卷六·第 309–321 问　岁时诸日、粟特与花剌子模节日、改历与历书

§309. What is the writing of the scorpion-slips?

第三百零九问　写蝎符是什么？

It is not one of the customs of the Persians, but an innovation of the common people. On it they write slips which are stuck on the doors to ward off stinging creatures. It is the fifth of Isfandārmadh-māh. The Persians used to call it Mardgīrān, since on it women held sway over their husbands and demanded of them their desires.

它不是波斯人的习俗，而是平民的新创。这一日他们写纸条贴在门上，以驱除螫人的虫类。它在伊斯凡达尔马兹月第五日。波斯人从前称这一日为马尔德吉兰，因为这一日妇女主宰她们的丈夫，向他们索要所愿之物。

§310. What are the Kahanbārs?

第三百一十问　卡汉巴尔是什么？

They are divisions of the days of the year, unequal ones; at the beginning of each division are five days, which are the Kahanbārs. Zoroaster claimed that in each of them God, exalted be He, created one kind of creation: the sky, the earth, water, plants, animals and man; and so God's creation of the world was completed in six days.

它们是一年诸日的分段，长短不等；每一段开头有五日，就是卡汉巴尔。琐罗亚斯德声称，至高的神在每一段里造了一类造物：天、地、水、植物、动物与人；于是神在六日里完成了世界的创造。

§311. What are the Jamarāt among the months of the Romans?

第三百一十一问　罗马月份中的炭火日是什么？

They are days at the end of winter, when spring is overshadowing, in which, they claim, the earth grows warm and vapours come out of it. The first jamra is when 7 days of Shubāṭ have passed, the second at 14 and the third at 21. The Arabs have erred about them, for they are days marked for the setting of stars of the mansions of the Moon.

它们是冬末、春天将临时的日子，他们声称在这些日子里大地变暖，蒸气从中冒出。第一个炭火在舍巴特月过了七日时，第二个在十四日，第三个在二十一日。阿拉伯人在这些日子上弄错了，因为这些日子是以月亮诸宿之星的沉落为标记的。

§312. What are the Days of the Old Woman?

第三百一十二问　老妇日是什么？

They are 7 days, the first of them the twenty-sixth of Shubāṭ, and they are not free of cold, wind and change in the air. As for the story of the old woman, it is said that these are the ill-omened days in which God, exalted be He, destroyed the people of ʿĀd with the barren wind, and one old woman of them was left; for this reason they are also called the days of al-shahla (the old woman). The philologists say that they are the days of al-ʿajz, because they are in the ʿajz, that is, the tail-end, of winter.

它们共七日，第一日是舍巴特月二十六日，这些日子不免有寒冷、风与天气的变化。至于老妇的故事，据说这些是不祥之日，至高的真主在其中以不孕之风毁灭了阿德人，他们中只剩下一个老妇；因此这些日子又称为沙赫拉（老妇）之日。语文学家说，它们是阿杰兹之日，因为它们在冬天的阿杰兹，即末尾。

§313. What is the Old Woman of Qalam?

第三百一十三问　格拉姆的老妇是什么？

Yaʿqūb al-Kindī wrote a treatise on the cause of the Days of the Old Woman, in which he relied on the Sun's reaching at that time the quadrant of its apogee, which is the place where the equation changes from increase to decrease. Since the apogee moves, ʿAbd Allāh son of ʿAlī the calculator, known as ʿAbd Allāh Qalam, moved the Days of the Old Woman to the time at which the Sun reaches the quadrant of its apogee in our time, instead of the time of Ptolemy; and so the Old Woman was ascribed to ʿAbd Allāh.

雅古卜·金迪写过一篇论老妇日成因的论文，其中他依据的是太阳在那时到达其远地点的象限，那是均差由增转减之处。由于远地点会移动，计算家阿里之子阿卜杜拉，人称阿卜杜拉·格拉姆，就把老妇日移到我们这个时代太阳到达其远地点象限的时间，而不用托勒密时代的时间；于是这个老妇就归到阿卜杜拉名下了。

§314. What are the days of the Bāḥūr?

