第74篇		Paper 74
亚当和夏娃		Adam and Eve
74:0.1 (828.1) 从公元1934年算起的37,848年前，亚当和夏娃抵达了玉苒厦(Urantia)。他们到来时正值乐园百花怒放的盛季。在正午且未作通知的情况下，两名炽天使运送者，由受托运送生物提升者们到玉苒厦的耶路瑟姆(Jerusem)职员所陪同，缓缓降落在这个旋转行星的地表，停在万有之父圣殿的附近。重新物质化亚当和夏娃身体的所有工作，都是在这个新建成圣堂的室内进行的。从他们到达的时间算起，到他们以双重性的人类形态被重新创造出来，而呈现为这个世界的新支配者，共花了十天时间。他们同时重新获得了意识。物质性子女总是一起服务的。无论何时何地永不分离，是他们服务的本质。他们是被设计出来去成对工作的；他们很少单独运作。		74:0.1 (828.1) ADAM AND EVE arrived on Urantia, from the year a.d. 1934, 37,848 years ago. It was in midseason when the Garden was in the height of bloom that they arrived. At high noon and unannounced, the two seraphic transports, accompanied by the Jerusem personnel intrusted with the transportation of the biologic uplifters to Urantia, settled slowly to the surface of the revolving planet in the vicinity of the temple of the Universal Father. All the work of rematerializing the bodies of Adam and Eve was carried on within the precincts of this newly created shrine. And from the time of their arrival ten days passed before they were re-created in dual human form for presentation as the world’s new rulers. They regained consciousness simultaneously. The Material Sons and Daughters always serve together. It is the essence of their service at all times and in all places never to be separated. They are designed to work in pairs; seldom do they function alone.
1. 耶路瑟姆上的亚当和夏娃 ^top		1. Adam and Eve on Jerusem ^top
74:1.1 (828.2) 玉苒厦(Urantia)的行星类亚当和夏娃，是耶路瑟姆(Jerusem)上资深物质性子女团队的成员，共同编号为14,311。他们属于第三实体系列，身高八英尺多一点（约达两米五）。		74:1.1 (828.2) The Planetary Adam and Eve of Urantia were members of the senior corps of Material Sons on Jerusem, being jointly number 14,311. They belonged to the third physical series and were a little more than eight feet in height.
74:1.2 (828.3) 在亚当被选中来玉苒厦(Urantia)时，他和他的伴侣正受雇于耶路瑟姆(Jerusem)的试验与测试物理实验室。他们担当用于改造生命形态的实验能量部门的主管者长达一万五千多年。在此之前，他们曾在为耶路瑟姆新来者开设的公民身份学校中长期担任老师。所有这一切都应被牢记住，这与对他们随后在玉苒厦的行为之陈述有关。		74:1.2 (828.3) At the time Adam was chosen to come to Urantia, he was employed, with his mate, in the trial-and-testing physical laboratories of Jerusem. For more than fifteen thousand years they had been directors of the division of experimental energy as applied to the modification of living forms. Long before this they had been teachers in the citizenship schools for new arrivals on Jerusem. And all this should be borne in mind in connection with the narration of their subsequent conduct on Urantia.
74:1.3 (828.4) 当号召志愿者履行在玉苒厦(Urantia)的亚当类冒险使命之公告发出时，整个资深物质性子女团队都志愿加入。麦基洗德检验者们在兰纳福格(Lanaforge)和伊甸厦(Edentia)极高者们的批准之下，最终选定了亚当和夏娃，他们随后共同担当为玉苒厦的生物性提升者。		74:1.3 (828.4) When the proclamation was issued calling for volunteers for the mission of Adamic adventure on Urantia, the entire senior corps of Material Sons and Daughters volunteered. The Melchizedek examiners, with the approval of Lanaforge and the Most Highs of Edentia, finally selected the Adam and Eve who subsequently came to function as the biologic uplifters of Urantia.
74:1.4 (828.5) 在路西法反叛期间，亚当和夏娃一直是忠于迈克尔的；即使如此，他们仍然被叫到系统君主及其整个内阁面前，接受考查和指导。玉苒厦(Urantia)事务的细节得到了全面的呈现；关于要从事的接受这个纷争世界之统治职责的计划，他们都得到了详尽的指导。他们被要求一起宣誓效忠于伊甸厦(Edentia)的极高者们和萨尔文顿(Salvington)的迈克尔。他们也被适时劝诫，应当服从于玉苒厦的麦基洗德接收者团队，直到那一掌管实体认为可将其委派世界的支配权让渡出来为止。		74:1.4 (828.5) Adam and Eve had remained loyal to Michael during the Lucifer rebellion; nevertheless, the pair were called before the System Sovereign and his entire cabinet for examination and instruction. The details of Urantia affairs were fully presented; they were exhaustively instructed as to the plans to be pursued in accepting the responsibilities of rulership on such a strife-torn world. They were put under joint oaths of allegiance to the Most Highs of Edentia and to Michael of Salvington. And they were duly advised to regard themselves as subject to the Urantia corps of Melchizedek receivers until that governing body should see fit to relinquish rule on the world of their assignment.
74:1.5 (829.1) 这对耶路瑟姆(Jerusem)伴侣在撒旦尼亚(Satania)该首府及其它地方留下了一百个后代 -- 五十个儿子和五十个女儿 -- 这些出色的受造物们避开了进展中的诸多陷阱，并都在他们父母前往玉苒厦(Urantia)时作为宇宙信托的忠实管理者而服着役。他们都在物质性之子的优美圣殿中出席参加了告别典礼，以及最后的赠与接纳仪式。这些子女陪同其父母前往了他们所属类别的去物质化总部，并在他们先于准备炽天使运送而沉睡进入人格意识终止状态时，向其告别和祝愿。儿女们在家族聚会之地共度了一段时间，庆祝他们父母很快就要变成撒旦尼亚系统第606号行星的可见领导者，真正盖世无双的支配者。		74:1.5 (829.1) This Jerusem pair left behind them on the capital of Satania and elsewhere, one hundred offspring—fifty sons and fifty daughters—magnificent creatures who had escaped the pitfalls of progression, and who were all in commission as faithful stewards of universe trust at the time of their parents’ departure for Urantia. And they were all present in the beautiful temple of the Material Sons attendant upon the farewell exercises associated with the last ceremonies of the bestowal acceptance. These children accompanied their parents to the dematerialization headquarters of their order and were the last to bid them farewell and divine speed as they fell asleep in the personality lapse of consciousness which precedes the preparation for seraphic transport. The children spent some time together at the family rendezvous rejoicing that their parents were soon to become the visible heads, in reality the sole rulers, of planet 606 in the system of Satania.
74:1.6 (829.2) 就这样，亚当和夏娃在其耶路瑟姆(Jerusem)公民的欢呼和祝福中离开了。他们向新的职责岗位进发了，就将要在玉苒厦(Urantia)遇到的每一项职责和每一种危险而言，他们都获得了充分的装备和全面的指导。		74:1.6 (829.2) And thus did Adam and Eve leave Jerusem amidst the acclaim and well-wishing of its citizens. They went forth to their new responsibilities adequately equipped and fully instructed concerning every duty and danger to be encountered on Urantia.
2. 亚当和夏娃的到来 ^top		2. Arrival of Adam and Eve ^top
74:2.1 (829.3) 亚当和夏娃在耶路瑟姆(Jerusem)进入了沉睡，而当他们在玉苒厦(Urantia)的上父圣殿里聚集起来欢迎他们的众人面前醒来时，他们当面见到了两位他们早有耳闻的人，凡恩及其忠诚的助理阿玛顿。这两位在卡里迦夏脱离中的英雄，是最先欢迎他们进入乐园新家的人。		74:2.1 (829.3) Adam and Eve fell asleep on Jerusem, and when they awakened in the Father’s temple on Urantia in the presence of the mighty throng assembled to welcome them, they were face to face with two beings of whom they had heard much, Van and his faithful associate Amadon. These two heroes of the Caligastia secession were the first to welcome them in their new garden home.
