第133篇		Paper 133
从罗马返回		The Return from Rome
133:0.1 (1468.1) 当准备离开罗马时，耶稣并未向他任何一位朋友道别。这位大马士革文士未曾通告而出现在罗马，也以类似方式消失。直到一整年之后，那些认识和热爱他的人才放弃了再次见到他的希望。在第二年年底之前，那些认识他的人所形成的小团体，发现他们自身因其对他教导的共同兴趣，并通过他们与他在一起美好时光的共同记忆，而被聚集到了一起。这些由斯多葛派人、犬儒派人和秘教教徒所组成的小团体，继续举办这些不定期和非正式的会议，直到基督教的首批布道者在罗马出现之时。		133:0.1 (1468.1) WHEN preparing to leave Rome, Jesus said good-bye to none of his friends. The scribe of Damascus appeared in Rome without announcement and disappeared in like manner. It was a full year before those who knew and loved him gave up hope of seeing him again. Before the end of the second year small groups of those who had known him found themselves drawn together by their common interest in his teachings and through mutual memory of their good times with him. And these small groups of Stoics, Cynics, and mystery cultists continued to hold these irregular and informal meetings right up to the time of the appearance in Rome of the first preachers of the Christian religion.
133:0.2 (1468.2) 戈纳德和甘尼德在亚历山大和罗马买了如此多东西，以致他们将他们一切所有物提前通过驮队运往塔伦特姆，同时这三个旅行者则通过大亚壁古道悠闲地走过意大利。在这一旅程上，他们遇到了各种人。许多高贵的罗马公民和希腊移民沿这条路生活，不过极大数量下等奴隶的后代也开始出现了。		133:0.2 (1468.2) Gonod and Ganid had purchased so many things in Alexandria and Rome that they sent all their belongings on ahead by pack train to Tarentum, while the three travelers walked leisurely across Italy over the great Appian Way. On this journey they encountered all sorts of human beings. Many noble Roman citizens and Greek colonists lived along this road, but already the progeny of great numbers of inferior slaves were beginning to make their appearance.
133:0.3 (1468.3) 一天，在距塔伦特姆大约一半路的午饭休息时，甘尼德就耶稣对印度种姓制度有什么想法问了他一个直接的问题。耶稣说道：“尽管人类在许多方面各不相同，但在神面前和灵性世界中，所有凡人都处于平等的立场上。在神眼中只有两类凡人：那些渴望履行他意志之人和那些不渴望这么做之人。当宇宙看待一个有人居住的世界时，它同样辨别出两大类：那些知神之人和那些不知神之人。那些无法知神者被认为处于任一给定领域的动物中间。人类可依照不同资格被适当分为许多类别，正如他们可从身体上、心智上、社交上、职业上和道德上得以看待，但当这些不同类别凡人现身于神的审判栏之前，他们都处于平等的立场上；神真的一视同仁。尽管在智性、社会和道德事务上，你们无法避免对不同人类能力和禀赋的承认，但在人类灵性兄弟情谊上，当在神临在中聚集起来崇拜时，你们却不应做出此类区别。”		133:0.3 (1468.3) One day while resting at lunch, about halfway to Tarentum, Ganid asked Jesus a direct question as to what he thought of India’s caste system. Said Jesus: “Though human beings differ in many ways, the one from another, before God and in the spiritual world all mortals stand on an equal footing. There are only two groups of mortals in the eyes of God: those who desire to do his will and those who do not. As the universe looks upon an inhabited world, it likewise discerns two great classes: those who know God and those who do not. Those who cannot know God are reckoned among the animals of any given realm. Mankind can appropriately be divided into many classes in accordance with differing qualifications, as they may be viewed physically, mentally, socially, vocationally, or morally, but as these different classes of mortals appear before the judgment bar of God, they stand on an equal footing; God is truly no respecter of persons. Although you cannot escape the recognition of differential human abilities and endowments in matters intellectual, social, and moral, you should make no such distinctions in the spiritual brotherhood of men when assembled for worship in the presence of God.”
1. 仁慈与公平 ^top		1. Mercy and Justice ^top
133:1.1 (1468.4) 当他们接近塔伦特姆时，一天下午在路旁发生了一件有趣之事。他们观察到一个粗野霸凌少年蛮横攻击一个更小的孩子。耶稣急忙帮助这个被攻击的少年，当他营救他时，他紧抓住冒犯者直到较小孩子逃脱了。耶稣释放小欺凌者时，甘尼德猛扑向这个男孩，开始要狠狠揍他，令甘尼德吃惊的是，耶稣迅速干预了。在他制止甘尼德并让受惊的男孩逃离后，这个年轻人刚喘过气来，就激动地大喊：“我无法理解你，老师。若仁慈需要你营救那较小的孩子，难道公平不需要对较大冒犯少年的惩罚吗？”在回答过程中，耶稣说道：		133:1.1 (1468.4) A very interesting incident occurred one afternoon by the roadside as they neared Tarentum. They observed a rough and bullying youth brutally attacking a smaller lad. Jesus hastened to the assistance of the assaulted youth, and when he had rescued him, he tightly held on to the offender until the smaller lad had made his escape. The moment Jesus released the little bully, Ganid pounced upon the boy and began soundly to thrash him, and to Ganid’s astonishment Jesus promptly interfered. After he had restrained Ganid and permitted the frightened boy to escape, the young man, as soon as he got his breath, excitedly exclaimed: “I cannot understand you, Teacher. If mercy requires that you rescue the smaller lad, does not justice demand the punishment of the larger and offending youth?” In answering, Jesus said:
133:1.2 (1469.1) “甘尼德，真的，你不理解。仁慈侍奉总是个人的工作，但公平惩罚则是社会、政府或宇宙管理团体的职能。作为个人，我有义务展现仁慈；我必须前往解救受攻击的孩子，相应地我可以采用武力去制止攻击者。这正是我所做的。我实现了对受攻击男孩的解救；那是仁慈侍奉的结束。之后我强行留住攻击者足够长一段时间，以令争端较弱一方逃离，之后我从这件事中撤身。我并未继续审判攻击者，从而判断他的动机 -- 来裁定成为他攻击同伴行为的一切 -- 之后从事执行我头脑或许指示的、作为对他恶行抵偿的惩罚。甘尼德，仁慈可以是慷慨的，但公平却是精确的，你难道看不出没有任意两个人有可能就满足公平需要的惩罚达成一致吗？一个人想要处以四十鞭笞，另一个想要处以二十，而还有另一个想要提议单独拘禁作为一种公正的惩罚。你难道看不出在这个世界上此种职责最好依赖团体或由团体所选定代表们加以管理吗？在宇宙中，审判归于那些完全知晓所有恶行之前因以及其动机者。在文明社会和一个有组织的宇宙中，对公平之管理以公平审判所形成公正判决之通过为先决条件，这类特权归于诸世界的司法团体以及一切造物之更高等宇宙的全职管理者们。”		133:1.2 (1469.1) “Ganid, it is true, you do not understand. Mercy ministry is always the work of the individual, but justice punishment is the function of the social, governmental, or universe administrative groups. As an individual I am beholden to show mercy; I must go to the rescue of the assaulted lad, and in all consistency I may employ sufficient force to restrain the aggressor. And that is just what I did. I achieved the deliverance of the assaulted lad; that was the end of mercy ministry. Then I forcibly detained the aggressor a sufficient length of time to enable the weaker party to the dispute to make his escape, after which I withdrew from the affair. I did not proceed to sit in judgment on the aggressor, thus to pass upon his motive—to adjudicate all that entered into his attack upon his fellow—and then undertake to execute the punishment which my mind might dictate as just recompense for his wrongdoing. Ganid, mercy may be lavish, but justice is precise. Cannot you discern that no two persons are likely to agree as to the punishment which would satisfy the demands of justice? One would impose forty lashes, another twenty, while still another would advise solitary confinement as a just punishment. Can you not see that on this world such responsibilities had better rest upon the group or be administered by chosen representatives of the group? In the universe, judgment is vested in those who fully know the antecedents of all wrongdoing as well as its motivation. In civilized society and in an organized universe the administration of justice presupposes the passing of just sentence consequent upon fair judgment, and such prerogatives are vested in the juridical groups of the worlds and in the all-knowing administrators of the higher universes of all creation.”
133:1.3 (1469.2) 他们谈论这一关于表明仁慈和管理公平的问题好几天。甘尼德至少在某种程度上理解了为何耶稣不愿参与个人争斗。不过，甘尼德问了最后一个问题，对这个问题而言，他未曾受到一个满意的答复；那一问题是：“不过老师，如果有一个更强壮的坏脾气家伙攻击你并威胁毁掉你，你会做什么？你会不做任何努力去防卫你自己吗？”尽管耶稣并未完全令其满意地回答这个孩子的问题，由于他不愿向他透露他（耶稣）要作为天堂之父对一个旁观宇宙的爱之典范活在世上，但他的确说了以下这么多：		133:1.3 (1469.2) For days they talked about this problem of manifesting mercy and administering justice. And Ganid, at least to some extent, understood why Jesus would not engage in personal combat. But Ganid asked one last question, to which he never received a fully satisfactory answer; and that question was: “But, Teacher, if a stronger and ill-tempered creature should attack you and threaten to destroy you, what would you do? Would you make no effort to defend yourself?” Although Jesus could not fully and satisfactorily answer the lad’s question, inasmuch as he was not willing to disclose to him that he (Jesus) was living on earth as the exemplification of the Paradise Father’s love to an onlooking universe, he did say this much:
133:1.4 (1469.3) “甘尼德，我很能理解这些问题中某些何以令你困惑，我将尽力来回答你的问题。首先，在对我人身的所有可能攻击中，我会确定攻击者是否是神的一个孩子 -- 即我的肉身兄弟 -- 若我认为这样一个人并未拥有道德判断力和灵性推理力，我将尽我最大抵抗力量防卫我自己，无论对攻击者的结果如何。但我不会以此方式攻击一个具有孩子身份地位的同伴，哪怕是自我防卫。也就是说，我不会因他对我的攻击而预先不加判断地惩罚他。我会通过各种可能手段寻求防止和劝阻他做出这一攻击，若我不能终止它，那就寻求去减轻它。甘尼德，我对我天父的总体照料有绝对的信心；我献身于履行我天上之父的意志。我不相信真正的伤害会降临到我身上；我不相信我毕生工作会因我仇敌们想加罪于我身上的任何事而受到危及，当然我们没有任何来自我们朋友的暴力去担心。我绝对确信的是，整个宇宙对我是友好的 -- 我怀着全心信任坚持相信这一全能真理，尽管有所有相反的表象。”		133:1.4 (1469.3) “Ganid, I can well understand how some of these problems perplex you, and I will endeavor to answer your question. First, in all attacks which might be made upon my person, I would determine whether or not the aggressor was a son of God—my brother in the flesh—and if I thought such a creature did not possess moral judgment and spiritual reason, I would unhesitatingly defend myself to the full capacity of my powers of resistance, regardless of consequences to the attacker. But I would not thus assault a fellow man of sonship status, even in self-defense. That is, I would not punish him in advance and without judgment for his assault upon me. I would by every possible artifice seek to prevent and dissuade him from making such an attack and to mitigate it in case of my failure to abort it. Ganid, I have absolute confidence in my heavenly Father’s overcare; I am consecrated to doing the will of my Father in heaven. I do not believe that real harm can befall me; I do not believe that my lifework can really be jeopardized by anything my enemies might wish to visit upon me, and surely we have no violence to fear from our friends. I am absolutely assured that the entire universe is friendly to me—this all-powerful truth I insist on believing with a wholehearted trust in spite of all appearances to the contrary.”
