第76篇		Paper 76
第二乐园		The Second Garden
76:0.1 (847.1) 在亚当决定把第一乐园毫无对抗地留给诺德族人时，他及其追随者们不能往西去，因为伊甸园没有适合这样一次海上冒险的船只。他们也不能往北走；北方的诺德族人已向伊甸园进发了。他们也不敢往南走；那个地区的群山中布满了怀有敌意的部落。唯一敞开的道路是往东，因此他们就向东朝着那时宜人的底格里斯河和幼发拉底河中间的地区行进。许多原先留下的人，随后也往东行进，与亚当族人在他们新的河谷家园中相会。		76:0.1 (847.1) WHEN Adam elected to leave the first garden to the Nodites unopposed, he and his followers could not go west, for the Edenites had no boats suitable for such a marine adventure. They could not go north; the northern Nodites were already on the march toward Eden. They feared to go south; the hills of that region were infested with hostile tribes. The only way open was to the east, and so they journeyed eastward toward the then pleasant regions between the Tigris and Euphrates rivers. And many of those who were left behind later journeyed eastward to join the Adamites in their new valley home.
76:0.2 (847.2) 该隐和珊莎都是在亚当的队伍抵达其美索不达米亚两河之间的目的地之前出生的孩子。珊莎的母亲劳塔在她女儿出生时死去了；夏娃也遭受了许多磨难，但却依仗超强的毅力活了下来。夏娃将劳塔的孩子珊莎待为己出，她和该隐一起被养大了。珊莎长大成为一个能力非凡的女人。她成为了北部蓝种人领袖萨甘的妻子，并对那些时代蓝种人的进步贡献良多。		76:0.2 (847.2) Cain and Sansa were both born before the Adamic caravan had reached its destination between the rivers in Mesopotamia. Laotta, the mother of Sansa, perished at the birth of her daughter; Eve suffered much but survived, owing to superior strength. Eve took Sansa, the child of Laotta, to her bosom, and she was reared along with Cain. Sansa grew up to be a woman of great ability. She became the wife of Sargan, the chief of the northern blue races, and contributed to the advancement of the blue men of those times.
1. 伊甸园人进入美索不达米亚 ^top		1. The Edenites Enter Mesopotamia ^top
76:1.1 (847.3) 亚当的队伍用了将近一整年的时间，才到达了幼发拉底河畔。当时正值汛期，他们就在河西平原上驻留了近六个星期，然后他们设法渡河而来到了位于两河之间的土地上，这之后成为了第二乐园。		76:1.1 (847.3) It required almost a full year for the caravan of Adam to reach the Euphrates River. Finding it in flood tide, they remained camped on the plains west of the stream almost six weeks before they made their way across to the land between the rivers which was to become the second garden.
76:1.2 (847.4) 当第二乐园土地上的居民们听说伊甸园的王者和大祭司正在朝他们这里行进时，他们匆忙逃到了东边的深山里。而亚当到达时，他发现所有想要的地域都被空出了。就在这一新址上，亚当及其助手们开始着手去建造新的家园，去建立一个新的教化和宗教中心。		76:1.2 (847.4) When word had reached the dwellers in the land of the second garden that the king and high priest of the Garden of Eden was marching on them, they had fled in haste to the eastern mountains. Adam found all of the desired territory vacated when he arrived. And here in this new location Adam and his helpers set themselves to work to build new homes and establish a new center of culture and religion.
76:1.3 (847.5) 这一地点作为受派为凡恩和阿玛顿所提议乐园选择可能位置的委员会提出的三个最初选择之一，而为亚当所知。在那些日子里，两河本身就是一道很好的天然屏障，第二乐园往北不远处，幼发拉底河和底格里斯河离得很近，这样就可以建造一道长为五十六英里（约九十公里）长的围墙，来防护南边两河之间的领地。		76:1.3 (847.5) This site was known to Adam as one of the three original selections of the committee assigned to choose possible locations for the Garden proposed by Van and Amadon. The two rivers themselves were a good natural defense in those days, and a short way north of the second garden the Euphrates and Tigris came close together so that a defense wall extending fifty-six miles could be built for the protection of the territory to the south and between the rivers.
76:1.4 (847.6) 在新的伊甸园安顿下来后，采取粗陋的生存手段变得很有必要了；这块土地好像真的被诅咒过似的。自然再一次按其自身进程不断发展了。此时，亚当族人被迫要从不毛之地上求生存了，被迫要去在凡世生存的自然恶劣条件和难以相容的诸多状况面前应付诸多生活现实了。他们发现，第一乐园已经部分为他们准备好了，但第二乐园却必须要经由其双手的劳作，并要带着“脸上的汗水”来建造起来。		76:1.4 (847.6) After getting settled in the new Eden, it became necessary to adopt crude methods of living; it seemed entirely true that the ground had been cursed. Nature was once again taking its course. Now were the Adamites compelled to wrest a living from unprepared soil and to cope with the realities of life in the face of the natural hostilities and incompatibilities of mortal existence. They found the first garden partially prepared for them, but the second had to be created by the labor of their own hands and in the “sweat of their faces.”
