西庇阿之梦｜Scipio’s Dream｜SOMNIUM SCIPIONIS｜西塞罗

《西庇阿之梦》（拉/英/汉对照）

(9) Scipio: “Cum in Africam venissem M.’ Manilio consuli ad quartam legionem tribunus, ut scitis, militum, nihil mihi fuit potius, quam ut Masinissam convenirem regem, familiae nostrae iustis de causis amicissimum. Ad quem ut veni, complexus me senex collacrimavit aliquantoque post suspexit ad caelum et: ‘Grates’, inquit, ‘tibi ago, summe Sol, vobisque, reliqui Caelites, quod, antequam ex hac vita migro, conspicio in meo regno et his tectis P. Cornelium Scipionem, cuius ego nomine ipso recreor; ita numquam ex animo meo discedit illius optimi atque invictissimi viri memoria.’ Deinde ego illum de suo regno, ille me de nostra re publica percontatus est, multisque verbis ultro citroque habitis ille nobis consumptus est dies.

(9) Scipio: After I had come to Africa, as you know, as military tribune to the fourth legion when Manilius here was consul, my first desire was to meet King Masinissa, a close friend of my family for the best of reasons. When I came to him, the old man embraced me and wept; and after a little he looked up to the sky and said: “I offer thanks to you, great Sun, and to you the other heavenly gods, because before I depart from this life I see in my kingdom and in my own home Publius Cornelius Scipio, whose very name revives me: the memory of that best and most unconquerable of men never departs from my mind.“ Then I asked him about his kingdom, and he asked me about our commonwealth; the day passed with much conversation between us.

（9）西庇阿：后来我来到非洲。如你所知，我是执政官马尼利乌斯（Manilius¹）麾下第四军团的保民官。在我看来，没有什么比拜见马西尼萨（King Masinissa）更令人向往的了。这位君主对我们家一直非常友好，而且是出于正当理由²。我来到他面前时，老人拥抱了我，哭了起来，停顿了一下，抬头望向天空：“啊，感谢你，至高无上的太阳神，感谢你们其他的天神，在我离开人世之前，我得以在我的王国里，在这片天空下，瞻仰普布利乌斯·哥尼流·西庇阿。他的名字本身就让我神清气爽：因为我从未忘记过这位最优秀、最不可战胜的人！”然后，我向他询问他王国的情况，他也向我询问我们共和国的情况；我们就这样在长谈中度过了这一天。

(10) Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior, quam solebat, somnus complexus est. Hic mihi—credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui—Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: ‘Ades,’ inquit, ‘animo et omitte timorem, Scipio, et, quae dicam, trade memoriae!

(10) Later, after dining royally, we stretched our conversation late into the night; the old man spoke of nothing but Africanus and called to mind not only all his actions but also his words. Then we went to bed; and as I was exhausted from the trip and from staying awake so late, I was gripped by a deeper sleep than usual. At this point – and I believe that it was the result of what we had said: our thoughts and words often bring forth in sleep something like Ennius’ report of Homer, about whom he obviously used to think and speak a great deal when he was awake – Africanus showed himself to me in the appearance which I knew better from his portrait than from having seen him. When I recognized him, I shuddered; but he said, “Stay calm and don’t be afraid, Scipio, and remember what I tell you.“

（10）在一场盛大的宴会之后，我们的谈话再次持续到深夜，老人只谈论老西庇阿（大阿非利加努斯 Africanus）：他记得关于他的一切，不仅是他的行为，甚至他的言论。因此，当我们分别休息时，由于旅途劳顿和夜间的静坐，我比平时更加​​疲惫，沉沉地睡着了。于是（我相信这是源于我们谈话的主题；因为我们的思考和对话经常会在睡梦中产生类似恩尼乌斯（Ennius³）所描述的荷马式的结果，恩尼乌斯似乎习惯经常在清醒时思想和谈论荷马），阿非利加努斯（Africanus）以一种我更多地从他的半身像⁴而非对他本人的了解中认出的形象出现在我面前。当我认出他时，我确实颤抖了；然而，他开口说道：“西庇阿啊，鼓起勇气，克服恐惧；记住我要说的话。”

(11) Videsne illam urbem, quae parere populo Romano coacta per me renovat pristina bella nec potest quiescere?’ Ostendebat autem Carthaginem de excelso et pleno stellarum, illustri et claro quodam loco. ‘Ad quam tu oppugnandam nunc venis paene miles. Hanc hoc biennio consul evertes, eritque cognomen id tibi per te partum, quod habes adhuc a nobis hereditarium. Cum autem Carthaginem deleveris, triumphum egeris censorque fueris et obieris legatus Aegyptum, Syriam, Asiam, Graeciam, deligere iterum consul absens bellumque maximum conficies, Numantiam exscindes. Sed cum eris curru in Capitolium invectus, offendes rem publicam consiliis perturbatam nepotis mei.

(11) “Do you see that city, which I forced to obey the Roman people but which now renews its earlier wars and is incapable of remaining peaceful?“ (He was pointing at Carthage from a spot high up and filled with stars, that was bright and glorious.) “You are coming to besiege it now as little more than a simple soldier, but within two years you will destroy it as consul, and you will receive on your own account the name which you have already inherited from me. But after you have destroyed Carthage, have celebrated a triumph, and have been censor, and after you have as an ambassador visited Egypt, Syria, Asia, and Greece, you will be elected consul for the second time in your absence and you will bring to a conclusion a major war by destroying Numantia. But after you ride up the Capitol in your triumphal chariot, you will encounter the commonwealth in a state of disorder because of the plans of my grandson.

