donkeybreedsociety.co.uk/