How the Rosetta Stone was translated

 

The word hieroglyphic that is used to describe the symbols, icons and index of ancient Egyptians comes from the Greek: ἱερός (Hieros) "sacred" and γλύφειν (glýphein) "written". Only the priests, royalty, seniors, and scribes knew the art of reading and writing these "sacred" signs.

It is a well known fact that Champollion was the first to decode the hieroglyphs, but nobody talks about the exact process he used to associate the scriptures in Greek, using the Coptic (language spoken in the convent of St Catherine in Monte Sinai) as a means of translating the ancient Egyptian in details.

It is important to know that at the age of 16, he had already mastered six ancient Oriental languages, in addition to Latin and Greek, and delivered a paper before the academy of Grenoble, France, in which he asserted, incorrectly, that Coptic was the ancient language of Egypt.

The hieroglyphic writing is probably the oldest organized system of writing in the world; it was originally used for formal inscriptions on the walls of temples and tombs. With the time it progressed to more simplified forms, like the hieratic, a cursive variant that could be painted on papyrus or printed in clay tablets, and even later, with the increasing Greek influence in the Middle East, writing evolved into Demotic, phase where the initial hieroglyphs were very stylized, even with a few signs written in Greek.

The stone have the same text written in old Egyptian language, with scripts in hieroglyphs, demotic which are read from right to left, and also in Greek using greek alphabet

Many others had unsuccessfully tried to decipher the hieroglyphs, the old interpretations were much more oriented to the mystical school (quite mistaken) rather than to the scientific school. 

First he read the original text in greek:

1ΒΑΣΙΛΕΥΟΝΤΟΣ ΤΟΥ ΝΕΟΥ ΚΑΙ ΠΑΡΑΛΑΒΟΝΤΟΣ ΤΗΝ ΒΑΣΙΛΕΙΑΝ ΠΑΡΑ ΤΟΥ ΠΑΤΡΟΣ ΚΥΡΙΟΥ ΒΑΣΙΛΕΙΩΝ ΜΕΓΑΛΟΔΟΞΟΥ ΤΟΥ ΤΗΝ ΑΙΓΥΠΤΟΝ ΚΑΤΑΣΤΗΣΑΜΕΝΟΥ ΚΑΙ ΤΑ ΠΡΟΣ ΤΟΥΣ

1. In the reign of the young one who has succeeded his father in the kingship, lord of diadems, most glorious, who has established Egypt and is pious

2ΘΕΟΥΣ ΕΥΣΕΒΟΥΣ ΑΝΤΙΠΑΛΩΝ ΥΠΕΡΤΕΡΟΥ ΤΟΥ ΤΟΝ ΒΙΟΝ ΤΩΝ ΑΝΘΡΩΠΩΝ ΕΠΑΝΟΡΘΟΣΑΝΤΟΣ ΚΥΡΙΟΥ ΤΡΙΑΚΟΝΤΑΕΤΗΡΙΔΩΝ ΚΑΘΑΠΕΡ Ο ΗΦΑΙΣΤΟΣ Ο ΜΕΓΑΣ ΒΑΣΙΛΕΥΣ ΚΑΘΑΠΕΡ Ο ΗΛΙΟΣ

2. Towards the gods, triumphant over his enemies, who has restored the civilised life of men, lord of the Thirty Years Festivals, even as Hephaistos the Great, a king like the Sun,

3ΜΕΓΑΣ ΒΑΣΙΛΕΥΣ ΤΩΝ ΤΕ ΑΝΩ ΚΑΙ ΤΩΝ ΚΑΤΩΝ ΧΩΡΩΝ ΕΚΓΟΝΟΥ ΘΕΩΝ ΦΙΛΟΠΑΤΟΡΩΝ ΟΝ Ο ΗΦΑΙΣΤΟΣ ΕΔΟΚΙΜΑΣΕΝ ΩΙ Ο ΗΛΙΟΣ ΕΔΩΚΕΝ ΤΗΝ ΝΙΚΗΝ ΕΙΚΟΝΟΣ ΖΩΣΗΣ ΤΟΥ ΔΙΟΣ ΥΙΟΥ ΤΟΥ ΚΑΙ ΟΥ ΠΤΟΛΕΜΑΙΟΥ

3. Great king of the Upper and Lower countries, offspring of the Gods Philopatores, one of whom Hephaistos has approved, to whom the Sun has given victory, the living image of Zeus, son of the Sun, Ptolemy

4ΑΙΩΝΟΒΙΟΥ ΗΓΑΠΗΜΕΝΟΥ ΥΠΟ ΤΟΥ ΦΘΑ ΕΤΟΥΣ ΕΝΑΤΟΥ ΕΦ ΙΕΡΕΩΣ ΑΕΤΟΥ ΤΟΥ ΑΕΤΟΥ ΑΛΕΞΑΝΔΡΟΥ ΚΑΙ ΘΕΩΝ ΣΩΤΗΡΩΝ ΚΑΙ ΘΕΩΝ ΑΔΕΛΦΩΝ ΚΑΙ ΘΕΩΝ ΕΥΕΡΓΕΤΩΝ ΚΑΙ ΘΕΩΝ ΦΙΛΟΠΑΤΟΡΩΝ ΚΑΙ

4. Living for ever, beloved of Ptah, in the ninth year, when Aetos son of Aetos was priest of Alexander, and the Gods Soteres, and the Gods Adelphoi, and the Gods Euergetai, and the Gods Philopatores and

5ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΕΥΧΑΡΙΣΤΟΥ ΑΘΛΟΦΟΡΟΥ ΒΕΡΕΝΙΚΗΣ ΕΥΕΡΓΕΤΙΔΟΣ ΠΥΡΡΑΣ ΤΗΣ ΦΙΛΙΝΟΥ ΚΑΝΗΦΟΡΟΥ ΑΡΣΙΝΟΗΣ ΦΙΛΑΔΕΛΦΟΥ ΑΡΕΙΑΣ ΤΗΣ ΔΙΟΓΕΝΟΥΣ ΙΕΡΕΙΑΣ ΑΡΣΙΝΟΗΣ ΦΙΛΟΠΑΤΟΡΟΣ ΕΙΡΗΝΗΣ

5. The God Epiphanes Eucharistos; Pyrrha daughter of Philinos being Athlophoros of Berenike Euergetis; Areia daughter of Diogenes being Kanephoros of Arsinoe Philadelphos; Irene

6ΤΗΣ ΠΤΟΛΕΜΑΙΟΥ ΜΗΝΟΣ ΞΑΝΔΙΚΟΥ ΤΕΤΡΑΔΙ ΑΙΓΥΠΤΙΩΝ ΔΕ ΜΕΧΕΙΡ ΟΚΤΩ ΚΑΙ ΔΕΚΑΤΗΙ ΨΗΦΙΣΜΑ ΟΙ ΑΡΧΙΕΡΕΙΣ ΚΑΙ ΠΡΟΦΗΤΑΙ ΚΑΙ ΟΙ ΕΙΣ ΤΟ ΑΔΥΤΟΝ ΕΙΞΠΟΡΕΥΟΜΕΝ ΟΙ ΠΡΟΣ ΤΟΝ ΣΤΟΛΙΣΜΟΝ ΤΩΝ

6. Daughter of Ptolemy being Priestess of Arsinoe Philopator; the fourth of the month of Xandikos, according to the Egyptians the 18th Mekhir. DECREE. There being assembled the Chief Priests and Prophets and those who enter the inner shrine for the robing of the

7ΘΕΩΝ ΚΑΙ ΠΤΕΡΟΦΟΡΑΙ ΚΑΙ ΙΕΡΟΓΡΑΜΜΑΤΕΙΣ ΚΑΙ ΟΙ ΑΛΛΟΙ ΙΕΡΕΙΣ ΠΑΝΤΕΣ ΟΙ ΑΠΑΝΤΗΣΑΝΤΕΣ ΕΚ ΤΩΝ ΚΑΤΑ ΤΗΝ ΧΩΡΑΝ ΙΕΡΩΝ ΕΙΣ ΜΕΜΦΙΝ ΤΩΙ ΒΑΣΙΛΕΙ ΠΡΟΣ ΤΗΝ ΠΑΝΗΓΥΡΙΝ ΤΗΣ ΠΑΡΑΛΗΨΕΩΣ ΤΗΣ

7. Gods, and the Fan-bearers and the Sacred Scribes and all the other priests from the temples throughout the land who have come to meet the king at Memphis, for the feast of the assumption

8ΒΑΣΙΛΕΙΑΣ ΤΗΣ ΠΤΟΛΕΜΑΙΟΥ ΑΙΩΝΟΒΙΟΥ ΗΓΑΠΗΜΕΝΟΥ ΥΠΟ ΤΟΥ ΦΘΑ ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΕΥΧΑΡΙΣΤΟΥ ΗΝ ΠΑΡΕΛΑΒΕΝ ΠΑΡΑ ΤΟΥ ΠΑΤΡΟΣ ΑΥΤΟΥ ΣΥΝΑΧΘΕΝΤΕΣ ΕΝ ΤΩΙ ΕΝ ΜΕΜΦΕΙ ΙΕΡΩΙ ΤΗΙ ΗΜΕΡΑΙ ΤΑΥΤΗΙ ΕΙΠΑΝ

8. By Ptolemy, the ever-living, the beloved of Ptah, the God Epiphanes Eucharistos, the kingship in which he succeeded his father, they being assembled in the temple in Memphis this day declared:

9ΕΠΕΙΔΗ ΒΑΣΙΛΕΥΣ ΠΤΟΛΕΜΑΙΟΣ ΑΙΩΝΟΒΙΟΣ ΗΓΑΠΗΜΕΝΟΣ ΥΠΟ ΤΟΥ ΦΘΑ ΘΕΟΣ ΕΠΙΦΑΝΗΣ ΕΥΧΑΡΙΣΤΟΣ Ο ΕΚ ΒΑΣΙΛΕΩΣ ΠΤΟΛΕΜΑΙΟΥ ΚΑΙ ΒΑΣΙΛΙΣΣΗΣ ΑΡΣΙΝΟΗΣ ΘΕΩΝ ΦΙΛΟΠΑΤΟΡΩΝ ΚΑΤΑ ΠΟΛΛΑ ΕΥΕΡΓΕΤΗΚΕΝ ΤΑ Θ ΙΕΡΑ ΚΑΙ

9. Whereas king Ptolemy, the ever-living, the beloved of Ptah, the god Epiphanes Eucharistos, the son of King Ptolemy and Queen Arsinoe, the Gods Philopatores, has been a benefactor both to the temples and

10ΤΟΥΣ ΕΝ ΑΥΤΟΙΣ ΟΝΤΑΣ ΚΑΙ ΤΟΥΣ ΥΠΟ ΤΗΝ ΕΑΥΤΟΥ ΒΑΣΙΛΕΙΑΝ ΤΑΣΣΟΜΕΝΟΥΣ ΑΠΑΝΤΑΣ ΥΠΑΡΧΩΝ ΘΕΟΣ ΕΚ ΘΕΟΥ ΚΑΙ ΘΕΑΣ ΚΑΘΑΠΕΡ ΩΡΟΣ Ο ΤΗΣ ΙΣΙΟΣ ΚΑΙ ΟΣΙΡΙΟΣ ΥΙΟΣ Ο ΕΠΑΜΥΝΑΣ ΤΩΙ ΠΑΤΡΙ ΚΑΙ ΑΥΤΟΥ ΟΣΙΡΕΙ ΤΑ ΠΡΟΣ ΘΕΟΥΣ

10. To those who dwell in them, as well as all those who are his subjects, being a god sprung from a god and goddess (like Horus the son of Isis and Osiris, who avenged his father Osiris) (and) being benevolently disposed towards

11ΕΥΕΡΓΕΤΙΚΩΣ ΔΙΑΚΕΙΜΕΝΟΣ ΑΝΑΤΕΘΕΙΚΕΝ ΕΙΣ ΤΑ ΙΕΡΑ ΑΡΓΥΡΙΚΑΣ ΤΕ ΚΑΙ ΣΙΤΙΚΑΣ ΠΡΟΣΟΔΟΥΣ ΚΑΙ ΔΑΠΑΝΑΣ ΠΟΛΛΑΣ ΥΠΟΜΕΜΕΝΗΚΕΝ ΕΝΕΚΑ ΤΟΥ ΤΗΝ ΑΙΓΥΠΤΟΝ ΕΙΣ ΕΥΔΙΑΝ ΑΓΑΓΕΙΝ ΚΑΙ ΤΑ ΙΕΡΑ ΚΑΤΑΣΤΗΣΘΑΙ

11. The gods, has dedicated to the temples revenues in money and corn and has undertaken much outlay to bring Egypt into prosperity, and to establish the temples,

12ΤΑΙΣ ΤΕ ΕΑΥΤΟΥ ΔΥΝΑΜΕΣΙΝ ΠΕΦΙΛΑΝΔΡΩΠΗΚΕ ΚΑΙ ΑΠΟ ΤΩΝ ΥΠΑΡΧΟΥΣΩΝ ΕΝ ΑΙΓΥΠΤΩΙ ΠΡΟΣΟΔΩΝ ΚΑΙ ΦΟΡΟΛΟΓΙΩΝ ΤΙΝΑΣ ΜΕΝ ΕΙΣ ΤΕΛΟΣ ΑΦΗΚΕΝ ΑΛΛΑΣ ΔΕ ΚΕΚΟΥΦΙΚΕΝ ΟΠΩΣ Ο ΤΕ ΛΑΟΣ ΚΑΙ ΟΙ ΑΛΛΟΙ ΠΑΝΤΕΣ ΕΝ

12. And has been generous with all his own means; and of the revenues and taxes levied in Egypt some he has wholly remitted and others he has lightened, in order that the people and all the others might be

13ΕΥΘΗΝΙΑΙ ΩΣΙΝ ΕΠΙ ΤΗΣ ΕΑΥΤΟΥ ΒΑΣΙΛΕΙΑΣ ΤΑ ΤΕ ΒΑΣΙΛΙΚΑ ΟΦΕΙΛΗΜΑΤΑ Α ΠΡΟΣΟΦΕΙΛΟΝ ΟΙ ΕΝ ΑΙΓΥΠΤΩΙ ΚΑΙ ΟΙ ΕΝ ΤΗΙ ΛΟΙΠΗΙ ΒΑΣΙΛΕΙΑΙ ΑΥΤΟΥ ΟΝΤΑ ΠΟΛΛΑ ΤΩΙ ΠΛΗΘΕΙ ΑΦΗΚΕΝ ΚΑΙ ΤΟΥΣ ΕΝ ΤΑΙΣ ΦΥΛΑΚΑΙΣ

13. In prosperity during his reign; and whereas he has remitted the debts to the crown being many in number which they in Egypt and in the rest of the kingdom owed; and whereas those who were

14ΑΠΗΓΜΕΝΟΥΣ ΚΑΙ ΤΟΥΣ ΕΝ ΑΙΤΙΑΙΣ ΟΝΤΑΣ ΕΚ ΠΟΛΛΟΥ ΧΡΟΝΟΥ ΑΠΕΛΥΣΕ ΤΩΝ ΕΓΚΕΚΛΗΜΕΝΩΝ ΠΡΟΣΕΤΑΞΕ ΔΕ ΚΑΙ ΤΑΣ ΠΡΟΣΟΔΟΥΣ ΤΩΝ ΙΕΡΩΝ ΚΑΙ ΤΑΣ ΔΙΔΟΜΕΝΑΣ ΕΙΣ ΑΥΤΑ ΚΑΤ ΕΝΙΑΥΤΟΝ ΣΥΝΤΑΞΕΙΣ ΣΙΤΙ

14. In prison and those who were under accusation for a long time, he has freed of the charges against them; and whereas he has directed that the gods shall continue to enjoy the revenues of the temples and the yearly allowances given to them, both of

15ΚΑΣ ΤΕ ΚΑΙ ΑΡΓΥΡΙΚΑΣ ΟΜΟΙΩΣ ΔΕ ΚΑΙ ΤΑΣ ΚΑΘΗΚΟΥΣΑΣ ΑΠΟΜΟΙΡΑΣ ΤΟΙΣ ΘΕΟΙΣ ΑΠΟ ΤΕ ΤΗΣ ΑΜΠΕΛΙΤΙΔΟΣ ΓΗΣ ΚΑΙ ΤΩΝ ΠΑΡΑΔΕΙΣΩΝ ΚΑΙ ΤΩΝ ΑΛΛΩΝ ΤΩΝ ΥΠΑΡΧΑΝΤΩΝ ΤΟΙΣ ΘΕΟΙΣ ΕΠΙ ΤΟΥ ΠΑΤΡΟΣ ΑΥΤΟΥ

15. Corn and money, likewise also the revenue assigned to the gods from vine land and from gardens and the other properties which belonged to the gods in his father’s time;

16ΜΕΝΕΙΝ ΕΠΙ ΧΩΡΑΣ ΠΡΟΣΕΤΑΞΕΝ ΔΕ ΚΑΙ ΠΕΡΙ ΤΩΝ ΙΕΡΕΩΝ ΟΠΩΣ ΜΗΘΕΝ ΠΛΕΙΟΝ ΔΙΔΩΣΙΝ ΕΙΣ ΤΟ ΤΕΛΕΣΤΙΚΟΝ ΟΥ[Κ] ΕΤΑΣΣΟΝΤΟ ΕΩΣ ΤΟΥ ΠΡΩΤΟΥ ΕΤΟΥΣ ΕΠΙ ΤΟΥ ΠΑΤΡΟΣ ΑΥΤΟΥ ΑΠΕΛΥΣΕΝ ΔΕ ΚΑΙ ΤΟΥΣ ΕΚ ΤΩΝ

16. And whereas he directed also, with regard to the priests, that they should pay no more as the tax for admission to the priesthood than what was appointed them throughout his father’s reign and until the first year of his own reign; and has relieved the members of the

17ΙΕΡΩΝ ΕΘΝΩΝ ΤΟΥ ΚΑΤ ΕΝΙΑΥΤΟΝ ΕΙΣ ΑΛΕΞΑΝΔΡΕΙΑΝ ΚΑΤΑΠΛΟΥ ΠΡΟΣΕΤΑΞΕΝ ΔΕ ΚΑΙ ΤΗΝ ΣΥΛΛΗΨΙΝ ΤΩΝ ΕΙΣ ΤΗΝ ΝΑΥΤΕΙΑΝ ΜΗ ΠΟΙΕΙΣΘΑΙ ΤΩΝ Τ ΕΙΣ ΤΟ ΒΑΣΙΛΙΚΟΝ ΣΥΝΤΕΛΟΥΜΕΝΩΝ ΕΝ ΤΟΙΣ ΙΕΡΟΙΣ

17. Priestly orders from the yearly journey to Alexandria; and whereas he has directed that impressment for the navy shall no longer be employed; and of the tax in byssus cloth paid by the temples to the crown he

18ΟΘΟΝΙΩΝ ΑΠΕΛΥΣΕΝ ΤΑ ΔΥΟ ΜΕΡΗ ΤΑ ΤΕ ΕΚΛΕΛΕΙΜΜΕΝΑ ΠΑΝΤΑ ΕΝ ΤΟΙΣ ΠΡΟΤΕΡΟΝ ΧΡΟΝΟΙΣ ΑΠΟΚΑΤΕΣΤΗΣΕΝ ΕΙΣ ΤΗΝ ΚΑΘΗΚΟΥΣΑΝ ΤΑΞΙΝ ΦΡΟΝΤΙΖΩΝ ΟΠΩΣ ΤΑ ΕΙΘΙΣΜΕΝΑ ΣΥΝΤΕΛΗΤΑΙ ΤΑΣ ΘΕΟΙΣ ΚΑΤΑ ΤΟ