（11）“你看到那座城市了吗？它曾被我逼迫服从罗马人民。它如今仍在重蹈覆辙，无法保持和平。（他指着迦太基，从星空高空某个清晰明亮的地方向我展示迦太基）而你，一个普通士兵，就要去进攻它？两年后，你将作为执政官推翻这座城市，而你迄今为止从我们这里继承的世袭名称，将通过你自己的努力属于你。此外，当你夷平迦太基后，你将凯旋并被任命为监察官；然后，你将作为使节前往埃及、叙利亚、亚洲和希腊，在你离开期间第二次被任命为执政官，并进行你最伟大的战争，摧毁努曼西亚（Numantia）。但当你乘坐凯旋的马车前往国会大厦时，你会发现共和国因我孙子的计谋而陷入混乱。⁵

(12) Hic tu, Africane, ostendas oportebit patriae lumen animi, ingenii consiliique tui. Sed eius temporis ancipitem video quasi fatorum viam. Nam cum aetas tua septenos octiens solis anfractus reditusque converterit duoque hi numeri, quorum uterque plenus alter altera de causa habetur, circuitu naturali summam tibi fatalem confecerint, in te unum atque in tuum nomen se tota convertet civitas; te senatus, te omnes boni, te socii, te Latini intuebuntur; tu eris unus, in quo nitatur civitatis salus, ac, ne multa, dictator rem publicam constituas oportet, si impias propinquorum manus effugeris.'”

Hic cum exclamasset Laelius ingemuissentque vehementius ceteri: “St! Quaeso”, inquit, “Ne me ex somno excitetis et parumper audite cetera!

(12) At this point, Africanus, you will have to display to your country the brilliance of your mind and talent and judgment. But I see at this point a double path of fate: when your span of years has traversed seven times eight turns and returns of the sun, and these two numbers, each of which is considered perfect for various reasons, have made up the sum of your fate by their natural circling, the whole state will turn to you alone and to your name: the senate, all upstanding citizens, the allies, and the Latins will look to you; you will be the one person on whom the safety of the state rests. To be brief: you will have to restore the commonwealth as dictator – if you escape the impious hands of those close to you.“

At this point Laelius shouted out, and all the others groaned deeply, but smiled gently and said: Hush, please! or you will wake me up. Listen for a short time to the rest.

（12）在这里，阿非利加努斯，你有必要向祖国展示你的精神、你的天赋和你的智慧之光；在你生命的这个阶段，我只模糊地看到了你命运的轨迹，尽管当你的年龄完成太阳七次循环和回归的八次循环时，通过这两个数字的自然循环（每个数字都被认为是完美的，一个出于不同的原因）将你带入你生命中顶峰的时代⁶；整个国家都会转向你一个人和你的名字；元老院，所有善良的人民，拉丁盟友和拉丁人自己都会转向你；你将是国家安全的依靠，为了避免不幸降临，作为独裁者，如果你想逃脱你族人不虔诚的双手⁷，你就应该牢固地建立共和国。”

听到这部分朗诵，莱利乌斯（Laelius⁸）大叫起来，其他人也痛苦地哀叹，但西庇阿慢慢地笑着说：“我恳求你们不要唤醒我；安静一会儿，听我说完。”

(13) ‘Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto, omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae ‘civitates’ appellantur; harum rectores et conservatores hinc profecti huc revertuntur.’

(13) “But so that you may be all the more eager, Africanus, to protect the commonwealth, know this: for all those who have saved, aided, or increased the fatherland there is a specific place set aside in the sky where they may enjoy eternity in blessedness. There is nothing that can happen on earth that is more pleasing to that leading god who rules the whole
world than those councils and assemblages of men associated through law which are called states; the guides and preservers of these have set out from here, and here they return.“

（13）“但是，哦，阿非利加努斯（Africanus），为了你可以成为更加致力于共和国福祉的人，请注意这一点：所有守护、珍惜和帮助祖国的人，天堂里都有一个特殊的地方，在那里，受祝福的人将享受永生。世间万物，没有什么比由法律联合起来的人类议会和集会（即国家）更能让统治整个世界的至高神感到愉悦了；这些国家的引导者和维护者从这里出发，最终也将回到这里。

(14) Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos exstinctos arbitraremur. ‘Immo vero’, inquit, ‘hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem?’ Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat.

(14) At this point, even though I was terrified not so much by the fear of death as of treachery on the part of my own people, I still asked him whether he was alive, along with my father Paullus and the others whom we think of as dead. “Yes indeed,“ he said, “these people are alive; they have escaped from the chains of the body as if from a prison, and what is called life among you is in fact death. Don’t you see your father Paullus approaching you?“ And when I saw him, I wept heavily, but he embraced me and kissed me and told me not to weep.

（14）这时，尽管我恐惧的并非死亡本身，而是同胞的背叛，但我还是问他，他是否还活着，我的父亲保卢斯⁹和其他我们认为已经死去的人是否还活着。“是的，”他说，“事实上，那些摆脱了肉体束缚，如同摆脱了监狱的人仍然活着：因为事实上，所谓的生命，不过是死亡！为什么你没看到你父亲保卢斯来看你？”当我看到父亲，我的泪水夺眶而出；而他，拥抱我，亲吻我，禁止我哭泣；

(15) Atque ut ego primum fletu represso loqui posse coepi: ‘Quaeso’, inquam, ‘pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? Quin huc ad vos venire propero?’ ‘Non est ita,’ inquit ille. ‘Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum assignatum a deo defugisse videamini.