133:1.5 (1470.1) 但甘尼德并未完全满意。他们多次细谈这些事务，耶稣告诉了他他的童年经历，还有关于石匠儿子雅各布。在得知雅各布自命防卫耶稣时，甘尼德说道：“我开始领会了！首先，任何正常人很少想攻击像你这样的仁慈之人，即使有人没头没脑想做这样一件事，肯定附近会有其他人赶来帮助，正如你总是前往营救任何一个你观察到处于困境中的人。在我心中，老师，我和你意见一致，但在我脑中，我仍以为若我是雅格布，我将会享受惩罚那些擅自攻击你的粗野同伴，只因他们认为你不会防卫自己。我推测你在一生旅程中会是相当安全的，因为你花了许多时间帮助他人，照料你处于困境中的同伴 -- 哦，极有可能总会有人在附近来防卫你。”耶稣回答道：“那一考验还未到来，甘尼德，当它到来时，我们将不得不遵从天父的意志。”那便是在自我防卫和不抵抗这个困难主题上，这个孩子能从他老师口中所得到的一切。在另一场合，他的确从耶稣那里得到以下观点，即有组织的社会在执行其公正指令过程中有权采用武力。		133:1.5 (1470.1) But Ganid was not fully satisfied. Many times they talked over these matters, and Jesus told him some of his boyhood experiences and also about Jacob the stone mason’s son. On learning how Jacob appointed himself to defend Jesus, Ganid said: “Oh, I begin to see! In the first place very seldom would any normal human being want to attack such a kindly person as you, and even if anyone should be so unthinking as to do such a thing, there is pretty sure to be near at hand some other mortal who will fly to your assistance, even as you always go to the rescue of any person you observe to be in distress. In my heart, Teacher, I agree with you, but in my head I still think that if I had been Jacob, I would have enjoyed punishing those rude fellows who presumed to attack you just because they thought you would not defend yourself. I presume you are fairly safe in your journey through life since you spend much of your time helping others and ministering to your fellows in distress—well, most likely there’ll always be someone on hand to defend you.” And Jesus replied: “That test has not yet come, Ganid, and when it does, we will have to abide by the Father’s will.” And that was about all the lad could get his teacher to say on this difficult subject of self-defense and nonresistance. On another occasion he did draw from Jesus the opinion that organized society had every right to employ force in the execution of its just mandates.
2. 在塔伦特姆上船 ^top		2. Embarking at Tarentum ^top
133:2.1 (1470.2) 当这三个旅行者在等候船只着陆，等待船只卸货时，他们观察到一个男子在虐待他妻子。出于习惯，耶稣代表那个遭受攻击的人介入了。他走近到发怒丈夫身后，轻拍他的肩膀，说道：“我的朋友，我可以私下和你谈一会儿吗？”这个生气的男子因这一接触而猝不及防，在一阵尴尬犹豫后，结结巴巴说出 -- “呃 -- 哎呀 -- 好吧，你想要我怎样？” 当耶稣带他到一边，他说道：“我的朋友，我观察到可怕之事必定发生在你身上；我非常渴望你告诉我什么事发生在这样一个强壮男人身上，导致他攻击他的妻子，他孩子的母亲，而且那就在大家眼前。我确定你一定感觉你对这一攻击有某个好的理由。这个女人做了什么值得他丈夫如此对待？当我看待你时，我想我从你脸上辨别出对公平之热爱，不用说展示仁慈的渴望。我敢说，若你发现我在路边被盗贼攻击，你会毫不犹豫赶来营救我。我敢说，在你生命进程中，你已做过许多这类勇敢的事情。此时，我的朋友，告诉我什么事？这个女人做了错事，还是你愚蠢失去理智，轻率攻击她？”与其说耶稣所说、不如说他在他话语结束时送给他的和蔼面容和同情微笑，打动了这个男子的心。这个男子说道：“我感觉你是一个犬儒派教士，我感激你制止了我。我的妻子没做什么大错事；她是一个好女人，但她当众挑我毛病的方式激怒了我，我发脾气了。我很抱歉我缺乏自制力，我许诺尽力做到我以前对你一个兄弟所作誓言，他在许多年前教导我更好的方式。我向你许诺。”		133:2.1 (1470.2) While tarrying at the ship landing, waiting for the boat to unload cargo, the travelers observed a man mistreating his wife. As was his custom, Jesus intervened in behalf of the person subjected to attack. He stepped up behind the irate husband and, tapping him gently on the shoulder, said: “My friend, may I speak with you in private for a moment?” The angry man was nonplused by such an approach and, after a moment of embarrassing hesitation, stammered out—“er—why—yes, what do you want with me?” When Jesus had led him to one side, he said: “My friend, I perceive that something terrible must have happened to you; I very much desire that you tell me what could happen to such a strong man to lead him to attack his wife, the mother of his children, and that right out here before all eyes. I am sure you must feel that you have some good reason for this assault. What did the woman do to deserve such treatment from her husband? As I look upon you, I think I discern in your face the love of justice if not the desire to show mercy. I venture to say that, if you found me out by the wayside, attacked by robbers, you would unhesitatingly rush to my rescue. I dare say you have done many such brave things in the course of your life. Now, my friend, tell me what is the matter? Did the woman do something wrong, or did you foolishly lose your head and thoughtlessly assault her?” It was not so much what he said that touched this man’s heart as the kindly look and the sympathetic smile which Jesus bestowed upon him at the conclusion of his remarks. Said the man: “I perceive you are a priest of the Cynics, and I am thankful you restrained me. My wife has done no great wrong; she is a good woman, but she irritates me by the manner in which she picks on me in public, and I lose my temper. I am sorry for my lack of self-control, and I promise to try to live up to my former pledge to one of your brothers who taught me the better way many years ago. I promise you.”
133:2.2 (1471.1) 之后，在向他告别过程中，耶稣说道：“我的兄弟，始终要记住，男人没有任何正当权威，除非女人乐意自愿给他这种权威。你的妻子与你定了终身，帮助你拼搏，并承担了生养你子女的更大份额负担；作为对这一特别服务的回报，她只有从你那儿接受特别保护才是公平的，这是男人能给予作为伴侣必须要生养子女的女人的。男人愿意给予他妻子的慈爱照料和考虑，是那一男人更高层次创造性以及灵性自我意识达成之量度。你难道不知道男女是神的搭档，因为他们会合作创造出长大后会令自身拥有潜在不朽灵魂的生命吗？天上的父对待宇宙子女的灵性之母，如同他自身的等同者。将你的生活和所有与你相关的一切，与母性伴侣平等分享，她如此全然地与你分享了那份在你们孩子生命中繁衍你们自身的神性经历。只要你能像神爱你一样爱你的孩子，你就会像天上的父荣耀和赞美广袤宇宙所有灵性子女之母、无限之灵那样，热爱和珍视你的妻子。”		133:2.2 (1471.1) And then, in bidding him farewell, Jesus said: “My brother, always remember that man has no rightful authority over woman unless the woman has willingly and voluntarily given him such authority. Your wife has engaged to go through life with you, to help you fight its battles, and to assume the far greater share of the burden of bearing and rearing your children; and in return for this special service it is only fair that she receive from you that special protection which man can give to woman as the partner who must carry, bear, and nurture the children. The loving care and consideration which a man is willing to bestow upon his wife and their children are the measure of that man’s attainment of the higher levels of creative and spiritual self-consciousness. Do you not know that men and women are partners with God in that they co-operate to create beings who grow up to possess themselves of the potential of immortal souls? The Father in heaven treats the Spirit Mother of the children of the universe as one equal to himself. It is Godlike to share your life and all that relates thereto on equal terms with the mother partner who so fully shares with you that divine experience of reproducing yourselves in the lives of your children. If you can only love your children as God loves you, you will love and cherish your wife as the Father in heaven honors and exalts the Infinite Spirit, the mother of all the spirit children of a vast universe.”
133:2.3 (1471.2) 当他们上了船，他们回头见到热泪盈眶的夫妻默拥而立的场景。由于听到耶稣对这个人讯息的后半部分，戈纳德一整天忙于关于那的沉思，他下定决心在他返回印度时重新组织他的家庭。		133:2.3 (1471.2) As they went on board the boat, they looked back upon the scene of the teary-eyed couple standing in silent embrace. Having heard the latter half of Jesus’ message to the man, Gonod was all day occupied with meditations thereon, and he resolved to reorganize his home when he returned to India.
133:2.4 (1471.3) 去往尼科波利斯的旅程是令人愉快的，不过因为风不顺慢了。这三个人花了许多时间重数他们在罗马的经历，并追忆自他们首次在耶路撒冷相遇以来发生在他们身上的一切。甘尼德逐渐被个人侍奉的精神所浸染。他开始了船上乘务员的工作，但在第二天，当他陷入深层宗教水域时，他请求约书亚去帮助他。		133:2.4 (1471.3) The journey to Nicopolis was pleasant but slow as the wind was not favorable. The three spent many hours recounting their experiences in Rome and reminiscing about all that had happened to them since they first met in Jerusalem. Ganid was becoming imbued with the spirit of personal ministry. He began work on the steward of the ship, but on the second day, when he got into deep religious water, he called on Joshua to help him out.