2. 该隐和亚伯 ^top		2. Cain and Abel ^top
76:2.1 (848.1) 该隐出生后不到两年，亚伯就出生了，他是亚当和夏娃在第二乐园所生下的第一个孩子。当亚伯长到十二岁时，他决意成为一个牧人；而该隐则已选择了从事农业。		76:2.1 (848.1) Less than two years after Cain’s birth, Abel was born, the first child of Adam and Eve to be born in the second garden. When Abel grew up to the age of twelve years, he elected to be a herder; Cain had chosen to follow agriculture.
76:2.2 (848.2) 此时，将身边的东西作为供物献给祭司已成为那些日子里的习俗。牧人们会带来他们的牛羊，农夫们则会带来地里的出产；而根据这种习俗，该隐和亚伯也同样定期向祭司们献上供物。这两个孩子多次争论过他们各自职业的优点，但亚伯很快便留意到，他的动物祭品更受偏爱。该隐则徒然认为第一伊甸园的习俗是好的，认为之前偏好地里的出产是好的。但亚伯不愿意认可这点，他还嘲笑他哥哥的挫败。		76:2.2 (848.2) Now, in those days it was customary to make offerings to the priesthood of the things at hand. Herders would bring of their flocks, farmers of the fruits of the fields; and in accordance with this custom, Cain and Abel likewise made periodic offerings to the priests. The two boys had many times argued about the relative merits of their vocations, and Abel was not slow to note that preference was shown for his animal sacrifices. In vain did Cain appeal to the traditions of the first Eden, to the former preference for the fruits of the fields. But this Abel would not allow, and he taunted his older brother in his discomfiture.
76:2.3 (848.3) 在第一伊甸园的日子里，亚当确曾力图劝阻动物祭品的供奉，因此该隐对其争论有着正当的先例。然而，要在第二伊甸园组织宗教生活是颇为困难的。亚当被众多与建设、防务以及农业工作相关的琐事所累。由于在精神上极为抑郁，所以他将崇拜和教育的组织工作交托给了那些曾在第一乐园担当过这些职责的诺德族出身者；而即便在如此短的时间内，这些执行职责的诺德族祭司们就又回复到了前亚当时代的诸多标准和规矩中。		76:2.3 (848.3) In the days of the first Eden, Adam had indeed sought to discourage the offering of animal sacrifice so that Cain had a justifiable precedent for his contentions. It was, however, difficult to organize the religious life of the second Eden. Adam was burdened with a thousand and one details associated with the work of building, defense, and agriculture. Being much depressed spiritually, he intrusted the organization of worship and education to those of Nodite extraction who had served in these capacities in the first garden; and in even so short a time the officiating Nodite priests were reverting to the standards and rulings of pre-Adamic times.
76:2.4 (848.4) 这两个孩子一直相处不好，关于祭品的这件事更进一步导致了他们之间日益增长的仇恨。亚伯知道他是亚当和夏娃的儿子，并不断提醒该隐，亚当不是他的父亲。该隐不是纯粹的紫种人，因为他的父亲是来自后来与蓝种人、红种人以及土著安东族人血统相混合的诺德族。所有这一切，再加上该隐天性好斗的遗传，导致了他对他弟弟怀有一种与日俱增的仇恨。		76:2.4 (848.4) The two boys never got along well, and this matter of sacrifices further contributed to the growing hatred between them. Abel knew he was the son of both Adam and Eve and never failed to impress upon Cain that Adam was not his father. Cain was not pure violet as his father was of the Nodite race later admixed with the blue and the red man and with the aboriginal Andonic stock. And all of this, with Cain’s natural bellicose inheritance, caused him to nourish an ever-increasing hatred for his younger brother.
76:2.5 (848.5) 当这两个孩子分别长到十八岁和二十岁时，他们之间的紧张状态最终得以了断，有一天，在亚伯的嘲弄激怒了他好斗的哥哥时，该隐盛怒之下一举将他杀害了。		76:2.5 (848.5) The boys were respectively eighteen and twenty years of age when the tension between them was finally resolved, one day, when Abel’s taunts so infuriated his bellicose brother that Cain turned upon him in wrath and slew him.
76:2.6 (848.6) 对亚伯行为的观察，可以确立环境和教育作为性格发展方面要素之价值。亚伯拥有理想的遗传，而遗传则位于整个性格的底层；但一个恶劣环境的影响实际上抵消了这种出色的遗传。亚伯，尤其是在他幼年，在极大程度上受到了其不利环境的影响。设若他能活到二十五岁或三十岁，他将会变成一个完全不同的人；那时，他上乘的遗传将会显露出来。尽管一个好环境无法对真正克服低劣遗传类性格障碍贡献太多，但一个恶劣的环境却可以有力地毁掉一个出色的遗传，至少在幼年生活中会如此。良好的社会环境和适当的教育，是从一个良好遗传中得益之必不可少的土壤和氛围。		76:2.6 (848.6) The observation of Abel’s conduct establishes the value of environment and education as factors in character development. Abel had an ideal inheritance, and heredity lies at the bottom of all character; but the influence of an inferior environment virtually neutralized this magnificent inheritance. Abel, especially during his younger years, was greatly influenced by his unfavorable surroundings. He would have become an entirely different person had he lived to be twenty-five or thirty; his superb inheritance would then have shown itself. While a good environment cannot contribute much toward really overcoming the character handicaps of a base heredity, a bad environment can very effectively spoil an excellent inheritance, at least during the younger years of life. Good social environment and proper education are indispensable soil and atmosphere for getting the most out of a good inheritance.