(15) As soon as I could quell my tears and began to be able to speak, I said: “I ask you, best and most sacred of fathers, since this is life, as Africanus tells me, why am I delaying on earth? Why don’t I hurry to come here to you?“

“That isn’t the way things are,“ he said. “Unless the god, whose precinct is all that you behold, frees you from the guardianship of your body, you have no access to this place. Men are created under these terms, that they are to look after that globe which you see in the middle of this precinct, which is called earth; and they are given a soul from those eternal fires which you call constellations and stars, which are spherical globes endowed with divine minds and accomplish their rotations and revolutions with amazing speed. And so, Publius, both you and all pious people must keep your soul in the guardianship of the body, and you must not depart from human life without the order of him who gave you your soul: you must not seem to run away from the human duty assigned by the god.

（15）然后，当我的眼泪被抑制住，我开始能够说话时，我说：“请告诉我，最受尊敬、最优秀的父亲，既然这就是生命，正如我听到阿非利加努斯所说的那样。为什么我还要留在地球上？为什么我不赶紧来找你？”

“事情不是这样的，”他回答说，“因为，除非那位神灵，他是你所注视的这宇宙的主宰，他将把你从肉体的牢笼中解放出来¹⁰，否则要接近这里，是不可能的。因为人类生来就遵循这条法则，要成为你所看到的宇宙中心那被称为地球的球体的忠实守护者：他们被赋予了一个灵魂，这个灵魂来自那些永恒的火焰，也就是你们所说的星宿¹¹；这些球体是球状的，充满了神圣的灵魂，以惊人的速度在轨道上运转。因此，哦，普布利乌斯¹²，你和所有虔诚的人，你的灵魂都应该被保留在肉体中：如果没有赐你灵魂者的命令，你就不能离开人类的生命，以免有逃避神赋予的人类职责的嫌疑。

(16) Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides.’ Erat autem is splendidissimo candore inter flammas circus elucens. ‘Quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis.’ Ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus; ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret.

(16) But, Scipio, you should be like your grandfather here and like me your father in cultivating justice and piety; it is important in relation to your parents and family, but most important in relation to your fatherland. That way of life is the way to the heavens and to this gathering of those who have ceased to live and after having been released from the body now inhabit the place you see“ (it was a bright circle shining among the stars with a most radiant whiteness), “which you have learned from the Greeks to name the Milky Way.“ And from that point, as I studied everything, it all seemed to me glorious and marvelous. There were stars which we never see from this place, and their size was such as we have never suspected; the smallest one was the one furthest from the heavens and closest to earth and shone with borrowed light. The globes of the stars easily surpassed the size of the earth, and earth itself now seemed so small to me that I was ashamed of our empire, which touches only a little speck of it.

（16）但是，西庇阿啊，你要培养正义和虔诚，就应该追随你祖父和生你的父亲——我的脚步。这些品质虽然在父母和亲戚中很优秀，但当你为国家践行时，就会变得更加高尚：通过今生，你可以通往天堂，通往那些已经在地球上生活过，现在脱离肉体，居住在你所看到的这个地方¹³（这个球体在炽热的群星中闪耀着最灿烂的光辉），你以希腊人的方式称之为银河。从这里看去，所有其他天体在我看来都显得异常明亮和奇妙。此外，还有一些从地球上从未见过的星星：它们的大小是我们从未想象过的：在这些星星中，我看到最小的星星¹⁴离天堂最远，离地球最近，闪耀着借来的光芒。此外，众多星星的球体远远超过了地球的大小。因此，地球本身在我看来已经很小了，以至于我很难过地发现，我们的国家实际上只占据了地球表面的一小部分。¹⁵

(17) Quam cum magis intuerer: ‘Quaeso,’ inquit Africanus, ‘quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extimus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni. Cui subiecti sunt septem, qui versantur retro contrario motu atque caelum. Ex quibus summum globum possidet illa, quam in terris Saturniam nominant. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem Sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe Luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos; supra Lunam sunt aeterna omnia. Nam ea, quae est media et nona, Tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera.’

(17) And as I kept looking, Africanus asked me: “I wonder how long your mind will be fixed on the ground? Don’t you see the precinct into which you have come? Everything is linked, you see, in nine circles or rather spheres. One of them, the outer one, is the sphere of the heavens which embraces all the rest; it is the highest god himself protecting and limiting the rest, and in it are fixed the eternal revolving courses of the stars. Within that are seven which revolve in the opposite direction from the heavens. The first sphere belongs to the planet which humans call Saturn’s; then the light giving favor and safety to men called Jupiter’s; then the red one hateful to earth which you call Mars’; then the one below, roughly in the center, belongs to the Sun, the ruler, leader, and guide of the remaining celestial bodies, the mind and balance of the universe, so large that it traverses and fills all with its light. The orbits of Venus and of Mercury follow it like attendants, and in the lowest sphere the Moon revolves, lit by the rays of the Sun. Below that there is nothing that is not mortal and perishable except the souls given to the human race by the gift of the gods; above the Moon everything is eternal. The sphere that is ninth, in the middle, is Earth; it is stationary and the lowest one, and all weights are borne towards it of their own accord.“