18. Has remitted two-thirds; and whatever things were neglected in former times he has restored to their proper condition, having a care how the traditional duties shall be fittingly paid to the gods;

19ΠΡΟΣΗΚΩΝ ΟΜΟΙΩΣ ΔΕ ΚΑΙ ΤΟ ΔΙΚΑΙΟΝ ΠΑΣΙΝ ΑΠΕΝΕΙΜΕΝ ΚΑΘΑΠΕΡ ΕΡΜΗΣ Ο ΜΕΓΑΣ ΚΑΙ ΜΕΓΑΣ ΠΡΟΣΕΤΑΞΕΝ ΔΕ ΚΑΙ ΤΟΥΣ ΚΑΤΑΠΟΡΕΥΟΜΕΝΟΥΣ ΕΚ ΤΕ ΤΩΝ ΜΑΧΙΜΩΝ ΚΑΙ ΤΩΝ ΑΛΛΩΝ ΤΩΝ ΑΛΛΟΤΡΙΑ

19. And likewise has apportioned justice to all, like Hermes the great and great; and has ordained that those who return of the warrior class, and of others who were unfavourably

20ΦΡΟΝΗΣΑΝΤΩΝ ΕΝ ΤΟΙΣ ΚΑΤΑ ΤΗΝ ΤΑΡΑΧΗΝ ΚΑΙΡΟΙΣ ΚΑΤΕΛΘΟΝΤΑΣ ΜΕΝΕΙΝ ΕΠΟ ΤΩΝ ΙΔΙΩΝ ΚΤΗΣΕΩΝ ΠΡΟΕΝΟΗΘΗ ΔΕ ΚΑΙ ΟΠΩΣ ΕΞΑΠΟΣΤΑΛΩΣΙΝ ΔΥΝΑΜΕΙΣ ΙΠΠΙΚΑΙ ΤΕ ΚΑΙ ΠΕΖΙΚΑΙ ΚΑΙ ΝΗΕΣ ΕΠΙ ΤΟΥΣ ΕΠΕΛΘΟΝΤΑΣ

20. Disposed in the days of the disturbances, should, on their return be allowed to occupy their old possessions; and whereas he provided that cavalry and infantry forces and ships should be sent out against those who invaded

21ΕΠΙ ΤΗΝ ΑΙΓΥΠΤΟΝ ΚΑΤΑ ΤΕ ΤΗΝ ΘΑΛΑΣΣΑΝ ΚΑΙ ΤΗΝ ΗΠΕΙΡΟΝ ΥΠΟΜΕΙΝΑΣ ΔΑΠΑΝΑΣ ΑΡΓΥΡΙΚΑΣ ΤΕ ΚΑΙ ΣΙΤΙΚΑΣ ΜΕΓΑΛΑΣ ΟΠΩΣ ΤΑ Θ ΙΕΡΑ ΚΑΙ ΟΙ ΕΝ ΑΥΤΗΙ ΠΑΝΤΕΣ ΕΝ ΑΣΦΑΛΕΙΑΙ ΩΣΙΝ ΠΑΡΑΓΙΝΟΜΕ

21. Egypt by sea and by land, laying out great sums in money and corn in order that the temples and all those who are in the land might be in safety; and having

22ΝΟΣ ΔΕ ΚΑΙ ΕΙΣ ΛΥΚΩΝ ΠΟΛΙΝ ΤΗΝ ΕΝ ΤΩΙ ΒΟΥΣΙΡΙΤΗΙ Η ΗΝ ΚΑΤΕΙΛΗΜΜΕΝΗ ΚΑΙ ΩΧΥΡΩΜΕΝΗ ΠΡΟΣ ΠΟΛΙΟΡΚΙΑΝ ΟΠΛΩΝ ΤΕ ΠΑΡΑΘΕΣΕΙ ΔΑΨΙΛΕΣΤΕΡΑΙ ΚΑΙ ΤΗΙ ΑΛΛΗΙ ΧΟΡΗΓΙΑΙ ΠΑΣΗΙ ΩΣ ΑΝ ΕΚ ΠΟΛΛΟΥ

22. Gone to Lycopolis in the Busirite nome, which had been occupied and fortified against a siege with an abundant store of weapons, and all other supplies (seeing that disaffection was now of long

23ΧΡΟΝΟΥ ΣΥΝΕΣΤΗΚΥΙΑΣ ΤΗΣ ΑΛΛΟΤΡΙΟΤΗΤΟΣ ΤΟΙΣ ΕΠΙΣΥΝΑΧΘΕΙΣΙΝ ΕΙΣ ΑΥΤΗΝ ΑΣΕΒΕΣΙΝ ΟΙ ΗΣΑΝ ΕΙΣ ΤΕ ΤΑ ΙΕΡΑ ΚΑΙ ΤΟΥΣ ΕΝ ΑΙΓΥΠΤΩΙ ΚΑΤΟΙΚΟΥΝΤΑΣ ΠΟΛΛΑ ΚΑΚΑ ΣΥΝΤΕΤΕΛΕΣΜΕΝΟΙ ΚΑΙ ΑΝ

23. Standing among the impious men gathered into it, who had perpetrated much damage to the temples and to all the inhabitants of Egypt), and having

24ΤΙΚΑΘΙΣΑΣ ΧΩΜΑΣΙΝ ΤΕ ΚΑΙ ΤΑΦΡΟΙΣ ΚΑΙ ΤΕΧΕΣΙΝ ΑΥΤΗΝ ΑΞΙΟΛΟΓΟΙΣ ΠΕΡΙΕΛΑΒΕΝ ΤΟΥ ΤΕ ΝΕΙΛΟΥ ΤΗΝ ΑΝΑΒΑΣΙΝ ΜΕΓΑΛΗΝ ΠΟΙΗΣΑΜΕΝΟΥ ΕΝ ΤΩΙ ΟΓΔΟΩΙ ΕΤΕΙ ΚΑΙ ΕΙΘΙΣΜΕΝΟΥ ΚΑΤΑΚΛΥΖΕΙΝ ΤΑ

24. Encamped against it, he surrounded it with mounds and trenches and elaborate fortifications; when the Nile made a great rise in the eighth year (of his reign), whichusually floods the

25ΠΕΔΙΑ ΚΑΤΕΣΧΕΝ ΕΚ ΠΟΛΛΩΝ ΤΟΠΩΝ ΟΧΥΡΩΣΑΣ ΤΑ ΣΤΟΜΑΤΑ ΤΩΝ ΠΟΤΑΜΩΝ ΧΟΡΗΓΗΣΑΣ ΕΙΣ ΑΥΤΑ ΧΡΗΜΑΤΩΝ ΠΛΗΘΟΣ ΟΥΚ ΟΛΙΓΟΝ ΚΑΙ ΚΑΤΑΣΤΗΣΑΣ ΙΠΠΕΙΣ ΤΕ ΚΑΙ ΠΕΖΟΥΣ ΠΡΟΣ ΤΗΙ ΦΥΛΑΚΗΙ

25. Plains, he prevented it, by damming at many points the outlets of the channels (spending upon this no small amount of money), and setting cavalry and infantry to guard

26ΑΥΤΩΝ ΕΝ ΟΛΙΓΩΙ ΧΡΟΝΩΙ ΤΗΝ ΤΕ ΠΟΛΙΝ ΚΑΤΑ ΚΡΑΤΟΣ ΕΙΛΕΝ ΚΑΙ ΤΟΥΣ ΕΝ ΑΥΤΗΙ ΑΣΕΒΕΙΣ ΠΑΝΤΑΣ ΔΙΕΦΘΕΙΡΕΙ ΚΑΘΑΠΕ[Ρ ΕΡΜ]Σ ΚΑΙ ΩΡΟΣ Ο ΤΗΣ ΙΣΙΟΣ ΚΑΙ ΟΣΙΡΙΟΣ ΥΙΟΣ ΕΧΕΙΡΩΣΑΝΤΟ ΤΟΥΣ ΕΝ ΤΟΙΣ ΑΥΤΟΙΣ

26. Them, in a short time he took the town by storm and destroyed all the impious men in it, even as Hermes and Horus, the son of Isis and Osiris, formerly subdued the rebels in the same

27ΤΟΠΟΙΣ ΑΠΟΣΤΑΝΤΑΣ ΠΡΟΤΕΡΟΝ ΤΟΥΣ ΑΦΗΓΗΣΑΜΕΝΟΥΣ ΤΩΝ ΑΠΟΣΤΑΝΤΩΝ ΕΠΙ ΤΟΥ ΕΑΥΤΟΥ ΠΑΤΡΟΣ ΚΑΙ ΤΗΝ ΧΩΡΑΝ ΕΝΑ[ΝΤΙΩΣ]ΑΝΤΑΣ ΚΑΙ ΤΑ ΙΕΡΑ ΑΔΙΚΗΣΑΝΤΑΣ ΠΑΡΑΓΕΝΟΜΕΝΟΣ ΕΙΣ ΜΕΜΦΙΝ ΕΠΑΜΥΝΩΝ

27. District; and as to those who had led the rebels in the time of his father and who had disturbed the land and done wrong to the temples, he came to Memphis to avenge

28ΤΩΙ ΠΑΤΡΙ ΚΑΙ ΤΗΙ ΕΑΥΤΟΥ ΒΑΣΙΛΕΙΑΙ ΠΑΝΤΑΣ ΕΚΟΛΑΣΕΝ ΚΑΘΗΚΟΝΤΩΣ ΚΑΘ ΟΝ ΚΑΙΡΟΝ ΠΑΡΕΓΕΝΗΘΗ ΠΡΟΣ ΤΟ ΣΥΝΤΕΛΕΣΘΗΝΑ[Ι ΚΑΙ Τ]Α ΠΡΟΣΗΚΟΝΤΑ ΝΟΜΙΜΑ ΤΗΙ ΠΑΡΑΛΗΨΕΙ ΤΗΣ ΒΑΣΙΛΕΙΑΣ ΑΦΗΚΕΝ ΔΕ ΚΑΙ ΤΑ ΕΝ