76:2.7 (849.1) 当亚伯的狗群带领着牛羊回家却不见其主人时，他的父母便知道他的死了。对亚当和夏娃来说，该隐正在快速成为他们愚行的无情提醒，所以他们也鼓励他离开乐园的决定。		76:2.7 (849.1) The death of Abel became known to his parents when his dogs brought the flocks home without their master. To Adam and Eve, Cain was fast becoming the grim reminder of their folly, and they encouraged him in his decision to leave the garden.
76:2.8 (849.2) 该隐在美索不达米亚的生活并不快乐，因为他以这样一种特定的方式表明了违约的象征，并非是他的同伴们对他不友善，而是他总能察觉到他们对他出现所流露出的下意识怨怼。然而该隐知道，由于他没有部落标记，所以他一旦被邻近部落的人发现，就肯定会被杀死。恐惧，再加上某种自责，使他悔恨交加。该隐从未被调整者所内驻过，且总是公然反抗家训，蔑视他父辈的宗教。但此刻，他前去找他母亲夏娃，并寻求精神上的帮助和指导。当他真诚寻求神的帮助时，一个调整者便内驻到他身中。这一调整者居乎内而察乎外，给予了该隐一种明显的优势，这使他归入到了备受畏惧的亚当部族中。		76:2.8 (849.2) Cain’s life in Mesopotamia had not been exactly happy since he was in such a peculiar way symbolic of the default. It was not that his associates were unkind to him, but he had not been unaware of their subconscious resentment of his presence. But Cain knew that, since he bore no tribal mark, he would be killed by the first neighboring tribesmen who might chance to meet him. Fear, and some remorse, led him to repent. Cain had never been indwelt by an Adjuster, had always been defiant of the family discipline and disdainful of his father’s religion. But he now went to Eve, his mother, and asked for spiritual help and guidance, and when he honestly sought divine assistance, an Adjuster indwelt him. And this Adjuster, dwelling within and looking out, gave Cain a distinct advantage of superiority which classed him with the greatly feared tribe of Adam.
76:2.9 (849.3) 该隐就这样前往了第二伊甸园以东的诺德之地。他成了其父族所属一个族群中间的伟大领袖，并在一定程度上实现了塞拉帕塔沙的预言，因为他的确终其一生促进了这一诺德族人分支和亚当族人之间的和平。该隐娶了他的远房表亲瑞莫娜为妻，他们的长子以诺，成为了以拦的诺德族人首领。千百年来，以拦人和亚当族人一直和平相处。		76:2.9 (849.3) And so Cain departed for the land of Nod, east of the second Eden. He became a great leader among one group of his father’s people and did, to a certain degree, fulfill the predictions of Serapatatia, for he did promote peace between this division of the Nodites and the Adamites throughout his lifetime. Cain married Remona, his distant cousin, and their first son, Enoch, became the head of the Elamite Nodites. And for hundreds of years the Elamites and the Adamites continued to be at peace.
3. 在美索不达米亚的生活 ^top		3. Life in Mesopotamia ^top
76:3.1 (849.4) 随着时间流逝，在第二伊甸园里，违约的后果变得越来越明显。亚当和夏娃都非常怀念他们以前美丽宁静的家园，以及他们被带到伊甸厦(Edentia)的孩子们。看到这对出色的夫妇沦落到该域普通凡人的地位，的确是可悲的；但他们仍然怀着优雅和坚韧忍受着自己被降的身份。		76:3.1 (849.4) As time passed in the second garden, the consequences of default became increasingly apparent. Adam and Eve greatly missed their former home of beauty and tranquillity as well as their children who had been deported to Edentia. It was indeed pathetic to observe this magnificent couple reduced to the status of the common flesh of the realm; but they bore their diminished estate with grace and fortitude.
76:3.2 (849.5) 亚当明智地将大多时间用于对他的孩子们和伙伴们进行民事管理、教育方法和宗教奉献方面的培训。设若没有这种远见，那在他死时早已发生大乱了。而结果却是，亚当的死对其民众的事务处理影响甚微。但早在亚当和夏娃去世之前许久，他们就已认识到，他们的孩子们及其追随者们已逐渐学会淡忘他们往日伊甸园的荣耀。对于他们的大多数追随者来说，他们忘记伊甸园的壮丽会好些；这样，他们就不大可能体验到对其不幸环境的过度不满。		76:3.2 (849.5) Adam wisely spent most of the time training his children and their associates in civil administration, educational methods, and religious devotions. Had it not been for this foresight, pandemonium would have broken loose upon his death. As it was, the death of Adam made little difference in the conduct of the affairs of his people. But long before Adam and Eve passed away, they recognized that their children and followers had gradually learned to forget the days of their glory in Eden. And it was better for the majority of their followers that they did forget the grandeur of Eden; they were not so likely to experience undue dissatisfaction with their less fortunate environment.
76:3.3 (849.6) 亚当族人的民事掌管者们，是由第一乐园的儿子们所世袭的。亚当的长子，亚当森(亚当•本•亚当)，在第二伊甸园的北边建立了一个紫色种族的附属中心。亚当的次子，夏娃森，则成为了一名技艺高超的领导者和管理者；他是他父亲的得力助手。夏娃森没有像亚当那样长寿，他的长子詹萨德，成了亚当的继承人，担任了亚当族部落的首领。		76:3.3 (849.6) The civil rulers of the Adamites were derived hereditarily from the sons of the first garden. Adam’s first son, Adamson (Adam ben Adam), founded a secondary center of the violet race to the north of the second Eden. Adam’s second son, Eveson, became a masterly leader and administrator; he was the great helper of his father. Eveson lived not quite so long as Adam, and his eldest son, Jansad, became the successor of Adam as the head of the Adamite tribes.
