卷四·序言与第一章　离开法庭而著书；月亮主人的身体

BOOK IV

第四卷

PREFACE.

序言

[1] While I was engaged in pleading cases, the clashes of lawsuits held me, and the quarrelsome contests of what I may call a dog's wrangling, a pursuit from which nothing else came to me day by day but a heap of dangers and a heavy burden of envy; for with the upright confidence of steadfastness I always resisted factious men, and those who delighted in the wickedness of unbridled power, or who, at the prompting of greedy desire, gaped after the property of others, or who seemed fearsome to wretched men through their dread of the courts. Hence the malignant spite of envy and storms of dangers were prepared for me by the depraved desires of wicked men.

〔一〕我从事诉讼辩护的时候，被官司的冲撞缠住，被那种我不妨称为狗咬狗式的好讼争吵缠住；这份营生每天带给我的，不过是一堆危险和沉重的嫉恨；因为我总以坚定的正直信念，抵抗那些结党营私的人、以放纵权力之恶为乐的人、受贪欲驱使而觊觎他人财产的人，或借着人们对法庭的畏惧而令可怜人害怕的人。因此，恶人的邪恶欲望为我预备了嫉恨的恶毒怨气与危险的风暴。

[2] I therefore abandoned this pursuit, so that I might not, keeping watch over the interests of others while the combined will of ignorant and senseless men grew strong, entangle myself in the greatest plots and the greatest hazards of danger; and against these men, who always and without pause raged against me and strove with a bitter succession of hatreds, I made resistance in no other way than this, that with a generous mind, despising the gains of the forum, I offered a pure and faithful advocacy of defense to men in trouble and anxious with the varied diversity of their affairs.

〔二〕于是我放弃了这份营生，免得在无知而愚妄之人的合谋之意日益强大时，为了照看他人的利益而把自己卷入极大的阴谋与极大的危险；对于这些总是不停地向我发怒、以一连串苦毒的仇恨与我相争的人，我所作的抵抗不过是这样：以慷慨的心志，鄙弃广场诉讼之利，为那些陷入困境、为种种纷繁之事焦虑的人，提供纯洁而忠实的辩护。

[3] So, placed in leisure and freed from the battles of the contests of the forum, and stripped too in some measure of the snares of envy, at a time when the power of seizing, or rather of robbing, had been granted by gross envy to wicked and treacherous men, I wrote these books for you, Lollianus, released from every care of anxiety, so that, set apart in some measure from earthly converse, I might apply myself to heavenly and divine disputations, in order to cleanse, in whatever part I could, the vices of the soul which I had contracted from converse with depraved men.

〔三〕所以，我身处闲暇，从广场诉讼的争斗中解脱出来，也在某种程度上摆脱了嫉恨的罗网——那时，粗鄙的嫉恨已把攫取、不如说抢劫的权力交给了邪恶而背信的人——我卸下一切忧虑的牵挂，为你，洛利亚努斯，写下这些书，好让自己在某种程度上远离尘世的交往，投身于天上的、神圣的论说，尽我所能洗净我从与堕落之人交往中沾染的灵魂之恶。

[4] In this book, then, there will be explained in the first place what we promised in the latter parts of the third book, that is, all the aspects and forms of the Moon, its conjunctions too, its separations, and whatever pertains to the power of that deity; the place of Fortune too and of the Daemon, and the lord of the nativity, whom the Greeks call the oecodespotes, will be treated with careful method, and I shall also explain the efficacies of the planet that decrees actions; and I shall also show the full and empty degrees and their decrees, I shall likewise set out the masculine and feminine degrees, and the Moon will again take up the final parts.

〔四〕所以在这一卷里，首先要解释我们在第三卷末尾所许诺的，即月亮的一切相状与形态，还有它的会合、它的离开，以及凡属于这位神灵之权能的一切；幸运之宫与神灵之宫，以及希腊人称为奥科德斯波忒斯的本命之主，也都将以细致的方法论述，我还要解释判定营生的那颗行星的效力；我还要说明满度与空度及其判定，同样列出阳性度数与阴性度数，最后的部分将再由月亮来承担。

[5] For everything that Mercury and Anubis handed down to Asclepius [text uncertain], what Petosiris and Nechepso explained, and what Abram, Orpheus, and Critodemus published, and all the others knowing in this art, we have read through and gathered together alike, and compared in their contrary diversities of opinion, and written out in those books, imparting the divine science to all Romans, so that what seemed to some most difficult because of the narrow resources of the Latin language, I might explain by true and clear interpretations, showing the freedom of the Roman tongue.