28. His father and his own kingship, and punished them all as they deserved, at the time that he came there to perform the proper ceremonies for the assumption of the crown; and whereas he remitted what

29ΤΟΙΣ ΙΕΡΟΙΣ ΟΦΕΙΛΟΜΕΝΑ ΕΙΣ ΤΟ ΒΑΣΙΛΙΚΟΝ ΕΩΣ ΤΟΥ ΟΓΔΟΟΥ ΕΤΟΥΣ ΟΝΤΑ ΕΙΣ ΣΙΤΟΥ ΤΕ ΚΑΙ ΑΡΓΥΡΙΟΥ ΠΛΗΘΟΣ ΟΥΚ ΟΛΙΓΟΝ ΩΣΑΥΤ[ΩΣ ΔΕ] ΚΑΙ ΤΑΣ ΤΙΜΑΣ ΤΩΝ ΜΗ ΣΥΝΤΕΤΕΛΕΣΜΕΝΩΝ ΕΙΣ ΤΟ ΒΑΣΙΛΙΚΟΝ ΒΥΣΣΙΝΩΝ ΣΘ[…]

29. Was due to the crown in the temples up to his eighth year, being no small amount of corn and money; so also the fines for the byssus

30ΩΝ ΚΑΙ ΤΩΝ ΣΥΝΤΕΤΕΛΕΣΜΕΝΩΝ ΤΑ ΠΡΟΣ ΤΟΝ ΔΕΙΓΜΑΤΙΣΜΟΝ ΔΙΑΦΟΡΑ ΕΩΣ ΤΩΝ ΑΥΤΩΝ ΧΡΟΝΩΝ ΑΠΕΛΥΣΕΝ ΔΕ ΤΑ ΙΕΡΑ ΚΑΙ ΤΗΣ Λ[ΟΓΙΖΟ]ΜΕΝΗΣ ΑΡΤΑΒΗΣ ΤΗΙ ΑΡΟΥΡΑΙ ΤΗΣ ΙΕΡΑΣ ΓΗΣ ΚΑΙ ΤΗΣ ΑΜΠΕΛΙΤΙΔΟΣ ΟΜΟΙ[ΩΣ]

30. Cloth not delivered to the crown, and of those delivered, the several fees for their verification, for the same period; and he also freed the temples of (the tax of) the artabe for every aroura of sacred land and likewise

31ΤΟ ΚΕΡΑΜΙΟΝ ΤΗΙ ΑΡΟΥΡΑΙ ΤΩΙ ΤΕ ΑΠΕΙ ΚΑΙ ΤΩΙ ΜΝΕΥΕΙ ΠΟΛΛΑ ΕΔΩΡΗΣΑΤΟ ΚΑΙ ΤΟΙΣ ΑΛΛΟΙΣ ΙΕΡΟΙΣ ΖΩΙΟΙΣ ΤΟΙΣ ΕΝ ΑΙΓΥΠΤΩΙ ΠΟΛΥ ΚΡΕΙΣΣΩΝ ΤΩΝ ΠΡΟ ΑΥΤΟΥ ΒΑΣΙΛΕΙΩΝ ΦΡΟΝΤΙΖΩΝ ΥΠΕΡ ΤΩΝ ΑΝΗΚΟΝ[ΤΩΝ]

31. The jar of wine for each aroura of vine land; and whereas he bestowed many gifts upon Apis and Mnevis and upon the other sacred animals in Egypt, because he was much more considerate than the kings before him of all that belonged to

32ΑΥΤΑ ΔΙΑ ΠΑΝΤΟΣ ΤΑ Τ ΕΙΣ ΤΑΣ ΤΑΦΑΣ ΑΥΤΩΝ ΚΑΘΗΚΟΝΤΑ ΔΙΔΟΥΣ ΔΑΨΙΛΩΣ ΚΑΙ ΕΝΔΟΞΩΣ ΚΑΙ ΤΑ ΤΕΛΙΣΚΟΜΕΝΑ ΕΙΣ ΤΑ ΙΔΙΑ ΙΕΡΑ ΜΕΤΑ ΘΥΣΙΩΝ ΚΑΙ ΠΑΝΗΓΥΡΕΩΝ ΚΑΙ ΤΩΝ ΑΛΛΩΝ ΤΩΝ ΝΟΜΙ[ΖΟΜΕΝΑ]

32. The gods; and for their burials he gave what was suitable lavishly and splendidly, and what was regularly paid to their special shrines, with sacrifices and festivals and other customary observances;

33ΤΑ ΤΕ ΤΙΜΙΑ ΤΩΝ ΙΕΡΩΝ ΚΑΙ ΤΗΣ ΑΙΓΥΠΤΟΥ ΔΙΑΤΕΤΗΡΗΚΕΝ ΕΠΙ ΧΩΡΑΣ ΑΠΟΚΟΛΟΥΘΟΣ ΤΟΙΣ ΝΟΜΟΙΣ ΚΑΙ ΤΟ ΑΠΙΕΙΟΝ ΕΡΓΟΙΣ ΠΟΛΥΤΕΛΕΣΙΝ ΚΑΤΕΣΚΕΘΑΣΕΝ ΧΟΡΗΓΗΣΑΣ ΕΙΣ ΑΥΤΟ ΧΡΥΣΙΟΥ ΤΕ Κ[ΑΙ ΑΡΓΥΡΙ]

33. And he maintained the honours of the temples and of Egypt according to the laws; and he adorned the temple of Apis with rich work, spending upon it gold and silver

34ΟΥ ΚΑΙ ΛΙΘΩΝ ΠΟΛΥΤΕΛΩΝ ΠΛΗΘΟΣ ΟΥΚ ΟΛΙΓΟΝ ΚΑΙ ΙΕΡΑ ΚΑΙ ΝΑΟΥΣ ΚΑΙ ΒΩΜΟΥΣ ΙΔΡΥΣΑΤΟ ΤΑ ΤΕ ΠΡΟΣΔΕΟΜΕΝΑ ΕΠΙΣΚΕΥΗΣ ΠΡΟΣΔΙΩΡΘΩΣΑΤΟ ΕΧΩΝ ΘΕΟΥ ΕΥΕΡΓΕΤΙΚΟΥ ΕΝ ΤΟΙΣ ΑΝΗΚΟ[ΥΣΙ ΕΧΩΝ]

34. And precious stones, no small amount; and whereas he has founded temples and shrines and altars, and has repaired those requiring it, having the spirit of a beneficent god in matters pertaining to

35ΘΕΙΟΝ ΔΙΑΝΟΙΑΝ ΠΡΟΣΠΥΝΘΑΝΟΜΕΝΟΥΣ ΤΑ ΤΕ ΤΩΝ ΙΕΡΩΝ ΤΙΜΙΩΤΑΤΑ ΑΝΑΝΕΟΥΤΟ ΕΠΙ ΤΗΣ ΕΑΥΤΟΥ ΒΑΣΙΛΕΙΑΣ ΩΣ ΚΑΘΗΚΕΙ ΑΝΘ ΩΝ ΔΕΔΩΚΑΣΙΝ ΑΥΤΩΙ ΟΙ ΘΕΟΙ ΥΓΙΕΙΑΝ ΝΙΚΗΝ ΚΡΑΤΟΣ ΚΑΙ ΤΑ ΑΛΛ ΑΓΑΘ[Α …]

35. Religion; and whereas after enquiry he has been renewing the most honourable of the temples during his reign, as is becoming,; in requital of which things the gods have given him health, victory and power, and all other good things,

36ΤΗΣ ΒΑΣΙΛΕΙΑΣ ΔΙΑΜΕΝΟΥΣΗΣ ΑΥΤΩΙ ΚΑΙ ΤΟΙΣ ΤΕΚΝΟΙΣ ΕΙΣ ΤΟΝ ΑΠΑΝΤΑ ΧΡΟΝΟΥ ΑΓΑΘΗΙ ΤΥΧΗΙ ΕΔΟΞΕΝ ΤΟΙΣ ΙΕΡΕΥΣΙ ΤΩΝ ΚΑΤΑ ΤΗΝ ΧΩΡΑΝ ΙΕΡΩΝ ΠΑΝΤΩΝ ΤΑ ΥΠΑΡΧΟΝΤΑ Τ[…]

36. And he and his children shall retain the kingship for all time. WITH PROPITIOUS FORTUNE: It was resolved by the priests of all the temples in the land to increase greatly the existing honours of

37ΤΩΙ ΑΙΩΝΟΒΙΩΙ ΒΑΣΙΛΕΙ ΠΤΟΛΕΜΑΙΩΙ ΗΓΑΠΗΜΕΝΩΙ ΥΠΟ ΤΟΥ ΦΘΑ ΘΕΩΙ ΕΠΙΦΑΝΕΙ ΕΥΧΑΡΙΣΤΩΙ ΟΜΟΙΩΣ ΔΕ ΚΑΙ ΤΑ ΤΩΝ ΓΟΝΕΩΝ ΑΥΤΟΝ ΘΕΩΝ ΦΙΛΟΠΑΤΟΡΩΝ ΚΑΙ ΤΑ ΤΩΝ ΠΡΟΓΟΝΩΝ ΘΕΩΝ ΕΥΕΡΓ[ΕΤΩΝ ΚΑΙ ΤΑ]

Here he realize by the timing of the text, something was written inside a circle (it should be important). comparing with the greek text, it was at the same place of the name of King PTOLEMY, probably written in old Egyptian hieroglyphs inside this so called cartouche.

He compared  with the name of Cleopatra that he found in other text, also inside of a cartouche, thus he had the first letters

He carried on...

