Name: 埃及最後的象形文字和火熱的亞歷山大大主教 (Egypt’s Last Hieroglyph & the Fiery Archbishop of Alexandria)
Uploaded: 2025-08-19T00:03:04.000Z
Duration: 33 min 37 s

歷史本週》，8 月 24 日，394 頁。

A priest named Esmet Akom approaches the walls of Philae, a massive Egyptian temple on the southern edge of the once-powerful kingdom.

一位名叫埃斯梅特-阿科姆的祭司走近菲萊神廟的城牆，這座巨大的埃及神廟位於這個曾經強大的王國的南部邊緣。

It's said that the god Osiris himself was buried here.

據說奧西里斯神本人就葬在這裡。

埃斯梅特-阿科姆想要留下印記。

To engrave a name so that in one form or another, if only in written form, the worshiper can be in the presence worshiping the deity eternally.

鐫刻一個名字，使崇拜者能以某種形式（哪怕只是書面形式）永恆地膜拜神靈。

That is Solange Ashby, associate professor of Egyptology at UCLA.

她就是加州大學洛杉磯分校埃及學副教授索蘭吉-阿什比（Solange Ashby）。

The Temple of Philae is unique in that it was still operating as a traditional temple hundreds of years after the majority of other temples elsewhere in Egypt had been forced to close or been repurposed as Christian churches.

菲萊神廟的獨特之處在於，在埃及其他地方的大多數神廟被迫關閉或被改建為基督教堂數百年後，它仍作為傳統神廟在運作。

And just a few years ago, Theodosius, the Roman emperor, banned the practice of the ancient Egyptian religion, what he calls paganism.

而就在幾年前，羅馬皇帝狄奧多西禁止信奉古埃及宗教，他稱之為異教。

And he made Christianity the faith of the realm.

Even before that, the Egyptian religion had been in decline for decades, perhaps centuries.

甚至在此之前，埃及宗教已經衰落了幾十年，甚至幾個世紀。

There are only a handful of people left who can even write in the traditional Egyptian language of hieroglyphics.

能用傳統的埃及象形文字書寫的人已寥寥無幾。

幸運的是，埃斯梅特-阿科姆就是其中之一。

If you look at the hieroglyphs, they're really ugly.

如果你看看這些象形文字，它們真的很醜。

The person is struggling to compose intelligible sentences.

這個人在努力撰寫可理解的句子。

The inscription is meant to be a tribute to the god Mondeless, worshipped both in Egypt and the Nubian kingdom to the south.

碑文意在向埃及和南部努比亞王國共同崇拜的蒙德萊斯神致敬。

Esmet Akom is defying the emperor, but he likely knows that his act of defiance is, in the end, futile.

埃斯梅特-阿科姆在反抗皇帝，但他很可能知道，他的反抗行為最終是徒勞的。

He would have had a bad feeling that their way of worshipping traditional gods and practicing temple religion was really coming to a close.

他會有一種不祥的預感，他們崇拜傳統神靈和信奉廟宇宗教的方式真的要終結了。

What Esmet Akom probably does not know is that he is etching the last known hieroglyph ever composed in ancient Egypt.

埃斯梅特-阿科姆可能不知道的是，他正在蝕刻古埃及最後一個已知的象形文字。

I see it as the sort of the end of a glorious era.

我認為這是一個輝煌時代的終結。

This culture has now stumbled, and we see it fall with this final hieroglyphic inscription.

現在，這種文化已經蹣跚學步，我們從最後的象形文字銘文中看到了它的衰落。

The Egyptian language and religion are nearly extinct.

Hundreds of miles to the north, at the foot of Mount Sinai, at the very same time this hieroglyph is written, a bishop is fighting what he sees as a holy battle to eradicate this paganism and bring Christianity to the Egyptian masses.

在數百英里之外的西奈山腳下，就在書寫這個象形文字的同時，一位主教正在進行一場他認為神聖的戰鬥，他要剷除異教，把基督教帶給埃及大眾。

What drives the Patriarch of Alexandria to crush his enemies?

是什麼驅使亞歷山大牧首粉碎他的敵人？

And is it actually possible to erase an entire religion?

The fourth century, the 300s, is a dramatic era of upheaval in the Roman Empire.

四世紀，即 300 年代，是羅馬帝國劇烈動盪的時代。

Before that time, Christians in the empire were persecuted for their beliefs, often executed.

在此之前，帝國的基督徒因其信仰而受到迫害，常常被處死。

The state religion was still polytheistic, the pantheon of gods largely inherited from the Greeks.

國教仍然是多神教，眾神殿主要繼承自希臘人。

But in the year 312, the Roman Emperor Constantine converts to Christianity, abandoning Jupiter for Jesus.

但在 312 年，羅馬皇帝君士坦丁皈依基督教，棄朱庇特而改信耶穌。

In 380, the Emperor Theodosius makes Christianity the official state religion.

