The Rosetta Stone
罗塞塔石碑：敕令说了什么
E. A. 沃利斯·巴奇 E. A. Wallis Budge（1857–1934）
1913 年；所述敕令为公元前 196 年

冷冻图书馆 · 开架书库 · S-008013 · https://coldlibrary.com/s/008013
权利：1913 年出版，作者卒于 1934 年。已按澳大利亚、欧盟、英国、中国大陆和美国的规则核对（截至 2026 年 10 月 11 日）。仅供参考，不是法律意见。
来源：Project Gutenberg #48649，https://www.gutenberg.org/cache/epub/48649/pg48649.txt（取于 2026-10-11）
中文译文：Claude（AI），2026 · CC0 1.0
生成于 2026-10-14，来自 https://coldlibrary.com/open-stacks/rosetta-stone-budge

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The Writing on the Stone

The inscription on the Rosetta Stone is written in two languages, that is to say, in Egyptian and in Greek. The Egyptian portion of it is cut upon it in: I. the hieroglyphic character, that is to say, in the old picture writing which was employed from the earliest dynasties in making copies of the Book of the Dead, and in nearly all state and ceremonial documents that were intended to be seen by the public; and II. the demotic character, that is to say, the conventional, abbreviated and modified form of the hieratic character, or cursive form of hieroglyphic writing, which was in use in the Ptolemaïc Period. The Greek portion of the inscription is cut in ordinary uncials. The hieroglyphic text consists of 14 lines only, and these correspond to the last 28 lines of the Greek text. The Demotic text consists of 32 lines, the first 14 being imperfect at the beginnings, and the Greek text consists of 54 lines, the last 26 being imperfect at the ends. A large portion of the missing lines of the hieroglyphic text can be restored from a stele discovered in 1898 at Damanhûr in the Delta (Hermopolis Parva), and now in the Egyptian Museum in Cairo (No. 5576), and from the copy of a text of the Decree cut on the walls of a temple at Philæ, and the correctness of the restorations of broken passages in the Demotic and Greek texts being evident, we are justified in assuming that we have the inscription of the Rosetta Stone complete both in Egyptian and Greek.


The Contents of the Inscription on the Rosetta Stone

The inscription on the Rosetta Stone is a copy of the Decree passed by the General Council of Egyptian priests assembled at Memphis to celebrate the first commemoration of the coronation of Ptolemy V, Epiphanes, king of all Egypt. The young king had been crowned in the eighth year of his reign, therefore the first commemoration took place in the ninth year, in the spring of the year B.C. 196. The original form of the Decree is given by the Demotic section, and the Hieroglyphic and Greek versions were made from it.

The inscription is dated on the fourth day of the Greek month Xandikos (April), corresponding to the eighteenth day of the Egyptian month Meshir, or Mekhir, of the ninth year of the reign of Ptolemy V, Epiphanes, the year in which Aetus, the son of Aetus, was chief priest and Pyrrha, the daughter of Philinus, and Areia, the daughter of Diogenes, and Irene, the daughter of Ptolemy, were chief priestesses. The opening lines are filled with a list of the titles of Ptolemy V, and a series of epithets which proclaim the king's piety towards the gods, and his love for the Egyptians and his country. In the second section of the inscription the priests enumerate the benefits which he had conferred upon Egypt, and which may be thus summarized:

1. Gifts of money and corn to the temples.
2. Gifts of endowments to temples.
3. Remission of one half of taxes due to the Government.
4. Abolition of one half of the taxes.
5. Forgiveness of debts owed by the people to the Government.
6. Release of the prisoners who had been languishing in gaol for years.
7. Abolition of the press-gang for sailors.
8. Reduction of fees payable by candidates for the priesthood.
9. Reduction of the dues payable by the temples to the Government.
10. Restoration of the services in the temples.
11. Forgiveness of rebels, who were permitted to return to Egypt and live there.
12. Despatch of troops by sea and land against the enemies of Egypt.
13. The siege and conquest of the town of Shekan (Lycopolis).
14. Forgiveness of the debts owed by the priests to him.
15. Reduction of the tax on byssus.
16. Reduction of the tax on corn lands.
17. Restoration of the temples of the Apis and Mnevis Bulls, and of the other sacred animals.
18. Rebuilding of ruined shrines and sacred buildings, and providing them with endowments.

As a mark of the gratitude of the priesthood to the king for all these gracious acts of Ptolemy V, it was decided by the General Council of the priests of Egypt to "increase the ceremonial observances of honour which are paid to Ptolemy, the ever-living, in the temples." With this object in view it was decided:

1. To make statues of Ptolemy in his character of "Saviour of Egypt," and to set up one in every temple of Egypt for the priests and people to worship.
2. To make figures of Ptolemy [in gold], and to place them in gold shrines, which are to be set side by side with the shrines of the gods, and carried about in procession with them.
3. To distinguish the shrine of Ptolemy by means of ten double-crowns of gold which are to be placed upon it.
4. To make the anniversaries of the birthday and coronation days of Ptolemy, viz., the XVIIth and the XXXth days of the month Mesore, festival days for ever.
5. To make the first five days of the month of Thoth days of festival for ever; offerings shall be made in the temples, and all the people shall wear garlands.
6. To add a new title to the titles of the priests, viz., "Priests of the beneficent god Ptolemy Epiphanes, who appeareth on earth," which is to be cut upon the ring of every priest of Ptolemy, and inserted in every priestly document.
7. That the soldiers may borrow the shrines with figures of Ptolemy inside them from the temples, and may take them to their quarters, and carry them about in procession.
8. That copies of this Decree shall be cut upon slabs of basalt in the "writing of the speech of the god," i.e. hieroglyphs, and in the writing of the books, i.e. demotic, and in the writing of the Ueienin, i.e. Greek. "And a basalt slab on which a copy of this Decree is cut shall be set up in the temples of the first, second and third orders, side by side with the statue of Ptolemy, the ever-living god."