133:2.5 (1471.4) 他们在尼科波利斯呆了几天，奥古斯都在五十多年前创建了这个城市作为“胜利之城”，以纪念亚克兴战役，这一地点正是他在战前与他军队安营之地。他们住在一个叫杰雷米之人的家中，一个有着犹太教信仰的希腊裔改信仰者，他们在船上遇到了他。使徒保罗在他第三次传教旅程中间与杰雷米的儿子在同一家中度过了整个冬天。从尼科波利斯他们乘同一艘船前往科林斯（注：新约圣经中译为哥林多），罗马行省亚该亚的首府。		133:2.5 (1471.4) They spent several days at Nicopolis, the city which Augustus had founded some fifty years before as the “city of victory” in commemoration of the battle of Actium, this site being the land whereon he camped with his army before the battle. They lodged in the home of one Jeramy, a Greek proselyte of the Jewish faith, whom they had met on shipboard. The Apostle Paul spent all winter with the son of Jeramy in the same house in the course of his third missionary journey. From Nicopolis they sailed on the same boat for Corinth, the capital of the Roman province of Achaia.
3. 在科林斯 ^top		3. At Corinth ^top
133:3.1 (1471.5) 到他们抵达科林斯之时，甘尼德对犹太教变得非常感兴趣，因此，毫不奇怪的是，一天，当他们经过犹太教会堂并看到人们进入时，他请求耶稣带他去礼拜。那天他们听到一个博学的拉比讲述“以色列的天命”，在礼拜后，他们遇到一个叫克里斯普斯的人，即这个犹太教会堂的主管。他们多次返回这个犹太教会堂礼拜，但主要是去见克里斯普斯。甘尼德变得非常喜欢克里斯普斯，他妻子和他们家五个孩子。他非常享受观察一个犹太人进行他的家庭生活。		133:3.1 (1471.5) By the time they reached Corinth, Ganid was becoming very much interested in the Jewish religion, and so it was not strange that, one day as they passed the synagogue and saw the people going in, he requested Jesus to take him to the service. That day they heard a learned rabbi discourse on the “Destiny of Israel,” and after the service they met one Crispus, the chief ruler of this synagogue. Many times they went back to the synagogue services, but chiefly to meet Crispus. Ganid grew to be very fond of Crispus, his wife, and their family of five children. He much enjoyed observing how a Jew conducted his family life.
133:3.2 (1472.1) 在甘尼德研究家庭生活的同时，耶稣正向克里斯普斯教导更好的宗教生活方式。耶稣与这个有远见的犹太人举行过二十多次讲习会；毫不奇怪，多年以后，当保罗在这同一犹太教会堂布道时，当犹太人拒绝了他的讯息并投票禁止他进一步在这个犹太教会堂布道时，当他之后去到外邦人那里，那个克里斯普斯和他全家人接纳了新宗教。他成为保罗随后在科林斯（即哥林多）组织的基督教教会的主要支持者。		133:3.2 (1472.1) While Ganid studied family life, Jesus was teaching Crispus the better ways of religious living. Jesus held more than twenty sessions with this forward-looking Jew; and it is not surprising, years afterward, when Paul was preaching in this very synagogue, and when the Jews had rejected his message and had voted to forbid his further preaching in the synagogue, and when he then went to the gentiles, that Crispus with his entire family embraced the new religion, and that he became one of the chief supports of the Christian church which Paul subsequently organized at Corinth.
133:3.3 (1472.2) 保罗在科林斯布道、后来西拉和提摩太加入的十八个月期间，他遇到许多由“印度商人儿子的犹太人导师”所教导过的其他人。		133:3.3 (1472.2) During the eighteen months Paul preached in Corinth, being later joined by Silas and Timothy, he met many others who had been taught by the “Jewish tutor of the son of an Indian merchant.”
133:3.4 (1472.3) 在科林斯，他们遇到了来自三大洲的各个民族的人们。它仅次于亚历山大和罗马，是地中海帝国最为世界性的城市。这个城市中有许多引人注意，甘尼德从不厌倦造访海拔近两千英尺（近六百米）的城堡。他还花了大量业余时间在犹太教会堂周围和克里斯普斯家中。他起初被女人在犹太人家中地位所震惊，后来则被迷住了；它对这个年轻印度人来说是一种启示。		133:3.4 (1472.3) At Corinth they met people of every race hailing from three continents. Next to Alexandria and Rome, it was the most cosmopolitan city of the Mediterranean empire. There was much to attract one’s attention in this city, and Ganid never grew weary of visiting the citadel which stood almost two thousand feet above the sea. He also spent a great deal of his spare time about the synagogue and in the home of Crispus. He was at first shocked, and later on charmed, by the status of woman in the Jewish home; it was a revelation to this young Indian.
133:3.5 (1472.4) 耶稣和甘尼德是贾斯图斯、一个虔诚商人、住在犹太教会堂旁边的另一个犹太人家庭的常客。随后，当使徒保罗在这家逗留时，他的确许多次听到对这个印度少年和他犹太人导师的这些造访之重述，而保罗和贾斯图斯都想知道这个明智而又杰出的希伯来导师变得怎么样了。		133:3.5 (1472.4) Jesus and Ganid were often guests in another Jewish home, that of Justus, a devout merchant, who lived alongside the synagogue. And many times, subsequently, when the Apostle Paul sojourned in this home, did he listen to the recounting of these visits with the Indian lad and his Jewish tutor, while both Paul and Justus wondered whatever became of such a wise and brilliant Hebrew teacher.
133:3.6 (1472.5) 当在罗马时，甘尼德观察到耶稣拒绝陪他们去公共浴场。几次之后，这个年轻人试图劝诱耶稣进一步表达自己关于两性关系的看法。尽管他愿回答这个孩子的问题，但他却似乎从不愿意详细讨论这些话题。一晚，当他们在科林斯周围闲逛，走到靠近城堡城墙延伸到海边处，他们被两个妓女搭讪，甘尼德已正确吸收了以下观念，即耶稣是一个有着高等理念的人，他憎恶每样污秽邪恶之物；相应地，他对这两个女人说话严厉，并粗鲁示意她们走开。当耶稣看到这一切，他对甘宁德说：“你用意是好的，但你不应擅自以此方式对神的孩子讲话，即使她们碰巧是他犯错的孩子。我们是谁，以致我们应评判这两个女子？你碰巧了解导致她们求助于这种获得生计之方法的一切境况吗？在我们谈论这些事务的同时，与我就谈到这里吧。”这两个妓女对于他所说，比甘尼德还要吃惊。		133:3.6 (1472.5) When in Rome, Ganid observed that Jesus refused to accompany them to the public baths. Several times afterward the young man sought to induce Jesus further to express himself in regard to the relations of the sexes. Though he would answer the lad’s questions, he never seemed disposed to discuss these subjects at great length. One evening as they strolled about Corinth out near where the wall of the citadel ran down to the sea, they were accosted by two public women. Ganid had imbibed the idea, and rightly, that Jesus was a man of high ideals, and that he abhorred everything which partook of uncleanness or savored of evil; accordingly he spoke sharply to these women and rudely motioned them away. When Jesus saw this, he said to Ganid: “You mean well, but you should not presume thus to speak to the children of God, even though they chance to be his erring children. Who are we that we should sit in judgment on these women? Do you happen to know all of the circumstances which led them to resort to such methods of obtaining a livelihood? Stop here with me while we talk about these matters.” The courtesans were astonished at what he said even more than was Ganid.
133:3.7 (1472.6) 当他们站在月光中，耶稣继续说：“每个人心智中都活着一个神性之灵，天上之父的礼物。这一良善之灵不断努力将我们引向神，帮助我们找到神并知晓神；但在凡人身中也有许多自然肉体倾向，造物主放在那儿，是为了服务于个人和种族的福祉。此时，在一个如此大程度上被自私和罪恶所主导的世界上，男女时常在其了解自身以及与谋生之多重困难做斗争之努力中变得困惑。甘尼德，我感觉到，这两个女人都不是故意邪恶的。我能从她们的面容辨别她们经历了许多痛苦；她们在看似残忍命运手中遭受了许多痛苦；她们并非有意选择了这种生活；在近乎绝望的沮丧中，她们屈从于时刻的压力，接受了这种令人厌恶之谋生方式，作为摆脱对她们来说看似无望状况的最佳方式。甘尼德，有些人真的是内心邪恶；他们故意选择做卑鄙之事，不过，告诉我，当你看到这两张泪水斑斑的面容，你会看到任何丑恶邪恶之事吗？” 当耶稣停下等他答复时，甘尼德的声音在他结巴说出他的回答时哽咽了：“没有，老师，我没有。我为我对她们的粗鲁道歉 -- 我渴求她们的原谅。”之后耶稣说道：“我代她们恳求她们原谅你，正如我代我天上之父说他已原谅她们。现在你们所有人与我一起前往一个朋友家中，我们将找些点心，并为未来更好新生活谋划。”直到此时，吃惊的两个女人未说一句话；她们面面相觑，并在两个男人领路时默默跟随。		133:3.7 (1472.6) As they stood there in the moonlight, Jesus went on to say: “There lives within every human mind a divine spirit, the gift of the Father in heaven. This good spirit ever strives to lead us to God, to help us to find God and to know God; but also within mortals there are many natural physical tendencies which the Creator put there to serve the well-being of the individual and the race. Now, oftentimes, men and women become confused in their efforts to understand themselves and to grapple with the manifold difficulties of making a living in a world so largely dominated by selfishness and sin. I perceive, Ganid, that neither of these women is willfully wicked. I can tell by their faces that they have experienced much sorrow; they have suffered much at the hands of an apparently cruel fate; they have not intentionally chosen this sort of life; they have, in discouragement bordering on despair, surrendered to the pressure of the hour and accepted this distasteful means of obtaining a livelihood as the best way out of a situation that to them appeared hopeless. Ganid, some people are really wicked at heart; they deliberately choose to do mean things, but, tell me, as you look into these now tear-stained faces, do you see anything bad or wicked?” And as Jesus paused for his reply, Ganid’s voice choked up as he stammered out his answer: “No, Teacher, I do not. And I apologize for my rudeness to them—I crave their forgiveness.” Then said Jesus: “And I bespeak for them that they have forgiven you as I speak for my Father in heaven that he has forgiven them. Now all of you come with me to a friend’s house where we will seek refreshment and plan for the new and better life ahead.” Up to this time the amazed women had not uttered a word; they looked at each other and silently followed as the men led the way.