76:3.4 (849.7) 宗教掌管者，也就是祭司，起源于塞特，即亚当和夏娃在第二乐园生下的最年长存活之子。他出生于亚当到达玉苒厦(Urantia)后的一百二十九年。塞特专注于改善其父族之灵性状态的工作，因而成为了第二乐园里新祭司阶层的首领。他的儿子，以挪士，制定了新的崇拜秩序，而他的孙子该南则构建了针对远近周围部落的异族传教服务。		76:3.4 (849.7) The religious rulers, or priesthood, originated with Seth, the eldest surviving son of Adam and Eve born in the second garden. He was born one hundred and twenty-nine years after Adam’s arrival on Urantia. Seth became absorbed in the work of improving the spiritual status of his father’s people, becoming the head of the new priesthood of the second garden. His son, Enos, founded the new order of worship, and his grandson, Kenan, instituted the foreign missionary service to the surrounding tribes, near and far.
76:3.5 (850.1) 塞特族人的祭司职是一种三重性的职责，包含宗教、健康和教育。这一类别的祭司们被培训来主持宗教仪式，担当医生和卫生督察员，以及在乐园的学校中担任老师。		76:3.5 (850.1) The Sethite priesthood was a threefold undertaking, embracing religion, health, and education. The priests of this order were trained to officiate at religious ceremonies, to serve as physicians and sanitary inspectors, and to act as teachers in the schools of the garden.
76:3.6 (850.2) 亚当的队伍将第一乐园的几百种植物和谷物的种子和鳞茎随身带到了两河之间的土地上；他们还带来了很多牛羊和一些家畜。由于这一切，他们比周围的部落拥有更多的优势。他们从最初乐园的先前教化中获益匪浅。		76:3.6 (850.2) Adam’s caravan had carried the seeds and bulbs of hundreds of plants and cereals of the first garden with them to the land between the rivers; they also had brought along extensive herds and some of all the domesticated animals. Because of this they possessed great advantages over the surrounding tribes. They enjoyed many of the benefits of the previous culture of the original Garden.
76:3.7 (850.3) 直到离开第一乐园之前，亚当及其家族都是靠水果、谷物和坚果维生。在前往美索不达米亚的途中，他们第一次摄取了药草和蔬菜。对肉类的食用很早便被介绍到了第二伊甸园中，但亚当和夏娃从来没有将摄取肉食作为其日常饮食的一部分。亚当森、夏娃森，以及第一乐园的其他首代子女，都没有成为肉食者。		76:3.7 (850.3) Up to the time of leaving the first garden, Adam and his family had always subsisted on fruits, cereals, and nuts. On the way to Mesopotamia they had, for the first time, partaken of herbs and vegetables. The eating of meat was early introduced into the second garden, but Adam and Eve never partook of flesh as a part of their regular diet. Neither did Adamson nor Eveson nor the other children of the first generation of the first garden become flesh eaters.
76:3.8 (850.4) 亚当族人在教化成就和智性发展方面，都远胜于周围的民族。他们创生了第三套字母表，并在其他方面为现代艺术、科学和文学的开创奠定了坚实的基础。在位于底格里斯河和幼发拉底河之间的土地上，他们保存了书写、金属加工、制陶和纺织等技艺，并创生了一种千百年来都难以超越的建筑式样。		76:3.8 (850.4) The Adamites greatly excelled the surrounding peoples in cultural achievement and intellectual development. They produced the third alphabet and otherwise laid the foundations for much that was the forerunner of modern art, science, and literature. Here in the lands between the Tigris and Euphrates they maintained the arts of writing, metalworking, pottery making, and weaving and produced a type of architecture that was not excelled in thousands of years.
76:3.9 (850.5) 对于他们那个时代来说，紫色人种的家庭生活，是非常理想的。孩子们要接受农业、工艺和家畜饲养方面的培训课程，或被培养去履行塞特族人的三重性职责：成为祭司、医生和教师。		76:3.9 (850.5) The home life of the violet peoples was, for their day and age, ideal. Children were subjected to courses of training in agriculture, craftsmanship, and animal husbandry or else were educated to perform the threefold duty of a Sethite: to be priest, physician, and teacher.
76:3.10 (850.6) 当想到塞特族祭司职时，不要将那些教授健康和宗教的高尚贵族老师、那些真正的教育家，与后来部落和周围民族中品质低劣的商业性祭司相混淆了。他们关于神灵和宇宙的宗教观念是先进的，或多或少是精确的，他们的健康守则对于其时代来说是极为出色的，他们的教育方式也从未被超越过。		76:3.10 (850.6) And when thinking of the Sethite priesthood, do not confuse those high-minded and noble teachers of health and religion, those true educators, with the debased and commercial priesthoods of the later tribes and surrounding nations. Their religious concepts of Deity and the universe were advanced and more or less accurate, their health provisions were, for their time, excellent, and their methods of education have never since been surpassed.
