Pets were very important to the ancient Egyptians and considered gifts from the gods to be cared for until their death when they were expected to be returned to the divine realm from which they had come. In life, pets were well cared for and, at their death, were often mummified in the same way as people.

? ? ? ? ? 寵物對(duì)于古埃及人來(lái)說(shuō)非常重要，它們被認(rèn)為是來(lái)自神的禮物，在其死前都要得到人們照顧，把它們送回來(lái)時(shí)的神界。在生活中，古埃及的寵物們會(huì)得到很好的照顧，在它們死后，往往會(huì)像人一樣被做成木乃伊。

The ancient Egyptians kept animals as pets ranging from domesticated dogs and cats to baboons, monkeys, fish, gazelles, birds (especially falcons), lions, mongoose, and hippos. Crocodiles were even kept as sacred animals in the temples of the god Sobek. Scholars disagree on whether Egyptians actually worshipped animals as deities but are unanimous when it comes to how the people of ancient Egypt felt toward their pets: domesticated animals were just as popular and deeply loved as pets are in the present day.

? ? ? ? ? 古埃及人將動(dòng)物作為寵物飼養(yǎng)，從馴養(yǎng)的狗和貓到狒狒、猴子、魚、瞪羚、鳥（尤其是獵鷹）、獅子、貓鼬和河馬。鱷魚甚至被作為神圣的動(dòng)物飼養(yǎng)在索貝克神的廟宇中。學(xué)者們對(duì)埃及人是否真的把動(dòng)物當(dāng)作神靈來(lái)崇拜有不同意見(jiàn)，但在談到古埃及人對(duì)他們的寵物的感受時(shí)，他們的觀點(diǎn)是一致的：馴養(yǎng)的動(dòng)物就像今天的寵物一樣受歡迎，深受古埃及人喜愛(ài)。

One famous example illustrating this attachment is the high priestess Maatkare Mutemhat of the Twenty-First Dynasty (1077 - 943 BCE). Mutemhat was the daughter of the high priest Pinedjem I (1070 - 1032 BCE) and sister to the pharaoh Psusennes I (1047 - 1001 BCE). She followed her father's example and dedicated herself to the god Amun completely, taking the title "God's Wife" and choosing a life of celibacy when she took the praenomen (title) Maatkare ("Truth in the Soul of the Sun"). When Maatkare Mutemhat's mummy was discovered in the Theban necropolis, archaeologists found a smaller mummy, the size of a very young child, at her feet. The original interpretation was that this was her baby and she had died giving birth but this made no sense as Maatkare Mutemhat was known to be celibate. In 1968 CE, x-rays of the smaller mummy determined it was not her child but her pet monkey. Historian Don Nardo writes:

? ? ?The Egyptians were fond of animals, frequently depicting household pets in paintings and reliefs on their tomb walls. The pet-beneath-the-chair motif shows the master of the house seated with a pet cat beneath his chair. Dogs and monkeys were also frequently shown as pets. Because the Egyptians believed that the next world was a continuation of this one, and that you could 'take it with you' , it is not surprising that they had their pets mummified and included them in their tombs. (116)

? ? ? ? ? 說(shuō)明這種依存關(guān)系的一個(gè)著名例子是第二十一王朝（公元前1077-943年）的大祭司Maatkare Mutemhat。Maatkare Mutemhat是大祭司皮努杰姆一世（公元前1070-1032年）的女兒，也是法老普蘇森尼斯一世（公元前1047-1001年）的妹妹。她以父親為榜樣，將自己完全獻(xiàn)給了阿蒙神，獲得了 "神之妻子"的稱號(hào)，并在獲得Maatkare（"太陽(yáng)靈魂中的真理"）的稱號(hào)時(shí)選擇了單身主義生活。當(dāng)Maatkare Mutemhat的木乃伊在忒拜古墓群中被考古學(xué)家發(fā)現(xiàn)時(shí)，他們?cè)谒哪_下發(fā)現(xiàn)了一具較小的木乃伊，大小和一個(gè)非常年輕的孩子差不多。最初的解釋是，這是她的孩子，她在分娩時(shí)死亡；但這沒(méi)有意義——眾所周知，Maatkare Mutemhat是單身主義者。在公元1968年，專家對(duì)較小的木乃伊進(jìn)行X射線檢查，確定這不是她的孩子，而是她的寵物猴子。歷史學(xué)家唐·納爾多寫道：

? ? ?埃及人喜歡動(dòng)物，經(jīng)常在墓壁上的繪畫和浮雕中描繪家庭寵物。椅子下面的寵物圖案顯示，房子的主人坐在椅子下面有一只寵物貓。狗和猴子也經(jīng)常被作為寵物出現(xiàn)。因?yàn)榘＜叭讼嘈畔乱粋€(gè)世界是這個(gè)世界的延續(xù)，而且你可以 "帶著它走"，所以他們把寵物做成木乃伊，并把它們放在墓穴里，這并不奇怪。(116)

Although exotic animals in egypt such as baboons, monkeys, hippos, and falcons were not uncommon, the ancient Egyptians seemed to favor the dog and cat as much as people today in the modern world. The dog was considered a very important member of the household and the cat is famously associated as the most popular Egyptian pet. Most households, it seems, had a pet cat - often more than one - and, to a lesser degree, a dog. Cats were more popular because of their close association with the goddess Bastet but also, on a practical level, because they could take care of themselves and rid the home of pests. Dogs, requiring more care, were more often kept by the upper classes who were better able to afford them.