133:3.8 (1473.1) 想象一下贾斯图斯妻子的吃惊，当在这一晚的时刻，耶稣与甘尼德和这两个陌生人出现，说道：“你要原谅我们在这个时刻到来，不过甘尼德和我想要点吃的，我们想与这两个我们新找到的朋友分享它，她们也需要食物；除了所有这一切，我们还带着以下想法来到你这儿，你将会感兴趣就帮助这两个女人开始新生活的最佳方式与我们一同商讨。她们会告诉你她们的故事，不过我猜测她们有过许多麻烦，她们在你家这儿出现，证明了她们多么真诚渴望认识良善之人，她们多么愿意接受机会向全世界 -- 乃至天上的天使们展示 -- 她们会成为多么勇敢和高贵的女人。”		133:3.8 (1473.1) Imagine the surprise of Justus’ wife when, at this late hour, Jesus appeared with Ganid and these two strangers, saying: “You will forgive us for coming at this hour, but Ganid and I desire a bite to eat, and we would share it with these our new-found friends, who are also in need of nourishment; and besides all this, we come to you with the thought that you will be interested in counseling with us as to the best way to help these women get a new start in life. They can tell you their story, but I surmise they have had much trouble, and their very presence here in your house testifies how earnestly they crave to know good people, and how willingly they will embrace the opportunity to show all the world—and even the angels of heaven—what brave and noble women they can become.”
133:3.9 (1473.2) 当贾斯图斯的妻子玛莎将食物摆在桌子上，耶稣要意想不到离开她们，说道：“时间不早了，由于这个年轻人的父亲正在等我们，我们祈求被原谅，与此同时，我们留你们三个女人 -- 极高者的钟爱孩子们一起在这儿。我将会为你们在为世上更好的崭新生活和来世永恒生活制定计划时的灵性指引祈祷。”		133:3.9 (1473.2) When Martha, Justus’ wife, had spread the food on the table, Jesus, taking unexpected leave of them, said: “As it is getting late, and since the young man’s father will be awaiting us, we pray to be excused while we leave you here together—three women—the beloved children of the Most High. And I will pray for your spiritual guidance while you make plans for a new and better life on earth and eternal life in the great beyond.”
133:3.10 (1473.3) 耶稣和甘尼德就这样离开了女人们。到那时为止，这两个妓女没说什么；甘尼德也同样无言以对。玛莎也是好一会儿无言以对，但不久她便应付自如，为这两个陌生人做了耶稣所期望的每样事情。这两个女人中年长者在那不久后便怀着永生的希望去世了，较年轻的这个女人在贾斯图斯的营业处工作，后来成为科林斯第一个基督教会的终身会员。		133:3.10 (1473.3) Thus did Jesus and Ganid take leave of the women. So far the two courtesans had said nothing; likewise was Ganid speechless. And for a few moments so was Martha, but presently she rose to the occasion and did everything for these strangers that Jesus had hoped for. The elder of these two women died a short time thereafter, with bright hopes of eternal survival, and the younger woman worked at Justus’ place of business and later became a lifelong member of the first Christian church in Corinth.
133:3.11 (1473.4) 在克里斯普斯家中，耶稣和甘尼德几次遇见一个名叫该犹的人，后者随后成为保罗的一个忠诚支持者。在科林斯这两个月期间，他们有许多值得的个人举行过亲密交谈，作为所有这些看似随意接触的结果，因此受影响的一大半个人成为了随后基督教社团的成员。		133:3.11 (1473.4) Several times in the home of Crispus, Jesus and Ganid met one Gaius, who subsequently became a loyal supporter of Paul. During these two months in Corinth they held intimate conversations with scores of worth-while individuals, and as a result of all these apparently casual contacts more than half of the individuals so affected became members of the subsequent Christian community.
133:3.12 (1473.5) 当保罗第一次去往科林斯时，他并未打算做一次长时间访问。但他并不知道，这位犹太导师已为他的劳作做了那么多好的准备。他还进一步发现，巨大的兴趣已被亚居拉和百基拉所唤醒了，亚居拉是耶稣在罗马时接触的一个犬儒派人。这对夫妇是来自罗马的犹太难民，他们很快就接受了保罗的教导。他与他们住在一起，与他们一起工作，因为他们也是造帐篷者。正是由于这些状况，保罗延长了他在科林斯的逗留。		133:3.12 (1473.5) When Paul first went to Corinth, he had not intended to make a prolonged visit. But he did not know how well the Jewish tutor had prepared the way for his labors. And further, he discovered that great interest had already been aroused by Aquila and Priscilla, Aquila being one of the Cynics with whom Jesus had come in contact when in Rome. This couple were Jewish refugees from Rome, and they quickly embraced Paul’s teachings. He lived with them and worked with them, for they were also tentmakers. It was because of these circumstances that Paul prolonged his stay in Corinth.
4. 在科林斯的亲身工作 ^top		4. Personal Work in Corinth ^top
133:4.1 (1474.1) 耶稣和甘尼德在科林斯有许多更为有趣的经历。他们与许多人有过密切交谈，后者因接受来自耶稣的指导而大为受益。		133:4.1 (1474.1) Jesus and Ganid had many more interesting experiences in Corinth. They had close converse with a great number of persons who greatly profited by the instruction received from Jesus.
133:4.2 (1474.2) 他教导磨坊主有关将真理之粮在生活经历之磨机中碾碎，从而使得神性生活之诸多难事易于被他同伴凡人中的软弱无力者所接受。耶稣说道：“将真理之乳给那些在灵性觉知上还是婴儿之人。在你的鲜活慈爱侍奉中，以引人形式供应灵性食粮，并适应于你每个问询者的接受能力。”		133:4.2 (1474.2) The miller he taught about grinding up the grains of truth in the mill of living experience so as to render the difficult things of divine life readily receivable by even the weak and feeble among one’s fellow mortals. Said Jesus: “Give the milk of truth to those who are babes in spiritual perception. In your living and loving ministry serve spiritual food in attractive form and suited to the capacity of receptivity of each of your inquirers.”
133:4.3 (1474.3) 对一个罗马百夫长，他说道：“凯撒的东西归给凯撒，神的东西归给神。对神的真诚服务和对凯撒的忠诚服务并不冲突，除非凯撒擅自将神灵所单独要求的效忠硬归给他自己。若你逐渐认识神，那么对神的忠诚会使你在对一个值得皇帝的奉献中更为忠诚和信实。”		133:4.3 (1474.3) To the Roman centurion he said: “Render unto Caesar the things which are Caesar’s and unto God the things which are God’s. The sincere service of God and the loyal service of Caesar do not conflict unless Caesar should presume to arrogate to himself that homage which alone can be claimed by Deity. Loyalty to God, if you should come to know him, would render you all the more loyal and faithful in your devotion to a worthy emperor.”
133:4.4 (1474.4) 对一个热切的密特拉教领袖，他说道：“你在寻求一个具有永恒救赎的宗教上做得很好，但你在人为奥秘和人类哲学中间寻求这样一种荣耀的真理却犯了错，你难道不知道永恒救赎之奥秘居于你自己灵魂当中吗？你难道不知天上之神已经派遣他的灵住在你身内、该灵将会引领所有热爱真理和服务于神的凡人离开此生并通过死亡门户往上去往神等待接收他子女的永恒光明高处吗？永远不要忘记：你们这些知神者是神之子女，若你们真正渴望像他一样。”		133:4.4 (1474.4) To the earnest leader of the Mithraic cult he said: “You do well to seek for a religion of eternal salvation, but you err to go in quest of such a glorious truth among man-made mysteries and human philosophies. Know you not that the mystery of eternal salvation dwells within your own soul? Do you not know that the God of heaven has sent his spirit to live within you, and that this spirit will lead all truth-loving and God-serving mortals out of this life and through the portals of death up to the eternal heights of light where God waits to receive his children? And never forget: You who know God are the sons of God if you truly yearn to be like him.”
133:4.5 (1474.5) 对一个伊壁鸠鲁派导师，他说道：“你在择取最佳者、尊重良善者上做得很好，但当你未能辨别出源于对神在人类心中之临在的认知而体现在属灵领域的凡人生活更伟大之事，难道你是明智的吗？所有人类经历中伟大之事，是对知晓神之灵住在你身内并寻求带你踏上达至我们共同之父、一切造物之神、诸宇之主亲身临在那一漫长而又几近无尽旅程的认知。”		133:4.5 (1474.5) To the Epicurean teacher he said: “You do well to choose the best and esteem the good, but are you wise when you fail to discern the greater things of mortal life which are embodied in the spirit realms derived from the realization of the presence of God in the human heart? The great thing in all human experience is the realization of knowing the God whose spirit lives within you and seeks to lead you forth on that long and almost endless journey of attaining the personal presence of our common Father, the God of all creation, the Lord of universes.”
133:4.6 (1474.6) 对一个希腊承包者兼建造者，他说道：“我的朋友，当你见到人们的物质性构造时，在你灵魂当中的神性之灵所在的相似处成长一种灵性品格。不要让你作为一个世间建造者的成就，超越你作为天国一个灵性之子的成就。当你为他人建造时间性宅厦时，不要忽略为你自己确保永恒性宅厦的所有权。永远记住，有一座基础是正义与真理之城，它的建造者和创造者是神。”		133:4.6 (1474.6) To the Greek contractor and builder he said: “My friend, as you build the material structures of men, grow a spiritual character in the similitude of the divine spirit within your soul. Do not let your achievement as a temporal builder outrun your attainment as a spiritual son of the kingdom of heaven. While you build the mansions of time for another, neglect not to secure your title to the mansions of eternity for yourself. Ever remember, there is a city whose foundations are righteousness and truth, and whose builder and maker is God.”
133:4.7 (1474.7) 对一个罗马法官，他说道：“当你审判人们，要记住，你自身也将有天会在一个宇宙的支配者们的审判栏前接受审判。公正审判，乃至仁慈审判，正如你将有天在至高仲裁者手上以此方式渴望仁慈考量。如你在类似情况下被审判一样去审判，以此方式被律法之文字和律法之精神所指导。正如你根据那些被带到你面前之人的需要给予受公正所主导的公平一样，你有权在你终有一时站在地上之审判者面前期待受仁慈所缓和的公平。”		133:4.7 (1474.7) To the Roman judge he said: “As you judge men, remember that you yourself will also some day come to judgment before the bar of the Rulers of a universe. Judge justly, even mercifully, even as you shall some day thus crave merciful consideration at the hands of the Supreme Arbiter. Judge as you would be judged under similar circumstances, thus being guided by the spirit of the law as well as by its letter. And even as you accord justice dominated by fairness in the light of the need of those who are brought before you, so shall you have the right to expect justice tempered by mercy when you sometime stand before the Judge of all the earth.”