37. King PTOLEMY, THE EVER-LIVING, THE BELOVED OF PTAH, THE GOD EPIPHANES EUCHARISTOS, likewise those of his parents the Gods Philopatores, and of his ancestors, the Gods Euergetai and

38ΤΩΝ ΘΕΩΝ ΑΔΕΛΦΩΝ ΚΑΙ ΤΑ ΤΩΝ ΘΕΩΝ ΣΩΤΗΡΩΝ ΕΠΑΥΞΗΝ ΜΕΓΑΛΩΣ ΣΤΗΣΑΙ ΔΕ ΤΟΥ ΑΙΩΝΟΒΙΟΥ ΒΑΣΙΛΕΩΣ ΠΤΟ[ΛΕ]ΜΑΙΟΥ ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΕΥΧΑΡΙΣΤΟΥ ΕΙΚΟΝΑ ΕΝ ΕΚΑΣΤΩΙ ΙΕΡΩΙ ΕΝ ΤΩΙ ΕΠΙΦΑ[ΝΕΙΩΙ …]

38. The Gods Adelphoi and the Gods Soteres and to set up in the most prominent place of every temple an image of the EVER-LIVING King PTOLEMY, THE BELOVED OF PTAH, THE GOD EPIPHANES EUCHARISTOS,

39Η ΠΡΟΣΟΝΟΜΑΣΘΗΣΕΤΑΙ ΠΤΟΛΕΜΑΙΟΥ ΤΟΥ ΕΠΑΜΥΝΑΝΤΟΣ ΤΗΙ ΑΙΓΥΠΤΩΙ ΗΙ ΠΑΡΕΣΤΗΣΕΤΑΙ Ο ΚΥΡΙΩΤΑΤΟΣ ΘΕΟΣ ΤΟΥ ΙΕΡΟΥ ΔΙΔΟΥΣ ΑΥΤΩΙ ΟΠΛΟΝ ΝΙΚΗΤΙΚΟΝ Α ΕΣΤΑΙ ΚΑΤΕΣΚΕΥΑΣΜΕΝ[ΟΝ ΚΑΤΑ ΤΟΝ]

39. An image which shall be called that of ‘PTOLEMY, the defender of Egypt’, beside which shall stand the principal god of the temple, handing him the weapon of victory16, all of which shall be manufactured (in the Egyptian)

40ΤΡΟΠΟΝ ΚΑΙ ΤΟΥΣ ΙΕΡΕΙΣ ΘΕΡΑΠΕΥΕΙΝ ΤΑΣ ΕΙΚΟΝΑΣ ΤΡΙΣ ΤΗΣ ΗΜΕΡΑΣ ΚΑΙ ΠΑΡΑΤΙΘΕΝΑΙ ΑΥΤΑΙΣ ΙΕΡΟΝ ΚΟΣΜΟΝ ΚΑΙ Τ ΑΛΛΑ ΤΑ ΝΟΜΙΖΟΜΕΝΑ ΣΥΝΤΕΛΕΙΝ ΚΑΘ Α ΚΑΙ ΤΟΙΣ ΑΛΛΟΙΣ ΘΕΟΙΣ ΕΝ [ΤΩΙ ΑΙΓΥΠΤΩΙ ΚΑΙ ΤΑΙΣ ΠΑ]

40. fashion; and that the priests shall pay homage to the images three times a day, and put upon them the sacred garments, and perform the other usual honours such as given to the other gods in the Egyptian

41ΝΗΓΥΡΕΣΙΝ ΙΔΡΥΣΑΣΘΑΙ ΔΕ ΒΑΣΙΛΕΙ ΠΤΟΛΕΜΑΙΩΙ ΘΕΩΙ ΕΠΙΦΑΝΕΙ ΕΥΧΑΡΙΣΤΩΙ ΤΩΙ ΕΚ ΒΑΣΙΛΕΩΣ ΠΤΟΛΕΜΑΙΟΥ ΚΑΙ ΒΑΣΙΛΙΣΣΗΣ ΑΡΣΙΝΟΗΣ ΘΕΩΝ ΦΙΛΟΠΑΤΟΡΩΝ ΞΟΑΝΟΝ ΤΕ ΚΑΙ ΝΑΟΝ ΧΡ[ΗΣΘΑΙ ΠΑΝΤΩΝ ΤΩΝ]

41. festivals; and to establish for King PTOLEMY, THE GOD EPIPHANES EUCHARISTOS, sprung of King Ptolemy and Queen Arsinoe, the Gods Philopatores, a statue and golden shrine in each of the

42ΙΕΡΩΝ ΚΑΙ ΚΑΘΙΔΡΥΣΑΙ ΕΝ ΤΟΙΣ ΑΔΥΝΑΤΟΙΣ ΜΕΤΑ ΤΩΝ ΑΛΛΩΝ ΝΑΩΝ ΚΑΙ ΕΝ ΤΑΙΣ ΜΕΓΑΛΑΙΣ ΠΑΝΗΓΥΡΕΣΙΝ ΕΝ ΑΙΣ ΕΞΟΔΕΙΑΙ ΤΩΝ ΝΑΩΝ ΓΙΝΟΝΤΑΙ ΚΑΙ ΤΟΝ ΤΟΥ ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΕΥ[ΧΑΡΙΣΤΟΥ …]

42. Temples, and to set it up in the inner chamber with the other shrines; and in the great festivals in which the shrines are carried in procession the shrine of the GOD EPIPHANES EUCHARISTOS shall be carried in procession with them.

here he realized that it was written right to left and there are similarities between demotic and hieroglyphs 

he carried on...

at this point he matched the lines 

As Champollion knew that it was in fact a decree written in basalt stone, fragmented, which had been placed in the main temples of Egypt with 54 remaining lines written in (C) - Greek, 32 in other lines – (B) Demotic (New Egyptian) and 14 others lines in (A)  - The Hieroglyph (old Egyptian), the first step was to decide whether the text should be read from left to right and / or vice versa, perhaps it was only at this point that Champollion made ​​use of the mystical school, believing that living things were looking at the beginning of the sentence.

He also had trouble to find numerals when he compared the dates written in Greek with the repeating pattern of characters written in ancient Egyptian. 

Once deciphered the alphabet and the numbers, Champollion found other groups of bi-and tri-consonantal characters.

We can understand how these groups works adapting them to the English language as follows:

If you want to write Twig (as twig tree) we draw the twig.

If you want to write the name Twiggy (actress, and singer in the early 1960s) exclude the vowels, use the design of the "twig" and add an ideogram of a name (personal).

If you want to write tugboat use the same symbol, but this time we should add a maritime symbol (an oar).

That’s how they use to do it.

Now all that Champlion had to do was find the ancient Egyptian words that had survived unchanged in Coptic language and/or in Hebrew.

Let’s see how He translated line 10:

Translation of the line of section 10 of hieroglyphs

"... Uadj-t her qâh-s ábti uhã-f pu Nekhbet Wadjit shedj taui djerenti un abti shemu ârq hru hru mes neter nefer ankh djet tet-t em heb khá em Her-taui kher hat mátt aru en ãbt akhet sessu met sekhef iri-nef iru nu ua nessu KHã-en seshep-nef nesuit em tef-f is eraf kent em Khe-t neb..."

and for the first time, ancient Egyotian language had a sound, Champollion was astonished!!

It could be translated as "... a basket of papyrus in the left corner of the temple left to the two ladies and Nekhbet Wadjit that illuminate the Two Lands, the upper and lower Egypt. Since the fourth month of the flood Shemu last day of the birth of God's gracious and blessed with eternal life is established the celebration in the land of Horus Her taui the same way it was carried past. In the second month of the 17th Akhet we celebrate the coronation when he took over the reign of his father. Behold now the beginning of the list of offerings..."

The text in old Egyptian coincided with the text in greek, take a look...

43. And in order that it may be easily distinguishable now and for all time, there shall be set upon the shrine the ten gold diadems of the king, to which shall be added a uraeus17 but instead of

43ΧΟΔΕΥΕΙΝ ΟΠΩΣ Δ ΕΥΣΗΜΟΣ ΗΙ ΝΥΝ ΤΕ ΚΑΙ ΕΙΣ ΤΟΝ ΕΠΕΙΤΑ ΧΡΟΝΟΝ ΕΠΙΚΕΙΣΘΑΙ ΤΩΙ ΝΑΩΙ ΤΑΣ ΤΟΥ ΒΑΣΙΛΕΥΣ ΧΡΥΣΑΣ ΒΑΣΙΛΕΙΑΣ ΔΕΚΑ ΑΙΣ ΠΡΟΣΚΕΙΣΕΤΑΙ ΑΣΠΙΣ […]

lit. 43HODEYIN AS D HONORABLE NOW AND IN THE NEXT YEAR HE APPEARS TO THE TEMPLE OF THE KING OF THE GOLDEN KINGDOM TEN IS ATTACHED BY ASP

44. The uraeus-shaped diadems which are upon the other shrines, in the centre of them shall be the crown called Pschent18 which he put on when he went into the temple at Memphis

44ΤΩΝ ΑΣΠΙΔΟΕΙΡΔΩΝ ΒΑΣΙΛΕΩΝ ΤΩΝ ΕΠΙ ΤΩΝ ΑΛΛΩΝ ΝΑΩΝ ΕΣΤΑΙ Δ ΑΥΤΩΝ ΕΝ ΤΩΙ ΜΕΣΩΙ Η ΚΑΛΟΥΜΕΝΗ ΒΑΣΙΛΕΙΑ Ψ ΧΕΝΤ ΗΝ ΠΕΡΙΘΕΜΕΝΟΣ ΕΙΣΗΛΘΕΝ ΕΙΣ ΤΟ ΕΝ ΜΕΜΦ[ΕΙ ΙΕΡΟΝ]

lit. 44 OF THE SHIELD KINGS OF THE OTHER TEMPLES ARE THEM IN THESE THROUGH THE CALLED KINGDOM

45. To perform therein the ceremonies for assuming the kingship; and there shall be placed on the square surface round about the diadems, beside the aforementioned crown, golden symbols (eight in number signifying)