74:2.2 (829.4) 伊甸园的语言是阿玛顿所讲的一种安东族方言。凡恩和阿玛顿已通过创建一种由二十四个字母组成的新字母表，显著地改进了这种语言，他们曾希望随着伊甸园教化传遍整个世界，看到它成为玉苒厦(Urantia)的语言。亚当和夏娃在离开耶路瑟姆(Jerusem)之前，就已完全掌握了这种人类方言，所以这位安东的子孙听到了其高贵的世界支配者用他自己的语言向他致辞。		74:2.2 (829.4) The tongue of Eden was an Andonic dialect as spoken by Amadon. Van and Amadon had markedly improved this language by creating a new alphabet of twenty-four letters, and they had hoped to see it become the tongue of Urantia as the Edenic culture would spread throughout the world. Adam and Eve had fully mastered this human dialect before they departed from Jerusem so that this son of Andon heard the exalted ruler of his world address him in his own tongue.
74:2.3 (829.5) 那天，随着信差急匆匆赶到远近设置的信鸽汇集地，大喊着：“放飞鸟儿吧；让它们捎话出去，应许之子已经到来了。”整个伊甸园都沉浸于巨大的兴奋与喜悦之中。数百个信徒聚居点，年复一年持续供养着这些家养鸽子，就是为了这一刻。		74:2.3 (829.5) And on that day there was great excitement and joy throughout Eden as the runners went in great haste to the rendezvous of the carrier pigeons assembled from near and far, shouting: “Let loose the birds; let them carry the word that the promised Son has come.” Hundreds of believer settlements had faithfully, year after year, kept up the supply of these home-reared pigeons for just such an occasion.
74:2.4 (829.6) 随着亚当到来的消息四处传扬，成千上万附近部落的成员都接受了凡恩和阿玛顿的教导，月复一月，朝圣者们纷纷涌入伊甸园来欢迎亚当和夏娃，并向他们不可见的上父作效忠宣誓。		74:2.4 (829.6) As the news of Adam’s arrival spread abroad, thousands of the near-by tribesmen accepted the teachings of Van and Amadon, while for months and months pilgrims continued to pour into Eden to welcome Adam and Eve and to do homage to their unseen Father.
74:2.5 (829.7) 醒来后不久，亚当和夏娃便被护送到了圣殿北面高岗上的正式接待处。这座天然的山丘已被扩展，并为这个世界新支配者的就职作好了准备。中午，玉苒厦(Urantia)的接待委员会在这儿欢迎了这对来自撒旦尼亚(Satania)系统的子女。阿玛顿是该委员会的主席，它由十二个成员组成，包括六个桑吉克种族的代表；中道者们的代理首领，诺德族人的忠诚女儿及代言人安婻；乐园设计者和建造者的儿子挪亚，也是其已故父亲之规划的实施者；还有两个常驻的生命载运者。		74:2.5 (829.7) Soon after their awakening, Adam and Eve were escorted to the formal reception on the great mound to the north of the temple. This natural hill had been enlarged and made ready for the installation of the world’s new rulers. Here, at noon, the Urantia reception committee welcomed this Son and Daughter of the system of Satania. Amadon was chairman of this committee, which consisted of twelve members embracing a representative of each of the six Sangik races; the acting chief of the midwayers; Annan, a loyal daughter and spokesman for the Nodites; Noah, the son of the architect and builder of the Garden and executive of his deceased father’s plans; and the two resident Life Carriers.
74:2.6 (830.1) 接下来的活动就是由那位资深麦基洗德，即玉苒厦(Urantia)接收者理事会首领，将行星监管的职责交付给亚当和夏娃。物质性子女做出了宣誓，去效忠于诺拉歇德(Norlatiadek)的极高者和内巴顿(Nebadon)的迈克尔，并由凡恩宣布为玉苒厦的支配者，他由此便让出了凭借麦基洗德接收者们的作用而持有的十五万年以上的名义性管辖权。		74:2.6 (830.1) The next act was the delivery of the charge of planetary custody to Adam and Eve by the senior Melchizedek, chief of the council of receivership on Urantia. The Material Son and Daughter took the oath of allegiance to the Most Highs of Norlatiadek and to Michael of Nebadon and were proclaimed rulers of Urantia by Van, who thereby relinquished the titular authority which for over one hundred and fifty thousand years he had held by virtue of the action of the Melchizedek receivers.
74:2.7 (830.2) 在这一场合，亚当和夏娃被授予了君王制袍，他们在此时正式就职而承担起这个世界的支配权。并非所有的达拉玛希亚的技艺都在这个世界上消失了；在伊甸园时代，纺织仍然被实践着。		74:2.7 (830.2) And Adam and Eve were invested with kingly robes on this occasion, the time of their formal induction into world rulership. Not all of the arts of Dalamatia had been lost to the world; weaving was still practiced in the days of Eden.
74:2.8 (830.3) 随后听到的是大天使的宣告，来自加百列的广播之音命令启动玉苒厦(Urantia)第二次审判点名，以及该撒旦尼亚(Satania)第606号行星上充满恩典和仁慈的第二个天命时代之沉睡续存者的复活。行星君王的天命时代已经过去了，亚当时代即第三个行星纪元，在这朴素庄严的场合中揭幕了；玉苒厦的新支配者们，在这看似有利的条件下开始其支配了，尽管存在着因其前任行星管辖者缺乏合作而产生的世界性混乱。		74:2.8 (830.3) Then was heard the archangels’ proclamation, and the broadcast voice of Gabriel decreed the second judgment roll call of Urantia and the resurrection of the sleeping survivors of the second dispensation of grace and mercy on 606 of Satania. The dispensation of the Prince has passed; the age of Adam, the third planetary epoch, opens amidst scenes of simple grandeur; and the new rulers of Urantia start their reign under seemingly favorable conditions, notwithstanding the world-wide confusion occasioned by lack of the co-operation of their predecessor in authority on the planet.
3. 亚当和夏娃对这个星球的了解 ^top		3. Adam and Eve Learn About the Planet ^top
74:3.1 (830.4) 此时，在其正式就职后，亚当和夏娃痛切地感受到了这个行星的受隔离之苦。熟悉的广播声沉寂了，所有的行星外通讯回路都不在了。他们那些耶路瑟姆(Jerusem)的同伴们都前往了进展顺利的世界，有一位确立已久的行星君王和经验丰富的属员，准备好了迎接他们，并在他们到达这类世界的早期经历中有能力与他们合作。但在玉苒厦(Urantia)，反叛改变了一切。在这儿，行星君王仍然还在，虽然已被剥夺了大多作恶的能力，但他还是能够使亚当和夏娃的任务变得艰难，一定程度上还有些危险。正是这对严肃认真而又不抱幻想的耶路瑟姆子女，那晚在满月的映照下，徘徊在园中，商讨着第二天的计划。		74:3.1 (830.4) And now, after their formal installation, Adam and Eve became painfully aware of their planetary isolation. Silent were the familiar broadcasts, and absent were all the circuits of extraplanetary communication. Their Jerusem fellows had gone to worlds running along smoothly with a well-established Planetary Prince and an experienced staff ready to receive them and competent to co-operate with them during their early experience on such worlds. But on Urantia rebellion had changed everything. Here the Planetary Prince was very much present, and though shorn of most of his power to work evil, he was still able to make the task of Adam and Eve difficult and to some extent hazardous. It was a serious and disillusioned Son and Daughter of Jerusem who walked that night through the Garden under the shining of the full moon, discussing plans for the next day.
74:3.2 (830.5) 亚当和夏娃在这个被隔离的玉苒厦(Urantia)、这个因卡里迦夏背叛所导致的混乱行星上的第一天就这样结束了；他们漫步交谈到深夜，他们在世上的第一夜 -- 竟是如此地孤独。		74:3.2 (830.5) Thus ended the first day of Adam and Eve on isolated Urantia, the confused planet of the Caligastia betrayal; and they walked and talked far into the night, their first night on earth—and it was so lonely.