（17）当我继续目不转睛地凝视时，阿非利加努斯（Africanus）继续说道：“你的心思还要被地球吸引多久？难道你没有看到你来到了一座多么辉煌的圣殿吗？现在要知道，宇宙由九个圆圈或更确切地说是九个球体组成，它们全部连接在一起，其中一个是天球，距离最远，包含着其他的球体¹⁶，是至高神的本身。星辰的永恒旋转追溯到这个球体，七个球体也受制于它，它们以与天球相反的运动向后旋转。（这七个）球体中的第一颗恒星球体¹⁷在地球上被称为土星。接下来是那颗对人类有益且幸运的灿烂恒星的球体，它被称为木星。然后是令地球感到恐惧的红色球体，你们称之为火星。在这些球体之下，几乎在中间区域，是太阳，它是其他光体的领袖、首领和统治者，是世界的心智¹⁸和组织原则——它如此奇妙，以至于它用光芒照亮和滋养宇宙的每一个部分。金星和水星的球体在各自的轨道上跟随太阳，成为同伴。在最下面的球体中，月亮在太阳光线的照耀下旋转。在这之下，事实上，一切都会死亡和腐烂，除了灵魂，它们是神赐予人类的礼物。月球之上，一切都是永恒的，但位于中间位置、位列第九的地球球体¹⁹却静止不动：它是最低的，所有的重物都因自身的原因而归向它。

(18) Quae cum intuerer stupens, ut me recepi: ‘Quid hic?’ inquam, ‘quis est, qui complet aures, tantus et tam dulcis sonus?’ ‘Hic est,’ inquit, ‘ille, qui intervallis disiunctus imparibus, sed tamen pro rata parte distinctis, impulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona immobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt.

(18) I was staring dumbfounded at all this, but when I recovered myself I said: “Tell me: what is the sound which fills my ears, so great and so sweet?“ “This is the sound that is caused by the action and motion of the spheres themselves. Its harmony is based on uneven intervals, but the inequality of the intervals is proportional and based on reason, and by blending high notes with low itself causes balanced music. Such vast motions cannot proceed without sound, and the furthest in one direction naturally makes a deep note, and the furthest in the other a high one. For that reason the highest sphere of the heavens with the stars in it, which turns very rapidly, moves with a high and agitated sound, and the lowest sphere of the Moon with a very deep one – the ninth, the Earth, is unmoving and always stays in the same place, embracing the center of the universe. But those eight orbits, of which two have the same pitch, create seven sounds distinguished by their intervals; and that number is really at the heart of the matter. Learned men who have imitated it with stringed instruments and song have opened for themselves their return to this place, just like others who have used outstanding intelligence to cultivate divine studies in their human lives.

（18）当我从看到这些景象的惊讶中恢复过来时，我说：“这是什么？这悦耳而美妙的旋律萦绕在我的耳边？他说：“这就是和谐，它受到不等音程混合的影响，尽管比例和谐，也合乎理性，但它是由于天体本身的推动和运动而产生的；高低音的交融本身就构成了平衡的音乐²⁰。如此巨大的运动必然伴随着声响，一个方向最远的天体自然发出低沉的音调，而另一个方向最远的天体则发出高亢的音调。因此，星辰环绕的天体最高层，旋转速度极快，发出高亢激昂的声音；而月球所在的最低层天体，发出低沉浑厚的声音——第九层天体，地球，静止不动，始终包围着宇宙中心。但这八个音程，其中两个音调相同²¹，却能产生七种因音程差异而不同的声音；而这个数字才是问题的关键所在。那些用弦乐器和歌声模仿这种音程的学者，如同那些在生活中运用卓越智慧钻研神圣学问的人一样，为自己开启了重返此地的道路。

(19) Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nominantur, praecipitat ex altissimis montibus, ea gens, quae illum locum accolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur.’

(19) Men’s ears have been filled with this sound and consequently grown deaf to it. You have no duller sense than hearing, just as at the point where the Nile plunges from high mountains at the place called Cataract, the race of men that lives there is completely deaf because of the magnitude of the sound. The sound made by the rapid revolution of the universe is so great that human ears cannot grasp it, just as you are unable to look directly into the Sun, because your sight and sense are overcome by its rays.“

（19）“现在，人类的耳朵对这旋律已经充耳不闻了²²；听觉是人类最迟钝的感官之一，正如在那个叫做卡塔杜帕（Cataract²³）的地方，尼罗河从高山上奔流而下形成瀑布时，居住在那里的人们因为巨响而完全失聪一样。宇宙快速运转发出的声音如此巨大，人类的耳朵根本无法捕捉，就像你无法直视太阳一样，因为你的视觉和感官会被它的光芒所淹没。

(20) Tum Africanus: ‘Sentio,’ inquit, ‘te sedem etiam nunc hominum ac domum contemplari; quae si tibi parva, ut est, ita videtur, haec caelestia semper spectato, illa humana contemnito! Tu enim quam celebritatem sermonis hominum aut quam expetendam consequi gloriam potes? Vides habitari in terra raris et angustis in locis et in ipsis quasi maculis, ubi habitatur, vastas solitudines interiectas eosque, qui incolunt terram, non modo interruptos ita esse, ut nihil inter ipsos ab aliis ad alios manare possit, sed partim obliquos, partim transversos, partim etiam adversos stare vobis; a quibus exspectare gloriam certe nullam potestis.

(20) Although I marveled at all this, I still kept bringing my eyes back to earth. Then Africanus said: “I realize that you are still looking at the home and dwelling of men; but if it seems to you as small as in fact it is, you must always look at these heavenly bodies and scorn what is human. What fame can you achieve in what men say, or what glory can you achieve that is worth seeking? You see that humans inhabit small and scattered portions of the earth, and that huge emptiness separates the blotches of human habitation. The people who inhabit the earth are not only so broken up that nothing can pass from one group of them to another, but some of them live across from you, others below you, and some directly opposite you on the earth; and it is clear that you can expect no glory among them.