45ΤΕΛΕΣΘΗΙ ΤΑ ΝΟΜΙΖΟΜΕΝΑ ΤΗΙ ΠΑΡΑΛΗΨΕΙ ΤΗΣ ΒΑΣΙΛΕΙΑΣ ΕΠΙΘΕΙΝΑΙ ΔΕ ΚΑΙ ΕΠΙ ΤΟΥ ΠΕΡΙ ΤΑΣ ΒΑΣΙΛΕΙΑΣ ΤΕΤΡΑΓΩΝΟΥ ΚΑΤΑ ΤΟ ΠΡΟΕΙΡΗΜΕΝΩΝ ΒΑΣΙΛΕΙΟΝ ΦΥΛΑΚΤΗΡΙΑ ΧΡ[…]

lit. 45 THE LEGITIMATE RECEIPT OF THE KINGDOM IS PERFORMED AND THE SQUARE OF THE SQUARE OF THE SQUARE IS ATTACKED AT THE INTRODUCTED KINGDOM

46. That it is (the shrine) of the king who makes manifest the Upper and Lower countries. And since it is the 30th of Mesore on which the birthday of the king is celebrated, and likewise (the 17th of Paophi)

46ΤΙ ΕΣΤΙΝ ΤΟΥ ΒΑΣΙΛΕΩΣ ΤΟΥ ΕΠΙΦΑΝΕΙ ΠΕΙΗΣΑΝΤΟΣ ΤΗΝ ΤΕ ΑΝΩ ΧΩΡΑΝ ΚΑΙ ΤΗΝ ΤΡΙΑΚΑΔΑ ΤΟΥΤΟΥ ΜΕΣΟΡΗΙ ΕΝ ΗΙ ΤΑ ΓΕΝΕΘΛΙΑ ΤΟΥ ΒΑΣΙΛΕΩΣ ΑΓΕΤΑΙ ΟΜΟΙΩΣ ΔΕ ΚΑΙ []

lit. 46 WHAT HAPPENS TO THE KING, CONVINCING HIS OVER THE COUNTRY AND THREE THIS THREE MEDIUM IN OR THE BIRTHDAY OF THE KING [

47. On which he succeeded his father in the kingship, they have held these days in honour as name-days in the temples, since they are sources of great blessings for all; it was further decreed that a festival shall be kept in the temples throughout Egypt

47ΕΝ ΗΙ ΠΑΡΕΛΑΒΕΝ ΤΗΝ ΒΑΣΙΛΕΙΑΝ ΠΑΡΑ ΤΟΥ ΠΑΤΡΟΣ ΕΠΩΜΥΝΟΥΣ ΝΕΝΟΜΙΚΑΣΙΝ ΕΝ ΤΟΙΣ ΙΕΡΟΙΣ ΑΙ ΔΗ ΠΟΛΛΩΝ ΑΓΑΘΩΝ ΑΡΧΗΓΟΙ ΠΑΣΙΝ ΕΙΣΙΝ ΑΓΕΙΝ ΤΑΣ ΗΜΕΡΑΣ ΤΑΥΤΑΣ ΕΟΡΤ[ΗΝ ΕΝ ΤΟΙΣ ΕΙΣ ΤΗΝ ΑΙ]

lit. 47EN THE RECEIPT OF THE KINGDOM BEFORE THE PATRAS EPOMYNOUS LEGALIZED IN THE HOLY WARS OF MANY GOOD GOVERNMENTS]

48. On these days in every month, on which there shall be sacrifices and libations and all the ceremonies customary at the other festivals (and the offerings shall be given to the priests who)

48ΓΥΠΤΟΝ ΙΕΡΟΙΣ ΚΑΤΑ ΜΗΝΑ ΚΑΙ ΣΥΝΤΕΛΕΙΝ ΕΝ ΑΥΤΟΙΣ ΘΥΣΙΑΣ ΚΑΙ ΣΠΟΝΔΑΣ ΚΑΙ Τ ΑΛΛΑ ΤΑ ΝΟΜΙΖΟΜΕΝΑ ΚΑΘ Α ΚΑΙ ΕΝ ΤΑΙΣ ΑΛΛΑΙΣ ΠΑΝΗΓΥΡΕΣΙΝ ΤΑΣ ΤΕ ΓΙΝΟΜΕΝΑΣ ΠΡΟΘ[ΗΝΑΙ …]

lit. 48GYPTON SACRED BY MONTH AND CONTRIBUTE TO THESE SACRIFICE AND LIFE AND THE OTHER THINGS LEGITIMATICALLY AND IN OTHERWISE CELEBRATED BY THEM BECOME [

49. Serve in the temples. And a festival shall be kept for King PTOLEMY, THE EVER-LIVING, THE BELOVED OF PTAH, THE GOD EPIPHANES EUCHARISTOS, yearly in the temples throughout the

49ΡΕΧΟΥΜΕΝΟΙΣ ΕΝ ΤΟΙΣ ΙΕΡΟΙΣ ΑΓΕΙΝ ΔΕ ΕΟΡΤΗΝ ΚΑΙ ΠΑΝΗΓΥΡΙΝ ΤΩΙ ΑΙΩΝΟΒΙΩΙ ΚΑΙ ΗΓΑΠΗΜΕΝΩΙ ΥΠΟ ΤΟΥ ΦΘΑ ΒΑΣΙΛΕΙ ΠΤΟΛΕΜΑΙΩΙ ΘΕΩΙ ΕΠΙΦΑΝΕΙ ΕΥΧΑΡΙΣΤΩΙ ΚΑΤ ΕΝΙ[ΑΥΤΟΝ …]

lit. 49RECHENONIS IN THE HOLY AGEIN DE EORTIN AND FESTIVAL TO THE CENTURIES AND LOVEED BY FTHA VASILEI PTOLEMAIOI THEOI EPHANI EYFAT YOU

50. Land from the 1st of Thoth for five days, in which they shall wear garlands and perform sacrifices and libations and the other usual honors, and the priests (in each temple) shall be called

50ΧΩΡΑΝ ΑΠΟ ΤΗΣ ΝΟΥΜΗΝΙΑΣ ΤΟΥ ΘΩΥΘ ΕΦ ΗΜΕΡΑΣ ΠΕΝΤΕ ΕΝ ΑΙΣ ΚΑΙ ΣΤΕΦΑΝΗΦΟΡΗΣΟΥΣΙΝ ΣΥΝΤΕΛΟΥΝΤΕΣ ΘΥΣΙΑΣ ΚΑΙ ΣΠΟΝΔΑΣ ΚΑΙ Τ ΑΛΛΑ ΤΑ ΚΑΘΗΚΟΝΤΑ ΠΡΟΣΑΓΟΡΕ[…]

lit. 50 CELEBRATIONS FROM THE NUMBER OF THOUTH EF DAY FIVE IN AIS AND WREATHED CONTRIBUTORS OF SACRIFICE AND LIFE AND THE OTHER DUTIES APPROACH […]

51. Priests of the GOD EPIPHANES EUCHARISTOS in addition to the names of the other gods whom they serve; and his priesthood shall be entered upon all formal documents (and engraved upon the rings which they wear);

51ΚΑΙ ΤΟΥ ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΕΥΧΑΡΙΣΤΟΥ ΙΕΡΕΙΣ ΠΡΟΣ ΤΟΙΣ ΑΛΛΟΙΣ ΟΝΟΜΑΣΙΝ ΤΩΝ ΘΕΩΝ ΩΝ ΙΕΡΑΤΕΥΟΥΣΙ ΚΑΙ ΚΑΤΑΧΩΡΙΣΑΙ ΕΙΣ ΠΑΝΤΑΣ ΤΟΥΣ ΧΡΗΜΑΤΙΣΜΟΥΣ ΚΑΙ ΕΙΣ ΤΟΥ Δ[…]

lit. 51 AND GOD'S VERY PLEASANT PRIESTS TO THE OTHERS NAMES OF THE GODS AS PRIESTHOOD AND REGISTERED IN EVERYTHING THE FINANCE AND DISPUTES]

52. And private individuals shall also be allowed to keep the festival and set up the aforementioned shrine and have it in their homes, performing the aforementioned celebrations

52ΙΕΡΑΤΕΙΑΝ ΑΟΥΤΟΥ ΕΞΕΙΝΑΙ ΔΕ ΚΑΙ ΤΟΙΣ ΑΛΛΟΙΣ ΙΔΙΩΤΑΙΣ ΑΓΕΙΝ ΤΗΝ ΕΟΡΤΗΝ ΚΑΙ ΤΟΝ ΠΡΟΕΙΡΗΜΕΝΟΝ ΝΑΟΝ ΙΔΡΥΕΣΘΑΙ ΚΑΙ ΕΧΕΙΝ ΠΑΡ ΑΥΤΟΙΣ ΣΥΝΤΕΛΟΥ[ΜΕΝΟΙΣ …]

lit. THERE ARE THERE AND THERE ARE THE OTHER PRIVATE PEOPLE GET THE CELEBRATION AND THE WARNING CHURCH ESTABLISHED AND HAVE THEIR CONTRIBUTIONS [SINGLE…]

53. Yearly, in order that it may be known to all that the men of Egypt magnify and honour the GOD EPIPHANES EUCHARISTOS the king, according to the law. This decree shall be inscribed on a stela of

53[…]ΙΣ ΚΑΤ ΕΝΙΑΥΤΟΝ ΟΠΩΣ ΓΝΩΡΙΜΟΝ ΗΙ ΔΙΟΤΙ ΟΙ ΕΝ ΑΙΓΥΠΤΩΙ ΕΥΞΟΥΣΙ ΚΑΙ ΤΙΜΩΣΙ ΤΟΝ ΘΕΟΝ ΕΠΙΦΑΝΗ ΕΥΧΑΡΙΣΤΟΝ ΒΑΣΙΛΕΑ ΚΑΘΑΠΕΡ ΝΟΜΙΜΟΝ ΕΣΤΙΝ […]

lit. [...]N THE SAME THING AS KNOWLEDGE BECAUSE THAT THE EGYPTIANS ARE GREAT AND HONORABLE GOD[...]