74:3.3 (830.6) 亚当在世上的第二天，花在了与行星接收者和顾问委员会的会谈中。从麦基洗德及其同伴们那里，亚当和夏娃了解了更多关于卡里迦夏反叛的细节，以及那一动荡对世界进程所产生的后果。总的说来，这一长串对世界事务管理不善的陈述，是一个令人沮丧的故事。他们了解到关于卡里迦夏试图加快社会演化进程之计划彻底失败的所有事实。他们也充分认识到，试图摆脱神性进展计划而实现行星的进步是多么愚蠢。他们在玉苒厦(Urantia)的第二天 -- 感伤而又深受启发的一天就这样结束了。		74:3.3 (830.6) Adam’s second day on earth was spent in session with the planetary receivers and the advisory council. From the Melchizedeks, and their associates, Adam and Eve learned more about the details of the Caligastia rebellion and the result of that upheaval upon the world’s progress. And it was, on the whole, a disheartening story, this long recital of the mismanagement of world affairs. They learned all the facts regarding the utter collapse of the Caligastia scheme for accelerating the process of social evolution. They also arrived at a full realization of the folly of attempting to achieve planetary advancement independently of the divine plan of progression. And thus ended a sad but enlightening day—their second on Urantia.
74:3.4 (831.1) 第三天则花在了对乐园的视察上。从巨大的载人鸟 -- 凡铎鸟身上 -- 亚当和夏娃俯瞰着一望无垠的乐园，并被带着穿过这一世上最美丽地方的上空。视察的这一天是以一场盛宴而告终的，以向所有那些辛苦创建这一美丽壮观之伊甸园的人们致敬。再一次地，在其第三天深夜 ，这位圣子及其伴侣徘徊在伊甸园中，谈论着其难题的广泛性。		74:3.4 (831.1) The third day was devoted to an inspection of the Garden. From the large passenger birds—the fandors—Adam and Eve looked down upon the vast stretches of the Garden while being carried through the air over this, the most beautiful spot on earth. This day of inspection ended with an enormous banquet in honor of all who had labored to create this garden of Edenic beauty and grandeur. And again, late into the night of their third day, the Son and his mate walked in the Garden and talked about the immensity of their problems.
74:3.5 (831.2) 第四天，亚当和夏娃向乐园聚集起来的人们作了致辞。就从那就职的山岗上，他们向人们宣讲了有关复原世界的计划，并简述了他们想要试图将玉苒厦(Urantia)的社会教化从低等层次恢复到因罪恶和反叛而堕落之前的层次所凭借的方法。这是重要的一天，并以宴请委员会的男女们而告结束，这些人已被选出在新的世界事务管理机构中承担职责。要留意！女人与男人一样加入了这一团体，那是自达拉玛希亚时代以来，世上首次发生这种事情。看到夏娃、一个女人与一个男人一起分担管理世界事务的荣耀与责任，是一件令人惊奇的新鲜事。在世上的第四天就这样结束了。		74:3.5 (831.2) On the fourth day Adam and Eve addressed the Garden assembly. From the inaugural mount they spoke to the people concerning their plans for the rehabilitation of the world and outlined the methods whereby they would seek to redeem the social culture of Urantia from the low levels to which it had fallen as a result of sin and rebellion. This was a great day, and it closed with a feast for the council of men and women who had been selected to assume responsibilities in the new administration of world affairs. Take note! women as well as men were in this group, and that was the first time such a thing had occurred on earth since the days of Dalamatia. It was an astounding innovation to behold Eve, a woman, sharing the honors and responsibilities of world affairs with a man. And thus ended the fourth day on earth.
74:3.6 (831.3) 第五天则忙于组织临时管理机构，这一行政班子要到麦基洗德接收者们离开玉苒厦(Urantia)时才会运作。		74:3.6 (831.3) The fifth day was occupied with the organization of the temporary government, the administration which was to function until the Melchizedek receivers should leave Urantia.
74:3.7 (831.4) 第六天则花在了对众多类型人与动物的视察上。沿着伊甸园东边的围墙，亚当和夏娃一整天都有人陪护着查看这个行星上的动物生命，并就将这样一个由如此多样生物所居住的世界拨乱反正所要做的一切，达成了一种更好的理解。		74:3.7 (831.4) The sixth day was devoted to an inspection of the numerous types of men and animals. Along the walls eastward in Eden, Adam and Eve were escorted all day, viewing the animal life of the planet and arriving at a better understanding as to what must be done to bring order out of the confusion of a world inhabited by such a variety of living creatures.
74:3.8 (831.5) 看到亚当对展示给他的成千上万的动物之秉性和机能了如指掌，这使陪同他这一行程的那些人都大为惊奇。他瞥见某个动物的一瞬间，便会指出它的秉性和行为。亚当能对在目的所有物质性受造物，给出描述它们起源、秉性和机能的名字。那些引导他进行这次视察之行的人们并不知道，这个世界的新支配者竟是整个撒旦尼亚(Satania)最专业的解剖学家之一；而夏娃也同样精于此道。亚当还因描述了许多人类肉眼看不到的微小生物，而令其同伴们惊诧不已。		74:3.8 (831.5) It greatly surprised those who accompanied Adam on this trip to observe how fully he understood the nature and function of the thousands upon thousands of animals shown him. The instant he glanced at an animal, he would indicate its nature and behavior. Adam could give names descriptive of the origin, nature, and function of all material creatures on sight. Those who conducted him on this tour of inspection did not know that the world’s new ruler was one of the most expert anatomists of all Satania; and Eve was equally proficient. Adam amazed his associates by describing hosts of living things too small to be seen by human eyes.
74:3.9 (831.6) 当在世上停留的第六天结束时，亚当和夏娃第一次在他们“伊甸园东边”的新家中休息下来。玉苒厦(Urantia)冒险的前六天非常忙碌，他们怀着巨大的喜悦期待没有任何活动的一整天。		74:3.9 (831.6) When the sixth day of their sojourn on earth was over, Adam and Eve rested for the first time in their new home in “the east of Eden.” The first six days of the Urantia adventure had been very busy, and they looked forward with great pleasure to an entire day of freedom from all activities.
74:3.10 (831.7) 但情形并非如此。过去这天的经历中，亚当如此聪明详尽地论述了玉苒厦(Urantia) 的动物生命，再加上他精巧的就职致辞及其迷人的风度，是那样赢得了乐园居民的心，也征服了他们的理智，以致他们不仅全意打算接受这两位新来的耶路瑟姆(Jerusem)子女作为支配者，而且大多数人还要准备将他们当作神来顶礼膜拜。		74:3.10 (831.7) But circumstances dictated otherwise. The experience of the day just past in which Adam had so intelligently and so exhaustively discussed the animal life of Urantia, together with his masterly inaugural address and his charming manner, had so won the hearts and overcome the intellects of the Garden dwellers that they were not only wholeheartedly disposed to accept the newly arrived Son and Daughter of Jerusem as rulers, but the majority were about ready to fall down and worship them as gods.
4. 第一次激变 ^top		4. The First Upheaval ^top
74:4.1 (832.1) 那晚、即第六天的夜晚，在亚当和夏娃熟睡的时候，伊甸园中心区域上父圣殿的附近，正发生着一些奇特的事情。在那儿，在柔和的月光下，好几百热切而激动的男女，聆听了其领头者们几个小时慷慨激昂的陈辞。他们的本意是好的，但他们只是无法理解其新来支配者们友善而民主态度的质朴性。远在黎明之前，世界事务的临时新管理者们达成了几近一致的结论，亚当及其伴侣太过温和谦逊了。他们认定神已经以肉身形态降赠与间了，并认定亚当和夏娃实际上就是神，或是如此接近于这样一种地位，因而值得虔诚的崇拜。		74:4.1 (832.1) That night, the night following the sixth day, while Adam and Eve slumbered, strange things were transpiring in the vicinity of the Father’s temple in the central sector of Eden. There, under the rays of the mellow moon, hundreds of enthusiastic and excited men and women listened for hours to the impassioned pleas of their leaders. They meant well, but they simply could not understand the simplicity of the fraternal and democratic manner of their new rulers. And long before daybreak the new and temporary administrators of world affairs reached a virtually unanimous conclusion that Adam and his mate were altogether too modest and unassuming. They decided that Divinity had descended to earth in bodily form, that Adam and Eve were in reality gods or else so near such an estate as to be worthy of reverent worship.