? ? ? ? ? 盡管狒狒、猴子、河馬和獵鷹等異國(guó)動(dòng)物在埃及并不少見(jiàn)，但古埃及人似乎和今天的現(xiàn)代人一樣更喜歡狗和貓。狗被古埃及人認(rèn)為是家庭中非常重要的成員，而貓則是最受歡迎的寵物。大多數(shù)家庭似乎都有一只寵物貓，通常不止一只；部分家庭會(huì)再養(yǎng)一只狗。貓更受歡迎，因?yàn)樗鼈兣c巴斯泰特女神有著密切的聯(lián)系，但從實(shí)際情況來(lái)看，也是因?yàn)樗鼈兛梢哉疹欁约?，并為家里清除害蟲。狗，需要更多的照顧，通常由上層階級(jí)飼養(yǎng)，他們更有能力負(fù)擔(dān)飼養(yǎng)費(fèi)用。

古 代 埃 及 的 狗

The dog was still very important to the Egyptians, no matter their social status. According to historian Jimmy Dunn, dogs "served a role in hunting, as guard and police dogs, in military actions, and as household pets" (1). The Egyptian word for dog was iwiw which referenced their bark (Dunn, 1). The dog breeds of ancient Egypt were the Basenji, Greyhound, Ibizan, Pharaoh, Saluki, and Whippet and dogs are referenced in the Predynastic Period of Egypt (c. 6000-3150 BCE) through rock carvings and c. 3500-3200 BCE, specifically during the Gerzean Culture (also known as Naqada II Period), in images and written text.

? ? ? ? ? ?狗對(duì)古埃及人來(lái)說(shuō)也非常重要，無(wú)論他們的社會(huì)地位如何。根據(jù)歷史學(xué)家吉米·鄧恩的說(shuō)法，狗 "在狩獵中發(fā)揮作用，作為警衛(wèi)和警犭，在軍事行動(dòng)中發(fā)揮作用，還可以作家庭寵物"（1）。埃及語(yǔ)中狗的意思是iwiw，指的是它們的叫聲（鄧恩，1）。古埃及的犬品種有巴森吉犬、灰狗、伊比桑犬、法老犬、薩路基犬和惠比特犬。在埃及的前王朝時(shí)期（約公元前6000-3150年），通過(guò)石刻和公元前3500-3200年，特別是在格澤安文化（也稱為納卡達(dá)二世時(shí)期），在圖像和文字中都提到了狗。

The Egyptians are credited with the invention of the dog collar (though it was probably first used in Mesopotamia) as an early wall painting dated c. 3500 BCE depicts a man walking his collared dog on leash. These early collars were simple leather bands but became increasingly ornate as time went on. The collars were designed in width to complement the kinds of breeds favored in Egypt. The Basenji, one of the oldest breeds in the world, is considered by some scholars to be the model for the god Anubis though the Ibizan and Pharaoh Hound are also equally qualified as is the Greyhound.

? ? ? ? ? 古埃及人被認(rèn)為是狗項(xiàng)圈的發(fā)明者（盡管它可能首先在美索不達(dá)米亞使用），因?yàn)橐环掌诩s為公元前3500年的早期壁畫描繪了一個(gè)男人用狗鏈遛狗的情景。這些早期的項(xiàng)圈是簡(jiǎn)單的皮筋做成的，但隨著時(shí)間的推移，狗項(xiàng)圈變得越來(lái)越華麗。項(xiàng)圈的設(shè)計(jì)寬度是為了配合埃及人喜歡的各種犬種。巴森吉犬是世界上最古老的犬種之一，被一些學(xué)者認(rèn)為是阿努比斯神的模型，盡管伊比桑犬和法老獵犬也同樣有作為模型的資格，灰狗也是如此。

Whichever breed inspired the image, dogs were closely linked to the jackal/dog god, Anubis, who guided the soul of the deceased to the Hall of Truth where the soul would be judged by the god Osiris. Domesticated dogs were buried with great ceremony in the temple of Anubis at Saqqara and the idea behind this seemed to be to help the deceased dogs pass on easily to the afterlife (known in Egypt as the Field of Reeds) where they could continue to enjoy their lives as they had on earth. At Abydos, there was a special cemetery reserved just for dogs.

? ? ? ? ? 不管是哪個(gè)品種的狗，都與豺狼/狗神阿努比斯密切相關(guān)，阿努比斯引導(dǎo)死者的靈魂進(jìn)入真理之殿，在那里靈魂將接受奧西里斯神的審判。馴養(yǎng)的狗在薩卡拉的阿努比斯神廟中被隆重地埋葬，這背后的想法似乎是為了幫助死去的狗輕松地進(jìn)入來(lái)世（在埃及被稱為蘆葦?shù)兀?，在那里它們可以繼續(xù)享受在人間的生活。在阿比多斯，有一個(gè)專門為狗保留的公墓。

Dogs were highly valued in Egypt as part of the family and, when a dog died, the family would have the dog mummified with as much care as they would pay for a human member of the family. Great grief was displayed over the death of a family dog and the family members would shave their bodies completely, including the eyebrows. As most Egyptian men and women shaved their heads to avoid lice and maintain basic hygiene, the absence of the eyebrows was the most notable sign of grief.