第三百一十四问　巴胡尔日是什么？

They are 8 days, the first of them the nineteenth of Tammūz. The Greeks mentioned that they are marked for the rising of the Dog of the Giant, which is al-Shiʿrā al-Yamāniyya, and that is the time of the height of the heat. Their name is derived from buḥrān, that is, judgement (crisis), because the men of experience deduce from them the conditions of the air in the months of winter: the first day of them is the indicator of Tishrīn the Former, the second the indicator of Tishrīn the Latter, and so on to the last of them, and whatever cloud, rain or wind is seen on each day will be the condition of its month. They also, and especially in Egypt, deduce from them the state of the crops, which of them will thrive and which will not.

它们共八日，第一日是塔穆兹月十九日。希腊人说它们以巨人之犬，即南方的天狼星的升起为标记，那是酷热最盛的时候。它们的名字出于布赫兰，即判断（危机），因为有经验的人从它们推断冬季各月的空气状况：第一日是前提斯林月的指征，第二日是后提斯林月的指征，如此直到最后一日，每一日所见的云、雨或风，就是它所指之月的状况。他们又，尤其在埃及，从这些日子推断庄稼的情形，哪些会茂盛、哪些不会。

§315. Have others besides these anything of the kind?

第三百一十五问　除了这些人，别的人也有这类东西吗？

Each of the nations and of the people of the various countries has things like these, feasts and fairs held in certain places; but to search them all out is hard, and what has been obtained of them we have put in places where one is occupied only with what befits them.

各民族及各地之人都有类似的东西，即在某些地方举行的节日与集市；但要把它们全都搜寻出来很难，我们已得到的那些，已放在只专门讲这些事的地方。

§316. Have the Magians of Sogdiana days of this kind?

第三百一十六问　粟特的祆教徒有这类日子吗？

They have in their months feasts with special names, called aʿāmāt, but we have not obtained them as we should. The people of Bukhārā call the months of Sogdiana 'the first', 'the second' and so on, their names being the Muʿtaḍidī ones [text uncertain]. They hold fairs in them. Among them are the first Mākhīzaj and the second Mākhīzaj; we have been told that stolen goods are sold at them, that every kind of mingling goes on at them, and that nothing is forbidden at them. The first of these two is the thirteenth day of the third month, which is Banīsh, and the second is the thirteenth day of the fourth month, which is Sāk. Among them is the Fair of the Peacocks, a village in which it is held, on the fifteenth of the sixth month, which is Murkhdhā, for 7 days; and among them is the fair of al-Musriʿ, a village in which it is held, at the middle of the tenth month, which is Masāfūgh, for 10 days.

他们的月份里有带专名的节日，称为阿阿马特，但我们没有按应有的样子得到它们。布哈拉人把粟特的月份称为“第一”“第二”等等，它们的名字是穆阿台迪德历的名字〔原文疑有讹误〕。他们在这些月份里举行集市。其中有第一马希扎吉与第二马希扎吉；我们听说在那里出售赃物，各色人等混杂其间，那里没有什么是被禁止的。两者中的第一个是第三个月——即巴尼什月——的第十三日，第二个是第四个月——即萨克月——的第十三日。其中有孔雀市集，孔雀是举办它的一个村子，在第六个月——即穆尔赫扎月——的十五日，共七日；其中又有穆斯里市集，穆斯里也是举办它的一个村子，在第十个月——即马萨富格月——的月中，共十日。

§317. What is Khazzān?

第三百一十七问　哈赞是什么？

It is said that it is not one of the customs of the Sogdians, even though they observe it, but is for the weavers a sign of the change of the air to cold. The Khazzān of the elite is the eighteenth day of the month Nūmāh, and the Khazzān of the common people is the second day of Mihr-māh. Both are feasts, and they are as it were the beginning of the wine-pressing.

据说它不是粟特人的习俗，虽然他们也守它，而是对织工来说天气转寒的征兆。贵族的哈赞是努马月的十八日，平民的哈赞是米赫尔月的第二日。两者都是节日，它们仿佛是榨酒的开始。

§318. What are the days of the Magians of Khwārazm?