74:4.2 (832.2) 亚当和夏娃前六天在世上做出的惊人事情，即便对于世间最出色之人毫无准备的头脑来说，也是完全难以承受的；他们的头脑一片混乱了；他们都附和着去将这对高贵的夫妇正午时拥戴到上父圣殿的提议，以便每个人都以恭敬崇拜的方式鞠躬，并以谦卑服从的方式下拜。乐园居民在所有这一切当中，都是十分真诚的。		74:4.2 (832.2) The amazing events of the first six days of Adam and Eve on earth were entirely too much for the unprepared minds of even the world’s best men; their heads were in a whirl; they were swept along with the proposal to bring the noble pair up to the Father’s temple at high noon in order that everyone might bow down in respectful worship and prostrate themselves in humble submission. And the Garden dwellers were really sincere in all of this.
74:4.3 (832.3) 凡恩表示反对。阿玛顿不在，他正负责着彻夜留守在亚当和夏娃身旁的仪卫队。但凡恩的反对未被理会。人们告诉他，他也同样是太过温和谦逊了；他自身也已离神不远了，不然他怎能在世上活这么久，又怎能带来像亚当降世这样伟大的事情呢？当激动的伊甸园人想抓住他并把他带到山上进行崇拜时，凡恩从人群中挤了出来，并得以能与中道者们联系上，派遣其领袖火速去找亚当。		74:4.3 (832.3) Van protested. Amadon was absent, being in charge of the guard of honor which had remained behind with Adam and Eve overnight. But Van’s protest was swept aside. He was told that he was likewise too modest, too unassuming; that he was not far from a god himself, else how had he lived so long on earth, and how had he brought about such a great event as the advent of Adam? And as the excited Edenites were about to seize him and carry him up to the mount for adoration, Van made his way out through the throng and, being able to communicate with the midwayers, sent their leader in great haste to Adam.
74:4.4 (832.4) 第七日接近黎明之时，亚当和夏娃听说了这则惊人的消息，了解到这些好心但却颇受误导的人们所做的提议；那时，即便载人鸟们正在快速飞来以便将他们带到圣殿，也能做此类事情的中道者们还是将亚当和夏娃送到了上父的圣殿中。在这第七日的凌晨，在他们刚受接待的山岗上，亚当滔滔不绝地解释了神之子辈的类别，并向这些世人明确表示，只有上父和那些他所指定的存有才可被崇拜。亚当明确指出，他愿意接受任何荣誉，并接受所有敬意，但绝不接受崇拜！		74:4.4 (832.4) It was near the dawn of their seventh day on earth that Adam and Eve heard the startling news of the proposal of these well-meaning but misguided mortals; and then, even while the passenger birds were swiftly winging to bring them to the temple, the midwayers, being able to do such things, transported Adam and Eve to the Father’s temple. It was early on the morning of this seventh day and from the mount of their so recent reception that Adam held forth in explanation of the orders of divine sonship and made clear to these earth minds that only the Father and those whom he designates may be worshiped. Adam made it plain that he would accept any honor and receive all respect, but worship never!
74:4.5 (832.5) 这是一个重大的日子，将近中午时分，就在带着耶路瑟姆(Jerusem)对这一世界支配者就职确认的炽天使信差即将到达之时，亚当和夏娃分开众人，指向上父的圣殿说道：“你们现在去到上父不可见临在的实体象征物那里，向创造了我们全部并维系我们生命的他顶礼膜拜吧。并让这一行动作为一个真诚的誓约，今后除了神，你们再也不会受引诱去崇拜向任何其他存有。”他们都照着亚当所指示的做了。这对物质性子女独自在山上俯首肃立，而民众则拜倒在圣殿周围。		74:4.5 (832.5) It was a momentous day, and just before noon, about the time of the arrival of the seraphic messenger bearing the Jerusem acknowledgment of the installation of the world’s rulers, Adam and Eve, moving apart from the throng, pointed to the Father’s temple and said: “Go you now to the material emblem of the Father’s invisible presence and bow down in worship of him who made us all and who keeps us living. And let this act be the sincere pledge that you never will again be tempted to worship anyone but God.” They all did as Adam directed. The Material Son and Daughter stood alone on the mount with bowed heads while the people prostrated themselves about the temple.
74:4.6 (832.6) 这就是安息日传统的起源。在伊甸园，每逢第七天都被用于圣殿的正午集会；将这天用于自我修养，早已成为了习俗。午前用于身体的改善，午时用于灵性崇拜，下午则用于心智修养，晚上则会花在社交庆祝方面。这从不是伊甸园的律法，但在亚当的管理机构掌管世间的时候，它是一种惯例。		74:4.6 (832.6) And this was the origin of the Sabbath-day tradition. Always in Eden the seventh day was devoted to the noontide assembly at the temple; long it was the custom to devote this day to self-culture. The forenoon was devoted to physical improvement, the noontime to spiritual worship, the afternoon to mind culture, while the evening was spent in social rejoicing. This was never the law in Eden, but it was the custom as long as the Adamic administration held sway on earth.
5. 亚当的管理 ^top		5. Adam’s Administration ^top
74:5.1 (833.1) 亚当到来后，有近七年仍是麦基洗德接收者们掌权，但他们将世界事务的管理权转交到亚当手里并返回耶路瑟姆(Jerusem) 的时间最终到来了。		74:5.1 (833.1) For almost seven years after Adam’s arrival the Melchizedek receivers remained on duty, but the time finally came when they turned the administration of world affairs over to Adam and returned to Jerusem.
74:5.2 (833.2) 接收者们的告别仪式占用了一整天。晚上，各位麦基洗德圣子向亚当和夏娃表达了他们临别建言和美好祝愿。亚当三番五次恳请他的这些顾问们继续与他一起留在世上，但这些恳求都被谢绝了。这对物质性子女必须要对世界事务担负起全部责任的时候已到来了。就这样，午夜时分，撒旦尼亚(Satania)的炽天使运送者带着十四位存有离开了该行星，去往了耶路瑟姆(Jerusem)，凡恩和阿玛顿的调离是随着十二位麦基洗德的离开同时发生的。		74:5.2 (833.2) The farewell of the receivers occupied the whole of a day, and during the evening the individual Melchizedeks gave Adam and Eve their parting advice and best wishes. Adam had several times requested his advisers to remain on earth with him, but always were these petitions denied. The time had come when the Material Sons must assume full responsibility for the conduct of world affairs. And so, at midnight, the seraphic transports of Satania left the planet with fourteen beings for Jerusem, the translation of Van and Amadon occurring simultaneously with the departure of the twelve Melchizedeks.
74:5.3 (833.3) 在一段时间里，玉苒厦(Urantia)上一切都进展相当顺利，从表面上来看，亚当终于能够发展某种计划来推进伊甸园文明的逐步扩展了。依从麦基洗德们的建议，他开始了培植各种制造技艺，想发展与外部世界的贸易关系。当伊甸园瓦解时，总共有一百多个原始的制造工厂在运转，与邻近部落的广泛贸易关系也已被建立起来了。		74:5.3 (833.3) All went fairly well for a time on Urantia, and it appeared that Adam would, eventually, be able to develop some plan for promoting the gradual extension of the Edenic civilization. Pursuant to the advice of the Melchizedeks, he began to foster the arts of manufacture with the idea of developing trade relations with the outside world. When Eden was disrupted, there were over one hundred primitive manufacturing plants in operation, and extensive trade relations with the near-by tribes had been established.