? ? ? ? ? 在埃及，狗作為家庭成員的一部分，受到人們的高度重視。當(dāng)狗死后，家人會(huì)把狗做成木乃伊，其精心程度不亞于為家庭中的成員付出的代價(jià)。家里的狗死后，古埃及人會(huì)表現(xiàn)出極大地悲痛，家庭成員會(huì)把他們的身體完全剃光，包括眉毛。由于大多數(shù)埃及男人和女人都剃了頭，以避免虱子和保持基本衛(wèi)生，因此沒(méi)有眉毛是最明顯的悲傷的標(biāo)志。

Even so, it was believed that one would meet one's canine friend again in the afterlife. Tomb paintings of the pharaoh Tutankhamun show him in his chariot hunting with his dogs and Rameses the Great is also depicted similarly with his hunting dogs in the Field of Reeds; dogs were often buried with their masters, in fact, to provide this kind of companionship in the afterlife. The intimate relationship between dogs and their masters in Egypt is made clear through inscriptions in tombs, monuments, and temples and through Egyptian literature. Dunn writes:

? ? ?We even know many ancient Egyptian dog's names from leather collars as well as stelae and reliefs. They included names such as Brave One, Reliable, Good Herdsman, North-Wind, Antelope and even "Useless". Other names come from the dog's color, such as Blacky, while still other dogs were given numbers for names, such as "the Fifth". Many of the names seem to represent endearment, while others convey merely the dog's abilities or capabilities. However, even as in modern times, there could be negative connotations to dogs due to their nature as servants of man. Some texts include references to prisoners as 'the king's dog'. (Dunn, 2)

? ? ? ? ? 即便如此，人們還是相信在來(lái)世會(huì)再次見(jiàn)到自己的犬類朋友。圖坦卡蒙法老的墓畫顯示他在戰(zhàn)車上與他的狗一起打獵，拉美西斯大帝也被描繪成與他在蘆葦?shù)氐墨C狗在一起；事實(shí)上，狗經(jīng)常與它們的主人埋在一起，以便在來(lái)世繼續(xù)相互陪伴。在埃及，狗和它們的主人之間的親密關(guān)系通過(guò)墓葬、紀(jì)念碑和寺廟的銘文以及埃及文學(xué)作品得到了明確的體現(xiàn)。鄧恩寫道：

? ? ?我們甚至可以從皮革項(xiàng)圈以及石碑和浮雕中知道許多古埃及狗的名字。這些名字包括勇敢的人、可靠的人、好牧人、北風(fēng)、羚羊，甚至還有 "無(wú)用"。其他的名字來(lái)自于狗的顏色，如Blacky，而還有一些狗的名字是用數(shù)字來(lái)表示的，如 "the Fifth"。許多名字似乎代表著愛(ài)慕之情，而其他的名字則僅僅表達(dá)了狗的能力或?qū)嵙?。然而，即使在現(xiàn)代，由于狗是人類的仆人，它們也可能有負(fù)面的含義。一些文本中提到囚犯是 "國(guó)王的狗"。(Dunn, 2)

Even though 'dog' could be used as an insult, many people seem to have named their dogs after people they loved, or even honored them with the names of gods. Although there is some evidence that cats were named, this practice was not as widespread as the naming of dogs. As noted, dogs were regularly buried with their masters and their names recorded. Some tombs show signs that the dog was killed at the master's death and then mummified while other dogs had died earlier than the master. In the catacombs of Saqqara, over eight million dog skeletons have been found which archaeologists have interpreted as evidence of sacrifice of dogs to Anubis but which could also simply be a necropolis for dogs.

? ? ? ? ? 盡管 "狗 "可以作為一種對(duì)別人侮辱的稱呼，但許多人似乎都以他們所愛(ài)的人的名字給他們的狗命名，甚至以神的名字來(lái)紀(jì)念他們。盡管有一些證據(jù)表明貓也有名字，但這種做法并不像狗的命名那樣普遍。如前所述，狗經(jīng)常與它們的主人一起被埋葬，它們的名字也被記錄下來(lái)。一些墓穴顯示，狗在主人死后被殺死，然后被制成木乃伊，而其他狗則比主人更早死亡。在薩卡拉的地下墓穴中，發(fā)現(xiàn)了800多萬(wàn)具狗的骨架，考古學(xué)家將其解釋為將狗獻(xiàn)給阿努比斯的證據(jù)，但這也可能只是一個(gè)狗的墓地。

古 代 埃 及 的 貓

The Egyptians are actually responsible for the name 'cat' in that it derives from the North African word for the animal, quattah and, as the cat was so closely associated with Egypt (and Egyptian trade came to greatly influence Greece and Rome) almost every other European nation employs variations on this word: French, chat; Swedish, katt; German, katze; Italian, gatto; Spanish, gato and so forth (Morris, 175). The colloquial word for a cat - 'puss' or 'pussy' - is also associated with Egypt in that it derives from the word Pasht, another name for the cat goddess Bastet. The cat is almost synonymous with Egypt through its association with the image of Bastet who was originally imagined as a ferocious wild cat, a lioness, but softened in time to become a housecat. Cats were prized not only for their company but their utility in that they kept the home clear of unwanted visitors such as rats and snakes.