〔五〕因为墨丘利与阿努比斯传给阿斯克勒庇俄斯的一切〔原文疑有讹误〕，佩托西里斯与尼切普索所解释的，亚伯兰、俄耳甫斯与克里托德摩斯所发表的，以及其他一切精通此术之人的著作，我们都同样通读、汇集，比较了他们相互矛盾的不同意见，写进了那些书里，把这门神圣的学问传给全体罗马人，好让在一些人看来因拉丁语的贫乏而极其艰难的东西，由我以真实而明白的解释讲清楚，显示罗马语言的自由。

I.

第一章

[1] We promised that at the beginning of this book we would explain all the courses of the Moon, and what it decrees and by what method; for the whole substance of the human body pertains to the power of this deity. For after the vital breath has taken up the completed man, and after the spirit of the divine mind has poured itself into the body, the Moon sustains the form of the composite body according to the quality of its course; hence we ought to gather its courses by prudent inquiry, so that we may be able to explain the whole substance of the human body.

〔一〕我们许诺在这一卷的开头解释月亮的一切运行，以及它判定什么、用什么方法判定；因为人身体的全部实质都属于这位神灵的权能。因为在生命之气接纳了成形的人之后，在神圣心智之灵把自己倾注入身体之后，月亮便按它运行的性质维系这组合之身的形体；因此我们应当以审慎的探究汇集它的运行，好能解释人身体的全部实质。

[2] For the nature of man cannot otherwise endure unless his body has been built with a firm protection for the support of life; and those are mistaken who think that in all nativities only the principle of life and of spirit should be treated, that is, the Ascendant and the Midheaven; for from these places the substance of life and the spirit are found. But together with the degree of the Ascendant and with the Midheaven, we ought also to find the course of the Moon partilely by shrewd and skillful inquiry.

〔二〕因为人的本性不能以别的方式持存，除非他的身体为了支撑生命而以坚固的护卫建造起来；有些人以为在一切本命中只需论述生命与灵的根本，即上升点与中天，他们错了；因为生命与灵的实质确是从这些宫位找出来的。但除了上升点之度与中天，我们还应当以精明而熟练的探究，精确到度地找出月亮的运行。

[3] For when God, the maker of man, was composing this living being by a divine and singular method of craftsmanship, he bound the divinity of the immortal soul with the bonds of the mortal and earthly body, so that the soul, diffused outside and within, and bound by the command of a certain great necessity, might govern by the free power of its divine authority the perishable frailty of the body that serves it.

〔三〕因为造人的神以神圣而独特的工艺方法组合这个生灵时，用可朽的、属土的身体的锁链束缚了不朽灵魂的神性，好让灵魂内外弥漫，又被某种大必然的命令束缚，以其神圣权威的自由之力，统辖为它服役的身体那易朽的脆弱。

[4] The soul, then, will not have a sound dwelling, nor will it be able, poured around the body, to attach itself, nor to unfold the substance of its divinity, unless the body has been strengthened for the reception of the soul by a sound and uncorrupted framework, so that soul and body, joined by an equal principle of necessity and sustaining each other in turn by the powers and strengths of their own nature, may set forth man, composed by the association of a divine and an earthly union, in the sound appearance and form of a finished work.

〔四〕所以，灵魂不会有健全的住所，也不能在倾注于身体周围时附着其上，不能展开它神性的实质，除非身体为了接纳灵魂，以健全而未朽坏的构架得到加固，好让灵魂与身体以同等的必然之理结合，以各自本性的力量与强健彼此支撑，把由神圣与属土的结合组成的人，以一件完成之作的健全外貌与形态呈现出来。

[5] Therefore we ought to know that the Moon has taken up the body of man, and that the body has been assigned to the powers of the Moon; for we feel in our bodies both the increases of the waxing Moon and the losses of its waning light. For the marrows of the human body grow when the Moon has waxed; but when it has begun to grow empty, bereft of light, they languish with the weariness of a thinned body; and the human body too decreases when the Moon is waning and is flooded again by the regular fillings of the waxing Moon.

〔五〕所以我们应当知道，月亮接管了人的身体，身体被分派给月亮的权能；因为我们在自己身上感到盈月的增长与亏月之光的损耗。因为月亮盈满时，人身体里的骨髓生长；但当它开始变空、失去光时，骨髓就随着变瘦的身体的疲乏而萎弱；人的身体也在月亮亏缺时减损，又被盈月有规律的充满重新灌满。

[6] Thus the whole substance of the earthly body is governed by the providence of this deity. For, placed in the lowest regions of the heaven and having obtained the rule of the earth from its nearness, sustaining by the manifold variety of its course all bodies which are animated by the breath of the divine mind, running through all the signs with hastening speed, and associating itself with all the planets by continual conjunctions, borrowing the whole substance of the composite work from contrary mixtures and from unlike elements, it both brings forth the bodies of all living beings when conceived and dissolves them when generated.