第三百一十八问　花剌子模的祆教徒有哪些日子？

In the months they are at one with the Sogdians, and the two differ in the names only so far as the languages differ. The people of Khwārazm have known days in their months. They call their Nawrūz Awsārdī. Among those days is Arghāsuwān, which is the first day of the third of their months; it is the sixth day of Khurdādh-māh, and in our time it is in summer; it is the sign for the sowing of sesame and what goes with it. Among them is Ajghār, that is, the flame, which is the sixteenth day of the fourth of their months; on its night they kindle fires in the manner of the Sadhaq and drink beside them, and they count the days from it for the times of sowing, picking and pressing. Then there is [illegible], which is the first day of the sixth of their months; on it the Shāh used to go out to the frontiers. Among them is Khīr-rōz, which is Rām-rōz of the Persians; and among them is Sakhab, which is the sixteenth day of the tenth of their months, and in our time it is midwinter.

在月份上他们与粟特人一致，两者在名称上的不同只在于语言的不同。花剌子模人在他们的月份里有一些已知的日子。他们称他们的诺鲁孜为奥萨尔迪。这些日子中有阿尔加苏万，是他们第三个月的第一日；它是霍尔达德月的第六日，在我们这个时代落在夏天；它是播种芝麻及其同类的征兆。其中有阿杰加尔，即火焰，是他们第四个月的第十六日；在它的夜里，他们像萨达格那样燃起火，在旁边饮酒，并从这一日起数日子，以定播种、采摘与压榨的时节。然后是〔抄本此处字迹难辨〕，是他们第六个月的第一日；这一日沙常出巡边境。其中有希尔日，它就是波斯人的拉姆日；其中又有萨哈卜，是他们第十个月的第十六日，在我们这个时代是隆冬。

§319. What are the Muʿtaḍidī days and months?

第三百一十九问　穆阿台迪德的日与月是什么？

When the Persians neglected their intercalation, the months ran ahead and the Nawrūz came before the ripening of the crops, so that the opening of the land-tax came before the harvest and before the tax fell due; that harmed the dihqāns of the Sawād. Al-Mutawakkil resolved to postpone the Nawrūz, but he was cut off before completing it. Al-Muʿtaḍid had no aim but to move the Nawrūz to the eleventh of Ḥazīrān, and the rest of the Persian months and the days in them according to it. So when the Syrians intercalate their year, the stolen days of al-Muʿtaḍid in it are 6.

当波斯人荒废了他们的置闰，月份就超前，诺鲁孜来到庄稼成熟之前，于是土地税的开征来到收获之前、税款到期之前；这使萨瓦德的迪赫坎们受损。穆塔瓦基勒决心推迟诺鲁孜，但未及完成便中断了。穆阿台迪德别无他求，只想把诺鲁孜移到哈齐兰月十一日，并按它安排其余的波斯月份及其中的日子。所以当叙利亚人给他们的年置闰时，穆阿台迪德的窃日在那一年就是六日。

§320. What are the Khwārazmshāhī days?

第三百二十问　花剌子模沙的日子是什么？

Their cause is like what we have related of al-Muʿtaḍid. Aḥmad son of Muḥammad son of ʿIrāq son of Manṣūr, son of the Khwārazmshāh, aimed at keeping the counts for the times of sowing and harvest in one and the same state; so he transferred the Khwārazmian months to the months of the Syrians and made Awsādhrī, which is their Nawrūz, the second day of Nīsān.

它们的缘由与我们所述穆阿台迪德的相似。艾哈迈德·本·穆罕默德·本·伊拉克·本·曼苏尔，即花剌子模沙之子，意在使播种与收获之时的计数保持同一状态；于是他把花剌子模的月份转到叙利亚人的月份上，把奥萨尔迪，即他们的诺鲁孜，定在尼散月第二日。

§321. What does the almanac of the year contain?