（20）”我对这些事物充满了惊奇，目光不时地回到了地球。于是阿非利加努斯说道：“我看出你现在正在思考人类的居所和家园；即便它在你看来如此渺小，那就总是看重这些天上的事物，而轻视这些人间的事吧。你又能从人间的言辞中获得什么名声，又能追求什么荣耀呢？你看，地球上只有稀少狭窄的地方有人居住，即使在有人居住的地方，也散布着广袤的荒漠；而且，居住在地球上的人们不仅彼此之间无法交流，而且他们与你之间有的斜向，有的横向，有的甚至方向相反；你当然无法指望从他们身上获得任何荣耀。”

(21) Cernis autem eandem terram quasi quibusdam redimitam et circumdatam cingulis, e quibus duos maxime inter se diversos et caeli verticibus ipsis ex utraque parte subnixos obriguisse pruina vides, medium autem illum et maximum solis ardore torreri. Duo sunt habitabiles, quorum australis ille, in quo, qui insistunt, adversa vobis urgent vestigia, nihil ad vestrum genus; hic autem alter subiectus aquiloni, quem incolitis, cerne quam tenui vos parte contingat! Omnis enim terra, quae colitur a vobis, angustata verticibus, lateribus latior, parva quaedam insula est circumfusa illo mari, quod ‘Atlanticum’, quod ‘magnum’, quem ‘Oceanum’ appellatis in terris; qui tamen tanto nomine quam sit parvus, vides.

(21) “But you see also that the earth is bound and girdled by belts of a sort, of which the two that are most distant from one another and rest on the opposing poles of the sky are stiff with cold, while the central and largest one is parched by the heat of the Sun. There are only two that can be inhabited, and of those the southern one, the inhabitants of which have their feet opposite yours, has no connection with your nation; while you see that of the other one to the north, which you inhabit, only a tiny portion belongs to you. The whole territory that you possess is narrow at the ends and wider in the middle, but it is a little island surrounded by the sea which you on earth call ‘Atlantic’ or ‘great’ or ‘Ocean’ – but despite its grand name you see that it is really quite small.

（21）“但你也看到，地球被某种带状物束缚和环绕，其中距离最远的两条带状物分别位于天空的两极，寒冷刺骨²⁴；而中间最大的区域则被太阳的热量灼烧着。只有两条带状区域适合居住，其中南边的那条，居住在那里的人们与你们的脚相对，与你们的国家毫无关联；而你们居住的北边那条带状区域，只有一小部分属于你们。你们所拥有的整个领土两端狭窄，中间宽阔，但它就像一个被你们称为‘大西洋’或‘大洋’的海洋环绕的小岛²⁵，你们在地球上称之为大西洋、大海或洋。然而，尽管它的名字听起来很宏伟，但你们也看到它实际上非常小。”

(22) Ex his ipsis cultis notisque terris num aut tuum aut cuiusquam nostrum nomen vel Caucasum hunc, quem cernis, transcendere potuit vel illum Gangem tranatare? Quis in reliquis orientis aut obeuntis solis ultimis aut aquilonis austrive partibus tuum nomen audiet? Quibus amputatis cernis profecto, quantis in angustiis vestra se gloria dilatari velit. Ipsi autem, qui de nobis loquuntur, quam loquentur diu?

(22) And you surely don’t believe that from the lands which you know and cultivate, your name or the name of any of us can cross the Caucasus which you see there, or swim the Ganges over there? Who is there in the rest of the earth, at the extremes of east, west, north, or south, who will hear your name? And if you remove those, you of course see the narrow bounds set on the expansion of your glory. And even the people who talk about us – how long will they do that?

（22）你肯定不相信，在你熟悉和耕耘的这片土地上，你的名字，或者我们任何人的名字，能够跨越你所看到的这片高加索山脉，或者游过那条恒河吧？在地球的其他地方，在东西南北的尽头，又有谁会听到你的名字？如果你把这些都排除在外，你当然会看到你的荣耀扩张所受到的狭隘限制。就连那些谈论我们的人——他们又能谈论多久呢？

(23) Quin etiam si cupiat proles illa futurorum hominum deinceps laudes unius cuiusque nostrum a patribus acceptas posteris prodere, tamen propter eluviones exustionesque terrarum, quas accidere tempore certo necesse est, non modo non aeternam, sed ne diuturnam quidem gloriam assequi possumus. Quid autem interest ab iis, qui postea nascentur, sermonem fore de te, cum ab iis nullus fuerit, qui ante nati sunt—

(23) “In fact, even if the offspring of the men to come should wish to pass on to their descendants the praise of each one of us that they have received from their parents, it is still true that because of the floods and fires that necessarily destroy the earth at appointed times we cannot achieve long-lasting glory, far less eternal. And what difference does it make if future generations speak of you if none of those in previous generations did so? They outnumber us, and they were clearly better men.

（23）“是的，的确，如果子孙后代试图延续我们父子传承下来的名声，然而，由于火灾和洪水不可避免地会在特定的时间段²⁶发生，我们无法获得持久的声誉，更不用说永恒的荣耀了。如果前人从未提及你，那么后人提及你又有什么意义呢？他们的人数比我们多，而且他们显然比我们更优秀。

(24) qui nec pauciores et certe meliores fuerunt viri—praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantummodo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo, quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam.

(24) And even among those who are able to hear of us, not one will be able to remember for a single year. Men use the popular reckoning and measure the year by the cycle of only one star, the Sun; but in fact the true passage of a year can be so named only when all the stars have returned to the place where they started and brought back the same arrangement of the entire heavens after a very long interval – and I scarcely dare to say how many human generations that contains. For just as the Sun once seemed to men to fail and be extinguished at the time that the soul of Romulus entered this precinct, and when the Sun again fails at the same point at the same time, then you can consider that a year has been completed and all the constellations and stars have been recalled to the same beginning; and of that year you must know that the twentieth part has not yet been traversed.

