[Year 9, Xandikos day 4], which is equivalent to the Egyptian month, second month of Peret, day 18, of the King 'The Youth who has appeared as King in the place of his Father', the Lord of the Uraei 'Whose might is great, who has established Egypt, causing it to prosper, whose heart is beneficial before the gods', (the One) Who is over his Enemy 'Who has caused the life of the people to prosper, the Lord of the Years of Jubilee like Ptah-Tenen, King like Pre', [the King of the Upper Districts and] the Lower Districts 'The Son of the Father-loving Gods, whom Ptah has chosen, to whom Pre has given victory, the Living Image of Amun', the Son of Pre 'Ptolemy, living forever, beloved of Ptah, the Manifest God whose excellence is fine', son of Ptolemy and Arsinoe, the Father-loving Gods, (and) the Priest of Alexander and the Saviour Gods and [the Brother-and-Sister Gods and the] Beneficent [Gods] and the Father-loving Gods and King Ptolemy, the Manifest God whose excellence is fine, Aetos son of Aetos; while Pyrrha daughter of Philinos was Prize-bearer before Berenice the Beneficent, while Areia daughter of Diogenes was [Basket]-bearer [before Arsi]noe the Brother-loving, and while Eirene daughter of Ptolemy was Priestess of Arsinoe the Father-loving: on this day, a decree of the mr-sn priests and the hm-ntr priests, and the priests who enter the sanctuary to perform clothing rituals for the gods, and the scribes of the divine book and the scribes of the House of Life, and the other priests who have come from the temples of Egypt [to Memphis on] the festival of the Reception of the Rulership by King Ptolemy, living forever, beloved of Ptah, the Manifest God whose excellence is fine, from his father, who have assembled in the temple of Memphis, and who have said:

Whereas King Ptolemy, living forever, the Manifest God whose excellence is fine, son of King Ptolemy [and Queen] Arsinoe, the Father-loving Gods, is wont to do many favours for the temples of Egypt and for all those who are subject to his kingship, he being a god, the son of a god and a goddess, and being like Horus son of Isis and Osiris, who protects his father Osiris, and his heart being beneficent concerning the gods, since he has given much money and much grain to the temples of Egypt, [he having undertaken great expenses] in order to create peace in Egypt and to establish the temples, and having rewarded all the forces that are subject to his rulership; and of the revenues and taxes that were in force in Egypt he had reduced some or(?) had renounced them completely, in order to cause the army and all the other people to be prosperous in his time as [king; the arrear]s which were due to the King from the people who are in Egypt and all those who are subject to his kingship, and (which) amounted to a large total, he renounced; the people who were in prison and those against whom there had been charges for a long time, he released; he ordered concerning the endowments of the gods, and the money and the grain that are given as allowances to their [temples] each year, and the shares that belong to the gods from the vineyards, the orchards, and all the rest of the property which they possessed under his father, that they should remain in their possession; moreover, he ordered concerning the priests that they should not pay their tax on becoming priests above what they used to pay up to Year 1 under his father; he released the people [who hold] the offices of the temples from the voyage they used to make to the Residence of Alexander each year; he ordered that no rower should be impressed into service; he renounced the two-thirds share of the fine linen that used to be made in the temples for the Treasury, he bringing into its [correct] state everything that had abandoned its (proper) condition for a long time, and taking all care to have done in a correct manner what is customarily done for the gods, likewise causing justice to be done for the people in accordance with what Thoth the Twice-great did; moreover, he ordered concerning those who will return from the fighting men and the rest of the people who had gone astray (lit. been on other ways) in the disturbance that had occurred in Egypt that [they] should [be returned] to their homes, and their possessions should be restored to them; and he took all care to send (foot)soldiers, horsemen, and ships against those who came by the shore and by the sea to make an attack on Egypt; he spent a great amount in money and grain against these (enemies), in order to ensure that the temples and the people who were in Egypt should be secure; he went to the fortress of Sk3n [which had] been fortified by the rebels with all kinds of work, there being much gear and all kinds of equipment within it; he enclosed that fortress with a wall and a dyke(?) around (lit. outside) it, because of the rebels who were inside it, who had already done much harm to Egypt, and abandoned the way of the commands of the King and the commands [of the god]s; he caused the canals which supplied water to that fortress to be dammed off, although the previous kings could not have done likewise, and much money was expended on them; he assigned a force of footsoldiers and horsemen to the mouths of those canals, in order to watch over them and to protect them, because of the [rising] of the water, which was great in Year 8, while those canals supply water to much land and are very deep; the King took that fortress by storm in a short time; he overcame the rebels who were within it, and slaughtered them in accordance with what Pre and Horus son of Isis did to those who had rebelled against them in those places in the Beginning; (as for) the rebels who had gathered armies and led them to disturb the nomes, harming the temples and abandoning the way of the King and his father, the gods let him overcome thein at Memphis during the festival of the Reception of the Rulership which he did from his father, and he had them slain on the wood; he remitted the arrears that were due to the King from the temples up to Year 9, and amounted to a large total of money and grain; likewise the value of the fine linen that was due from the temples from what is made for the Treasury, and the verification fees(?) of what had been made up to that time; moreover, he ordered concerning the artaba of wheat per aroura of land, which used to be collected from the fields of the endowment, and likewise for the wine per aroura of land from the vineyards of the gods' endowments: he renounced them; he did many favours for Apis and Mnevis, and the other sacred animals that are honoured in Egypt, more than what those who were before him used to do, he being devoted to their affairs at all times, and giving what is required for their burials, although it is great and splendid, and providing what is dedicated(?) in their temples when festivals are celebrated and burnt offerings made before them, and the rest of the things which it is fitting to do; the honours which are due to the temples and the other honours of Egypt he caused to be established in their (proper) condition in accordance with the law; he gave much gold, silver, grain, and other items for the Place of Apis; he had it adorned with new work as very fine work; he had new temples, sanctuaries, and altars set up for the gods, and caused others to assume their (proper) condition, he having the heart of a beneficent god concerning the gods and enquiring after the honours of the temples, in order to renew them in his time as king in the manner that is fitting; and the gods have given him in return for these things strength, victory, success(?), prosperity, health, and all the (sic) other favours, his kingship being established under him and his descendants forever:

With good fortune! It has seemed fitting to the priests of all the temples of Egypt, as to the honours which are due to King Ptolemy, living forever, the Manifest God whose excellence is fine, in the temples, and those which are due to the Father-loving Gods, who brought him into being, and those which are due to the Beneficent Gods, who brought into being those who brought him into being, and those which are due to the Brother-and-Sister Gods, who brought into being those who brought them into being, and those which are due to the Saviour Gods, the ancestors of his ancestors, to increase them; and that a statue should be set up for King Ptolemy, living forever, the Manifest God whose excellence is fine - which should be called 'Ptolemy who has protected the Bright Land', the meaning of which is 'Ptolemy who has preserved Egypt' - together with a statue for the local god, giving him a scimitar of victory, in each temple, in the public part of the temple, they being made in the manner of Egyptian work; and the priests should pay service to the statues in each temple three times a day, and they should lay down sacred objects before them and do for them the rest of the things that it is normal to do, in accordance with what is done for the other gods on the festivals, the processions, and the named (holi)days; and there should be produced a cult image for King Ptolemy, the Manifest God whose excellence is fine, son of Ptolemy and Queen Arsinoe, the Father-loving Gods, together with the (sic) shrine in each temple, and it should be installed in the sanctuary with the other shrines; and when the great festivals occur, on which the gods are taken in procession, the shrine of the Manifest God whose excellence is fine should be taken in procession with them; and in order that the shrine may be recognized, now and in the rest of the times that are to come, ten royal diadems of gold should be added - there being one uraeus on them each, like what is normally done for the gold diadems - on top of the shrine, instead of the uraei that are upon the rest of the shrines; and the double crown should be in the centre of the diadems, because it is the one with which the King was crowned in the temple of Memphis, when there was being done for him what is normally done at the Reception of the Rulership; and there should be placed on the upper side of (the) square(?) which is outside the diadems, and opposite the gold diadem that is described above, a papyrus plant and a 'sedge' plant; and a uraeus should be placed on a basket with a 'sedge' under it on the right of the side on top of the shrine, and a uraeus with a basket under it should be placed on a papyrus on the left, the meaning of which is 'The King who has illumined Upper and Lower Egypt'; and whereas fourth month of Shemu, last day, on which is held the birthday of the King, has been established already as a procession festival in the temples, likewise second month of Peret, day 17, on which are performed for him the ceremonies of the Reception of the Rulership - the beginning of the good things that have happened to everyone: the birth of the King, living forever, and his reception of the rulership - let these days, the 17th and the last, become festivals each month in all the temples of Egypt; and there should be performed burnt offerings, libations, and the rest of the things that are normally done on the other festivals, on both festivals each month; and what is offered in sacrifice(?) should be distributed as a surplus(?) to the people who serve in the temple; and a procession festival should be held in the temples and the whole of Egypt for King Ptolemy, living forever, the Manifest God whose excellence is fine, each year, from first month of Akhet, day 1, for five days, with garlands being worn, burnt offerings and libations being performed, and the rest of the things that it is fitting to do; and the priests who are in each of the temples of Egypt should be called 'The Priests of the Manifest God whose excellence is fine' in addition to the other priestly titles, and they should write it on every document, and they should write the priesthood of the Manifest God whose excellence is fine on their rings and they should engrave it on them; and it should be made possible for the private persons also who will (so) wish, to produce the likeness of the shrine of the Manifest God whose excellence is fine, which is (discussed) above, and to keep it in their homes and hold the festivals and the processions which are described above, each year, so that it may become known that the inhabitants of Egypt pay honour to the Manifest God whose excellence is fine in accordance with what is normally done; and the decree should be written on a stela of hard stone, in sacred writing, document writing, and Greek writing, and it should be set up in the first-class temples, the second-class temples and the third-class temples, next to the statue of the King, living forever.

http://www.britishmuseum.org/explore/highlights/articles/r/the_rosetta_stone_translation.aspx



罗塞塔石碑（英语：Rosetta Stone，又译为罗塞达碑），是一块制作于公元前196年的大理石石碑，原本是一块刻有古埃及法老托勒密五世（Ptolemy V）诏书的石碑。但是，由于这块石碑同时刻有同一段内容的三种不同语言版本，使得近代的考古学家得以有机会对照各语言版本的内容后，解读出已经失传千余年的埃及象形文之意义与结构^[1]，而成为今日研究古埃及历史的重要里程碑。罗塞塔石碑最早是在1799年时由法军上尉皮耶-佛罕索瓦·札维耶·布夏贺（Pierre-François Xavier Bouchard）在一个埃及港湾城市罗塞塔（Rosetta，今日称为el-Rashid）发现，但在英法两国的战争之中辗转到英国手中，自1802年起保存于大英博物馆中并公开展示。

 

罗塞塔石碑是由一群生活于西元前、埃及托勒密王朝时代的祭司所制作，作为当时的国王、年仅13岁的托勒密五世加冕一周年时的纪念，其上的内容主要是在叙述托勒密五世自父亲托勒密四世处袭得的王位之正统性，与托勒密五世所贡献的许多善行，例如减税、在神庙中竖立雕像等对神庙与祭司们大力支持的举动。在托勒密王朝之前、法老时代的埃及，像这般的诏书原本都是由法老颁授，等同于圣旨，但到了托勒密时代，唯一还知道埃及象形文撰写方式的祭司们却成为诏书的颁写者，是一个很不一样的特点。