第三百二十一问　年历包含什么？

The almanac of the year is made for the days of the Persian year, because of the ease and good reckoning in it. It is also called taqwīm (correcting), because what is set opposite each day in it is corrected and made true. Something like it is made in Kashmir for the year of the Indians and carried to their countries in rolls of tūz bark; it is called sapatrī, that is, the register of the days of life. But it contains of what is required only [illegible] and approximation, not exactness. As for the one used in our country: in its first column, on the right of whoever looks at it, are the days of the week in the abjad letters, I mean that alif in it is the sign of Sunday, bāʾ the sign of Monday, and so on until zāy is the sign of Saturday; then it returns to alif at the completion of the week. In the second column are the days of the Arab month, beginning with alif and ending at 29 if the month is deficient and at 30 if it is full, and then returning to alif. In the third column are the days of the Romans for their months, [and in the fourth the days of the Persian months,] beginning from alif and ending at 30, except in Ābān-māh, for they end at 35 [corrected: MS omits the fourth column]. In the fifth column are the names of the days of the Persian month. Then follow the columns of the seven planets; in each of them are three lines, right, left and middle. The right is for the signs, whose marks in abjad we have given before; one finds no more than 11 in it, and if a sign is added to that so that it becomes 12, it drops out and the count returns to zero, which is the mark of Aries [corrected: MS has alif], then to the mark of Taurus. The middle is for the degrees; one finds no more than 29 in it, and when 30 is completed it drops out of its place and rises to the line of the signs as one sign. The left is for the minutes; one finds no more than 59 in it, and when 60 is completed it drops out of its place and rises to the line of the degrees as one degree. The sum of these three lines is the place of the planet at midday of that day in the town for which it is made, I mean the degrees and minutes it has traversed in the sign in which it is. If it increases day by day and goes on in the order of the sign through its degrees and minutes, it is direct in course; if it decreases, it is retrograde; and if it neither increases nor decreases, it is stationary for retrogradation or for direct motion. After the columns of the seven planets comes a column for the Head, with its place day by day, in the same manner as for the planets. After it come two columns: one for the hours of the daytime, which contains two lines, one for the hours and the second for their minutes; and the other for the altitude of the Sun at midday on each day, which contains two lines, one for the degrees of altitude, in which nothing over 90 can be found in any country, and the second for the minutes. Sometimes there is with them a column for the latitude of the Moon, one of its two lines for the degrees and the second for the minutes; it is of little use and is left out of most [text uncertain]. What comes after that is a popular matter, namely what the day is suitable for among actions, and what things are to be chosen for it, according to the Moon's being in the signs and its joining with the planets. What is on the margin of the almanac is the months of the nations, their days and feasts, and the conjunctions and oppositions of the Sun and the Moon, at what parts of the signs they will be, at what time of night or day, and the ascendant of that time, for that is one of the foundations for deducing judgement on the events of the air. There also are the times of the Sun's entry into the beginning of each sign and the ascendant of that ingress, except Aries, for its ascendant is called the ascendant of the year; with it the almanac begins, and it is placed at the beginning of the almanac in a round figure containing the twelve houses, the seven planets and whatever else is needed in deducing the conditions of the year. Before it come the eras of the prophets, peace be upon them, and the eras of famous kings, for hearts delight in knowing these. Sometimes there is also made the figure of the crescents in that Persian year, and the manner of each of them, upright or lying on its back, when it is seen, and the manner of its position from the Sun's setting-place towards one of the two sides, north or south, to help in looking for the crescent. Then other things are added to it, most of them superfluous and not needed. If there is in the year an eclipse of both luminaries, or of one of them, or several eclipses, their place is the end of the almanac, because eclipses are for the most part omens that are not praised, and so it is disliked that they should be at the beginning of the almanac. There are stated the date of the eclipse; what has passed of the daytime or the night up to its beginning, its middle and its end; the length of its stay, if it has one; the amount of it that is darkened, if it is not of the whole body, in the measure by which the eclipsed body is 12 fingers; and the colour of the eclipse, if it is of the Moon. We have set down a piece of a month, to serve as an example for understanding the almanac, God, exalted be He, willing.