74:5.4 (833.4) 很久以来，亚当和夏娃在改进一个世界的手段方面备受指导，以令其准备好接受他们为进化性文明之进步而做出的专门贡献；但他们此时面临诸多迫切的问题，例如在一个充满野蛮人、未开化人以及半开化人的世界上建立法律和秩序。除了聚集在乐园中的世间人类精华以外，各地只有少数几个群落完全准备好了接受亚当的教化。		74:5.4 (833.4) For ages Adam and Eve had been instructed in the technique of improving a world in readiness for their specialized contributions to the advancement of evolutionary civilization; but now they were face to face with pressing problems, such as the establishment of law and order in a world of savages, barbarians, and semicivilized human beings. Aside from the cream of the earth’s population, assembled in the Garden, only a few groups, here and there, were at all ready for the reception of the Adamic culture.
74:5.5 (833.5) 亚当为建立一个世界管理机构做出了英勇而坚定的努力，但他却处处都遇到了顽固的抵抗。亚当已在整个伊甸园设立了一套群体控制体系，并将所有这些群体联合起来而形成了伊甸园联盟。但当他走出伊甸园，想将这些理念应用到偏远的部落身上时，许多麻烦随之而来。亚当的同伴们一开始在乐园外工作时，他们便遇到了卡里迦夏和达里迦夏直接而周密的抵抗。堕落的君王已被废黜了世界支配者的身份，但他并未被从这个行星上移除出去。他仍然存在于世间，并至少能够在某种程度上抵制亚当复原人类社会的所有计划。亚当试图警告各个民族反抗卡里迦夏，但这项任务是非常困难的，因为他的主敌对于凡人的肉眼来说是不可见的。		74:5.5 (833.5) Adam made a heroic and determined effort to establish a world government, but he met with stubborn resistance at every turn. Adam had already put in operation a system of group control throughout Eden and had federated all of these companies into the Edenic league. But trouble, serious trouble, ensued when he went outside the Garden and sought to apply these ideas to the outlying tribes. The moment Adam’s associates began to work outside the Garden, they met the direct and well-planned resistance of Caligastia and Daligastia. The fallen Prince had been deposed as world ruler, but he had not been removed from the planet. He was still present on earth and able, at least to some extent, to resist all of Adam’s plans for the rehabilitation of human society. Adam tried to warn the races against Caligastia, but the task was made very difficult because his archenemy was invisible to the eyes of mortals.
74:5.6 (833.6) 即便在伊甸园人中间，也有些糊涂人倾向于卡里迦夏无约束的个人自由之教义；他们给亚当造成了无穷无尽的麻烦；他们总是对追求有序进步和实质发展的最优计划横加干预。他最终被迫收回了直接社会化的计划；他重新回到了凡恩的组织方法，即把伊甸园人分成百人为一队，每队配有一名队长，并由副队长们负责十人的组团。		74:5.6 (833.6) Even among the Edenites there were those confused minds that leaned toward the Caligastia teaching of unbridled personal liberty; and they caused Adam no end of trouble; always were they upsetting the best-laid plans for orderly progression and substantial development. He was finally compelled to withdraw his program for immediate socialization; he fell back on Van’s method of organization, dividing the Edenites into companies of one hundred with captains over each and with lieutenants in charge of groups of ten.
74:5.7 (834.1) 亚当和夏娃曾想过构建代表制管理机构以代替君主制，但他们发现在整个地表没有一个管理机构能够名副其实。亚当暂时放弃了建立代表制管理机构的努力，在伊甸园体系瓦解之前，他曾成功建立了近一百个边远贸易和交流中心，这些地方都由得力之人以他的名义管辖着。这些中心里的大多数，老早就由凡恩和阿玛顿组织起来了。		74:5.7 (834.1) Adam and Eve had come to institute representative government in the place of monarchial, but they found no government worthy of the name on the face of the whole earth. For the time being Adam abandoned all effort to establish representative government, and before the collapse of the Edenic regime he succeeded in establishing almost one hundred outlying trade and social centers where strong individuals ruled in his name. Most of these centers had been organized aforetime by Van and Amadon.
74:5.8 (834.2) 将一个部落的使者派到另一个部落便始自亚当时代。这在管理机构的演进中是一个伟大的进步。		74:5.8 (834.2) The sending of ambassadors from one tribe to another dates from the times of Adam. This was a great forward step in the evolution of government.
6. 亚当和夏娃的家庭生活 ^top		6. Home Life of Adam and Eve ^top
74:6.1 (834.3) 亚当家族宅地涵盖了五平方英里多一点（一千三百多公顷）。紧紧环绕着这个宅地的，是为照顾三十多万直系子孙们预备的地方。但是计划中的建筑物，只有第一个单元建成了。在亚当家族尚未超出这些早期预定的规模之前，整个伊甸园的计划就被中断了，乐园也就被空出来了。		74:6.1 (834.3) The Adamic family grounds embraced a little over five square miles. Immediately surrounding this homesite, provision had been made for the care of more than three hundred thousand of the pure-line offspring. But only the first unit of the projected buildings was ever constructed. Before the size of the Adamic family outgrew these early provisions, the whole Edenic plan had been disrupted and the Garden vacated.
74:6.2 (834.4) 亚当森是玉苒厦(Urantia)紫色种族的头生子，跟随其后的是他的妹妹与夏娃森，亚当和夏娃的第二个儿子。在麦基洗德们离开之前，夏娃已是五个孩子的母亲——三个儿子和两个女儿。接下来的两个是双胞胎。她在违约之前，一共生了六十三个孩子，三十一个儿子和三十二个女儿。当亚当和夏娃离开乐园时，他们的家族由四代总共1,647个直系后代组成。在离开乐园后，除了有两个子孙是与世间凡人血统结合生下的之外，他们又多了四十二个子孙。这还不包括诺德族人和进化种族中的亚当族血统。		74:6.2 (834.4) Adamson was the first-born of the violet race of Urantia, being followed by his sister and Eveson, the second son of Adam and Eve. Eve was the mother of five children before the Melchizedeks left—three sons and two daughters. The next two were twins. She bore sixty-three children, thirty-two daughters and thirty-one sons, before the default. When Adam and Eve left the Garden, their family consisted of four generations numbering 1,647 pure-line descendants. They had forty-two children after leaving the Garden besides the two offspring of joint parentage with the mortal stock of earth. And this does not include the Adamic parentage to the Nodite and evolutionary races.
74:6.3 (834.5) 亚当的子女在一岁停止母乳喂养时，并未饮用来自动物的奶。夏娃有机会得到各样坚果的汁，以及许多水果的汁，并知晓这些食物的化学性和能量。她将它们适当地混合在一起来喂养她的孩子们，直到长出牙齿。		74:6.3 (834.5) The Adamic children did not take milk from animals when they ceased to nurse the mother’s breast at one year of age. Eve had access to the milk of a great variety of nuts and to the juices of many fruits, and knowing full well the chemistry and energy of these foods, she suitably combined them for the nourishment of her children until the appearance of teeth.
74:6.4 (834.6) 尽管伊甸园的亚当区域外围还普遍采用烧煮，亚当的家庭中却没有任何烧煮。他们会找到他们的食物 -- 水果、坚果和谷物 --它们在成熟时唾手可得。他们每天吃一次，就在午时后不久。亚当和夏娃也会直接从某些空间散发物中吸入“光和能量”，连同生命之树的照料。		74:6.4 (834.6) While cooking was universally employed outside of the immediate Adamic sector of Eden, there was no cooking in Adam’s household. They found their foods—fruits, nuts, and cereals—ready prepared as they ripened. They ate once a day, shortly after noontime. Adam and Eve also imbibed “light and energy” direct from certain space emanations in conjunction with the ministry of the tree of life.