4. 紫色种族 ^top		4. The Violet Race ^top
76:4.1 (850.7) 亚当和夏娃是紫种人的奠基者，这是出现在玉苒厦(Urantia)上的第九类人种。亚当及其后代拥有蓝色的眼睛，紫色人种是以白皙的肤色和浅的发色 – 即黄色、红色和棕色为特征的。		76:4.1 (850.7) Adam and Eve were the founders of the violet race of men, the ninth human race to appear on Urantia. Adam and his offspring had blue eyes, and the violet peoples were characterized by fair complexions and light hair color—yellow, red, and brown.
76:4.2 (850.8) 夏娃在分娩时并未遭受痛苦，早期进化种族也未这样。只有那些与诺德族人以及后来与亚当族人结合的进化人类所产生的混合种族，才会遭受分娩时的剧痛。		76:4.2 (850.8) Eve did not suffer pain in childbirth; neither did the early evolutionary races. Only the mixed races produced by the union of evolutionary man with the Nodites and later with the Adamites suffered the severe pangs of childbirth.
76:4.3 (851.1) 亚当和夏娃与其耶路瑟姆(Jerusem)的兄弟们一样，是靠双重营养而保持活力的，即以食物和光维生，并以某种玉苒厦(Urantia)上所未知的超物理能量作为补充。他们的玉苒厦后代则没有继承父母这种能量摄入和光循环的禀赋。他们只有单一的循环，即人类的血液供应。他们从设计上来说是暂存性的，虽然长寿，但这种长寿却伴随着每一相继的世代而递降到人类的正常水平。		76:4.3 (851.1) Adam and Eve, like their brethren on Jerusem, were energized by dual nutrition, subsisting on both food and light, supplemented by certain superphysical energies unrevealed on Urantia. Their Urantia offspring did not inherit the parental endowment of energy intake and light circulation. They had a single circulation, the human type of blood sustenance. They were designedly mortal though long-lived, albeit longevity gravitated toward the human norm with each succeeding generation.
76:4.4 (851.2) 亚当和夏娃及其第一代子女都不以动物为食，他们完全依赖“树的果实”维生。第一代之后，所有亚当后裔都开始食用乳制品，但仍有许多人遵循非肉类的饮食。他们后来所结合的许多南方部落也是非肉食者。再后来，这些素食者部落大多数迁移到了东方，与印度诸民族相融合而生存了下来。		76:4.4 (851.2) Adam and Eve and their first generation of children did not use the flesh of animals for food. They subsisted wholly upon “the fruits of the trees.” After the first generation all of the descendants of Adam began to partake of dairy products, but many of them continued to follow a nonflesh diet. Many of the southern tribes with whom they later united were also nonflesh eaters. Later on, most of these vegetarian tribes migrated to the east and survived as now admixed in the peoples of India.
76:4.5 (851.3) 亚当和夏娃的物理性和灵性视觉，都远优于当今的民众。他们的特异感觉更为敏锐得多，他们能够看到中道者和天使大军、麦基洗德，以及堕落的君王卡里迦夏，后者曾数度前来与其高贵的继任者协商。在违约之后，他们仍保持了这种能看见天界存有的能力达一百多年。这些特异感觉在其子女身上就表现得没那么敏锐了，并随着每一相继的世代而逐渐减弱。		76:4.5 (851.3) Both the physical and spiritual visions of Adam and Eve were far superior to those of the present-day peoples. Their special senses were much more acute, and they were able to see the midwayers and the angelic hosts, the Melchizedeks, and the fallen Prince Caligastia, who several times came to confer with his noble successor. They retained the ability to see these celestial beings for over one hundred years after the default. These special senses were not so acutely present in their children and tended to diminish with each succeeding generation.
76:4.6 (851.4) 亚当的子女通常都有调整者内驻，因为他们都拥有无可置疑的续存能力。这些优越的后代都不像进化类子女那样受制于恐惧。玉苒厦(Urantia)当今各族之所以存有如此多的恐惧，是因为你们祖先很少接收到亚当的生命质，这要归因于种族物理提升计划的早期流产。		76:4.6 (851.4) The Adamic children were usually Adjuster indwelt since they all possessed undoubted survival capacity. These superior offspring were not so subject to fear as the children of evolution. So much of fear persists in the present-day races of Urantia because your ancestors received so little of Adam’s life plasm, owing to the early miscarriage of the plans for racial physical uplift.
76:4.7 (851.5) 物质性子女及其后裔的身体细胞对疾病的抵抗力，要比行星本土进化类存有好得多。本土种族的身体细胞类似于该域致病的微生物和超微生物。这些事实说明了为何玉苒厦(Urantia)各族的人都必须借助科学的努力，做那么多来抵抗诸多的身体不适。如果你们各族携带了更多的亚当生命质，那么你们对疾病的抵抗力要好得多。		76:4.7 (851.5) The body cells of the Material Sons and their progeny are far more resistant to disease than are those of the evolutionary beings indigenous to the planet. The body cells of the native races are akin to the living disease-producing microscopic and ultramicroscopic organisms of the realm. These facts explain why the Urantia peoples must do so much by way of scientific effort to withstand so many physical disorders. You would be far more disease resistant if your races carried more of the Adamic life.