? ? ? ? ? ?埃及人實(shí)際上對(duì) "貓 "這個(gè)名字負(fù)有責(zé)任，因?yàn)樗鼇?lái)自北非的動(dòng)物詞匯quattah，由于貓與埃及的關(guān)系如此密切（埃及的貿(mào)易對(duì)希臘和羅馬產(chǎn)生了很大影響），幾乎所有其他歐洲國(guó)家都采用了這個(gè)詞的變體。法語(yǔ)，chat；瑞典語(yǔ)，katt；德語(yǔ)，katze；意大利語(yǔ)，gatto；西班牙語(yǔ)，gato等等（莫里斯，175）。貓的俗語(yǔ)--"puss "或 "pussy"--也與埃及有關(guān)，因?yàn)樗鼇?lái)自Pasht一詞，是貓女神Bastet的另一個(gè)名字。貓幾乎是埃及的同義詞，因?yàn)樗c巴斯泰特的形象有關(guān)，巴斯泰特最初被想象成一只兇猛的野貓，或一只母獅，但隨著時(shí)間的推移，它變得柔和起來(lái)，成為一只家貓。貓被珍視，不僅因?yàn)樗鼈兊呐惆?，而且因?yàn)樗鼈兊膶?shí)用性，它們使家里沒(méi)有不受歡迎的訪客，如老鼠和蛇。

Cats were so important to the ancient Egyptians that they literally sacrificed their country for them. In 525 BCE the Persian general Cambyses II invaded Egypt but was stopped by the Egyptian army at the city of Pelusium. The historian Polyaenus (2nd century CE) writes that Cambyses II, knowing the veneration the Egyptians held for cats, had the image of Bastet painted on his soliders' shields and, further, "ranged before his front line dogs, sheep, cats, ibises and whatever other animals the Egyptians hold dear" knowing that they would not fight against images of animals they loved. The Egyptians surrendered and the country fell to the Persians. During Cambyses II's victory march he is said to have hurled live cats at the Egyptian's faces to mock them for surrendering their country for an animal.

? ? ? ? ? 貓對(duì)古埃及人是如此重要，以至于他們真的為貓犧牲了自己的國(guó)家。公元前525年，波斯將軍坎比西斯二世入侵埃及，但在佩魯西姆城被埃及軍隊(duì)阻止。歷史學(xué)家波利艾努斯（公元前2世紀(jì)）寫道，坎比西斯二世知道埃及人對(duì)貓的崇敬，于是在他的士兵的盾牌上畫上了巴斯泰特的形象，而且，"在他的前線放上了狗、羊、貓、朱雀和其他埃及人珍愛(ài)的動(dòng)物"，因?yàn)樗腊＜叭瞬粫?huì)與他們所愛(ài)的動(dòng)物形象作戰(zhàn)。埃及人投降了，國(guó)家落入波斯人之手。在坎比西斯二世的勝利游行中，據(jù)說(shuō)他把活貓扔到埃及人的臉上，以嘲笑他們?yōu)榱艘环N動(dòng)物而投降。

The Egyptians did not seem to care whether a Persian understood their values or scorned them. They continued to honor the cat highly. Herodotus (c. 484 - 425 BCE) later wrote how, if a home were on fire in Egypt, the people would save the cats before saving themselves or trying to put out the fire. Herodotus also notes the custom of shaving body hair as a sign of grief:

? ? ?All the inhabitants of a house where a cat has died a natural death, shave their eyebrows and, when a dog dies, they shave the whole body including the head. Cats which have died are taken to Bubastis where they are embalmed and buried in sacred receptacles; dogs are buried in sacred burial places in the cities where they belong.

? ? ? ? ? 埃及人似乎并不關(guān)心波斯人是理解他們的價(jià)值觀還是蔑視他們。他們繼續(xù)高度尊重這只貓。希羅多德（約公元前484-425年）后來(lái)寫道，如果埃及人的住宅著火，人們會(huì)先救貓，然后再救自己或試圖救出火。希羅多德還注意到剃除體毛的習(xí)俗，以示悲痛：

? ? ?在貓自然死亡的房子里，所有居民都要剃掉眉毛；當(dāng)狗死亡時(shí)，他們要剃掉身上所有的毛發(fā)，包括頭部。死去的貓被帶到布巴斯提斯，在那里進(jìn)行防腐措施，并被裝在神圣的容器中下葬；狗被埋在它們所屬城市的神圣的埋葬地里。

Some scholars have suggested that cats were ritually sacrificed to Bastet as so many mummified cats have been found in tombs but this claim is untenable. Mummified cats who were brought to Bubastis - the cult center of Bastet - were brought there in honor so they would be close to the goddess. This same paradigm can be seen in practices observed at other sites, such as Abydos, where people wanted to be buried - or at least have memorials erected - to be close to Osiris and have an easier access to the afterlife.