罗塞塔石碑由上至下共刻有同一段诏书的三种语言版本，最上面是14行古埃及象形文（Hieroglyphic，又称为圣书体，代表献给神明的文字）句首和句尾都已缺失，中间是32行埃及草书（Demotic，又称为世俗体，是当时埃及平民使用的文字）是一种埃及的纸莎草文书，再下面是54行古希腊文（代表统治者的语言，这是因为当时的埃及已臣服于希腊的亚历山大帝国之下，来自希腊的统治者要求统治领地内所有的此类文书都需要添加希腊文的译版）其中有一半行尾残缺。在西元4世纪结束后不久，尼罗河文明式微、不再使用的埃及象形文之读法与写法彻底失传，虽然之后有许多考古与历史学家极尽所能，却一直解读不了这些神秘文字的结构与用法。直到时隔1400年之后罗塞塔石碑出土，它独特的三语对照写法，意外成为解码的关键，因为三种语言中的古希腊文是近代人类可以阅读的，利用这关键来比对分析碑上其他两种语言的内容，就可以了解这些失传语言的文字与文法结构。

在许多尝试解读罗塞塔石碑的学者中，19世纪初期的英国物理学家托马斯·杨（Thomas Young）是第一个证明碑文中曾多次提及“托勒密”这人名的发音者。至于法国学者尚-佛罕索瓦·商博良（Jean-François Champollion）则是第一个理解到，一直被认为是用形表义的埃及象形文，原来也是具有表音作用的，这重大发现之后成为解读所有埃及象形文的关键线索。也正是因为这缘故，罗塞塔石碑会被称为了解古埃及语言与文化的关键基础。

今日被存放在大英博物馆埃及厅中展示的罗塞塔石碑，是个高约114.4厘米、宽72.3厘米、厚27.9厘米，略呈长方形但实际上缺了许多边角的平面石碑，大理石材质制造（虽然常被误会为是花岗岩），重约762公斤。大理石的黑色表面上刻有涂上白漆的文字，石碑的两侧刻有后人加上的文字，其中左侧为“1801年时由英军在埃及获得”（Captured in Egypt by the British Army in 1801），右侧则为“国王乔治三世捐赠”（Presented by King George III），虽然这块石碑曾在1998年时由大英博物馆的古物维护专家以现代化的手法清理干净还原其原貌，但上述的刻字由于也是近代人类文明事迹的见证之一，因此被保留了下来。除此之外，石碑底部左侧也有一个小角落蓄意被保留而没有清理，主要的目的是为了对照，让人们知道清理前与清理后的差异。

历史

罗塞塔石碑

Height: 112.3 cm
Width: 75.7 cm
Thickness: 28.4 cm

理查·波森（Richard Porson）提议补足罗塞塔石碑右下角古希腊文断碑部分之内文（1803年）

1799年7月15日，当时随着拿破仑占领埃及（1798年—1801年）的法军上尉皮耶-佛罕索瓦·札维耶·布夏贺在尼罗河三角洲上一个称为罗塞塔的港口城镇郊外，指挥圣朱利安要塞（Fort St Julien）的地基扩大挖掘工程时，意外挖到一颗黑色的大石头。他意识到这颗石头的重要性而向指挥官阿卜达拉·杰克·德·门努瓦（Abdallah Jacques de Menou）报告，后者决定应该将这颗大石送去给拿破仑在开罗设立的埃及研究所（Institut de l'Égypte）里之科学家们研究分析，并于同年8月运抵开罗。由于石碑是在罗塞塔郊外出土的，因此根据发现地点而命名为罗塞塔石碑。