76:4.8 (851.6) 在幼发拉底河的第二乐园安顿下来后，亚当决定在生前尽可能多地将他的生命质留给世人，以造福他死后的这个世界。相应地，夏娃成为了一个旨在种族改进的十二人委员会的首领。在亚当生前，这个委员会在玉苒厦(Urantia)挑选了1,682个最高等类型的女人，并使她们怀上了亚当的骨血。除了112人外 ，其他人的孩子都长大成人了，因此这个世界就由于这1,570个优良男女的加入而获益良多。虽然这些入选母亲是从所有周围部落中挑选出来的，并代表了地球上大多数种族，但大多是从具有最高等血统的诺德族人中选出的，他们构成了强大安德族的早期发端。这些孩子在其各自母亲的部落环境中出生，并被养育起来。		76:4.8 (851.6) After becoming established in the second garden on the Euphrates, Adam elected to leave behind as much of his life plasm as possible to benefit the world after his death. Accordingly, Eve was made the head of a commission of twelve on race improvement, and before Adam died this commission had selected 1,682 of the highest type of women on Urantia, and these women were impregnated with the Adamic life plasm. Their children all grew up to maturity except 112, so that the world, in this way, was benefited by the addition of 1,570 superior men and women. Though these candidate mothers were selected from all the surrounding tribes and represented most of the races on earth, the majority were chosen from the highest strains of the Nodites, and they constituted the early beginnings of the mighty Andite race. These children were born and reared in the tribal surroundings of their respective mothers.
5. 亚当和夏娃的去世 ^top		5. Death of Adam and Eve ^top
76:5.1 (851.7) 在第二伊甸园建立后不久，亚当和夏娃就被正式通知到，他们的忏悔是可接受的，尽管他们注定要遭受其世界凡人的命运，但他们必定会获准加入玉苒厦(Urantia)沉睡续存者的行列。他们完全相信了麦基洗德们向他们深情宣布的这一关于复活和复原的福音。他们的违反，是一种判断上的失误，而非有意识蓄意反叛所造成的罪恶。		76:5.1 (851.7) Not long after the establishment of the second Eden, Adam and Eve were duly informed that their repentance was acceptable, and that, while they were doomed to suffer the fate of the mortals of their world, they should certainly become eligible for admission to the ranks of the sleeping survivors of Urantia. They fully believed this gospel of resurrection and rehabilitation which the Melchizedeks so touchingly proclaimed to them. Their transgression had been an error of judgment and not the sin of conscious and deliberate rebellion.
76:5.2 (852.1) 亚当和夏娃作为耶路瑟姆(Jerusem)的公民时，并没有思想调整者，当他们在玉苒厦(Urantia)的第一乐园中运作时，他们也没有调整者内驻。但在他们沦为凡人身份之后，他们就开始意识到了他们体内有了一种新的临在，并猛然认识到，人类身份再加上真诚的忏悔已让调整者驻于他们身中成为可能。正是这种对有调整者内驻的知晓，在亚当和夏娃的余生中极大地鼓舞了他们；他们知道，他们作为撒旦尼亚(Satania)的物质性子女已失败了，但他们也知道，作为该宇宙的扬升子民，天堂生涯对他们仍是敞开的。		76:5.2 (852.1) Adam and Eve did not, as citizens of Jerusem, have Thought Adjusters, nor were they Adjuster indwelt when they functioned on Urantia in the first garden. But shortly after their reduction to mortal status they became conscious of a new presence within them and awakened to the realization that human status coupled with sincere repentance had made it possible for Adjusters to indwell them. It was this knowledge of being Adjuster indwelt that greatly heartened Adam and Eve throughout the remainder of their lives; they knew that they had failed as Material Sons of Satania, but they also knew that the Paradise career was still open to them as ascending sons of the universe.
76:5.3 (852.2) 亚当对于伴随他来到这个星球同时发生的天命复活有所了解，他也相信，他和他的伴侣会有可能伴随下一类圣子的降临而得以重新人格化。他并不知道，这一宇宙的主权者迈克尔那么快就会出现在玉苒厦(Urantia)上；他预料下一个到来的圣子将会是来自艾沃诺类别。即便如此，品味他们从迈克尔那里收到的唯一一条私人信息，对亚当和夏娃来说也一直是一种慰藉，也有些他们难解的东西。这条信息，除了表达友善和安慰外，还说到：“我已考虑到你们违约的情形，我仍记得你们内心永远忠于我父旨意的意愿，如果在我前来玉苒厦时，我域内的从属圣子们还没有召你们回来，那么你们将会从凡人沉睡的氛围中被唤醒。”		76:5.3 (852.2) Adam knew about the dispensational resurrection which occurred simultaneously with his arrival on the planet, and he believed that he and his companion would probably be repersonalized in connection with the advent of the next order of sonship. He did not know that Michael, the sovereign of this universe, was so soon to appear on Urantia; he expected that the next Son to arrive would be of the Avonal order. Even so, it was always a comfort to Adam and Eve, as well as something difficult for them to understand, to ponder the only personal message they ever received from Michael. This message, among other expressions of friendship and comfort, said: “I have given consideration to the circumstances of your default, I have remembered the desire of your hearts ever to be loyal to my Father’s will, and you will be called from the embrace of mortal slumber when I come to Urantia if the subordinate Sons of my realm do not send for you before that time.”