380 年，狄奧多西皇帝將基督教定為正式國教。

Rome, at this time, controls Egypt, which had its own religion.

此時的羅馬控制著擁有自己宗教的埃及。

Egyptians have been worshipping deities like Osiris and Anubis for thousands of years.

埃及人崇拜奧西里斯和阿努比斯等神靈已有數千年的歷史。

In 391, Theodosius explicitly bans the practice of this faith.

391 年，狄奧多西明確禁止這種信仰。

By the end of the fourth century, like, yeah, paganism is out, Christianity is in, and Theophilus sort of takes that and runs with it.

到了四世紀末，異教垮臺，基督教崛起，提阿非羅也順勢而為。

Christine Lucretz-Marquis is associate professor of church history at Union Presbyterian Seminary.

Christine Lucretz-Marquis 是聯合長老會神學院教會史副教授。

She reminds us this is still relatively early in the history of the church.

她提醒我們，這在教會歷史上還是比較早的。

In the late 300s, five different cities are vying to be the so-called seat of Christianity.

300 年代末，五個不同的城市爭相成為所謂的基督教所在地。

Alexandria, Antioch, Constantinople, and Jerusalem in the east, and Rome in the west.

東部有亞歷山大、安提阿、君士坦丁堡和耶路撒冷，西部有羅馬。

Each of these cities has an archbishop, the Christian leader of that city, other than Rome, which has the Pope.

除羅馬有教皇外，每個城市都有一位大主教，即該城市的基督教領袖。

But if one of these cities can rival Rome, then that archbishop would have an awful lot of power.

但是，如果這些城市中有一個能與羅馬相媲美，那麼這位大主教的權力就會非常大。

And the archbishop Theophilus of Alexandria thinks, why not me?

亞歷山大大主教西奧菲勒斯想，為什麼我不能呢？

He's a good talker. He's a real presence. And he's fiery.

他很會說話。他是一個真正的存在。他很有激情

He's kind of that intense person in the room who catches your attention, but also you, if he's your friend, that's great.

他是房間裡那種很有魅力的人，會吸引你的注意力，但同時也是你的朋友，如果他是你的朋友，那就太好了。

And if you're on the wrong side of them, that's not going to be so much fun.

如果你站錯了隊，那就不好玩了。

Alexandria has a deep connection with Christianity.

亞歷山大與基督教有著深厚的淵源。

The first church was established there in the 40s.

第一座教堂於上世紀 40 年代在此建立。

And it's a major city in the Roman Empire.

它是羅馬帝國的一個重要城市。

Arriving in Alexandria by ship, you'd first pass the lighthouse of Pharaos, the second tallest structure in the ancient world, just behind the pyramid at Giza.

乘船抵達亞歷山大港後，首先會經過法老斯燈塔，它是古代世界第二高的建築，僅次於吉薩金字塔。

It shoots a beam of light into the sky, a flame magnified by a series of mirrors.

它將一束光射向天空，火焰被一系列鏡子放大。

As you drew closer, you might have glimpsed the Library of Alexandria, long past its prime, but still a major center of knowledge.

當你走近時，你可能會瞥見亞歷山大圖書館，它早已過了鼎盛時期，但仍然是一個重要的知識中心。

But you also have, on this sort of higher prominent point, the Serapaeum.

但在這個更高的突出點上，你還可以看到塞拉佩姆（Serapaeum）。

The Serapaeum, a temple named for Serapis, a hybrid Egyptian-Greek god derived from Osiris.

塞拉皮神廟（Serapaeum）是一座以塞拉皮斯命名的神廟，塞拉皮斯是埃及和希臘的混合神，源自奧西里斯。

A huge statue of Serapis sits in the middle of the temple.

寺廟中央有一座巨大的塞拉皮斯雕像。

Imagine a rectangular columned building with a massive courtyard.

想象一下，一座長方形的柱式建築有一個巨大的庭院。

The temple's designed for you to move in and out and into the streets of Alexandria so that traffic could like flow through in these big processions and out into the city.

神廟的設計是為了讓你進出亞歷山大城的街道，這樣交通就能像這些大型遊行隊伍一樣，流向城市。

It was a really important locus for power.

這是一個非常重要的權力中心。

To the ruling Christians, it is also a symbol of the past, dedicated to an Egyptian deity, not to their god.

對執政的基督徒來說，它也是過去的象徵，供奉的是埃及神，而不是他們的神。

A few months after Emperor Theodosius makes Christianity the official state religion,

幾個月後，狄奧多西皇帝將基督教定為官方國教、

Archbishop Theophilus begins renovating an abandoned Egyptian temple, some distance from the Serapaeum.

提奧菲勒斯大主教開始翻修一座廢棄的埃及神廟，該神廟距離塞拉帕伊庵（Serapaeum）有一段距離。

It's part of his effort to Christianize Alexandria by physically converting buildings throughout the city.