? ? ? ? ? 一些學(xué)者認(rèn)為，由于在墓穴中發(fā)現(xiàn)了許多木乃伊貓，所以貓被作為祭品獻(xiàn)給巴斯泰特，但這種說(shuō)法是站不住腳的。被帶到Bubastis——Bastet的崇拜中心——的木乃伊貓是為了榮譽(yù)而被帶到那里，這樣它們就能接近女神了。在其他遺址觀察到的做法中也可以看到同樣的范式，比如阿比多斯，人們希望被埋葬、或者至少建立紀(jì)念碑，以接近奧西里斯，更容易進(jìn)入來(lái)世。

Claims by some writers that cats were intentionally killed as sacrifices are almost impossible to accept. The penalty for killing a cat in Egypt - even by accident - was death so it is highly unlikely that cats would be killed as a sacrifice to a goddess whose role included the protection of cats. Cats were prized at such value that it was illegal to export them. The export of cats from Egypt was so strictly prohibited that a branch of the government was formed solely to deal with this issue. Government agents were dispatched to other lands to find and return cats which had been smuggled out.

? ? ? ? ? 一些作家聲稱貓被故意殺死作為祭品，這種說(shuō)法幾乎是無(wú)法接受的。在古埃及，殺死一只貓的懲罰、即使是意外，也是死刑，所以貓極不可能被殺死作為獻(xiàn)給女神的祭品，而女神的職責(zé)包括保護(hù)貓。貓的價(jià)值很高，出口它們是非法的。從埃及出口貓是被嚴(yán)格禁止的，以至于政府的一個(gè)部門專門負(fù)責(zé)處理這個(gè)問(wèn)題。政府人員被派往其他國(guó)家，尋找并歸還被偷運(yùn)出去的貓。

異 國(guó) 他 鄉(xiāng) 的 寵 物

As in the example of Maatkare Mutemhat, Egyptians also kept animals which today would be considered 'exotic pets'. The falcon, for example, represented the power of gods like Horus and Montu and were highly prized as pets. Pharaohs and earlier kings kept a falcon for hunting but also as a symbol of divine power. The ibis was another popular bird of the upper class which represented wisdom and the god Thoth. These birds, generally speaking, were too expensive for the lower classes to keep but mummified remains of the ibis suggest that they were still kept fairly widely. There were 500,000 mummified ibises found at the Saqqara complex alone.

? ? ? ? ? 就像Maatkare Mutemhat的例子一樣，古埃及人也會(huì)飼養(yǎng)一些今天被認(rèn)為是 "外來(lái)寵物 "的動(dòng)物。例如，獵鷹代表荷魯斯和蒙圖等神的力量，作為寵物受到高度重視。法老和早期的國(guó)王飼養(yǎng)獵鷹是為了打獵，但也是作為神力的象征。朱雀是上層社會(huì)另一種流行的鳥，代表著智慧和托斯神。一般來(lái)說(shuō)，這些鳥對(duì)下層階級(jí)來(lái)說(shuō)過(guò)于昂貴，無(wú)法飼養(yǎng)，但朱鹮的木乃伊遺骸表明，它們?nèi)匀槐粡V泛飼養(yǎng)。僅在薩卡拉建筑群就發(fā)現(xiàn)了50萬(wàn)具朱雀木乃伊。

The gazelle was another popular pet one would consider exotic in the present day but, to the Egyptians, was quite common. The most famous example of a mummified pet gazelle comes from the tomb of Queen Isiemkheb of the 21st Dynasty (c. 1069-943 BCE). Isiemkheb (sometimes known as Isi-em-kheb) lived under the reign of the pharaoh Pinedjem II (c. 990-976 BCE) and loved her pet gazelle so much she ordered a specially crafted sarcophagus for it. The coffin is carved with the image of the gazelle and formed to fit its body. The mummified gazelle, which was handled with the same care given to a human body, was found with Isiemkheb in her tomb and the preparations of both her mummy and her pet's, as well as the amulets found still in place, indicate there was every assurance the two would be united again in the Field of Reeds.

? ? ? ? ? 瞪羚是另一種流行的寵物，在今天人們會(huì)認(rèn)為它具有異國(guó)情調(diào)，但對(duì)埃及人來(lái)說(shuō)，這是相當(dāng)普遍的。最著名的寵物羚羊木乃伊的例子來(lái)自第21王朝（約公元前1069-943年）的女王伊塞特姆赫布的墳?zāi)埂Ｒ寥啬泛詹迹ㄓ袝r(shí)被稱為Isi-em-kheb）生活在法老皮內(nèi)杰姆二世（約公元前990-976年）的統(tǒng)治時(shí)期，她非常喜歡她的瞪羚，并為它訂購(gòu)了一個(gè)特別制作的石棺。棺材上雕刻著羚羊的形象，棺材大小滿足它的遺體。在伊塞特姆赫布的墓中發(fā)現(xiàn)了這具木乃伊，它的處理方式與處理人體的方式相同，她的木乃伊和她的寵物木乃伊以及發(fā)現(xiàn)的護(hù)身符都表明，當(dāng)時(shí)的人們相信，兩者能在蘆葦?shù)乩镌俅蜗嘤觥?/p>

Baboons and monkeys were often coddled as loving companions and were mummified and buried with their devoted masters and mistresses. Baboons seem to have been kept for largely ritualistic purposes as symbols of Thoth or Hapy but monkeys were more commonly kept as close pets. Monkeys could be easily trained and inscriptions seem to indicate they were quite useful to their owners in retrieving objects.