74:6.5 (834.7) 亚当和夏娃的身体会散发出微光，但他们总是穿着与同伴们习俗相符的衣服。虽然他们白天穿得很少，但在黄昏时他们便披上夜间用的外套。环绕着所谓虔诚之人和神圣之人头部的传统光环之起源，都可回溯到亚当和夏娃的时代。由于他们身体的光散发物大部分被衣服所掩盖了，只有散发自他们头部的光芒才清晰可见。亚当森的后代们总是这样来描绘他们有关在灵性发展上被认为是超凡个人的观念。		74:6.5 (834.7) The bodies of Adam and Eve gave forth a shimmer of light, but they always wore clothing in conformity with the custom of their associates. Though wearing very little during the day, at eventide they donned night wraps. The origin of the traditional halo encircling the heads of supposed pious and holy men dates back to the days of Adam and Eve. Since the light emanations of their bodies were so largely obscured by clothing, only the radiating glow from their heads was discernible. The descendants of Adamson always thus portrayed their concept of individuals believed to be extraordinary in spiritual development.
74:6.6 (834.8) 亚当和夏娃可以和对方，也可以与其直系子女们，在大约五十英里（八十公里）的距离上沟通。这种思想交流是借助于紧靠其脑构造的灵敏气室而得以实现的。借助于这种机制，他们可以发送和接收思想振荡。不过一旦心智屈服于邪念的扰乱和破坏，这种能力就会立刻被中止。		74:6.6 (834.8) Adam and Eve could communicate with each other and with their immediate children over a distance of about fifty miles. This thought exchange was effected by means of the delicate gas chambers located in close proximity to their brain structures. By this mechanism they could send and receive thought oscillations. But this power was instantly suspended upon the mind’s surrender to the discord and disruption of evil.
74:6.7 (835.1) 亚当的子女们上他们自己的学校，年长的会教导年幼的，直到他们年满十六岁。小孩子们每三十分钟就改换活动，大些的每小时换一次。那时观看这些亚当和夏娃的孩子们仅是为了纯粹的乐趣而开展快乐愉悦的活动，这绝对是玉苒厦(Urantia)一道新的风景。当今各族的消遣和幽默，在很大程度上来自于亚当族血统。亚当族人都对音乐有着极大的欣赏能力，也都有一种敏锐的幽默感。		74:6.7 (835.1) The Adamic children attended their own schools until they were sixteen, the younger being taught by the elder. The little folks changed activities every thirty minutes, the older every hour. And it was certainly a new sight on Urantia to observe these children of Adam and Eve at play, joyous and exhilarating activity just for the sheer fun of it. The play and humor of the present-day races are largely derived from the Adamic stock. The Adamites all had a great appreciation of music as well as a keen sense of humor.
74:6.8 (835.2) 订婚的平均年龄是十八岁，然后这些青年人会进入两年的教导课程，准备担负起婚姻的相关责任。到二十岁，他们就可以结婚了；结婚之后，他们开始投入他们的终身事业，或为之而做专门的准备。		74:6.8 (835.2) The average age of betrothal was eighteen, and these youths then entered upon a two years’ course of instruction in preparation for the assumption of marital responsibilities. At twenty they were eligible for marriage; and after marriage they began their lifework or entered upon special preparation therefor.
74:6.9 (835.3) 后来有些民族允许那些被认为是诸神后代的王室家族，可以兄妹通婚，这种习俗也可以追溯到亚当子孙的传统 -- 他们必须相互之间配对。乐园里第一代和第二代的结婚仪式，通常是由亚当和夏娃所执行的。		74:6.9 (835.3) The practice of some subsequent nations of permitting the royal families, supposedly descended from the gods, to marry brother to sister, dates from the traditions of the Adamic offspring—mating, as they must needs, with one another. The marriage ceremonies of the first and second generations of the Garden were always performed by Adam and Eve.
7. 乐园的生活 ^top		7. Life in the Garden ^top
74:7.1 (835.4) 亚当的子女们，除了在西边的学校上四年学外，都在“伊甸园的东边”生活和工作。十六岁之前，他们在智力上依照耶路瑟姆(Jerusem)学校的方法接受训练。从十六岁到二十岁，他们在乐园另一边的玉苒厦(Urantia)学校里接受教育，并在那里担任低年级的老师。		74:7.1 (835.4) The children of Adam, except for four years’ attendance at the western schools, lived and worked in the “east of Eden.” They were trained intellectually until they were sixteen in accordance with the methods of the Jerusem schools. From sixteen to twenty they were taught in the Urantia schools at the other end of the Garden, serving there also as teachers in the lower grades.
74:7.2 (835.5) 乐园西边学校体系的整个宗旨在于社会化。上午的课间休息用于实践性的园艺和农业，下午的休息时间则用于竞赛性游戏。晚上则用于社会交往和个人友谊的培养。宗教培训和性培训则被视为家庭事务，即父母的职责。		74:7.2 (835.5) The entire purpose of the western school system of the Garden was socialization. The forenoon periods of recess were devoted to practical horticulture and agriculture, the afternoon periods to competitive play. The evenings were employed in social intercourse and the cultivation of personal friendships. Religious and sexual training were regarded as the province of the home, the duty of parents.
74:7.3 (835.6) 这些学校里的教育包括涉及以下方面的指导：		74:7.3 (835.6) The teaching in these schools included instruction regarding:
74:7.4 (835.7) 1. 身体的健康与照料。		74:7.4 (835.7) 1. Health and the care of the body.
74:7.5 (835.8) 2. 黄金法则，即社会交往的规范。		74:7.5 (835.8) 2. The golden rule, the standard of social intercourse.
74:7.6 (835.9) 3. 个人权利与集体权利及社团义务之间的关系。		74:7.6 (835.9) 3. The relation of individual rights to group rights and community obligations.
74:7.7 (835.10) 4. 世间各民族的历史和文化。		74:7.7 (835.10) 4. History and culture of the various earth races.
74:7.8 (835.11) 5. 推进和改善世界贸易的方法。		74:7.8 (835.11) 5. Methods of advancing and improving world trade.
74:7.9 (835.12) 6. 对相冲突的职责与情感之协调。		74:7.9 (835.12) 6. Co-ordination of conflicting duties and emotions.
74:7.10 (835.13) 7. 培养游戏、幽默和竞争性替代物来取代肉搏。		74:7.10 (835.13) 7. The cultivation of play, humor, and competitive substitutes for physical fighting.
74:7.11 (835.14) 各个学校，事实上乐园的每种活动，都是对来访者开放的。未武装的观摩者可以自由进入伊甸园作短暂造访。如果一个玉苒厦(Urantia)人想在园里居留，那他须经“接纳”。他要接受关于亚当赠与之计划和目的的教导，表明他将拥护这个使命的意图，然后要声明忠于亚当的社会规则和万有之父的灵性主权。		74:7.11 (835.14) The schools, in fact every activity of the Garden, were always open to visitors. Unarmed observers were freely admitted to Eden for short visits. To sojourn in the Garden a Urantian had to be “adopted.” He received instructions in the plan and purpose of the Adamic bestowal, signified his intention to adhere to this mission, and then made declaration of loyalty to the social rule of Adam and the spiritual sovereignty of the Universal Father.
74:7.12 (836.1) 乐园的法律以达拉玛希亚的原有规范为基础，并按七个部分得以颁布：		74:7.12 (836.1) The laws of the Garden were based on the older codes of Dalamatia and were promulgated under seven heads:
74:7.13 (836.2) 1. 关于健康和卫生的法律。		74:7.13 (836.2) 1. The laws of health and sanitation.
74:7.14 (836.3) 2. 乐园的社会规范。		74:7.14 (836.3) 2. The social regulations of the Garden.
74:7.15 (836.4) 3. 关于贸易和商业的规范。		74:7.15 (836.4) 3. The code of trade and commerce.
74:7.16 (836.5) 4. 关于公平竞赛和竞争的法律。		74:7.16 (836.5) 4. The laws of fair play and competition.
74:7.17 (836.6) 5. 关于家庭生活的法律。		74:7.17 (836.6) 5. The laws of home life.