133:4.8 (1475.1) 对一个希腊人客栈的女主人，他说道：“就像一个招待极高者子女的人侍奉你的客栈。将你日常劳苦之苦差提升的一种高等艺术的层次，经由逐渐认识到你在侍奉内驻在人身中的神，他通过他的灵降格生活的人们心中而内驻，藉此寻求转换他们的心智，引领他们灵魂达至对拥有所有这些神性之灵赠与礼物的天堂之父的了解。”		133:4.8 (1475.1) To the mistress of the Greek inn he said: “Minister your hospitality as one who entertains the children of the Most High. Elevate the drudgery of your daily toil to the high levels of a fine art through the increasing realization that you minister to God in the persons whom he indwells by his spirit which has descended to live within the hearts of men, thereby seeking to transform their minds and lead their souls to the knowledge of the Paradise Father of all these bestowed gifts of the divine spirit.”
133:4.9 (1475.2) 耶稣曾多次造访一个中国商人。在道别过程中，他劝诫他：“只崇拜神，他是你真正的灵性先祖。要记住，父的灵永远活在你心中，总是将你的灵魂方向指向天堂。若你跟随这一不朽之灵的无意识引领，你必定会在找到神的上升道路上继续。当你的确达到天上之父，正是因为经由寻求他，你才变得越来越像他一样。那就别了，张，不过只是一段时期，因为我们将会在光的世界再次相遇，诸多属灵灵魂之父为那些朝向天堂之人提供了许多令人愉快的经停地。”		133:4.9 (1475.2) Jesus had many visits with a Chinese merchant. In saying good-bye, he admonished him: “Worship only God, who is your true spirit ancestor. Remember that the Father’s spirit ever lives within you and always points your soul-direction heavenward. If you follow the unconscious leadings of this immortal spirit, you are certain to continue on in the uplifted way of finding God. And when you do attain the Father in heaven, it will be because by seeking him you have become more and more like him. And so farewell, Chang, but only for a season, for we shall meet again in the worlds of light where the Father of spirit souls has provided many delightful stopping-places for those who are Paradise-bound.”
133:4.10 (1475.3) 对一个来自不列颠的旅行者，他说道：“我的兄弟，我察觉到你在寻求真理，我提议一切真理之父的灵或许碰巧居于你身中。你曾真诚努力与自己灵魂之灵交谈吗？这种事确实困难，很少会产生成功的意识；物质性心智每次诚实与其内驻之灵交流的尝试会取得一定成功，尽管所有这类出色人类经历中的大多数，必须要作为超意识登记长久存留在这些知神凡人的灵魂中。”		133:4.10 (1475.3) To the traveler from Britain he said: “My brother, I perceive you are seeking for truth, and I suggest that the spirit of the Father of all truth may chance to dwell within you. Did you ever sincerely endeavor to talk with the spirit of your own soul? Such a thing is indeed difficult and seldom yields consciousness of success; but every honest attempt of the material mind to communicate with its indwelling spirit meets with certain success, notwithstanding that the majority of all such magnificent human experiences must long remain as superconscious registrations in the souls of such God-knowing mortals.”
133:4.11 (1475.4) 对一个逃亡的孩子，耶稣说道：“要记住，有两样东西你无法逃离 -- 神与你自己。无论你去哪儿，你都会带上你自己和活在你心中的天父之灵。我的孩子，停止尝试欺骗你自己；专心致力于面对生活事实的充满勇气做法；紧紧抓住与神的亲子关系和永生确定性之确保，正如我指导你的那样。从这天起，决心成为一个真正男人，一个下定决心去勇敢而又明智面对生活的男人。”		133:4.11 (1475.4) To the runaway lad Jesus said: “Remember, there are two things you cannot run away from—God and yourself. Wherever you may go, you take with you yourself and the spirit of the heavenly Father which lives within your heart. My son, stop trying to deceive yourself; settle down to the courageous practice of facing the facts of life; lay firm hold on the assurances of sonship with God and the certainty of eternal life, as I have instructed you. From this day on purpose to be a real man, a man determined to face life bravely and intelligently.”
133:4.12 (1475.5) 对一个被宣判死刑的罪犯，他在最后一刻说道：“我的兄弟，你落在了邪恶的时代。你迷失了道路；纠缠在犯罪的罗网中。从与你交谈中，我清楚知道，你并未打算要做这件将要令你付出你短暂生命的事。不过你的确做了这一邪恶之事，你的同伴们判定你有罪；他们已决定你要死。你我或许不会否认这个国家有这种以它自己选择方式自我防卫的权利。看来没有任何以人力逃脱你恶行惩罚的方式。你的同伴们必须要以你所做之事审判你，不过有一个法官你可以向其请求宽恕，他会依照你的真正动机和更好意图审判你。若你的忏悔是真实的，你的信仰是真诚的，你不需要担心面对神的审判。你的错误带来了人类所施加的死刑之事实，并不会损害你灵魂在天界法庭之前获得公平和享受仁慈的机会。”		133:4.12 (1475.5) To the condemned criminal he said at the last hour: “My brother, you have fallen on evil times. You lost your way; you became entangled in the meshes of crime. From talking to you, I well know you did not plan to do the thing which is about to cost you your temporal life. But you did do this evil, and your fellows have adjudged you guilty; they have determined that you shall die. You or I may not deny the state this right of self-defense in the manner of its own choosing. There seems to be no way of humanly escaping the penalty of your wrongdoing. Your fellows must judge you by what you did, but there is a Judge to whom you may appeal for forgiveness, and who will judge you by your real motives and better intentions. You need not fear to meet the judgment of God if your repentance is genuine and your faith sincere. The fact that your error carries with it the death penalty imposed by man does not prejudice the chance of your soul to obtain justice and enjoy mercy before the heavenly courts.”
133:4.13 (1476.1) 耶稣与大量饥渴的灵魂相有过许多亲密交谈，太多而无法在此记载中找到一席之地。这三个旅行者享受了他们在科林斯的逗留。除了作为教育中心更为有名的雅典以外，科林斯在这些罗马时期是希腊最为重要的城市。他们在这个繁荣商业中心两个月的停留，为他们三个人都提供了获得许多有价值经历的机会。他们在这座城市的逗留，是他们从罗马返回路上所有经停地中最为有趣的地方之一。		133:4.13 (1476.1) Jesus enjoyed many intimate talks with a large number of hungry souls, too many to find a place in this record. The three travelers enjoyed their sojourn in Corinth. Excepting Athens, which was more renowned as an educational center, Corinth was the most important city in Greece during these Roman times, and their two months’ stay in this thriving commercial center afforded opportunity for all three of them to gain much valuable experience. Their sojourn in this city was one of the most interesting of all their stops on the way back from Rome.
133:4.14 (1476.2) 戈纳德在科林斯有很多同行，不过最后他的业务完成了，他们准备好乘船前往雅典。他们乘坐一艘小船，它可从科林斯的一个港口经由一条陆上轨道从陆路运到另一个港口，距离为十英里（约十六公里）。		133:4.14 (1476.2) Gonod had many interests in Corinth, but finally his business was finished, and they prepared to sail for Athens. They traveled on a small boat which could be carried overland on a land track from one of Corinth’s harbors to the other, a distance of ten miles.
5. 在雅典 -- 关于科学的论述 ^top		5. At Athens—Discourse on Science ^top
133:5.1 (1476.3) 他们不久抵达了希腊科学和学术的旧时中心，甘尼德一想到在雅典、在希腊、一度的亚历山大帝国之教化中心就激动不已，这个帝国曾将其边界延伸到他自己的印度土地。没有什么业务可交易；因此戈纳德花了他的大多时间与耶稣和甘尼德在一起，造访了许多感兴趣的地方，并聆听了这个孩子与他多才老师的有趣讨论。		133:5.1 (1476.3) They shortly arrived at the olden center of Greek science and learning, and Ganid was thrilled with the thought of being in Athens, of being in Greece, the cultural center of the onetime Alexandrian empire, which had extended its borders even to his own land of India. There was little business to transact; so Gonod spent most of his time with Jesus and Ganid, visiting the many points of interest and listening to the interesting discussions of the lad and his versatile teacher.
133:5.2 (1476.4) 有一所极好的大学仍兴盛于雅典，这三个人对其学术殿堂做了频繁的造访。耶稣和甘尼德在亚历山大参加博物馆中的讲座时，他们已彻底讨论过柏拉图的教导。他们都喜欢希腊艺术，在这个城市周围到处还可发现其范例。		133:5.2 (1476.4) A great university still thrived in Athens, and the trio made frequent visits to its halls of learning. Jesus and Ganid had thoroughly discussed the teachings of Plato when they attended the lectures in the museum at Alexandria. They all enjoyed the art of Greece, examples of which were still to be found here and there about the city.
133:5.3 (1476.5) 父子都极为享受耶稣一晚在其客栈与一位希腊哲学家关于科学的讨论。在这个学究谈论了近三小时后，当他结束了他的论述时，耶稣，以现代思想措辞，说道：		133:5.3 (1476.5) Both the father and the son greatly enjoyed the discussion on science which Jesus had at their inn one evening with a Greek philosopher. After this pedant had talked for almost three hours, and when he had finished his discourse, Jesus, in terms of modern thought, said:
133:5.4 (1476.6) 科学家们或许有一天会测量引力、光、电之能量或力量显现物，但这些科学家却永远无法（在科学上）告诉你这些宇宙现象是什么。科学处理物理能量活动；宗教则处理永恒价值。真正哲学则出自尽力将两种定量和定性观察物关联起来的智慧。总是会存在这样一种危险，即纯物理科学家可能会患有数学上的骄傲和统计学上的自负，更不必说灵性上的盲目了。		133:5.4 (1476.6) Scientists may some day measure the energy, or force manifestations, of gravitation, light, and electricity, but these same scientists can never (scientifically) tell you what these universe phenomena are. Science deals with physical-energy activities; religion deals with eternal values. True philosophy grows out of the wisdom which does its best to correlate these quantitative and qualitative observations. There always exists the danger that the purely physical scientist may become afflicted with mathematical pride and statistical egotism, not to mention spiritual blindness.