? ? ? ? ? ?狒狒和猴子經(jīng)常被古埃及人當(dāng)作可愛(ài)的伙伴，并被制成木乃伊，與它們忠實(shí)的主人和女主人一起埋葬。飼養(yǎng)狒狒似乎主要是為了祭祀的目的，作為托斯或哈皮的象征，但猴子更多的是作為親密的寵物飼養(yǎng)。猴子很容易被訓(xùn)練，銘文似乎表明它們?cè)谌』匚锲贩矫鎸?duì)主人相當(dāng)有用。

Although these exotic pets enjoyed a fairly comfortable life for the most part, it was not always so. Traci Watson, writing for National Geographic in 2015, explains:

For ancient Egyptians, owning a menagerie of exotic animals conveyed power and wealth. But the remains of baboons, hippos, and other elite pets buried more than 5,000 years ago in a graveyard near the Nile reveal the dark side of being a status symbol. Baboon skeletons found at one tomb bear dozens of broken hand and foot bones, hinting at punishing beatings. At least two baboons have classic parry fractures, broken arms that typically occur when trying to shield the head from a blow. A hippo calf broke its leg trying to free itself from a tether and an antelope and a wild cow also show injuries probably related to being tied. (1)

? ? ? ? ? ?雖然這些異國(guó)寵物在大多數(shù)情況下享有相當(dāng)舒適的生活，但并不總是如此。特雷西·沃森在2015年為《國(guó)家地理》雜志撰稿時(shí)解釋說(shuō)：

? ? ?對(duì)于古埃及人來(lái)說(shuō)，擁有一個(gè)由異國(guó)動(dòng)物組成的動(dòng)物園傳達(dá)了權(quán)力與財(cái)富。但5000多年前埋葬在尼羅河附近墓地的狒狒、河馬和其他精英寵物的遺骸揭示了作為地位象征的黑暗面。在一座墳?zāi)怪邪l(fā)現(xiàn)的狒狒骨架上有幾十塊斷裂的手骨和腳骨，暗示著它們?cè)艿搅藨土P性的毆打。至少有兩只狒狒有典型的擊打性骨折，這種骨折通常發(fā)生在試圖保護(hù)頭部免受打擊的時(shí)候。一只河馬的小腿為了掙脫拴繩而斷裂，一只羚羊和一只野牛也顯示出可能與被捆綁有關(guān)的傷害。(1)

Watson cites the scholar Wim Van Neer, of the Royal Beligain Institute of Natural Sciences, in concluding that Egyptians of earlier periods, who seem to have abused the animals in captivity, learned how to control them better in time. She writes that "mummified baboons from a later date show few signs of harsh treatment. Perhaps by then the ancient Egyptians had learned to keep animals without beating and tethering them" (2). Exotic animals were kept for any number of reasons and, among them, symbolic representations of power.

? ? ? ? ? 沃森引用了皇家貝利根自然科學(xué)研究所的學(xué)者維姆·范尼爾的觀點(diǎn)，認(rèn)為早期的埃及人似乎曾虐待過(guò)被囚禁的動(dòng)物，但隨著時(shí)間的推移，他們學(xué)會(huì)了如何更好地控制它們。她寫道："后來(lái)的狒狒木乃伊幾乎沒(méi)有顯示出嚴(yán)厲對(duì)待的跡象。也許到那時(shí)，古埃及人已經(jīng)學(xué)會(huì)了在飼養(yǎng)動(dòng)物時(shí)不毆打和拴住它們"（2）。飼養(yǎng)異國(guó)動(dòng)物有很多原因，其中有象征性的權(quán)力代表。

If a person kept a hippo as a pet, for example, they were "controlling a really chaotic force in nature" (Watson, 2). Crocodiles were kept for the same reason in certain temples as representatives of the god Sobek, the crocodile god. Sobek was considered a creator god in certain periods of Egyptian history and the sacred crocodiles in his temples were fed better than most humans of the time on choice cuts of meat and honey cakes. Crocodiles were mummified and preserved just as cats, dogs, monkeys, and other animals but the most potent animal preserved was the bull.

? ? ? ? ? ?例如，如果一個(gè)人飼養(yǎng)河馬作為寵物，他們就是在 "控制自然界中一種真正混亂的力量"（Watson，2）。在某些寺廟里，鱷魚也是出于同樣的原因被飼養(yǎng)，作為鱷魚神索貝克的代表。在埃及歷史的某些時(shí)期，索貝克被認(rèn)為是創(chuàng)世神，他的神廟中的神圣的鱷魚被喂養(yǎng)得比當(dāng)時(shí)的大多數(shù)人都要好，吃的是精選的肉片和蜂蜜餅。鱷魚就像貓、狗、猴子和其他動(dòng)物一樣被做成木乃伊保存起來(lái)，但最有神力的動(dòng)物是公牛。

阿 庇 斯 公 牛

The bull was not a pet but a sacred animal who represented the god Ptah in the Early Dynastic Period (c. 3150 - 2613 BCE). Historian Margaret Bunson writes:

? ? ?Apis, the sacred bull, was a theophany of the Ptah-Sokar-Osiris cult at Memphis. The Palemro Stone and other records give an account of the festival honoring this animal. The ceremonies were normally called "the Running of Apis". The animal was also addressed as Hapi. The name 'Apis' is Greek for the Egyptian Hep or Hapi. The sacred bull of Apis was required to have a white crescent on one side of its body or a white triangle on its forehead, signifying its unique character and its acceptance by the gods. (27)