年历是按波斯年的日子编的，因为其中计算简便、准确。它又称为塔格维姆（校正），因为其中每一日对面所列的都经过校正、求得真值。克什米尔也为印度人的年编类似的东西，写在图兹树皮的卷子上，带到他们的各地；它称为萨帕特里，意思是寿命之日的簿册。但其中所需的内容只有〔抄本此处字迹难辨〕与近似，而不精确。至于我们地方所用的：它的第一栏，在看的人右手边，是用阿卜贾德字母写的星期，我是说其中艾列夫是星期日的记号，巴是星期一的记号，如此类推，直到扎伊是星期六的记号；然后一周满了，又回到艾列夫。第二栏是阿拉伯月的日子，从艾列夫开始，月缺时止于二十九，月满时止于三十，然后回到艾列夫。第三栏是罗马人按他们月份的日子，〔第四栏是波斯月的日子，〕从艾列夫开始，止于三十，只有阿班月例外，它们止于三十五〔抄本缺第四栏，据文义改正〕。第五栏是波斯月中诸日的名字。接着是七颗行星的栏，每栏有三行：右、左、中。右行是星座，它们的阿卜贾德记号我们前面已给出；其中见不到超过十一的数，若再加一个星座成了十二，它就消去，数回到零，即白羊的记号〔抄本作“艾列夫”，据文义改正〕，然后是金牛的记号。中行是度数；其中见不到超过二十九的数，满了三十，它就从原位消去，升到星座行，作一个星座。左行是分；其中见不到超过五十九的数，满了六十，它就从原位消去，升到度数行，作一度。这三行合起来，就是行星在那一日正午、在编历所为的那座城市的位置，我是说它在所在的星座中已走过的度和分。如果它一日日增加，依星座的次序在度和分中前进，它就是顺行；如果减少，就是逆行；如果既不增也不减，它就是将要逆行或将要顺行的留。七颗行星的栏之后，是龙头的一栏，逐日列出它的位置，方式与行星相同。其后是两栏：一栏是白昼的时数，含两行，一行是时，另一行是它们的分；另一栏是每日正午太阳的高度，含两行，一行是高度的度数，在任何地方其中都找不到超过九十的数，另一行是分。有时与它们一起还有一栏月亮的纬度，两行之一是度，另一是分；它用处不大，大多数历书都把它略去〔原文疑有讹误〕。此后的内容是通俗的东西，即按月亮在诸星座中、以及它与诸行星的相接，这一日适宜做哪些事、宜选哪些事。历书页边上的是各民族的月份、日子与节日，以及日月的合朔与对冲：它们将在星座的哪一部分、在夜里或白昼的什么时刻，以及那一时刻的上升点，因为这是推断空气中事件之判断的根据之一。那里还有太阳进入每个星座之首的时刻及那次入宫的上升点，只有白羊例外，因为它的上升点称为年的上升点；历书就从它开始，把它放在历书开头的一个圆形图里，图中有十二宫、七颗行星，以及推断一年情况所需的其他一切。在它之前是诸先知——愿他们平安——的纪元，以及著名国王的纪元，因为人心喜欢知道这些。有时还画出那一个波斯年中诸新月的图，以及每一弯新月的样子——是竖立的还是仰卧的——何时可见，以及它从太阳落处偏向南北哪一侧的样子，以帮助寻找新月。然后又加上别的东西，大多是多余而用不着的。如果这一年有日月两者的食，或其中之一的食，或有几次食，它们的位置在历书的末尾，因为食大多是不受称许的兆头，所以人们不喜欢把它们放在历书开头。那里列出食的日期；从白昼或黑夜开始到食的开始、食甚、食终各过了多少时间；若有全食持续的时间，列出它的长短；若不是全体被食，列出被遮暗的分量，以被食之体为十二指来量；若是月食，还列出食的颜色。我们列出一个月的一段，作为理解历书的例子，若至高的真主意欲。