76:5.4 (852.3) 而这对亚当和夏娃来说是一个巨大的谜。他们可以领略到这则信息中所隐藏的某种可能的特许复活之允诺，这种可能性使他们极为振奋，但他们没能领会这样一种暗示，就是他们或许要安息到与迈克尔亲自降临玉苒厦(Urantia)相伴随的复活时刻。所以，这一对伊甸园夫妇总是宣称，神之圣子终有一天会来临，他们还向他们的亲人们表达了这样一种信念，至少是一种热切的希望，即他们犯下大错且充满悲伤的这个世界，或许有可能成为该宇宙支配者决意作为天堂赠与圣子的降身之所。这似乎美好得令人难以置信，但亚当的确坚信，这个纷扰不断的玉苒厦，或许最终将会转而成为撒旦尼亚(Satania)系统中最为幸运的世界，即整个内巴顿(Nebadon)宇宙中受人羡慕的行星。		76:5.4 (852.3) And this was a great mystery to Adam and Eve. They could comprehend the veiled promise of a possible special resurrection in this message, and such a possibility greatly cheered them, but they could not grasp the meaning of the intimation that they might rest until the time of a resurrection associated with Michael’s personal appearance on Urantia. And so the Edenic pair always proclaimed that a Son of God would sometime come, and they communicated to their loved ones the belief, at least the longing hope, that the world of their blunders and sorrows might possibly be the realm whereon the ruler of this universe would elect to function as the Paradise bestowal Son. It seemed too good to be true, but Adam did entertain the thought that strife-torn Urantia might, after all, turn out to be the most fortunate world in the system of Satania, the envied planet of all Nebadon.
76:5.5 (852.4) 亚当活了530岁；他死于所谓的寿终正寝。他的生理机制彻底地精疲力竭了；解体的进程逐渐超越了修复的进程，无可避免的结局到来了。夏娃已于十九年前死于心脏衰竭。他们被安葬在用于神圣服侍的圣殿之中心；该殿是在这个聚居地的围墙完工之后，依照他们的计划建起来的。这便是将有名及虔诚男女葬于崇拜处地下之习俗的起源。		76:5.5 (852.4) Adam lived for 530 years; he died of what might be termed old age. His physical mechanism simply wore out; the process of disintegration gradually gained on the process of repair, and the inevitable end came. Eve had died nineteen years previously of a weakened heart. They were both buried in the center of the temple of divine service which had been built in accordance with their plans soon after the wall of the colony had been completed. And this was the origin of the practice of burying noted and pious men and women under the floors of the places of worship.
76:5.6 (852.5) 玉苒厦(Urantia)的超物质性管理机构，在麦基洗德们的主管下继续着，但与各进化种族的直接实体性接触则已被阻断了。从行星君王肉身属员到来的遥远时代起，往下延伸到凡恩和阿玛顿的时代，再到亚当和夏娃的到来，该宇宙管理机构的物理性代表们驻扎在这个行星上。但随着亚当的违约，这一延续了超过四十五万年时期的体制戛然而止了。在灵性领域，天使类助手们继续与思想调整者们协同奋斗着，共同为了个体的救赎而英勇地工作着；但没有任何为世界谋求深远福祉的全面计划再向世上的凡人们宣布了，直到玛可文塔•麦基洗德在亚伯拉罕时代的到来，这位具有能力、耐心和权威的神之圣子，确实为不幸玉苒厦的长远进步和灵性复兴奠定了基础。		76:5.6 (852.5) The supermaterial government of Urantia, under the direction of the Melchizedeks, continued, but direct physical contact with the evolutionary races had been severed. From the distant days of the arrival of the corporeal staff of the Planetary Prince, down through the times of Van and Amadon to the arrival of Adam and Eve, physical representatives of the universe government had been stationed on the planet. But with the Adamic default this regime, extending over a period of more than four hundred and fifty thousand years, came to an end. In the spiritual spheres, angelic helpers continued to struggle in conjunction with the Thought Adjusters, both working heroically for the salvage of the individual; but no comprehensive plan for far-reaching world welfare was promulgated to the mortals of earth until the arrival of Machiventa Melchizedek, in the times of Abraham, who, with the power, patience, and authority of a Son of God, did lay the foundations for the further uplift and spiritual rehabilitation of unfortunate Urantia.
76:5.7 (853.1) 然而，不幸并非是玉苒厦(Urantia)的唯一命运；这颗行星也是内巴顿(Nebadon)地方宇宙中最为幸运的一个。玉苒厦人(Urantian)应将以下事实视为万幸，设若他们祖先的大错和早期世界支配者犯下的错误，使这颗星球陷入了这样一种无望的混乱状态中，并因邪恶和罪恶而令它更为混乱，那么这样一种黑暗的背景理应引起内巴顿的迈克尔之注意，并使他选择了这个世界作为其昭示天父慈爱人格的舞台。并非是玉苒厦需要一名造物之子来理顺其混乱的事务；而是玉苒厦上的邪恶和罪恶为这位造物之子提供了一个更为引人注目的背景，以此来揭示天父无与伦比的博爱、仁慈和耐心。		76:5.7 (853.1) Misfortune has not, however, been the sole lot of Urantia; this planet has also been the most fortunate in the local universe of Nebadon. Urantians should count it all gain if the blunders of their ancestors and the mistakes of their early world rulers so plunged the planet into such a hopeless state of confusion, all the more confounded by evil and sin, that this very background of darkness should so appeal to Michael of Nebadon that he selected this world as the arena wherein to reveal the loving personality of the Father in heaven. It is not that Urantia needed a Creator Son to set its tangled affairs in order; it is rather that the evil and sin on Urantia afforded the Creator Son a more striking background against which to reveal the matchless love, mercy, and patience of the Paradise Father.