這是他通過對整個城市的建築進行實際改造，使亞歷山大城基督教化的努力的一部分。

Stephen Davis, Professor of Religious Studies and History at Yale, told us,

耶魯大學宗教研究和歷史學教授斯蒂芬-戴維斯告訴我們、

Theophilus justifies these actions by drawing on Christianity, the story of Jesus Christ himself.

西奧菲勒斯以基督教和耶穌基督的故事為自己的行為辯護。

When Jesus comes to town in Egypt, the Egyptian temple falls down.

當耶穌來到埃及時，埃及的神廟倒塌了。

It collapses basically under its own weight due to his presence.

由於他的存在，它基本上是在自身重量的作用下倒塌的。

And similarly, for a bishop like Theophilus, literally occupying a space, re-sacralizing a space in the name of Christianity, that's a public gesture that's one that is meant to demonstrate that Christianity is where it's at now.

同樣，對於像提阿非羅這樣的主教來說，以基督教的名義佔據一個空間，重新劃分一個空間，這是一種公開的姿態，意在表明基督教現在的地位。

During the renovation of this particular temple,

在這座特殊寺廟的修繕過程中、

Theophilus uncovers a shrine filled with Egyptian religious relics.

西奧菲勒斯發現了一個裝滿埃及宗教遺物的神龕。

And rather than treat these objects with respect, he has them paraded through the streets in a way that's meant to mock this ancient faith.

他沒有尊重這些物品，而是讓它們在街上游行，意在嘲弄這一古老的信仰。

The Christians and the followers of the ancient Egyptian religion, they melee in the streets.

基督徒和古埃及宗教信徒在街頭混戰。

Eventually, sensing that they're outmatched, the practitioners of the Egyptian faith retreat to safety in the Serapaeum.

最後，埃及信仰的信奉者們感覺自己不敵對手，於是撤退到安全的塞拉帕伊姆（Serapaeum）。

The Egyptians want their temple back, the one that Theophilus pulled those relics from.

埃及人想要回他們的神廟，也就是西奧菲勒斯拿走那些遺物的神廟。

Theophilus obviously disagrees, so they consult a higher power, Theodosius, the emperor.

西奧菲勒斯顯然不同意，於是他們向更高的權力者--狄奧多西皇帝--請教。

Each side writes a letter making their case.

雙方各寫一封信，陳述自己的理由。

So it's actually like a, it's a property dispute, which is a little anachronistic, but like, this is my sacred site or it's yours.

是以，這實際上就像是一場財產糾紛，雖然有點不合時宜，但就像，這是我的聖地，還是你的。

Probably Theophilus stops constructing on this other site for a little bit to just like keep things calm in the city.

西奧菲勒斯可能會暫時停止在其他地方的建設，以保持城市的平靜。

And so there's like this lull, but like this lull that probably has, like, I like to imagine with like a lot of charge energy in the air, like what's going to happen?

就像這種冷清，但這種冷清可能有，就像，我喜歡想象，就像空氣中瀰漫著大量的電荷能量，就像會發生什麼？

They all agree to meet at the Serapaeum because it's a site big enough to hold them.

他們一致同意在塞拉佩姆（Serapaeum）會面，因為這裡足夠容納他們。

And so what happens is like that sort of charge space over at this other site, all of that charge gets transferred to the Serapaeum when this letter gets read out.

是以，當這封信被宣讀時，其他地方的電荷空間就會被轉移到塞拉佩姆。

And the letter says the pagans would be granted amnesty, but also that the Christians should eliminate the causes of the evils and the roots of the discord, which they interpret as destroy the Egyptian temples.

信中說，異教徒將獲得赦免，但基督徒也應消除罪惡的根源和不和的根源，他們將其解釋為摧毀埃及神廟。

These Egyptian believers, they lock themselves in the inner sanctum where the statue is.

這些埃及信徒把自己鎖在雕像所在的內殿裡。

And then Theophilus and his rowdy Christian crew break in and decimate the statue.

然後西奧菲勒斯和他那群暴躁的基督徒闖了進來，毀壞了雕像。

A Christian soldier takes an axe to the statue of Serapis.

一名基督教阿兵哥用斧頭砍向塞拉皮斯雕像。

This is the beginning of a well-established Roman ritual, damnatio moriae, damning of memory.

這是古羅馬儀式 "詛咒記憶"（damnatio moriae）的開始。

So you see like defacing of statues, you drag around the head and the hands and the feet.

是以，你會看到對雕像的玷汙，你會拖著雕像的頭、手和腳。

Then you take them to different parts of the city and you like publicly sort of shame Serapis and anybody who believed in Serapis.

然後把他們帶到城市的不同地方，公開羞辱塞拉皮斯和任何信仰塞拉皮斯的人。

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埃及最後的象形文字和火熱的亞歷山大大主教 (Egypt’s Last Hieroglyph & the Fiery Archbishop of Alexandria)

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