Google’s new tool lets you translate Ancient Egyptian hieroglyphics

Google has launched a new tool that allows users to decode hieroglyphics. File/AFP
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Updated 16 July 2020
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Google’s new tool lets you translate Ancient Egyptian hieroglyphics

DUBAI: If you’ve ever wondered what messages the Ancient Egyptians were trying to convey with their hieroglyphics, Google’s new tool might just be able to help. In celebration of the anniversary of the discovery of the Rosetta Stone, Google Arts and Culture has released a new AI-powered tool, Fabricius, that allows you to decode and translate the ancient symbols and characters into both Arabic and English. 

The aim is to raise awareness and preserve the history and traditions of Ancient Egyptian civilization. 

“We are very excited to be launching this new tool that can make it easier to access and learn about the rich culture of Ancient Egypt,” said Chance Coughenour, head of preservation at Google Arts and Culture, in an official release.




Tomb of Beni Hassan. (Supplied)

“For over a decade, Google has been capturing imagery of cultural and historical landmarks across the region, from Egypt, the UAE, Lebanon, Palestine, Tunisia and more, while making it available on Maps, Street View and Google Arts and Culture. Together with our partners, we remain committed to promoting the rich history and heritage of the region, and to make it accessible to everyone.” he added.

The software, which can be accessed for free via the Google Arts and Culture app has three distinct features: “Learn,” “Play” and “Work.”

“Learn” offers language-learning tools such as flash cards and drawing, “Play” lets users  translate any message in English or Arabic to hieroglyphics and “Work” allows users to upload photos of real life hieroglyphs from temple walls or artefacts. 


 


Decoding villains at an Emirates LitFest panel in Dubai

Updated 25 January 2026
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Decoding villains at an Emirates LitFest panel in Dubai

DUBAI: At this year’s Emirates Airline Festival of Literature in Dubai, a panel on Saturday titled “The Monster Next Door,” moderated by Shane McGinley, posed a question for the ages: Are villains born or made?

Novelists Annabel Kantaria, Louise Candlish and Ruth Ware, joined by a packed audience, dissected the craft of creating morally ambiguous characters alongside the social science that informs them. “A pure villain,” said Ware, “is chilling to construct … The remorselessness unsettles you — How do you build someone who cannot imagine another’s pain?”

Candlish described character-building as a gradual process of “layering over several edits” until a figure feels human. “You have to build the flesh on the bone or they will remain caricatures,” she added.

The debate moved quickly to the nature-versus-nurture debate. “Do you believe that people are born evil?” asked McGinley, prompting both laughter and loud sighs.

Candlish confessed a failed attempt to write a Tom Ripley–style antihero: “I spent the whole time coming up with reasons why my characters do this … It wasn’t really their fault,” she said, explaining that even when she tried to excise conscience, her character kept expressing “moral scruples” and second thoughts.

“You inevitably fold parts of yourself into your creations,” said Ware. “The spark that makes it come alive is often the little bit of you in there.”

Panelists likened character creation to Frankenstein work. “You take the irritating habit of that co‑worker, the weird couple you saw in a restaurant, bits of friends and enemies, and stitch them together,” said Ware.

But real-world perspective reframed the literary exercise in stark terms. Kantaria recounted teaching a prison writing class and quoting the facility director, who told her, “It’s not full of monsters. It’s normal people who made a bad decision.” She recalled being struck that many inmates were “one silly decision” away from the crimes that put them behind bars. “Any one of us could be one decision away from jail time,” she said.

The panelists also turned to scientific findings through the discussion. Ware cited infant studies showing babies prefer helpers to hinderers in puppet shows, suggesting “we are born with a natural propensity to be attracted to good.”

Candlish referenced twin studies and research on narrative: People who can form a coherent story about trauma often “have much better outcomes,” she explained.

“Both things will end up being super, super neat,” she said of genes and upbringing, before turning to the redemptive power of storytelling: “When we can make sense of what happened to us, we cope better.”

As the session closed, McGinley steered the panel away from tidy answers. Villainy, the authors agreed, is rarely the product of an immutable core; more often, it is assembled from ordinary impulses, missteps and circumstances. For writers like Kantaria, Candlish and Ware, the task is not to excuse cruelty but “to understand the fragile architecture that holds it together,” and to ask readers to inhabit uncomfortable but necessary perspectives.