（24）尤其是，当那些后世的人中，没有一个人能够记住哪怕一年发生的事情。现在，按照惯例，人们通常仅仅通过太阳的回归来衡量年份，或者，当所有星座回到它们曾经出发的原始位置，从而每隔很长一段时间恢复天体的原始形状时，那才能真正被称为‘年’²⁷，我几乎不敢说在这个时期内包含了多少代人。因为，就像过去一样，当罗慕路斯（Romulus）的灵魂进入这些在神圣的居所中，太阳似乎失效并熄灭了，所以当太阳再次在同一位置和同一时间熄灭时，那么，所有的星座和星辰回到它们的回到原来的位置，星星被召回，年的循环将完成；在这个巨大的时期里，要知道，已经过去的还不到二十分之一的时间²⁸。

(25) Quocirca si reditum in hunc locum desperaveris, in quo omnia sunt magnis et praestantibus viris, quanti tandem est ista hominum gloria, quae pertinere vix ad unius anni partem exiguam potest?

Igitur, alte spectare si voles atque hanc sedem et aeternam domum contueri, neque te sermonibus vulgi dederis nec in praemiis humanis spem posueris rerum tuarum! Suis te oportet illecebris ipsa virtus trahat ad verum decus; quid de te alii loquantur, ipsi videant! Sed loquentur tamen; sermo autem omnis ille et angustiis cingitur iis regionum, quas vides, nec umquam de ullo perennis fuit et obruitur hominum interitu et oblivione posteritatis exstinguitur.’

(25) “Thus, even if you lose hope of returning to this place, where all things exist for great and outstanding men, still – what is that human glory really worth which can last scarcely a fraction of a single year? Therefore look on high if you wish; contemplate this dwelling and eternal home; and do not give yourself to the words of the mob, and do not place your hopes in human rewards: virtue itself by its own allurements should draw you towards true honor. Let others worry about what they say about you – and they will say things in any case. But everything they say is bounded by the narrow limits of the area, as you see, and it is never eternal about anyone, and it is overwhelmed by the deaths of men and extinguished by the forgetfulness of future generations.“

（25）“因此，即便你失去了重返此地的希望——这里的一切皆为伟人所用——那么，那几乎无法承受一个周期的最小部分的人间荣耀又有何价值呢？所以，如果你愿意，就仰望苍穹；沉思这居所，这永恒的家园；不要被乌合之众的言语所左右，也不要将希望寄托于世俗的奖赏：美德本身自有其魅力，必将引领你走向真正的荣耀。让别人去操心他们对你的评价吧——反正他们总会说些什么。但正如你所见，他们所说的一切都局限于这狭小的地域，对任何人来说，这些评价都无法永存，终将被逝去的岁月所淹没，被后世的遗忘所消逝。”²⁹

(26) Quae cum dixisset: ‘Ego vero,’ inquam, ‘Africane, si quidem bene meritis de patria quasi limes ad caeli aditus patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius.’ Et ille: ‘Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, si quidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus, et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet.

(26) After he had said this, I replied: “For my part, Africanus, if in fact there is a kind of path to the heavens for those who have deserved well of their fatherland, even if through following your footsteps and those of my father from my childhood I have not fallen short of your glory, still now, when I see such a prize set before me, I will struggle all the more vigorously.“

And he answered me: “Keep at it; and know this: it is not you that is mortal but your body. You are not what your physical shape reveals, but each person is his mind, not the body that a finger can point at. Know then that you are a god, as surely as a god is someone who is alert, who feels, who remembers, who looks ahead, who rules and guides and moves the body of which he is in command just as that leading god does for the universe. And just as the eternal god moves the universe, which is partly mortal, so too does the eternal soul move the fragile body.

（26）我说：“哦，阿非利加努斯，对于那些为祖国做出贡献的人来说，一条通往天堂的道路是敞开的³⁰。尽管我从小就追随您和我父亲的脚步，从未玷污你的伟大名声——然而，现在，有了这样的前景，我将更加警惕地努力。

他回答我说：“坚持下去；记住：并非你本人会死，而是你的肉体会死。你并非你外表所展现的那样，每个人都是他的心灵，而非你所能指认的躯体。³¹。那么，要知道，你是一位神³²，因为神是拥有意志、感觉、记忆和远见的人，他统治、调节和移动他所负责的身体，就像至高无上的神对宇宙所做的那样，正如永恒的上帝指引着这个在某种程度上容易衰败的宇宙，永恒的灵魂也操控着脆弱的身体。“

(27) Nam quod semper movetur, aeternum est. Quod autem motum affert alicui, quodque ipsum agitatur aliunde, quando finem habet motus, vivendi finem habeat necesse est. Solum igitur, quod se movet, quia numquam deseritur a se, numquam ne moveri quidem desinit. Quin etiam ceteris, quae moventur, hic fons, hoc principium est movendi. Principii autem nulla est origo; nam ex principio oriuntur omnia, ipsum autem nulla ex re alia nasci potest; nec enim esset id principium, quod gigneretur aliunde. Quodsi numquam oritur, ne occidit quidem umquam. Nam principium exstinctum nec ipsum ab alio renascetur nec ex se aliud creabit, si quidem necesse est a principio oriri omnia. Ita fit, ut motus principium ex eo sit, quod ipsum a se movetur. Id autem nec nasci potest nec mori; vel concidat omne caelum omnisque natura et consistat necesse est nec vim ullam nanciscatur, qua a primo impulsa moveatur.