133:5.5 (1476.7) 逻辑在物质世界中是有效的，数学在将其应用限于物理事物时是可靠的；但这二者在应用到生活问题上时，则不会被视为全然可靠无误的。算数说，若一个人能在十分钟内修剪一只羊，那么十个人可在一分钟内修剪好它。那是正确的数学，但它却并不真实，因为十个人无法如此做好它；他们会彼此妨碍太大，以致工作会被大大延误。		133:5.5 (1476.7) Logic is valid in the material world, and mathematics is reliable when limited in its application to physical things; but neither is to be regarded as wholly dependable or infallible when applied to life problems. Life embraces phenomena which are not wholly material. Arithmetic says that, if one man could shear a sheep in ten minutes, ten men could shear it in one minute. That is sound mathematics, but it is not true, for the ten men could not so do it; they would get in one another’s way so badly that the work would be greatly delayed.
133:5.6 (1477.1) 数学断言，若一个人代表某个单位的智性和道德价值，那么十个人将会代表这个价值的十倍。但在涉及人类人格体方面，这样说更接近真相，即这样一种人格组合相当于方程式中涉及的人格体数目之平方的总计，而非简单的算术总计。以协调运作一致方式在一起的人类社会团体，代表了一种远大于其诸个部分简单总计的力量。		133:5.6 (1477.1) Mathematics asserts that, if one person stands for a certain unit of intellectual and moral value, ten persons would stand for ten times this value. But in dealing with human personality it would be nearer the truth to say that such a personality association is a sum equal to the square of the number of personalities concerned in the equation rather than the simple arithmetical sum. A social group of human beings in co-ordinated working harmony stands for a force far greater than the simple sum of its parts.
133:5.7 (1477.2) 数量可被认为是一种事实，由此变成一种科学一致性。质量，由于是一种心智阐释事务，代表一种对价值的评估，因此必须保留为一种个人经验。当科学和宗教都变得不那么教条，更能容忍批评，哲学之后将会开始实现在对宇宙之智能理解上的统一。		133:5.7 (1477.2) Quantity may be identified as a fact, thus becoming a scientific uniformity. Quality, being a matter of mind interpretation, represents an estimate of values, and must, therefore, remain an experience of the individual. When both science and religion become less dogmatic and more tolerant of criticism, philosophy will then begin to achieve unity in the intelligent comprehension of the universe.
133:5.8 (1477.3) 无穷宇宙中存在统一性，只要你能在现实中辨识出其运作。真正的宇宙对永恒之神的每个孩子都是友好的。真正问题是：人的有限心智如何能够实现想法的一种合乎逻辑、真正而又对应的统一？只有通过构想定量性事实和定质性价值在天堂之父身中有着一种共同的起因，才能拥有这种知晓宇宙的心智状态。这样一种有关实相的概念，会产生一种对于宇宙现象之有目的统一的更广阔洞见；它甚至会揭示一种渐进型人格达成的灵性目标。这是一种能感觉到一个有着持续变化的非人格性关系和不断演进的人格性关系的鲜活宇宙之不变背景的统一概念。		133:5.8 (1477.3) There is unity in the cosmic universe if you could only discern its workings in actuality. The real universe is friendly to every child of the eternal God. The real problem is: How can the finite mind of man achieve a logical, true, and corresponding unity of thought? This universe-knowing state of mind can be had only by conceiving that the quantitative fact and the qualitative value have a common causation in the Paradise Father. Such a conception of reality yields a broader insight into the purposeful unity of universe phenomena; it even reveals a spiritual goal of progressive personality achievement. And this is a concept of unity which can sense the unchanging background of a living universe of continually changing impersonal relations and evolving personal relationships.
133:5.9 (1477.4) 物质、属灵和介于它们中间的状态，是真正宇宙之真实统一性的三种相互关联而又相互结合的层次。不论事实性和价值性宇宙现象或许看似多么不同，它们终究会在至高者身中得以统一。		133:5.9 (1477.4) Matter and spirit and the state intervening between them are three interrelated and interassociated levels of the true unity of the real universe. Regardless of how divergent the universe phenomena of fact and value may appear to be, they are, after all, unified in the Supreme.
133:5.10 (1477.5) 物质存之实相既附着于可见的物质，也附着于未被认出的能量。当宇宙的能量被如此减慢，以至它们获得了所需程度的运动，之后，在有利条件下，这些同样的能量变成了质量。不要忘记，本身能察觉到外在实相存在的心智本身也是真实的。这一充满能量-质量、心智和属灵的宇宙之根本原因是永恒性的 -- 它存在并包含在万有之父及其绝对性协同者们的本性和反应中。		133:5.10 (1477.5) Reality of material existence attaches to unrecognized energy as well as to visible matter. When the energies of the universe are so slowed down that they acquire the requisite degree of motion, then, under favorable conditions, these same energies become mass. And forget not, the mind which can alone perceive the presence of apparent realities is itself also real. And the fundamental cause of this universe of energy-mass, mind, and spirit, is eternal—it exists and consists in the nature and reactions of the Universal Father and his absolute co-ordinates.
133:5.11 (1477.6) 他们都对耶稣的话语大为惊讶，当这个希腊人离开他们时，他说道：“至少我的双眼看到了一个思考超出种族优越感之事、谈论超出宗教之事的犹太人。”他们晚上也就寝了。		133:5.11 (1477.6) They were all more than astounded at the words of Jesus, and when the Greek took leave of them, he said: “At last my eyes have beheld a Jew who thinks something besides racial superiority and talks something besides religion.” And they retired for the night.
133:5.12 (1477.7) 在雅典的逗留是愉快和有益的，但在其人的接触方面并不特别富有成果。那个时代的太多雅典人要么在智性上自豪于他们在另一时代的声誉，要么在精神上是愚蠢和无知的，因为是在希腊有过荣耀、其民众心中有过智慧的那些较早时期的下等奴隶的后代。即便那时，在雅典公民中间仍可发现有许多敏锐的智者。		133:5.12 (1477.7) The sojourn in Athens was pleasant and profitable, but it was not particularly fruitful in its human contacts. Too many of the Athenians of that day were either intellectually proud of their reputation of another day or mentally stupid and ignorant, being the offspring of the inferior slaves of those earlier periods when there was glory in Greece and wisdom in the minds of its people. Even then, there were still many keen minds to be found among the citizens of Athens.
6. 在以弗所 -- 关于灵魂的论述 ^top		6. At Ephesus—Discourse on the Soul ^top
133:6.1 (1477.8) 离开雅典，这三个旅行者取道特罗亚前往以弗所，即罗马的亚细亚行省之首府。他们多次出行前往以弗所人的著名阿尔特弥斯神殿，离城市大约两英里（约三公里）。阿尔特弥斯是整个小亚细亚最著名的女神，也是古安纳托利亚时代仍为较早母神的存续。致力于她崇拜的巨大神殿中所展示的粗制偶像，据说是从天上掉下来的。甘尼德早期尊重偶像为神性象征的培训并未全部被根除，他认为最好购买一个银色小神龛来纪念这个小亚细亚的生育女神。那晚他们详细讨论了关于对人手做的物品之崇拜。		133:6.1 (1477.8) On leaving Athens, the travelers went by way of Troas to Ephesus, the capital of the Roman province of Asia. They made many trips out to the famous temple of Artemis of the Ephesians, about two miles from the city. Artemis was the most famous goddess of all Asia Minor and a perpetuation of the still earlier mother goddess of ancient Anatolian times. The crude idol exhibited in the enormous temple dedicated to her worship was reputed to have fallen from heaven. Not all of Ganid’s early training to respect images as symbols of divinity had been eradicated, and he thought it best to purchase a little silver shrine in honor of this fertility goddess of Asia Minor. That night they talked at great length about the worship of things made with human hands.
133:6.2 (1478.1) 在他们停留的第三天，他们沿着河往下走，去观察这个港口河口的疏浚。中午他们有一个思乡的极为沮丧的年轻腓尼基人交谈了；但最重要的是，他妒忌某个在他头上得到了提拔的年轻人。耶稣向他讲了些安慰的话语，并引用的古时希伯来谚语：“一个人的天赋会为他腾出空位，并将他带到伟大之人面前。”		133:6.2 (1478.1) On the third day of their stay they walked down by the river to observe the dredging of the harbor’s mouth. At noon they talked with a young Phoenician who was homesick and much discouraged; but most of all he was envious of a certain young man who had received promotion over his head. Jesus spoke comforting words to him and quoted the olden Hebrew proverb: “A man’s gift makes room for him and brings him before great men.”
133:6.3 (1478.2) 在这场地中海之行他们所造访的所有大城市中，他们在这儿完成了对随后基督教传教士工作最少有价值之事。基督教在很大程度上通过保罗的努力，而确保了它在以弗所的启动，他在这儿住了两年多，以造帐篷为生，并在推喇奴学院主观众室内每次进行有关宗教和哲学的讲座。		133:6.3 (1478.2) Of all the large cities they visited on this tour of the Mediterranean, they here accomplished the least of value to the subsequent work of the Christian missionaries. Christianity secured its start in Ephesus largely through the efforts of Paul, who resided here more than two years, making tents for a living and conducting lectures on religion and philosophy each night in the main audience chamber of the school of Tyrannus.
133:6.4 (1478.3) 有一个进步的思想家与这个当地哲学学院有联系，耶稣与他有过几次有益的会话。在交谈过程中，耶稣反复使用了“灵魂”这个词。这个博学的希腊人最终问他所说的“灵魂”什么意思，他回答道：		133:6.4 (1478.3) There was a progressive thinker connected with this local school of philosophy, and Jesus had several profitable sessions with him. In the course of these talks Jesus had repeatedly used the word “soul.” This learned Greek finally asked him what he meant by “soul,” and he replied:
133:6.5 (1478.4) “灵魂是人的自我反思、真理辨别和灵性察觉部分，它永远将人类抬升至高于动物世界的层次。自我意识，就本身而言，并不是灵魂。道德自我意识是真正的人类自我认知，并构成了人类灵魂的基础，灵魂是代表了人类经验之前在续存价值的那一部分。道德选择和灵性达成，知神的能力，以及像他一样的驱策，是灵魂的特征。人类灵魂离开道德思考和灵性活动无法存在。一个停滞的灵魂是一个垂死的灵魂。不过，人的灵魂不同于基于心智之内的神性之灵。神性之灵伴随人类心智的第一个道德活动而同时到来，那便是灵魂诞生之际。”		133:6.5 (1478.4) “The soul is the self-reflective, truth-discerning, and spirit-perceiving part of man which forever elevates the human being above the level of the animal world. Self-consciousness, in and of itself, is not the soul. Moral self-consciousness is true human self-realization and constitutes the foundation of the human soul, and the soul is that part of man which represents the potential survival value of human experience. Moral choice and spiritual attainment, the ability to know God and the urge to be like him, are the characteristics of the soul. The soul of man cannot exist apart from moral thinking and spiritual activity. A stagnant soul is a dying soul. But the soul of man is distinct from the divine spirit which dwells within the mind. The divine spirit arrives simultaneously with the first moral activity of the human mind, and that is the occasion of the birth of the soul.