54. Hard stone in sacred [that is hieroglyphic] and native [that is demotic] and Greek characters and set up in each of the first, second, and third [rank] temples beside the image of the ever living king.

54[…]ΤΕΡΟΥ ΛΙΘΟΥ ΤΟΙΣ ΤΕ ΙΕΡΟΙΣ ΚΑΙ ΕΓΧΩΡΙΟΙΣ ΚΑΙ ΕΛΛΗΝΙΚΟΙΣ ΓΡΑΜΜΑΣΙΝ ΚΑΙ ΣΤΗΣΑΙ ΕΝ ΕΚΑΣΤΩΙ ΤΩΝ ΤΕ ΠΡΩΤΩΝ ΚΑΙ ΔΕΥΤΕΡΩ[Ν ΤΑΞΕΩΝ ΙΕΡΩΙ …]

lit. 54 […] TERO STONE THE HOLY AND DOMESTIC AND GREEK LINES AND ESTABLISH IN EACH OF THE FIRST AND SECOND [N CLASSES HOLY…]

Once he had the tex translated from Greek to Old Egyptian, he went for convergences with the Demotic

In this case, the text, as translated by Tome Boshevski, MASA e Aristotel Tentov, FEEIT shows the same context of last 15 lines of Greek text.

".. Order snake of the stone, give sou to animal's greatest snake God, Snake of soldier of Upper Land is he, invite brightest name he is and draw pf great mother (of Egypt, beauty) to be made, of the creator, she is a first and most to water and builder of my pharaoh os the Danai bright. On the shoulders of young ones of the (moon) light to made (a picture) of him, master of (my) father, (inscribed) with script is bright of Egyptians, how he pray the God,  (first) protector ofd his 18 Meie, birthday of the pharaoh. He is a hope of Upper's Egypt's young of (moon) light, a bright hard script to ours, of the father and living masters,  my most respected ones, to pay homage to bright centuries he is a priest of (the) pharaoh, most respected, best family, children of leader of [cejeca]. On a festival of deities of the house (family) in temple of greatest great mother first mistress of the Yokui people, (with) our hand scripts we invite bright of a ceremony, also known as masters of young ones of a (moon) light, the people of Lower Egypt. 

Cauim may save Brazilian ethnicities and biomes

 

The indigenous tribe that opts for the project would have a sustainable production of Cauim, would plant cassava in Mandiomityma (pluriculture agroforestry units) and a production environment with low environmental impact in the village, with commercial flow paths away from the people's daily lives

 There is an unexplored Brazilian asset, with enormous scalable economic potential, capable of becoming a strong economic, social and strategic agent, with the power to promote Brazilian culture abroad and still promote a great strategic advantage in the preservation of Brazilian indigenous tribes and, consequently, our threatened biomes - Cauim.

Leia essa matéria em Português

 It is important to say that Cauim, a 100% fermented manioc beverage, is produced by indigenous people all over Brazilian territory, by the more than 305 remaining ethnic groups and probably by hundreds of others already extinct, millennia before the arrival of European colonists, as part of rituals that differentiate between native nations, belonging to ancient oral traditions, preserved by elders - this beverage and all its cultural / religious context should in no way be reduced to an element of commerce, that is not what we are talking about here.

 I refer to a commercially produced drink, whose salivary amylase, used by indigenous villages, has been replaced by industrial processes, result of the work I have been doing, with a small group of people - a booze that I have been researching for over 10 years, which I have a patent, but still needs to be classified by the Brazilian Ministry of Agriculture, Livestock and Supply (MAPA) and I propose to leave my rights open for the benefit of the Brazilian cause, in the same way that Santos=Dumont did, giving up the patent on his flighting devices, aiming at the prosperity and integration of the peoples all over the world, in an economic current that I call prospenomics.

The Cauim production unit, Kaûĩ apó sará in Tupi-Antigo, is very simple - it has a cooking pot (Mbeîu motimbora), Chiller (ro'y) and a fermentation vat (Haguino ygua). The structure would also have solar panels (Kûarasy ybyra), waste treatment and composting, a store and cultural center, to tell a little about the history of the ethnic group, fulfilling an ecological, cultural role and generating financial return.

 Once an indigenous community accepts the project, this transformative agent has the power to bring the Brazilian people to toast together and raise the glasses of a rare champagne from the forest, to a fraternal and noble cause.

1-THE CAUIN

 How do we know if this booze could be effective generator of prosperity?

 I have been working in the international beverage market for over 20 years, I traveled the world promoting, learning ande teaching how to sell the most different categories of beverages, it was with this mindset that I started to become interested in Cauim.

The so called Mandiomityma, cultivation farms in an agroforestry system could have harmony between manioc, Fruta-do-conde, Mucurana dwarf, Guandú - in that regard, the village elders would certainly teach technicians, in a partnership of mutual learning with SEBRAE, EMBRAPA or any other supporting institution for the project.

 I must say that at the beginning of my research I had great difficulty in producing a delicious quality beverage, but since 2016, together with my associate, Hildo Sena we've been promoting tastings and dinners in harmony with the new vintages and the result has been surprisingly good.

 The quality of this beverage, as well as the most varied forms that it can present, has the potential to grow exponentially as they are accepted and improved by each accepting ethnicity, plus their idiosyncrasies.

2-THE MOTIVATORS

CAUIM HAS THE POTENTIAL OF BEING A EQUALIZER OF FORCES IN A BATTLE WHICH THE ENVIRONMENT AND INDIGENOUS COMMUNITIES HAVE BEEN LOOSING BADLY

 We see that different ethnic groups in their villages have an increasing need to obtain monetary resources, whether through the reduction of game forest, loss of fertile territory or the degradation of the quality of rivers. The money they earn from selling handicrafts or from social benefits provided by government is often their only source of livelihood.

 Alcoholic beverages have scalable potential returns.

 In Brazil we face a harsh reality, the Amazon rainforest, the Pantanal, the Cerrado, the Atlantic Forest and other Brazilian biomes are being decimated at an alarming rate, there are several forces that are acting freely and indiscriminately.

In our experiments we achieved an outstanding sparkling Cauim! this drink could be considered as "champagne from the forest", due to its programmed shortage - the drink must be made in small quantities, to increase its rarity, to have a premium profile and price by design

 These antagonistic forces are composed of illegal miners, land grabbers, loggers, predatory farmers and invaders in general. They are motivated, violent agents and holders of financial resources, which allows them to play good lawyers, lobbyists, and to achieve corrupt means to perpetuate their actions.

 Indigenous peoples are the ones most exposed to this nightmare, and are at risk of being decimated mercilessly, in a desperate battle and with almost no prospect of victories.

Usually, indigenous tribes opt for oral tradition only, without adopting a written records. With the disappearance of these ethnic groups, all and any cultural record of their existence shall certainly  disappear with them.

AN INVALUABLE CULTURAL LOSS

The forest or the ethnic groups are not supposed to be protected by placing a dome over, the idea is to strengthen these preservation cells individually, through intellectual capacitation and monetary reinforcement. The external assistance provided by FUNAI, ICMBio, NGOs and other institutions are worthy of praise, but still insufficient in the current scenario, the ideal would be to have robust and efficient protection cells in all social spheres, without losing its essence - Cauim have the potential to fulfill this function perfectly.

Two things must be very sophisticated in this project; the drink itself and the reverse logistics system - Adaptation to the PNRS. QR Code and other systems that allow 100% recycling of their packaging will be mandatory - the environmental impact on Kaûĩ afterwards should be as close to zero as possible.

It is also very important to say that this project has no political bias, criticizing this government or previous governments - the prospenomic philosophy,  the driving force behind this project, understands that we must entrust the solution of practical problems that affect harmonic coexistence of man with the environment, to science, not to politics.

3-WHAT ARE THE NEXT STEPS?

 The beverage itself already exists and already meets the quality standards needed to enter the market, however, for the project to take off, reach full commercial viability and become sustainable we will need 3 stakeholder with the following profiles:

1-Indigenous Communities - In addition to being the protagonists who will hold the return from the sale of bottles, they will also be able to choose to expose elements of their own culture through consumption habits and trade-marketing actions;

2-Investors and philanthropists - In the case of philanthropist donors, they will be able to see the fruit of their donations multiply, due to the scalable profile of the project. As for investors, this risky project has the potential for growth just like other categories of beverages created since the 1980s:

- Energy Drinks emerged with Red Bull in 1987, has a market value of US $ 53.01 billion and estimated CAGR growth of 7.20%;

- RTD (Read to Drink) drinks like Smirnoff Ice, which appeared in the late 90s, have an estimated market for the year 2025 of bi $ 25.96, with an estimated growth of CAGR of around 4.5%;

 These two categories of drinks were suggested as mere points of comparison. Cauim, as a classic historical drink, may have potential to be Brazil representative,  as tequila represents Mexico and sake represents Japan, its real growth behavior is unknown.

 3-Technical Professionals - With the Coronavirus pandemic, the number of unemployed people with technical skills increased dramatically. Once we have investment in production units, distribution logistics, sales, marketing, trade-marketing, etc. we will have new job opportunities, as well as promoting the training of the new generation, with sustainable projects;

4-PRODUCTION AND FEASIBILITY COSTS

As for raw material, the only mandatory prerequisite is that manioc or cassava, a basic raw material, should be produced in an indigenous village or tribe, with the roots planted in the middle of the forest, without trees being cut down, so that it is not characterized as monoculture. The production must be very small, in harmony with nature, without pesticides, so that its scarcity justifies a premium classification, as happens with beverages produced in the Champagne region;

 The basic structure of a production unit is no different from the backyard micro breweries, quite common in recent years. For the production of 100 liters of Cauim, is required a cooking pot, a 100-liter vat and a chiller, estimated at approximately R$ 60,000.00;

 Glass bottles should be very characteristic and returnable, reverse logistics will be mandatory in production plants.