6. 亚当和夏娃的续存 ^top		6. Survival of Adam and Eve ^top
76:6.1 (853.2) 亚当和夏娃怀着对麦基洗德们向他们所作许诺的强烈信心，进入了他们的凡人安睡中，他们相信，他们终有一日会从死亡的沉睡中醒来，而在宅厦世界上继续生活。在他们以紫色种族物质性肉身的方式在玉苒厦(Urantia)执行使命之前的日子里，这些世界对于他们来说再熟悉不过了。		76:6.1 (853.2) Adam and Eve went to their mortal rest with strong faith in the promises made to them by the Melchizedeks that they would sometime awake from the sleep of death to resume life on the mansion worlds, worlds all so familiar to them in the days preceding their mission in the material flesh of the violet race on Urantia.
76:6.2 (853.3) 他们并没有在该域凡人无意识沉睡的空白状态中停留多久。在亚当死后的第三天，也就是紧随他庄严葬礼后的那一刻，由伊甸厦(Edentia)的代理性极高者所认可、以及替迈克尔行事的萨尔文顿(Salvington)联合常在者所同意的兰纳福格(Lanaforge)的命令被递交到了加百列的手上，要求对玉苒厦(Urantia)上亚当违约所属的卓著续存者们进行特殊点名。根据这项玉苒厦序列第二十六号的特殊复活命令，亚当和夏娃在撒旦尼亚(Satania)宅厦世界的复活大厅里，与他们在第一伊甸园经历中的1,316名同伴们一起，得以重新人格化和重新组装。许多其他忠诚的灵魂在亚当到来时就已被转化了，他的到来伴随着对沉睡续存者和活着的合格扬升者的天命裁决。		76:6.2 (853.3) They did not long rest in the oblivion of the unconscious sleep of the mortals of the realm. On the third day after Adam’s death, the second following his reverent burial, the orders of Lanaforge, sustained by the acting Most High of Edentia and concurred in by the Union of Days on Salvington, acting for Michael, were placed in Gabriel’s hands, directing the special roll call of the distinguished survivors of the Adamic default on Urantia. And in accordance with this mandate of special resurrection, number twenty-six of the Urantia series, Adam and Eve were repersonalized and reassembled in the resurrection halls of the mansion worlds of Satania together with 1,316 of their associates in the experience of the first garden. Many other loyal souls had already been translated at the time of Adam’s arrival, which was attended by a dispensational adjudication of both the sleeping survivors and of the living qualified ascenders.
76:6.3 (853.4) 亚当和夏娃飞快地穿越了各个渐进性扬升世界，直到他们取得了耶路瑟姆(Jerusem)的公民身份，再一次成为了他们出身星球的居民，但这一次是作为不同宇宙人格类别的成员。他们作为永久公民 -- 神之子女而离开了耶路瑟姆；他们作为扬升公民 -- 人之子女而返回。他们立刻被配属到系统首府的玉苒厦(Urantia)服务团队中，后来又被委以二十四名顾问中间的成员资格，他们构成了现今玉苒厦的顾问管理机构。		76:6.3 (853.4) Adam and Eve quickly passed through the worlds of progressive ascension until they attained citizenship on Jerusem, once again to be residents of the planet of their origin but this time as members of a different order of universe personalities. They left Jerusem as permanent citizens—Sons of God; they returned as ascendant citizens—sons of man. They were immediately attached to the Urantia service on the system capital, later being assigned membership among the four and twenty counselors who constitute the present advisory-control body of Urantia.
76:6.4 (854.1) 玉苒厦(Urantia)的行星类亚当和夏娃的故事，一则关于试炼、悲剧和胜利的故事，就这样结束了，这种胜利，至少对于你们本意良好但却受骗的物质性子女来说是一种个人的胜利，并无疑最终会成为一种对其世界及其深受反叛所扰和邪恶所困居民们的终极胜利。总的来说，亚当和夏娃对人类的快速文明化和加速的生物性进程做出了有力的贡献。他们在世上留下了伟大的教化，但在亚当遗传的早期减损及最终湮没面前，这样一种先进的文明不可能存活下来。是人造就了文明，而不是文明造就了人。		76:6.4 (854.1) And thus ends the story of the Planetary Adam and Eve of Urantia, a story of trial, tragedy, and triumph, at least personal triumph for your well-meaning but deluded Material Son and Daughter and undoubtedly, in the end, a story of ultimate triumph for their world and its rebellion-tossed and evil-harassed inhabitants. When all is summed up, Adam and Eve made a mighty contribution to the speedy civilization and accelerated biologic progress of the human race. They left a great culture on earth, but it was not possible for such an advanced civilization to survive in the face of the early dilution and the eventual submergence of the Adamic inheritance. It is the people who make a civilization; civilization does not make the people.
76:6.5 (854.2) [由炽天使类“乐园之声”索罗尼娅所呈献。]		76:6.5 (854.2) [Presented by Solonia, the seraphic “voice in the Garden.”]