133:6.6 (1478.5) “一个灵魂的挽救或失去，与道德意识是否通过与其相关联的不朽灵性禀赋永恒联合而达至续存地位有关。救赎是对道德意识之自我认知的灵性化，藉此道德意识变得具有续存价值。所有形式的灵魂冲突在于道德或是灵性自我意识与纯智性的自我意识之间缺乏和谐。”		133:6.6 (1478.5) “The saving or losing of a soul has to do with whether or not the moral consciousness attains survival status through eternal alliance with its associated immortal spirit endowment. Salvation is the spiritualization of the self-realization of the moral consciousness, which thereby becomes possessed of survival value. All forms of soul conflict consist in the lack of harmony between the moral, or spiritual, self-consciousness and the purely intellectual self-consciousness.
133:6.7 (1478.6) “人类灵魂，当得以成熟、高贵和灵性化时，便会接近天上地位，因为它会接近于一个介于物质性和灵性、物质性自我和神性之灵中间的实体。一个人类的逐渐演进灵魂很难描述，更难展示，因为它既不可凭借物质性调查、也不可凭借灵性验证的方法得以发现。物质性科学无法展示灵魂的存在，纯灵性验证也无法做到。尽管物质性科学和灵性标准都无法发现人类灵魂的存在，但每个道德上自觉的凡人都知道，他的灵魂作为一种真正而又实际的个人体验而存在。”		133:6.7 (1478.6) “The human soul, when matured, ennobled, and spiritualized, approaches the heavenly status in that it comes near to being an entity intervening between the material and the spiritual, the material self and the divine spirit. The evolving soul of a human being is difficult of description and more difficult of demonstration because it is not discoverable by the methods of either material investigation or spiritual proving. Material science cannot demonstrate the existence of a soul, neither can pure spirit-testing. Notwithstanding the failure of both material science and spiritual standards to discover the existence of the human soul, every morally conscious mortal knows of the existence of his soul as a real and actual personal experience.”
7. 在塞浦路斯逗留 -- 关于心智的论述 ^top		7. The Sojourn at Cyprus—Discourse on Mind ^top
133:7.1 (1479.1) 不久，这三个旅行者启航去了塞浦路斯，在罗得岛停靠。他们享受了长时间的水上航行，并抵达了他们的岛屿目的地，身体放松，精神舒畅。		133:7.1 (1479.1) Shortly the travelers set sail for Cyprus, stopping at Rhodes. They enjoyed the long water voyage and arrived at their island destination much rested in body and refreshed in spirit.
133:7.2 (1479.2) 随着他们的地中海之行渐近结束，他们的计划是在这次对塞浦路斯的造访中享受一段真正的休息和消遣。他们在帕福斯登陆，便立即开始为他们在附近山中几个周的逗留安排供应物品。在他们抵达后的第三天，他们便带着他们满载的驮畜向山上进发了。		133:7.2 (1479.2) It was their plan to enjoy a period of real rest and play on this visit to Cyprus as their tour of the Mediterranean was drawing to a close. They landed at Paphos and at once began the assembly of supplies for their sojourn of several weeks in the near-by mountains. On the third day after their arrival they started for the hills with their well-loaded pack animals.
133:7.3 (1479.3) 两个周以来，这三个人极为享受，之后，毫无征兆，年轻的甘尼德突然得了重病。两个周他遭受了高烧，时常变得神志不清；耶稣和戈纳德都忙着照料这个生病的男孩。耶稣熟练而又温和地照料这个孩子，这位父亲被他对这个受折磨年轻人所有侍奉中表现出的温和和熟练所惊到了。他们远离人类居住地，这个男孩病得太厉害，无法被移动；因此他们就在山上尽其所能准备好护理他恢复健康。		133:7.3 (1479.3) For two weeks the trio greatly enjoyed themselves, and then, without warning, young Ganid was suddenly taken grievously ill. For two weeks he suffered from a raging fever, oftentimes becoming delirious; both Jesus and Gonod were kept busy attending the sick boy. Jesus skillfully and tenderly cared for the lad, and the father was amazed by both the gentleness and adeptness manifested in all his ministry to the afflicted youth. They were far from human habitations, and the boy was too ill to be moved; so they prepared as best they could to nurse him back to health right there in the mountains.
133:7.4 (1479.4) 在甘尼德的三个周康复期期间，耶稣告诉了他许多关于自然及其多样性的有趣事情。当他们在山间漫步，这个男孩问着问题，耶稣回答着它们，而这位父亲则对整个表现感到惊奇，他们是多么开心。		133:7.4 (1479.4) During Ganid’s convalescence of three weeks Jesus told him many interesting things about nature and her various moods. And what fun they had as they wandered over the mountains, the boy asking questions, Jesus answering them, and the father marveling at the whole performance.
133:7.5 (1479.5) 在他们在山上的最后一周逗留，耶稣和甘尼德关于人类心智的职能有过一次长谈。在几个小时的讨论后，这个孩子问了这个问题：“不过老师，当你说人类比高等动物体验到一种更高形式的自我意识，你是什么意思？” 以现在措辞重述，耶稣回答道：		133:7.5 (1479.5) The last week of their sojourn in the mountains Jesus and Ganid had a long talk on the functions of the human mind. After several hours of discussion the lad asked this question: “But, Teacher, what do you mean when you say that man experiences a higher form of self-consciousness than do the higher animals?” And as restated in modern phraseology, Jesus answered:
133:7.6 (1479.6) 我的孩子，我已告诉你许多关于人类心智以及居于其中的神性之灵的内容，不过此时让我强调一下，自我意识是一种实相。当任何动物变得有自我意识时，它就会变成一个原始人。这样一种达成由非人格性能量与孕育属灵之心智二者之间的职能协调引起，正是这一现象会确保一种针对人类人格体的绝对性聚焦点、即天父之灵的赠与。		133:7.6 (1479.6) My son, I have already told you much about the mind of man and the divine spirit that lives therein, but now let me emphasize that self-consciousness is a reality. When any animal becomes self-conscious, it becomes a primitive man. Such an attainment results from a co-ordination of function between impersonal energy and spirit-conceiving mind, and it is this phenomenon which warrants the bestowal of an absolute focal point for the human personality, the spirit of the Father in heaven.
133:7.7 (1479.7) 想法不只是对感觉的记录；想法是感觉加上人格性自我的反思性阐释；而自我不仅仅是一个个人感觉的总计。在一个逐渐演进的自我当中，会开始有一种接近统一的东西，那种统一源自绝对统一体的一部分之内驻临在，它在灵性上激活了这样一个有自我意识的有着动物性起源的心智。		133:7.7 (1479.7) Ideas are not simply a record of sensations; ideas are sensations plus the reflective interpretations of the personal self; and the self is more than the sum of one’s sensations. There begins to be something of an approach to unity in an evolving selfhood, and that unity is derived from the indwelling presence of a part of absolute unity which spiritually activates such a self-conscious animal-origin mind.
133:7.8 (1479.8) 任何纯粹动物都无法拥有一种时间性自我意识。动物拥有一种对相关感觉识别及其记忆的生理协调，但却绝不会体验到一种有意义的感觉识别或展现出一种对这些集合起来的物理体验的一种有目的关联，如同在智能性和反思性人类阐释之结论中所表现出来的那样。自我意识之存在这一事实，伴随其相继灵性体验之实相，将人类构建为一个潜在的宇宙之子，并预示了他对宇宙之至高统一体的最终达成。		133:7.8 (1479.8) No mere animal could possess a time self-consciousness. Animals possess a physiological co-ordination of associated sensation-recognition and memory thereof, but none experience a meaningful recognition of sensation or exhibit a purposeful association of these combined physical experiences such as is manifested in the conclusions of intelligent and reflective human interpretations. And this fact of self-conscious existence, associated with the reality of his subsequent spiritual experience, constitutes man a potential son of the universe and foreshadows his eventual attainment of the Supreme Unity of the universe.
133:7.9 (1480.1) 人类自我也不只是相继意识状态之总计。若没有意识分类者与关联者之有效运作，将不会存在足够的统一性来确保对自我身份的指定。这样一种未统一的心智，很难达至人类身份之意识水平。若意识之关联只是一种偶然，那么所有人的心智就会展现出对某些心智疯狂层面的失控性随机关联。		133:7.9 (1480.1) Neither is the human self merely the sum of the successive states of consciousness. Without the effective functioning of a consciousness sorter and associater there would not exist sufficient unity to warrant the designation of a selfhood. Such an ununified mind could hardly attain conscious levels of human status. If the associations of consciousness were just an accident, the minds of all men would then exhibit the uncontrolled and random associations of certain phases of mental madness.
133:7.10 (1480.2) 单独出于肉体感觉意识而构建起来的人类心智，永远无法达到灵性层次；这种物质性心智将会完全缺乏道德价值感，并将不会有一种灵性主导产生的引导感，它对实现时间中的和谐人格统一是必不可少的，它也与永恒中的人格续存是不可分的。		133:7.10 (1480.2) A human mind, built up solely out of the consciousness of physical sensations, could never attain spiritual levels; this kind of material mind would be utterly lacking in a sense of moral values and would be without a guiding sense of spiritual dominance which is so essential to achieving harmonious personality unity in time, and which is inseparable from personality survival in eternity.
133:7.11 (1480.3) 人类心智很早就开始显现出超物质性品质；真正反思性人类智力并不完全受时间限制。个人在其生活表现上如此不同，不仅表明了多样的遗传禀赋和不同的环境影响，也表明了自我与所实现的与父的内驻之灵的合一程度，即一者与另一者的同一性量度。		133:7.11 (1480.3) The human mind early begins to manifest qualities which are supermaterial; the truly reflective human intellect is not altogether bound by the limits of time. That individuals so differ in their life performances indicates, not only the varying endowments of heredity and the different influences of the environment, but also the degree of unification with the indwelling spirit of the Father which has been achieved by the self, the measure of the identification of the one with the other.