 At first, we will have a business structure in São Paulo BR, which may expand to other regions of Brazil - however, there is nothing to prevent the business from growing organically, in a different region, according to the dynamics and needs of the investor / ethnic groups adhering to the project.

AN IMPORTANT CURIOSITY!

It is important to say that I am Ominireligious, I believe in all the religions I'm exposed to, including Christian ones, as well as those of our native peoples. I encourage free religious practice and I am adamantly against catechism, as well as any other form of imposition of faith.

That said, I would like you to know that the first time I was successful with the saccharification and fermentation of manioc, was on a holiday of Our Lady, very important religious date in Brazil, with my experiences in my studio. After that, I coincidentally made great advances in the project on that same date in the following years, one of them at the Pernod Ricard of Rezende unit, in Rio de Janeiro, near the Our Lady of Aparecida Sanctuary.

I was stunned when I noticed that I published this post today, on October 12th, without having the prior intention, in that sense, I decided to add the prayer of the Virgin Mary in Tupi-Antigo, as translated by Father Anchieta, to celebrate the date:

Ave Maria,

graça resé tynysémbae,

nde irúnamo Jandé Jára rekóu;

imombeúkatúpyramo ereikó kuňã suí. 

Imombe´úkatúp yrabé nde membyra, Jesús. 

Sancta Maria Tupãsy, eTupãmongetá

oré iangaipábae resé, koyr irã,

oré jekyl oré rúmebéno.

Amém.

May the Virgin Mother bless this project, which has a multicultural, fraternal, intelligent purpose and with the potential to reverse negative predictions, prolonging the human stay on this hermetic planet!

 As for Cauim itself, nothing is written in stone, as it is an embryonic project with social good objectives, the most important thing is that it takes off and achieves its various prosperous goals.

If you are interested in making this project possible, please contact me, Luiz Pagano or my partner, Hildo Sena.

T'ereîkokatu ('cheers' in Old Tupi).

Decisions vs Repercussions - Can we cure the coronavirus without making the planet even sicker?

Decisions vs Repercussions - Can we cure the coronavirus without making the planet even sicker?

Try to remember how you learned to play chess, if you did as I did, you started by creating particular strategies in order to take the opponent's king, as well as protect your pieces during the whole game. Sometimes the apprentice will make one or other brilliant move, but the vast majority of them will reflect his/her inexperience in bad and inconsequential moves.

leia esta matéria em português

Right now, we are facing an unprecedented crisis that requires unprecedented decision making, just like the chess apprentice above, the whole world tries to protect itself from the contamination of the coronavirus until a cure and/or a vaccine is found, one of the best ways to do this is using masks or other plastic PPE (Personal Protective Equipment). With regard to masks, according to the World Economic Forum, there has been an increase in production and sales to date, which reaches an astonishing 20,000%.

It is curious that, in the face of an unprecedented and serious problem, we seem to neglect the repercussions of the decision. The solution found at the moment seems to be the best course of action, but later on it shows itself as weak, with only one step of repercussive reach, with badly or completely unanticipated consequences and in the end, it gives us little or no margin for side effects corrections.

Why does this happen?

The human brain processes 11 million bits of sensory information every second, but only 40 to 120 of them rise to the conscious mind to be evaluated and rationalised. Our brain operates with a limited amount of energy, like any other entity in nature, adopting the fastest and most efficient course of action, to program in our minds the anticipation of events, in order to be prepared for them.

As children, when we left the house our mothers used to say, "Don't forget your sweater", even knowing that live in a tropical country I heard that a lot. This sort of warnings may have come from the repercussions of several generations of mothers prior to mine, who possibly lost their children inadvertently of hypothermia.

This has its advantages, imagine entering a jungle and being forced to evaluate each photon of light received, trying to discern if there is danger behind each of the 20,500 leaves on the surrounding trees like poisonous little frogs or insects, not to mention snakes, large felines and other predators. It would take days before we took our first step, making of us an easy prey for them.

When we enter such a forest, our minds choose to assess risks that can actually harm us, information that can be obtained from survivors' reports or personal learning of previous visits to that forest, reducing the tens of thousands of assessments of pertinent hazards to only the 20 most dangerous of them - such as bees, snakes and cougars (you could even be hit by a meteorite in a forest, but the chances of that happening are so low that it is not part of the 'mental risk prevention plan designed for  that particular forest').

This may have helped us a lot in prehistoric times, but with the large amount of info that we need to take decisions in modern world, this primitive decision-making process has proved to be insufficient.

On a scale from 01 to infinity, we can measure how much a decision taken can have an impact on the future, where level 01 is totally inconsequential, generating all sorts of unwanted events, exponentially increasing to level 10, a decision with a certain degree of weighting, without major future side effects and a deterministic (hypothetical) nationalization in which all contingencies were anticipated, leaving only well designed and successful effects, precisely calculated.

It took 4.5 billion to man stand out from other living beings thanks to newly acquired linguistic, rational and planning skills, and have protagonist role on the planet, nevertheless, we still behave like the chess apprentice above, we still make naive and awkward mistakes, which if not well observed, can lead to serious repercussions on the balance of life on Earth.

Sometimes one person with an above-average perception anticipates one or more degrees of repercussions in some decision-making, which can move us away from the scenario of total inconsequence towards the ideological integral determinism status, (hypothetical situation in which all contingencies are anticipated, creating perfect decision making scenario). Unfortunately, not always, they are in the official circuit of decision makers, or when they are, they don't have enough strength to make their ideas prevail, revealing to us another defect of the human being that is very prejudicial in decision-making, the psychological difficulties of dealing with feelings like ego, fear, job insecurity and arrogance.

How should we make our next decisions?

Of course, we already have some tools that help us make decisions in the face of complex and unusual situations. In the case of public administration, for instance, we chose the expedient of adopting political parties as a way to creating anticipations of situations of right, left and center profile - this made it easier for right-wing politicians to identify risks to the social hierarchy, family and homeland, while Left-wing politicians react more effectively to risks and violations of the rights of the disadvantaged in society.

It might have worked in the past, but as in the aphorism of the elephant in the room, making decisions regarding part of the whole as true is retrograde and too much simplistic. We need a broader, democratic and less self-serving model than the current one.

If we combine several sciences learned so far aimed to a chosen purpose, say ... public administration, perhaps we can create a system of evaluation and decision-making that is more consistent with today's world:

- Social networks and APPs can be used in order to include a wide range of experts, to formulate possible solutions, covering multiple points of view, from various different sectors and sciences, with opinions from lots of qualified people, creating an 'environment of broad participation - wiki', significantly increasing statistically the number and the quality of possible final solutions;

- Artificial Intelligence (AI systems) combined with a historical database of previous decision-making, added to the multiple solutions obtained in the above proposition, could test alternatives in milliseconds and give us results of events at various levels of consequences, anticipating not just two or three, but multiple steps ahead;

- Psychologists could evaluate and monitor the final decision makers, creating a more comprehensive panel that is less contaminated with personal biases, so that they make decisions that effectively improve the community.

If we act quickly, and use a little more of our civilizatory capabilities in order to solve unexpected problems, we may still have time to come up with a plausible solution to the imbalance caused by plastic waste in the planet, cure the humanity from coronavirus and still, at the same time, generate an unexpected and unusual extra benefit to the planet Earth.


References 

Blech, C. & J. Funke (2010). You cannot have your cake and eat it, too: How induced goal conflicts  affect complex problem solving, Open Psychology Journal 3, 42–53. Duncker, K. (1945). On problem solving. Psychological Monographs, 58. Funke, J.  & P. A. Frensch (2007). Complex problem solving: The European perspective –  10 years after, in D. H. Jonassen (ed.), Learning to Solve Complex Scientific Problems, Lawrence Erlbaum, New York, 25–47. Funke, J. (2010). Complex problem solving: A case for complex cognition? Cognitive Processing, Vol. 11, 133–142. Klieme, E. (2004). Assessment of cross-curricular problem-solving competencies, in J. H. Moskowitz, M. Stephens (eds.), Comparing Learning Outcomes. International Assessment and Education Policy, Routledge Falmer, London, 81–107. Koncepční rámec řešeni problémů PISA 2012. ČŠI: Praha   Kupisiewicz, Cz. (1964). O efektívnosti problémového vyučovania. Bratislava: SPN. Lerner, I. J. (1986). Didaktické základy metod výuky. Praha: SPN. Linhart, J. (1976). Činnost a poznávání. Academia.  Praha. Linhart, J. (1982). Základy psychologie učení. Praha: SPN. Maťuškin, A. M. (1973). Problémové situácie v myslení a vo vyučování. Bratislava: SPN.  Mayer, R.  E. &  M. C.  Wittrock  (1996).  Problem  Solving Transfer,  in R.  Calfee,  R. Berliner  (eds.),  Handbook of  Educational Psychology, Macmillan, New York, 47–62. Mayer, R.  E. &  M. C.  Wittrock  (1996).  Problem  Solving Transfer,  in R.  Calfee,  R. Berliner  (eds.),  Handbook of  Educational Psychology, Macmillan, New York, 47–62. Mayer, R. E. (1990). Problem solving, in  W. M. Eysenck (ed.), The Blackwell Dictionary of Cognitive Psychology,  Basil Blackwell, Oxford, 284–288. Mayer, R. E. (1998). Cognitive, metacognitive, and motivational aspects of problem solving, Instructional Science, Vol. 26, 49–63. Nakonečný, M. (1998). Základy psychologie. Praha: Academia. Okoň, W. (1966) K základům problémového učení. Praha: SPN.