? ? ? ? ? 公牛不是一種寵物，而是一種神圣的動(dòng)物，在早期王朝時(shí)期（約公元前3150-2613年）代表普塔神。歷史學(xué)家瑪格麗特·邦森寫道：

? ? ?圣牛阿庇斯是孟菲斯的Ptah-Sokar-Osiris崇拜的一個(gè)神像。帕勒姆羅石碑和其他記錄對(duì)紀(jì)念這種動(dòng)物的節(jié)日進(jìn)行了描述。這些儀式通常被稱為 "阿庇斯之行"。該動(dòng)物也被稱為Hapi。阿庇斯這個(gè)名字在希臘語(yǔ)中是指埃及的Hep 或 Hapi。阿庇斯圣牛被要求在其身體的一側(cè)有一個(gè)白色的新月，或在其額頭上有一個(gè)白色的三角形，表示其獨(dú)特的性格和被眾神接受。(27)

The Apis bull was so important that it was equated with the power of the king from the First Dynasty and probably earlier. The Narmer Palette shows a bull destroying a city as a symbol of the strength and virility of the king which is evidence that the bull as a symbol of might was already widely recognized prior to Narmer's reign of c. 3150 BCE. The Egyptologist Richard H. Wilkinson writes:

? ? ?Apis was the most important of the bull deities of Egypt and can be traced back to the beginning of the Dynastic Period. The origins of the god called by the Egyptians Hap are not entirely clear, but because his cult center was at Memphis he was assimilated into the worship of the great memphite god Ptah at an early date - first as the 'herald' or son of that god, and eventually as the living image or manifestation of the 'glorious soul' of Ptah himself. (170)

? ? ? ? ? 阿庇斯公牛非常重要，從第一王朝開(kāi)始，可能更早的時(shí)間，它就等同于國(guó)王的權(quán)力。納爾梅爾調(diào)色板顯示一頭公牛摧毀了一座城市，象征著國(guó)王的力量和陽(yáng)剛之氣，這證明公牛作為力量的象征，在大約公元前3150年納爾梅爾統(tǒng)治之前已經(jīng)被廣泛認(rèn)可。埃及學(xué)家理查德德·H·威爾金森寫道：

? ? ?阿庇斯是埃及最重要的牛神，可以追溯到王朝時(shí)期的開(kāi)始。被埃及人稱為Hap的神的起源并不完全清楚，但由于他的崇拜中心在孟菲斯，他很早就被同化到偉大的孟菲特神普塔的崇拜中——首先是作為該神的 "使者 "或兒子，最后是作為普塔本人 "光輝的靈魂 "的活體形象或表現(xiàn)形式。(170)

The Apis bull was so important it was worshipped as early as the the First Dynasty (especially noted under the reigns of Narmer and Den) and as late as the Ptolemaic Dynasty (323 - 30 BCE), the last to rule Egypt before it was taken as a province of Rome.

? ? ? ? ? 阿庇斯公牛對(duì)古埃及人很重要，早在第一王朝（特別是在納默爾和丹統(tǒng)治時(shí)期）和托勒密王朝（公元前323-30年）就被崇拜，托勒密王朝是埃及被羅馬占領(lǐng)前的最后統(tǒng)治者。

寵 物 在 來(lái) 世 中 的 重 要 性

Whether they were exotic, deified, or domestic, pets played an important role in the lives of the ancient Egyptians. Scholar Bob Brier reports how, "in January 1906, Theodore Davis came upon a pit tomb that surprised him. The tomb lay at the bottom of a twelve-foot shaft cut into the bedrock" (cited in Nardo, 118). Brier reproduces the first-hand report of Davis:

? ? ?I went down the shaft and entered the chamber, which proved to be extremely hot and too low for comfort. I was startled by seeing very near me a yellow dog of ordinary size standing on his feet, his short tail curled over his back, and his eyes open. Within a few inches of his nose sat a monkey in quite perfect condition; for an instant I thought that they were alive, but I soon saw that they had been mummified, and that they had been unwrapped in ancient times by robbers. (Nardo, 118)

? ? ? ? ? 無(wú)論它們是外來(lái)的、被神化的還是家養(yǎng)的，寵物在古埃及人的生活中都扮演著重要的角色。學(xué)者鮑伯·布瑞爾報(bào)告說(shuō)，"1906年1月，西奧多·戴維斯發(fā)現(xiàn)了一個(gè)令他吃驚的坑墓。這座墳?zāi)刮挥诨鶐r上開(kāi)鑿的一個(gè)12英尺的豎井底部"（引自Nardo, 118）。布里爾轉(zhuǎn)載了戴維斯的第一手報(bào)告：

? ? ?我下了井，進(jìn)入密室，事實(shí)證明，密室非常熱，而且太低，不舒服。我看到離我很近的地方有一只普通體型的黃狗，它站著，短尾巴卷在背上，眼睛睜著，這讓我很吃驚。在他鼻子的幾英寸范圍內(nèi)，坐著一只猴子，狀態(tài)相當(dāng)完美；一瞬間我以為他們是活的，但我很快看到他們已經(jīng)被做成了木乃伊，在古代被盜墓賊拆開(kāi)了。(Nardo, 118)

These animals were mummified pets but there were also animals mummified for food. Animals killed for food were usually fish or fowl and great care went into their preservation so that the deceased would have enough food in the afterlife. These mummies are not embalmed with the care that went into embalming a pet and are not wrapped with linens in the same way. Pet fish, for example, were very carefully tended while fish mummified for food were treated differently. Tombs throughout Egypt have been discovered containing mostly mummified pets.