(27) What is always in motion is eternal; but whatever brings motion to something else and is itself stirred up from elsewhere, when that motion ceases must necessarily cease its life. Therefore only what moves itself, because it never deserts itself, also never ceases to move; and it is in fact the source and beginning of motion for everything else that moves. There is no origin of beginning, but everything arises from a beginning, and the beginning itself can be born from nothing else – if it arose from else- where, it would not be a beginning. But if it never starts, it also never stops: for if the beginning is extinguished it will not be reborn from something else, nor will it create something else from itself, since it is necessary that everything start from a beginning. Thus the beginning of motion comes from that which is moved by itself; and it can neither be born nor die; otherwise the whole heaven and all nature would collapse and come to a stop and there would be no force that it could find to move it from the start.

（27）凡是永远在运动的东西，必定是永恒的；但凡是被别的东西推动、而自身又因他物而被激发的，当那外来的推动停止时，它的运动也必然停止，它的生命也随之终结。因此，唯有那能自发运动的存在，因为它从不离弃自身，也就永不停止运动；它正是万物运动的根源与起始。“起始”本身并无起源，因为一切事物都从“起始”而来，而“起始”若是从别处产生，那它就不再是真正的起始。而若它从未开始过，也就不可能终止：因为若“起始”被毁灭，它便无法再从别处重生，也不能再使别的事物开始；而一切的开始都必须依赖一个“起始”。因此，一切运动的开端源自能够自我运动的东西；它既不能被生出来，也不能消亡。若它能够死去，那么整个宇宙与自然都会崩溃、停滞，再也找不到任何力量去重新启动运动。

(28) Cum pateat igitur aeternum id esse, quod a se ipso moveatur, quis est, qui hanc naturam animis esse tributam neget? Inanimum est enim omne, quod pulsu agitatur externo; quod autem est animal, id motu cietur interno et suo; nam haec est propria natura animi atque vis. Quae si est una ex omnibus, quae sese moveat, neque nata certe est et aeterna est.

(28) And since it is clear that what is moved by itself is eternal, who could deny that the soul has such a nature? Whatever is moved by an external force is inanimate; but whatever is animate is stirred by its own internal motion. That is the special nature and force of the soul. And if it is the one thing of all which moves itself, then it is certainly not born and is therefore eternal.

（28）“因此，显而易见，自发地运动的就是永恒的，那么谁又能否认灵魂也具有这种本质呢？因为一切受外部冲动驱动的事物都是无生命的；但另一方面，从内部激发的事物才是真正有生命的，这就是灵魂的独特运作。如果灵魂是高于一切的自我动机，那么它肯定不是天生的，而是永恒的。

(29) Hanc tu exerce optimis in rebus! Sunt autem optimae curae de salute patriae; quibus agitatus et exercitatus animus velocius in hanc sedem et domum suam pervolabit; idque ocius faciet, si iam tum, cum erit inclusus in corpore, eminebit foras et ea, quae extra erunt, contemplans quam maxime se a corpore abstrahet. Namque eorum animi, qui se corporis voluptatibus dediderunt earumque se quasi ministros praebuerunt impulsuque libidinum voluptatibus oboedientium deorum et hominum iura violaverunt, corporibus elapsi circum terram ipsam volutantur nec hunc in locum nisi multis exagitati saeculis revertuntur.’

Ille discessit; ego somno solutus sum.”

(29) Use your soul in the best activities! And the best concerns are those that involve the safety of the fatherland; the soul which is aroused and exercised by them will fly more swiftly to this, its dwelling and home. It will do so all the more swiftly if even when it is enclosed in the body it projects outward and by contem- plating those things that are outside it draws itself as much as possible from the body. The souls of men who have surrendered themselves to the pleasures of the body and have made themselves into the servants of those pleasures, and at the urging of desires that are directed by pleasure have broken the laws of gods and men – those souls, when they have departed from the body, circle around the earth and only after having been harried for many generations do they return to this place.“

He departed, and I awoke.

（29）那么，你就要在最高尚的追求中锻炼你的灵魂吧：关心和照顾自己国家的福祉是最好的：因为在这些情感的激励和控制下，灵魂会快地飞向这个领域——它真正的家园。如果它在被囚禁于肉体之中时，能够超越尘世的限制，并通过思考超越肉体的东西，最大限度地将自己从尘世的居所中抽离出来，那么这一点可能会更快地实现。”用被这些事唤醒和激励的灵魂，会更快地飞向它的居所和家园。即使身处肉体之中，如果它能向外延伸，通过思考外部世界来尽可能地摆脱肉体的束缚，那么它飞回故土的速度就会更快。“对于那些把自己交付给肉体欲望的男人的灵魂，以及那些，正如教唆者，屈服于自身，在顺从感官满足的激情冲动下，违反了上帝和人类的法律，一旦从肉体中解放出来，就会在这个世界上旋转，这些饱受折磨的灵魂除非经过许多世纪，否则不会回到这个地方。

他离开了，我从睡梦中醒来。

中译：基督教教育网 拉丁文原文来源：The Latin Library 英译本来源：Cicero: On the Commonwealth and On the Law（1929）《西塞罗〈论共和国〉第六卷》（De Re Publica, Book VI）中译本也曾参考剑桥大学出版社JAMES E. G. ZETZEL译本：On the Commonwealth and On the Laws, Cambridge University Press 1999