1801年，拿破仑的大军被英军打败投降，也结束了法军在埃及为期三年的占领期。埃及的占领权易手也掀起这批法军在埃及收集到的古物之所有权争议，当时法国的科学家们希望能保留这批古物并在6月开罗破城时，带着它们避走亚历山大港（Alexandria），但英方却认为这些古物是没收品，应当属于英王乔治三世的财产。当时，著名法国自然学家艾奇恩那·若弗鲁瓦·圣-蒂莱尔（Étienne Geoffroy Saint-Hilaire）曾致信英国大使威廉·理查·汉弥尔顿（Sir William Richard Hamilton），威胁如果英方豪夺，他们将焚毁这批发现物。英军在占领亚历山大后，与法方签订亚历山大协约（Treaty of Alexandria，1801年9月）正式结束法军在埃及的占领，根据此协约法军在占领期间于埃及发现的古物，也应一同转移给英方。但法军在撤退时并未依约缴出罗塞塔石碑，而是将它藏在一艘小船上准备偷渡回欧陆，但功败垂成半途被英军捕获。事后双方协议，法方可以保留之前的研究成果与石碑的拓印，但英方则获得石碑的实际拥有权。

罗塞塔石碑在1802年时运抵英国，并且以英王的名义捐献给大英博物馆作为收藏，从此之后罗塞塔石碑一直被展示在博物馆的埃及馆中，是该馆最引以为傲的镇馆之宝之一。在之后的两百多年间，罗塞塔石碑仅曾短暂地离开过大英博物馆一次——1917年时，接近尾声的第一次世界大战战火蔓延，由于博物馆方面担心伦敦遭受到激烈的轰炸而损伤古物，因此将一批包括有罗塞塔石碑、较为轻便容易搬移的重要古物，偷偷藏匿在霍本（Holborn）一带深达地下50英尺的地铁车站中，为期两年。直至大战结束恢复和平后，才将古物移回博物馆继续展览。

不过，并不是全世界的人们都很乐意见到罗塞塔石碑被保存在大英博物馆中，由于罗塞塔石碑是解开古文字的关键，对埃及来说意义非凡，也因此设址于开罗的埃及古物最高委员会（Supreme Council of Antiquities，是埃及文化部的下辖组织之一，此委员会负责掌管埃及出土的所有古迹与古物）秘书长、也是知名埃及考古学家的札希·哈瓦斯博士（Dr. Zahi Hawass）就曾公开呼吁英国应该将罗塞塔石碑归还给它真正的归属地：埃及。罗塞塔石碑也是这些年古物最高委员会追讨流失文物的重点之一。

在翻译学中的意义

之所以称为罗塞塔石碑，是因为该石碑座落于埃及尼罗河流域一个名叫“罗塞塔”的小城镇。

1799年，远征埃及的拿破仑的士兵在尼罗河口的罗塞塔镇修建城堡之时，发现了这块创作于公元前196年的古字碑。罗塞塔石碑的发现，证明了欧洲与亚洲文明交往的具体情形，也成为了解读古埃及象形文字的关键。该石碑上刻着埃及象形文、俗体文和希腊文三种文字。其中，象形文字用于书写宗教文本和重要文件。俗体文是一般人用的文字，用于记录日常生活。希腊文是当时埃及统治者使用的语言。这样，用三种文字书写之后，埃及的祭司、政府官员和统治者以及普通民众都能读懂它的内容。

早在公元前3500年到公元前3100年，埃及人使用象形文字作为刻本，直到公元4世纪。从公元3世纪开始，埃及人才开始使用自己的7个象形文字，加上希腊字母表做成符号，用以书写自己的语言。这种语言称为科普特语，即为希腊字母的变体。自从科普特语取代象形文字后，埃及的象形文字基本失传。

西方有记载的翻译活动可以上溯到古代埃及。罗塞塔石碑对于翻译的重要意义在于，它是世界上最著名、最有影响的翻译作品之一。有些人认为，埃及的象形文字是原文，希腊文和俗体文是译文，但也有人持不同意见。究竟哪一个是原文，哪一个是译文，还是三种同是原文，还是两种原文，一种译文？在多元文化的社会中，多种语言同时并存、同时使用，这已经不足为奇。<sup>[

zt Wiki</sup>