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中文译文 · Claude（AI）译

石上的文字

罗塞塔石碑上的铭文用两种语言写成，也就是埃及语和希腊语。埃及语部分用两种文字刻成：其一是圣书体，也就是那种古老的图画文字，从最早的王朝起就用来抄写《亡灵书》，也用于几乎所有供公众观看的国家文书和典礼文书；其二是世俗体，也就是僧侣体——圣书体的草写形式——经过约定、简化和变形之后的形式，通行于托勒密时代。希腊语部分用普通的安色尔大写字母刻成。圣书体文本只有 14 行，对应希腊语文本的最后 28 行。世俗体文本有 32 行，其中前 14 行开头残缺；希腊语文本有 54 行，其中最后 26 行末尾残缺。圣书体文本缺失的行，有很大一部分可以根据 1898 年在三角洲的达曼胡尔（小赫尔莫波利斯）发现、现藏开罗埃及博物馆（编号 5576）的一块石碑，以及菲莱一座神庙墙上刻的这份敕令的抄本加以复原；而世俗体和希腊语文本中残缺段落的复原，其正确性也显而易见。因此我们有理由认为，罗塞塔石碑的铭文，无论埃及语还是希腊语，我们都已掌握了完整的文本。


罗塞塔石碑铭文的内容

罗塞塔石碑上的铭文，是聚集在孟斐斯的埃及祭司全体会议所通过的一份敕令的抄本。会议是为了庆祝全埃及之王托勒密五世“神显者”加冕的第一个周年纪念。这位年轻的国王在他在位的第八年加冕，所以第一个周年纪念在第九年举行，时值公元前 196 年春天。敕令的原始形式见于世俗体部分，圣书体和希腊语的版本都是由它译出的。

铭文的日期是希腊历克珊迪科斯月（四月）第四日，相当于埃及历梅希尔月（又称梅基尔月）第十八日，托勒密五世“神显者”在位第九年；这一年，埃托斯之子埃托斯任大祭司，菲利诺斯之女皮拉、狄奥革涅斯之女阿蕾娅和托勒密之女伊蕾涅任大女祭司。开头几行列满了托勒密五世的种种尊号，以及一连串颂辞，宣扬国王对诸神的虔敬，对埃及人和他的国家的热爱。铭文的第二部分，祭司们列举了国王给埃及带来的种种恩惠，可以归纳如下：

1. 向神庙捐赠钱财和谷物。
2. 向神庙捐赠产业。
3. 免除应缴政府的一半赋税。
4. 废除一半的税目。
5. 豁免百姓拖欠政府的债务。
6. 释放在狱中关押多年的囚犯。
7. 废除强征水手的做法。
8. 减少祭司职位候选人应缴的费用。
9. 减少神庙应缴政府的捐税。
10. 恢复神庙中的祭祀。
11. 赦免叛乱者，准许他们回到埃及并在那里生活。
12. 从海陆两路派兵讨伐埃及的敌人。
13. 围攻并攻克谢坎城（吕科波利斯）。
14. 豁免祭司们欠国王的债务。
15. 减少细麻布的税。
16. 减少谷田的税。
17. 修复阿匹斯神牛、姆尼维斯神牛及其他圣兽的神庙。
18. 重建倾圮的神龛和圣所，并为它们提供供养产业。

为了表达祭司阶层对托勒密五世这一切仁政的感激，埃及祭司全体会议决定，“增加神庙中对永生者托勒密的礼敬仪式”。为此决定：

1. 为托勒密塑造“埃及救主”形象的雕像，在埃及的每一座神庙里立一尊，供祭司和百姓礼拜。
2. 制作托勒密的［金］像，放进金制的神龛，与诸神的神龛并列，并与诸神的神龛一同抬着游行。
3. 在托勒密的神龛上放置十顶金制双冠，以示区别。
4. 把托勒密的生日和加冕日——即梅索雷月第十七日和第三十日——定为永久的节日。
5. 把托特月的头五天定为永久的节日；届时神庙中要献上供品，所有百姓都要戴上花环。
6. 在祭司的头衔中增加一个新头衔，即“显现于大地的仁慈之神托勒密·神显者的祭司”，要刻在每一位托勒密祭司的戒指上，并写入每一份祭司文书。
7. 士兵可以从神庙借出装有托勒密像的神龛，带回营地，抬着游行。
8. 这份敕令的抄本要刻在玄武岩石板上，用“神的言语的文字”即圣书体，用“书本的文字”即世俗体，并用“伊奥尼亚人的文字”即希腊文。“刻有这份敕令抄本的玄武岩石板，要立在一等、二等和三等神庙中，与永生之神托勒密的雕像并列。”