1. M. 马尼利乌斯（Manilius）被介绍参与了对话。 ↩︎
2. 正当理由是，老西庇阿丰厚地奖励了努米底亚（中译注：今阿尔及利亚）王子马西尼萨（Masinissa）在第二次布匿战争中的忠诚。 ↩︎
3. 恩尼乌斯（Ennius）不仅说荷马曾经出现在他的梦中，而且他确实是荷马的转世。 ↩︎
4. 也就是说，他的养祖父出现在他面前；但由于老阿非利加努斯（Africanus）在我们的西庇阿只有一岁时就去世了，他不可能知道他的长相。 ↩︎
5. 罗马保民官提比略·格拉古 (Tiberius Gracchus) 于公元前 133 年去世。 ↩︎
6. 那是五十六岁。七被认为是可敬的、神圣的、神圣的和没有母亲的。参见韦斯科特的《民数记》，第31页。八被称为完全数，因为它是立方数；它是十进制中唯一的偶数。 ↩︎
7. 公元前128年，西庇阿被发现死于床上，是盖乌斯·格拉古下令谋杀的。据说，他的妻子森普罗尼亚打开了房间的门，让刺客进入。 ↩︎
8. 莱利乌斯是幻象中扮演的角色。 ↩︎
9. 保卢斯·埃米利乌斯，珀尔修斯的征服者，马其顿国王腓力之子，是他的生父，但我们的西庇阿却是被长老西庇阿·阿非利加努斯的儿子收养的。 ↩︎
10. 对自杀的咒诅，自杀剥夺了一个人进入天堂的权利，如前所述。 ↩︎
11. 天体上居住着处于某些进步状态的自我，但不一定是人类，也许是那些比人类更高级的人。 ↩︎
12. 普布利乌斯·哥尼流·埃米利安努斯·西庇阿是这位梦想家的全名；小阿非利加努斯是他的崇拜者添加的。 ↩︎
13. 这个天堂位于乳香大道。 ↩︎
14. 月亮，它本身不是发光体，但被太阳照亮。 ↩︎
15. 罗马帝国只是整个地球表面的一小部分。 ↩︎
16. 八个类似的球体被第九个巨大而辉煌的外壳包裹着。 ↩︎
17. 注意与之相关的球体和行星之间的区别。 ↩︎
18. 心智；在古代神秘学著作中，这个词比我们的“心灵”一词重要得多。比较一下斯坦利《哲学史》中的迦勒底哲学。 ↩︎
19. G.R.S. 米德在其关于“梦境”的评论中，提请注意这一段，因为它表明了现代神智学体系在欧洲的早期存在。九大神智体中，除了第一个宇宙球体和最后一个地球，还剩下七种类型，在《人》中被追溯为七大人类原则。 ↩︎
20. 这是毕达哥拉斯“天体音乐”学说的陈述，在神秘学著作中经常被提及。在这方面，请参考柏拉图《蒂迈欧篇》的前几章。 ↩︎
21. G.R.S. 米德建议使用水星和金星。 ↩︎
22. 这种音乐的听觉是持续不断的，人类无法感知。 ↩︎
23. 大瀑布。 ↩︎
24. H.P. 布拉瓦茨基认为，在真正的极点并非如此。 ↩︎
25. 岛屿；在我见过的所有拉丁语版本中，这个词都是 Insula。米德读作 Infula，一条带子。 ↩︎
26. H.P. 布拉瓦茨基的神智宇宙论指出，占主导地位的种族被交替的水灾和火灾相继推翻。这里的措辞确实是“eluvions exustionesque”。 ↩︎
27. 罗马人知道这个超过25000年的大循环。喜帕恰斯注意到了春分点岁差，这构成了这个循环的一个原因。 ↩︎
28. 只过去了大约600年。 ↩︎
29. 扼杀野心，是这段文字的重点；西方和东方的神秘学派都强调征服低级自我的必要性。 ↩︎
30. 即使是爱国主义也不是最高尚的道路。比较《创造之书》中的三十二条道路。 ↩︎
31. 这是神秘主义永恒的主题，但却被普通人完全忽视了。 ↩︎
32. 一个真正的玫瑰十字会（Rosicrucian）思想。 ↩︎

作者简介

西塞罗，几乎是古代最著名的演说家，生于公元前107年，师从克拉苏。他曾在苏拉麾下担任罗马战士，后来成为一名哲学家。多年后，他投身政坛，先后担任西西里岛财务官、埃迪勒，最终成为执政官。最后，他退居图斯库卢拉，并于公元前43年被暗杀。他留下了许多古典著作，其中包括关于《论友谊》和《论老年》的优美散文。他唯一的神秘主义著作是《西庇阿之梦》（Somnium Scipionis）。

西庇阿名叫小阿非利加努斯；他死于公元前128年；他是普布利乌斯·科尔内利乌斯·西庇阿·阿非利加努斯大帝的养孙。这个梦或幻象的描述出自小阿非利加努斯之口，他讲述道，在他年轻时，第一次在非洲服役时，他拜访了马西尼萨宫廷，马西尼萨是罗马人，尤其是科尔内利乌斯家族的忠实朋友。在当天的宴会和娱乐活动中，谈话转向了第一位伟大的西庇阿的言行。他的养孙休息后，这位已故英雄的幽灵在睡梦中出现在他面前，阴暗地预言了他未来的生活事件，并鼓励他走上爱国主义和真正荣耀的道路，宣布了来世为那些今生忠实地为国家服务的人准备的奖励。场景设置在小阿非利加努斯的郊区花园，其中人物包括一些亲密的朋友和熟人。添加了一些文学性和暗示性的注释。

但丁自认“西庇阿第二”

《天堂篇》22.151–154 “Io, come Scipio, vidi la terra da l’alto, e conobbi la picciolezza di nostra gloria…” （我如西庇阿，从高处俯瞰地球， 认清我们荣耀的渺小…）