74:7.18 (836.7) 6. 含有黄金法则的民事规范。		74:7.18 (836.7) 6. The civil codes of the golden rule.
74:7.19 (836.8) 7. 七条含有最高道德法则的戒律。		74:7.19 (836.8) 7. The seven commands of supreme moral rule.
74:7.20 (836.9) 伊甸园的道德法则与达拉玛希亚的七条戒律稍有不同。但亚当族针对这些戒律教导了许多理由；例如，关于禁止谋杀，思想调整者的内驻被提出作为不能破坏人之生命的一个额外理由。他们教导过“凡让人流血的，他的血也必被人所流，因为神是按照他的形象造人的。”		74:7.20 (836.9) The moral law of Eden was little different from the seven commandments of Dalamatia. But the Adamites taught many additional reasons for these commands; for instance, regarding the injunction against murder, the indwelling of the Thought Adjuster was presented as an additional reason for not destroying human life. They taught that “whoso sheds man’s blood by man shall his blood be shed, for in the image of God made he man.”
74:7.21 (836.10) 伊甸园的公众崇拜时间是正午；傍晚则是家庭崇拜时间。亚当曾尽力阻止使用固定的祷告，教导有效的祷告必须完全是个人性的，它必须是“灵魂的渴望”；但伊甸园人仍沿用着达拉玛希亚时代流传下来的祷告形式。亚当也努力想用出产水果的供奉来代替宗教仪式中的血祭，但在伊甸园瓦解之前鲜有进展。		74:7.21 (836.10) The public worship hour of Eden was noon; sunset was the hour of family worship. Adam did his best to discourage the use of set prayers, teaching that effective prayer must be wholly individual, that it must be the “desire of the soul”; but the Edenites continued to use the prayers and forms handed down from the times of Dalamatia. Adam also endeavored to substitute the offerings of the fruit of the land for the blood sacrifices in the religious ceremonies but had made little progress before the disruption of the Garden.
74:7.22 (836.11) 亚当努力教导各民族两性平等。夏娃在她丈夫身边工作的方式，给乐园中的所有居民留下了深刻的印象。亚当明确地教导他们，女人与男人同样贡献出了那些生命因子，它们结合起来而形成了一个新的生命。在那之前，人类认为所有的生育都在于“父亲的生殖器”。他们将母亲仅仅视作一个孕育胎儿和哺育婴儿的工具。		74:7.22 (836.11) Adam endeavored to teach the races sex equality. The way Eve worked by the side of her husband made a profound impression upon all dwellers in the Garden. Adam definitely taught them that the woman, equally with the man, contributes those life factors which unite to form a new being. Theretofore, mankind had presumed that all procreation resided in the “loins of the father.” They had looked upon the mother as being merely a provision for nurturing the unborn and nursing the newborn.
74:7.23 (836.12) 亚当向同时代人传授他们所能理解的一切，但相对而言，他们所理解的实在很少。尽管如此，世间较聪明的种族，都急切盼望着他们获准能与这个紫色种族杰出后代通婚时机。如果这个提升各种族的伟大计划得以实现，那么玉苒厦(Urantia)将会成为一个多么不同的世界啊！即使是如它原来的样子，进化各族从这个外来种族身上偶然得到的少量血脉，也已使其获益匪浅。		74:7.23 (836.12) Adam taught his contemporaries all they could comprehend, but that was not very much, comparatively speaking. Nevertheless, the more intelligent of the races of earth looked forward eagerly to the time when they would be permitted to intermarry with the superior children of the violet race. And what a different world Urantia would have become if this great plan of uplifting the races had been carried out! Even as it was, tremendous gains resulted from the small amount of the blood of this imported race which the evolutionary peoples incidentally secured.
74:7.24 (836.13) 亚当就这样为他居住的这个世界之福祉和提升辛勤工作着。然而想将这些混杂的民族引向一条更美好的道路上，却是一项十分困难的任务。		74:7.24 (836.13) And thus did Adam work for the welfare and uplift of the world of his sojourn. But it was a difficult task to lead these mixed and mongrel peoples in the better way.
8. 创世的传说 ^top		8. The Legend of Creation ^top
74:8.1 (836.14) 六日之内创造玉苒厦(Urantia)的故事，是基于亚当和夏娃在其最初视察乐园时刚好花了六天这一传说。这一情形使得一周七天的时间周期几乎被视为是神圣许可，而它最初是由达拉玛希亚人介绍而来的。亚当花了六天视察乐园并制定初步的组织计划，不是预先安排好的；而是一天天被算出来的。选择第七天用作崇拜，对于在此叙述的诸般事实来说完全是偶然的。		74:8.1 (836.14) The story of the creation of Urantia in six days was based on the tradition that Adam and Eve had spent just six days in their initial survey of the Garden. This circumstance lent almost sacred sanction to the time period of the week, which had been originally introduced by the Dalamatians. Adam’s spending six days inspecting the Garden and formulating preliminary plans for organization was not prearranged; it was worked out from day to day. The choosing of the seventh day for worship was wholly incidental to the facts herewith narrated.
74:8.2 (837.1) 六日之内创造世界的传说，实际上是三万多年之后的一种附会。这一陈述中的一个特色，即关于太阳和月亮的突然出现，或许起源于以下的传说，即世界是从一个由微小物质组成的、长期遮蔽了日月的稠密空间云团中突然出现的。		74:8.2 (837.1) The legend of the making of the world in six days was an afterthought, in fact, more than thirty thousand years afterwards. One feature of the narrative, the sudden appearance of the sun and moon, may have taken origin in the traditions of the onetime sudden emergence of the world from a dense space cloud of minute matter which had long obscured both sun and moon.
74:8.3 (837.2) 夏娃出自亚当肋骨所造的故事，则是一个有关亚当到来和天界手术的混乱缩合，后者涉及到四十五万多年以前，伴随行星君王肉身属员到来时而进行的生命质交换。		74:8.3 (837.2) The story of creating Eve out of Adam’s rib is a confused condensation of the Adamic arrival and the celestial surgery connected with the interchange of living substances associated with the coming of the corporeal staff of the Planetary Prince more than four hundred and fifty thousand years previously.
74:8.4 (837.3) 这个世界的大多数民族都曾被这样一个传说所影响过，即亚当和夏娃在到达玉苒厦(Urantia)之时，才得到了为其所造的肉身形体。而关于人出于泥土所造的信仰，在东半球则几近为普遍性的；这个传说可从菲律宾群岛绕过世界而追溯到非洲。许多族群接受了这一人类通过某种特殊创造方式而由泥土创生的故事，代替了更早的渐进性造化信仰 -- 即进化。		74:8.4 (837.3) The majority of the world’s peoples have been influenced by the tradition that Adam and Eve had physical forms created for them upon their arrival on Urantia. The belief in man’s having been created from clay was well-nigh universal in the Eastern Hemisphere; this tradition can be traced from the Philippine Islands around the world to Africa. And many groups accepted this story of man’s clay origin by some form of special creation in the place of the earlier beliefs in progressive creation—evolution.
74:8.5 (837.4) 人类离开了达拉玛希亚和伊甸园的影响，慢慢倾向于有关人类种族逐步提升的信念。进化的事实不只是一个现代的发现；古代人早已了解到人类发展的缓慢进化特征。早期希腊人尽管非常邻近美索不达米亚，但早就对此有着清晰的观念。尽管世上不同民族在进化观念上变得混淆不清了，然而许多原始部落仍相信和传授他们是各种动物的后代。原始民族养成了一种习惯，将他们所认定的某些动物先祖选作他们的“图腾”。某些北美印第安人部落相信他们起源于河狸和草原狼。某些非洲部落传授他们起源于鬣狗，一个马来的部落传授他们起源于狐猴，一个新几内亚的族群则传授他们起源于鹦鹉。		74:8.5 (837.4) Away from the influences of Dalamatia and Eden, mankind tended toward the belief in the gradual ascent of the human race. The fact of evolution is not a modern discovery; the ancients understood the slow and evolutionary character of human progress. The early Greeks had clear ideas of this despite their proximity to Mesopotamia. Although the various races of earth became sadly mixed up in their notions of evolution, nevertheless, many of the primitive tribes believed and taught that they were the descendants of various animals. Primitive peoples made a practice of selecting for their “totems” the animals of their supposed ancestry. Certain North American Indian tribes believed they originated from beavers and coyotes. Certain African tribes teach that they are descended from the hyena, a Malay tribe from the lemur, a New Guinea group from the parrot.