? ? ? ? ? ?這些動(dòng)物是被做成木乃伊的寵物，但也有被做成木乃伊的動(dòng)物用于食用。被殺死的動(dòng)物通常是魚或家禽，為了使死者在來(lái)世有足夠的食物，所以對(duì)它們的保存工作非常謹(jǐn)慎。這些木乃伊沒(méi)有像防腐寵物那樣精心防腐，也沒(méi)有以同樣的方式用亞麻布包裹。例如，寵物魚得到了非常仔細(xì)的照料，而為食物而制作的魚木乃伊則受到不同的對(duì)待。在埃及各地發(fā)現(xiàn)的墓葬中，大部分都有被做成木乃伊的寵物。

One of the early excavators of Egyptian tombs, Belzoni (1778 - 1823 CE) reported an enormous collection of mummified pets:

? ? ?I must not omit that among these tombs we saw some which contained the mummies of animals intermixed with human bodies. There were bulls, cows, sheep, monkeys, foxes, bats, crocodiles, fishes, and birds in them; idols often occur; and one tomb was filled with nothing but cats, carefully folded in red and white linen, the head covered with a mask representing the cat and made of the same linen. (Nardo, 119)

? ? ? ? ? 早期的埃及墓葬發(fā)掘者之一貝爾佐尼（公元1778年-1823年）報(bào)告了大量的木乃伊寵物收藏：

? ? ?我必須指出，在這些墳?zāi)怪校覀兛吹接行災(zāi)估锏膭?dòng)物木乃伊與人體混在一起。其中有公牛、牛、羊、猴子、狐貍、蝙蝠、鱷魚、魚和鳥；經(jīng)常出現(xiàn)神像；有一個(gè)墳?zāi)估镏挥胸垼眉t白相間的亞麻布小心翼翼地折疊著，頭上戴著代表貓的面具，用同樣的亞麻布制成。

The human experience was considered only one part of a person's eternal journey and, as such, the animals a person encountered in life were also to be expected in one's passage through death to eternity. There were dangerous animals in life, such as the crocodile and hippo, who would pose the same kind of dangers in the afterlife. There is one version of eternity which includes crocodiles which threaten and prevent one from reaching one's place in the Hall of Truth.

? ? ? ? ? ?人類的經(jīng)歷被認(rèn)為只是一個(gè)人永恒旅程的一部分，因此，一個(gè)人在生活中遇到的動(dòng)物也會(huì)在一個(gè)人通過(guò)死亡到達(dá)永恒的過(guò)程中被期待。生活中有些危險(xiǎn)的動(dòng)物，如鱷魚和河馬，它們?cè)趤?lái)世也會(huì)構(gòu)成同樣的危險(xiǎn)。有一個(gè)版本的永生包括鱷魚，它們威脅并阻止一個(gè)人到達(dá)真理殿堂的位置。

At the same time, those animals who had been one's trusted companions on earth could be counted upon to meet that person on the other side in the Field of Reeds. The ancient Egytians loved their pets just as people do in the present day. They recognized them as an integral part of their life on earth and understood that death was only a temporary separation and, one day, they would be reunited with their faithful friends again.

? ? ? ? ? 同時(shí)，那些曾經(jīng)是一個(gè)人在地球上值得信賴的伙伴的動(dòng)物，可以指望它們?cè)谔J葦?shù)氐牧硪贿吪c那個(gè)人相遇。古埃及人愛(ài)他們的寵物，就像今天的人們一樣。他們認(rèn)識(shí)到寵物是他們?cè)诘厍蛏仙畹囊粋€(gè)組成部分，并理解死亡只是暫時(shí)的分離，有一天，他們將與忠實(shí)的朋友再次團(tuán)聚。

參考書目:

Ancient Egypt Online: Sobek Accessed 1 Dec 2016.

Bunson, M. The Encyclopedia of Ancient Egypt. Gramercy Books, 1991.

Cats in the Ancient World by Joshua J. MarkAccessed 15 May 2020.

Dogs in the Ancient World by Joshua J. MarkAccessed 15 May 2020.

Gibson, C. The Hidden Life of Ancient Egypt. Saraband, 2009.

In Ancient Egypt, Life Wasn't Easy for Elite Pets by Traci Watson?Accessed 1 Dec 2016.

Morris, D. Catlore. Crown, 1987.

Nardo, D. Living in Ancient Egypt. Thomson/Gale, 2004.

Pinch, G. Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of Ancient Egypt. Oxford University Press, 2004.

The Dogs of Ancient Egypt by Jimmy DunnAccessed 1 Dec 2016.

Wilkinson, R. H. The Complete Gods and Goddesses of Ancient Egypt. Thames & Hudson, 2003.

原文作者：Joshua J. Mark

? ? ? ? ? Joshua J. Mark是自由撰稿人，曾是紐約馬里斯特學(xué)院的兼職哲學(xué)教授，他曾在希臘和德國(guó)生活過(guò)，并游歷過(guò)埃及。曾在大學(xué)階段教授歷史、寫作、文學(xué)和哲學(xué)。

原文網(wǎng)址：

https://www.worldhistory.org/article/875/pets-in-ancient-egypt/