133:7.12 (1480.4) 人类心智不会很好忍受双重忠诚之冲突。经历一种既服务于善、又服务于恶之努力的体验，对灵魂是一种严重的压力。极度快乐和高效统一的心智，是完全致力于履行天父意志之心智。未解决的冲突会摧毁统一，或许会造成心智分裂。不过一个灵魂之续存性品格，并不是由试图以任何代价获得心智安宁，通过放弃高尚抱负以及通过对灵性理想的妥协培养起来的；这种安宁是通过对真理胜利之坚定断言达成的，这一胜利是用强大的善之力量克服邪恶得以实现的。		133:7.12 (1480.4) The human mind does not well stand the conflict of double allegiance. It is a severe strain on the soul to undergo the experience of an effort to serve both good and evil. The supremely happy and efficiently unified mind is the one wholly dedicated to the doing of the will of the Father in heaven. Unresolved conflicts destroy unity and may terminate in mind disruption. But the survival character of a soul is not fostered by attempting to secure peace of mind at any price, by the surrender of noble aspirations, and by the compromise of spiritual ideals; rather is such peace attained by the stalwart assertion of the triumph of that which is true, and this victory is achieved in the overcoming of evil with the potent force of good.
133:7.13 (1480.5) 第二天他们动身前往萨拉米斯，他们从那乘船前往叙利亚岸边的安提阿。		133:7.13 (1480.5) The next day they departed for Salamis, where they embarked for Antioch on the Syrian coast.
8. 在安提阿 ^top		8. At Antioch ^top
133:8.1 (1480.6) 安提阿是罗马叙利亚行省的首府，在这里这个帝国的总督拥有其住处。安提阿有五十万居民；它是这个帝国第三大城市，但在邪恶和公然不道德上却居首。戈纳德有相当多业务要交易；因此耶稣和甘尼德大多独自一人。他们造访了这一多语言城市周围的每样东西，除了达芙妮林以外。戈纳德和甘尼德造访了这个臭名昭著的耻辱神殿，但耶稣拒绝伴随他们。这样的场景对印度人来说不那么令人震惊，但它们对一个理想主义的希伯来人来说却是极为排斥的。		133:8.1 (1480.6) Antioch was the capital of the Roman province of Syria, and here the imperial governor had his residence. Antioch had half a million inhabitants; it was the third city of the empire in size and the first in wickedness and flagrant immorality. Gonod had considerable business to transact; so Jesus and Ganid were much by themselves. They visited everything about this polyglot city except the grove of Daphne. Gonod and Ganid visited this notorious shrine of shame, but Jesus declined to accompany them. Such scenes were not so shocking to Indians, but they were repellent to an idealistic Hebrew.
133:8.2 (1480.7) 当耶稣靠近巴勒斯坦和他们旅程结束时，他变得冷静和反思。他很少在安提阿造访人们；他很少在城市中四处走动。在多次质疑为何他老师在安提阿表现出鲜有兴趣后，甘尼德最终诱使耶稣说出：“这个城市离巴勒斯坦不远；或许我有一天会回到这儿。”		133:8.2 (1480.7) Jesus became sober and reflective as he drew nearer Palestine and the end of their journey. He visited with few people in Antioch; he seldom went about in the city. After much questioning as to why his teacher manifested so little interest in Antioch, Ganid finally induced Jesus to say: “This city is not far from Palestine; maybe I shall come back here sometime.”
133:8.3 (1481.1) 甘尼德在安提阿有过一段非常有趣的经历。这个年轻人已证明他自己是一个聪慧的学生，已开始实际利用耶稣的某些教导了。有某个印度人与他父亲在安提阿的业务相关，他变得如此令人不快和不满，以致他的解雇已被考虑了。当甘尼德听到这一切，他自己到他父亲业务处，与他的同胞举行了一次长时间讨论。这个人感觉他被安排错了工作。甘尼德告诉了他有关天上之父，并以许多方式扩展了他的宗教观点。不过在甘尼德所说一切之中，对一个希伯来谚语的引用做得最好，那句智慧的话语是：“凡你手所当做的，要尽你全力去做。”		133:8.3 (1481.1) Ganid had a very interesting experience in Antioch. This young man had proved himself an apt pupil and already had begun to make practical use of some of Jesus’ teachings. There was a certain Indian connected with his father’s business in Antioch who had become so unpleasant and disgruntled that his dismissal had been considered. When Ganid heard this, he betook himself to his father’s place of business and held a long conference with his fellow countryman. This man felt he had been put at the wrong job. Ganid told him about the Father in heaven and in many ways expanded his views of religion. But of all that Ganid said, the quotation of a Hebrew proverb did the most good, and that word of wisdom was: “Whatsoever your hand finds to do, do that with all your might.”
133:8.4 (1481.2) 在准备好他们的骆驼商队行李后，他们继续往下前往西顿，又从那里前往大马士革，在三天之后，他们准备好了穿越沙漠的长途跋涉。		133:8.4 (1481.2) After preparing their luggage for the camel caravan, they passed on down to Sidon and thence over to Damascus, and after three days they made ready for the long trek across the desert sands.
9. 在美索不达米亚 ^top		9. In Mesopotamia ^top
133:9.1 (1481.3) 穿越沙漠的商队旅行对这些旅行很多的人们来说并非是一种全新体验。在甘尼德观看他老师帮助装载他们二十头骆驼，并观察他自愿驾驭他们自己的驮兽后，他大声说，“老师，你还有什么不能做的吗？”耶稣只是微笑，说道，“在一个勤奋学生的眼中，老师当然是不无荣誉的。”于是他们出发前往古城乌尔。		133:9.1 (1481.3) The caravan trip across the desert was not a new experience for these much-traveled men. After Ganid had watched his teacher help with the loading of their twenty camels and observed him volunteer to drive their own animal, he exclaimed, “Teacher, is there anything that you cannot do?” Jesus only smiled, saying, “The teacher surely is not without honor in the eyes of a diligent pupil.” And so they set forth for the ancient city of Ur.
133:9.2 (1481.4) 耶稣对亚伯拉罕的出生地乌尔早期历史十分感兴趣，他同样着迷于苏萨的废墟和传说，以至戈纳德和甘尼德在这些部分延长停留达三个周，以提供耶稣更多时间进行他的调查，也来提供更好机会来说服他与他们一起回到印度。		133:9.2 (1481.4) Jesus was much interested in the early history of Ur, the birthplace of Abraham, and he was equally fascinated with the ruins and traditions of Susa, so much so that Gonod and Ganid extended their stay in these parts three weeks in order to afford Jesus more time to conduct his investigations and also to provide the better opportunity to persuade him to go back to India with them.
133:9.3 (1481.5) 正是在乌尔，甘尼德就知识、智慧和真理的差异与耶稣有过一次长谈。他极为陶醉于这位希伯来智者的所说：“智慧为首要之事；所以要得智慧。用你一切对知识的寻求，获得理解。提升智慧，她就会提升你。若你拥抱她，她将给你带来尊荣。”		133:9.3 (1481.5) It was at Ur that Ganid had a long talk with Jesus regarding the difference between knowledge, wisdom, and truth. And he was greatly charmed with the saying of the Hebrew wise man: “Wisdom is the principal thing; therefore get wisdom. With all your quest for knowledge, get understanding. Exalt wisdom and she will promote you. She will bring you to honor if you will but embrace her.”
133:9.4 (1481.6) 最后分别之日到来了。他们都很勇敢，尤其是这个孩子，但这是一个严酷的考验。他们眼含泪水，但却心怀勇气。在向他老师告别过程中，甘尼德说道：“别了，老师，但并非永远。当我再来大马士革时，我会找你。我爱你，因为我认为天上的父必定如你这般，至少我知道你很像你告诉我关于他的样子。我会记住你的教导，但最重要的是，我永不会忘记你。” 这位父亲说道：“向伟大的老师告别，一位使我们更好并帮助我们知晓神之人。” 耶稣回答道：“平安归于你们身上，愿天父的祝福永远与你们同在。” 当小船带着他们驶向他们锚定的船，耶稣站在岸边观看。就这样，主在查拉克斯离开了他来自印度的朋友们，再没在这个世界上见到他们；他们在这个世界上也从不知道，后来现身为拿撒勒的耶稣的这个人，是他们刚离开的这同一朋友 -- 他们的老师约书亚。		133:9.4 (1481.6) At last the day came for the separation. They were all brave, especially the lad, but it was a trying ordeal. They were tearful of eye but courageous of heart. In bidding his teacher farewell, Ganid said: “Farewell, Teacher, but not forever. When I come again to Damascus, I will look for you. I love you, for I think the Father in heaven must be something like you; at least I know you are much like what you have told me about him. I will remember your teaching, but most of all, I will never forget you.” Said the father, “Farewell to a great teacher, one who has made us better and helped us to know God.” And Jesus replied, “Peace be upon you, and may the blessing of the Father in heaven ever abide with you.” And Jesus stood on the shore and watched as the small boat carried them out to their anchored ship. Thus the Master left his friends from India at Charax, never to see them again in this world; nor were they, in this world, ever to know that the man who later appeared as Jesus of Nazareth was this same friend they had just taken leave of—Joshua their teacher.
133:9.5 (1481.7) 在印度，甘尼德长大成为一个有影响力的人，他杰出父亲的值得继承人，他向国外传播了许多他从他挚爱老师耶稣那里学到的高贵真理。后来在生活中，当甘尼德听到在巴勒斯坦十字架上结束其一生的奇异老师时，尽管他认出了这位人子的福音与他犹太老师的教导之间的相似性，但他却从未想到这两个人实际上是同一个人。		133:9.5 (1481.7) In India, Ganid grew up to become an influential man, a worthy successor of his eminent father, and he spread abroad many of the noble truths which he had learned from Jesus, his beloved teacher. Later on in life, when Ganid heard of the strange teacher in Palestine who terminated his career on a cross, though he recognized the similarity between the gospel of this Son of Man and the teachings of his Jewish tutor, it never occurred to him that these two were actually the same person.
133:9.6 (1482.1) 就这样，人子生活中的那一篇章结束了，它可被称为：老师约书亚的使命。		133:9.6 (1482.1) Thus ended that chapter in the life of the Son of Man which might be termed: The mission of Joshua the teacher.