74:8.6 (837.5) 巴比伦人，由于与亚当族文明的遗存有过直接接触，扩大并美化了人类受造的故事；他们传授过，人类直接源自于诸神。他们坚持认为人类有着一种高贵的起源，这甚至无法与出自泥土所造的教义相兼容。		74:8.6 (837.5) The Babylonians, because of immediate contact with the remnants of the civilization of the Adamites, enlarged and embellished the story of man’s creation; they taught that he had descended directly from the gods. They held to an aristocratic origin for the race which was incompatible with even the doctrine of creation out of clay.
74:8.7 (837.6) 旧约关于创世的描述始于摩西时代之后很久；他从来没有向希伯来人传授过这样一个扭曲的故事。但他的确将一个简单扼要的创世叙述介绍给了以色列人，希望藉此吸引更多人崇拜造物主，即万有之父，他称其为以色列的上主神。		74:8.7 (837.6) The Old Testament account of creation dates from long after the time of Moses; he never taught the Hebrews such a distorted story. But he did present a simple and condensed narrative of creation to the Israelites, hoping thereby to augment his appeal to worship the Creator, the Universal Father, whom he called the Lord God of Israel.
74:8.8 (837.7) 在其早期教导中，摩西非常明智地没有去探究亚当时代，由于摩西是希伯来人的无上导师，因此亚当的故事就与那些创世的故事紧密关联了起来。后来的编纂者意图删除所有涉及亚当时代之前人类事务的参考，但却忽略了去删除该隐移居到“诺德之地”的泄密性参考，他在那里娶了一个妻子，这一事实清楚地表明，早前传说承认过前亚当文明。		74:8.8 (837.7) In his early teachings, Moses very wisely did not attempt to go back of Adam’s time, and since Moses was the supreme teacher of the Hebrews, the stories of Adam became intimately associated with those of creation. That the earlier traditions recognized pre-Adamic civilization is clearly shown by the fact that later editors, intending to eradicate all reference to human affairs before Adam’s time, neglected to remove the telltale reference to Cain’s emigration to the “land of Nod,” where he took himself a wife.
74:8.9 (838.1) 希伯来人到达巴勒斯坦后，很长一段时间没有任何一种通用的书面语言。他们从邻近的非利士人那里学会了使用一套字母，后者是来自更高等克里特文明的政治流亡者。希伯来人直到大约公元前900年才有了些微文字，虽然直到这么晚才有一种书面语言，他们却有几种不同的创世故事在流传着，但在巴比伦被囚之后，他们更倾向于接受经过修改的美索不达米亚版本。		74:8.9 (838.1) The Hebrews had no written language in general usage for a long time after they reached Palestine. They learned the use of an alphabet from the neighboring Philistines, who were political refugees from the higher civilization of Crete. The Hebrews did little writing until about 900 b.c., and having no written language until such a late date, they had several different stories of creation in circulation, but after the Babylonian captivity they inclined more toward accepting a modified Mesopotamian version.
74:8.10 (838.2) 犹太人的传说把摩西的思想过于具体化了，由于他曾努力去把亚伯拉罕的世系追溯回亚当，所以犹太人便认定了亚当是所有人类的始祖。雅威(Yahweh)是创造者，而既然亚当被认为是第一个人类，那么他必定是在创造亚当之前创造了世界。之后亚当的六日传说便被编入了这个故事，其结果是，在摩西居世将近一千年后，六日创世的传说就被编写出来了，并在随后归因于他。		74:8.10 (838.2) Jewish tradition became crystallized about Moses, and because he endeavored to trace the lineage of Abraham back to Adam, the Jews assumed that Adam was the first of all mankind. Yahweh was the creator, and since Adam was supposed to be the first man, he must have made the world just prior to making Adam. And then the tradition of Adam’s six days got woven into the story, with the result that almost a thousand years after Moses’ sojourn on earth the tradition of creation in six days was written out and subsequently credited to him.
74:8.11 (838.3) 当犹太祭司们返回耶路撒冷时，他们已完成了关于描述万物起源的作品。不久他们便宣称，这一记叙是一个新近发现的、由摩西所写的关于创世的故事。但公元前500年左右的当时，希伯来人并不认为这些作品是神的启示；他们看待它们，有如后来民众看待神话故事一样。		74:8.11 (838.3) When the Jewish priests returned to Jerusalem, they had already completed the writing of their narrative of the beginning of things. Soon they made claims that this recital was a recently discovered story of creation written by Moses. But the contemporary Hebrews of around 500 b.c. did not consider these writings to be divine revelations; they looked upon them much as later peoples regard mythological narratives.
74:8.12 (838.4) 这一被认为是摩西教义的伪造文本，引起了埃及的希腊人国王托勒密的注意，他委任其亚历山大新图书馆的七十名学者将之翻译成了希腊文。由此，这一记述便在那些随后构成希伯来人和基督教后来“圣经”合集中一部分的作品中占了一席之地。通过与这些神学体系相认同，这些概念在很长一段时间内深深影响了许多西方民族的哲学。		74:8.12 (838.4) This spurious document, reputed to be the teachings of Moses, was brought to the attention of Ptolemy, the Greek king of Egypt, who had it translated into Greek by a commission of seventy scholars for his new library at Alexandria. And so this account found its place among those writings which subsequently became a part of the later collections of the “sacred scriptures” of the Hebrew and Christian religions. And through identification with these theological systems, such concepts for a long time profoundly influenced the philosophy of many Occidental peoples.
74:8.13 (838.5) 基督教导师们坚持人类特创论的信念，所有这一切直接导向了一个从前充满了理想极乐的黄金时代之假说、以及一种认为人类或是超人的堕落导致了非理想社会状态之理论的形成。这些关于生命和人之宇宙地位的看法是极为令人沮丧的，因为它们是建立在一种退步而非进步的信念之上，也暗示着一位报复性神灵，为了报复某些从前的行星管理者所犯的过错，将愤怒发泄到了人类身上。		74:8.13 (838.5) The Christian teachers perpetuated the belief in the fiat creation of the human race, and all this led directly to the formation of the hypothesis of a onetime golden age of utopian bliss and the theory of the fall of man or superman which accounted for the nonutopian condition of society. These outlooks on life and man’s place in the universe were at best discouraging since they were predicated upon a belief in retrogression rather than progression, as well as implying a vengeful Deity, who had vented wrath upon the human race in retribution for the errors of certain onetime planetary administrators.
74:8.14 (838.6) “黄金时代”只是一个神话，但伊甸园却是一个事实，而乐园文明实际上被推翻了。亚当和夏娃在乐园坚持了一百一十七年，在此期间，由于夏娃的无耐心和亚当判断的失误，他们擅自偏离了命定的方向，迅速将灾难引到自己身上，并使整个玉苒厦(Urantia)的发展进程受到灾难性的延滞。		74:8.14 (838.6) The “golden age” is a myth, but Eden was a fact, and the Garden civilization was actually overthrown. Adam and Eve carried on in the Garden for one hundred and seventeen years when, through the impatience of Eve and the errors of judgment of Adam, they presumed to turn aside from the ordained way, speedily bringing disaster upon themselves and ruinous retardation upon the developmental progression of all Urantia.
74:8.15 (838.7) [由炽天使类“乐园之声”索罗尼娅所陈述。]		74:8.15 (838.7) [Narrated by Solonia, the seraphic “voice in the Garden.”]