Let the given day be Tuesday, the twenty-fifth of the month of Ramaḍān, and what is sought the rest of its conditions. We looked in the column of the weeks for the mark of Tuesday, which is the letter jīm, on condition that opposite it in the column of the days of the crescent there be 25 of the month of Ramaḍān, and we found it. We looked for everything opposite it, and in the column of the days of the Romans was the letter zāy; that day is therefore the seventh of a month of their months. If its name is written at the head of the column, as we have written Tishrīn the Former, we know it; if it is not written there, we go up in this column to the letter alif, and Tishrīn the Former will be in the margin opposite it. Opposite our day in the column of the days of the Persians was also jīm, so it is the third day of Ābān-māh, whose name is written at the head of the page; and the name of the day, Ardibihisht, is written at jīm in the column of the names of the Persian days. If we want the era, we find that of Alexander at Tishrīn the Former in the margin, as we find the era of the Hijra there at al-Muḥarram and the era of the reign of Yazdajird at the Nawrūz, at the beginning of Farwardīn-māh, on condition that Tishrīn the Former and the first of al-Muḥarram come before the given day. If both of them, or one of them, are not in that almanac, we take the era from the one in the almanac after the given day and subtract one year from it, and that is what we want. So the given Tuesday is the twenty-fifth of the month of Ramaḍān in the year 420 of the Hijra, the seventh day of Tishrīn the Former in the year 1341 of Alexander, and the day Ardibihisht, the third of Ābān-māh, in the year 398 of Yazdajird. Then we looked for the places of the planets, at the column of the Sun, and found in it opposite our day 6 in the line of the signs, 19 in the line of the degrees and 54 in the minutes. So we knew that the Sun at midday of this day, in the town for which the almanac is made, is in Libra, in 19 degrees and 54 minutes. By the same reckoning the Moon is in 7 degrees and 24 minutes of Virgo; Saturn in 2 degrees and 46 minutes of Gemini; Jupiter in 23 degrees and 19 minutes of Gemini; Mars in 2 degrees and 18 minutes of Cancer; Venus in 29 degrees and 10 minutes of Virgo; Mercury in 6 degrees and 21 minutes [sic]; and the Head of the jawzahr in 20 degrees and 13 minutes of Virgo. The length of the hours of this day is 11 hours and 18 minutes, which is what is set down in the columns of the hours; and the greatest altitude of the Sun on it, at midday, is what is set down in the columns of the altitudes, which is 48 parts and 29 minutes. So we have obtained what was sought for midday of this day.

设所给的日子是星期二，赖买丹月二十五日，所求的是它的其余情况。我们在星期栏里找星期二的记号，即字母吉姆，条件是它对面的新月日栏里是赖买丹月的二十五，我们找到了。我们看它对面的一切：罗马日栏里是字母扎伊；所以那一日是他们某个月的第七日。如果这个月的名字写在这一栏的顶上，如我们写了前提斯林月那样，我们就知道了；如果没写在那里，我们就在这一栏里往上找到字母艾列夫，前提斯林月就会在它对面的页边上。我们这一日对面，在波斯日栏里也是吉姆，所以它是阿班月第三日，阿班月的名字写在这一页的顶上；这一日的名字阿尔迪比赫什特，写在波斯日名栏的吉姆处。如果我们要纪元，就在页边的前提斯林月处找到亚历山大纪元，正如在穆哈兰姆月处找到希吉拉纪元、在诺鲁孜即法尔瓦丁月之首处找到耶兹德格德在位纪元，条件是前提斯林月与穆哈兰姆月初一在所给的日子之前。如果这两者或其中之一不在那本历书里，我们就从历书里所给日子之后的那个取纪元，减去一年，便是所求。所以所给的星期二是希吉拉四百二十年赖买丹月二十五日，亚历山大一千三百四十一年前提斯林月第七日，耶兹德格德三百九十八年阿班月第三日，阿尔迪比赫什特日。然后我们找行星的位置，在太阳栏里，于我们这一日的对面找到：星座行里是六，度数行里是十九，分里是五十四。于是我们知道，这一日正午，在编历所为的城市里，太阳在天秤座十九度五十四分。照同样的算法，月亮在处女座七度二十四分；土星在双子座二度四十六分；木星在双子座二十三度十九分；火星在巨蟹座二度十八分；金星在处女座二十九度十分；水星在六度二十一分〔原书如此〕；交点的龙头在处女座二十度十三分。这一日的时长是十一小时十八分，这是时数栏所列的；这一日正午太阳的最大高度，是高度栏所列的，为四十八度二十九分。于是我们得到了这一日正午所求的一切。