〔六〕所以属土身体的全部实质，都由这位神灵的天意统辖。因为它位于天的最低处，又因相近而得到对大地的统治权，以其运行的多样变化维系一切由神圣心智之气赋予生命的身体，以急速的步伐跑遍一切星座，以不断的会合与一切行星结伴，从相反的混合与不同的元素中借来组合之作的全部实质；它既使一切生物的身体在受孕时诞生，又使已生成的身体消解。

[7] We must labor, therefore, and in the whole substance of the nativity that degree in which the Moon is placed must be sought out with great effort; for the more swiftly the Moon moves itself in rapid motions, and the more quickly and hastily it joins itself to all the planets, the more carefully we ought to gather its courses by diligent contemplation. For both the first day and the third decree the same things in a like manner, and the seventh too and the eleventh show through the Moon the substance of the whole life.

〔七〕所以我们必须用功，在本命的全部实质中，必须下大力气去寻找月亮所在的那一度；因为月亮以越快的运动迁移，越急速地与一切行星相结，我们就越应当以勤勉的观察细致地汇集它的运行。因为第一天与第三天以相同的方式判定同样的事，第七天与第十一天也经由月亮显示整个一生的实质。

[8] And the lord of the nativity and the giver of life are found from the conjunctions of the Moon, and the last day of life too is learned from the reckonings of the Moon. And the lord of the times, whom the Greeks call the chronocrator, the Moon shows us together with the Sun; for in night nativities the Moon itself takes up the beginning and the lordship of the times, but in day nativities the Sun; what this is like, or where it is of use, we explain in later books.

〔八〕本命之主与赐命星也是从月亮的会合中找出来的，生命的最后一日也是从月亮的推算中得知的。希腊人称为克罗诺克拉托的时主，月亮与太阳一同向我们显示；因为在夜间的本命中，月亮自己承担时期的开端与统辖，而在白天的本命中则是太阳；这是怎样的、在哪里有用，我们在后面几卷解释。

[9] We said in the book of instruction that the Moon has very many aspects and forms, but now too we explain these same briefly; for everything that is rather difficult we ought to impart rather often, so that we may grasp these difficulties more easily through frequent treatment.

〔九〕我们在入门之书里说过，月亮有极多的相状与形态，但现在也简要地解释这些；因为凡较难的东西，我们都应当较常传授，好经由屡次论述而较容易地掌握这些难处。

[10] The Moon, then, is either synodic, or full, or dichotomous, or crescent, or gibbous, and, changing through these forms, it completes the course of its monthly light. These increases or losses of its light, then, and the changeable aspects of its different forms, we ought to examine carefully when treating the nativity both on the first day of birth and again on the third day: to which planets it joins itself, and from which it flows away and separates, and to what extent after the first conjunction it associates itself with second conjunctions, to which too it joins itself by wind, when it is moving on high and when moving low; which planets it aspects by a trine, which by a square, which by an opposite aspect; when and toward which planets it is moving full or diminished in light, how it is joined to the planets of its own condition, when, placed in the same degree, it joins itself in synodic union, when the Sun, with the Moon placed in the same degrees, seizes and hides it with its orb, so that, having thus explored and treated everything, we may attain a full knowledge of pronouncing judgment in the nativities of men.

〔十〕所以月亮或者是合朔的、或者是满的、或者是半月、或者是月牙、或者是凸月，它经过这些形态的变化，完成每月光明的运行。所以这些光的增长或损耗，以及它不同形态的可变相状，我们在论述本命时，都应当在出生的第一天、又在第三天仔细察看：它与哪些行星相结，从哪些行星流离而离开，在第一次会合之后在多大程度上与第二次的会合结伴，又经由风与哪些行星相结，何时行在高处，何时行在低处；它以三分照哪些行星，以四分照哪些，以对冲的相位照哪些；何时、向着哪些行星以光满或光减的状态运行，它如何与自己阵营的行星相结，何时落在同一度而以合朔的结合相结，何时月亮落在同一些度数里而太阳以自己的圆盘把它攫住、隐藏起来；好让这样把一切都探查、论述之后，我们能在人的本命中获得下判断的完整知识。