卷一·第十章（一）　人兽同时生、天宫图非巫术等反驳

CHAP. X. Containing the resolution of the main Objections against this divine Science.

第十章　含对这门神圣学问之主要反驳的解答。

DO we but seriously consider the vanity of these Objections, it will be sufficient to testifie unto us they have no reason for their high words.

我们只要认真考虑这些反驳的空洞，就足以向我们证明，他们说那些大话是毫无道理的。

Object. First then they object, that a man and beast being born at the same time, must according to the judgement of Astrologers, have one and the same fortune. But who knoweth not that of all Objections, this is the most weak? since as the influence of the stars comes to us by many means, so they reject not other causes and circumstances; for there is none acquainted with learning, but knows that a man and a beast are more then membra dividentia, in that they differ the whole kinde: and since we are taught by God himself in his holy Word, that he created every thing in his own kinde, and indued man with a rational soul, thereby to bear rule and dominion over all creatures who are not reasonable creatures: wherefore these objectors and cavillers do render themselves most ignorant and impious, endeavouring thus by their envy to Astrology, to take away Gods Ordinance in the generation and conservation of all creatures here beneath, by the subtile vertue of his second causes; viz. those heavenly lights the stars.

反驳：首先，他们反驳说，一个人与一头牲畜若在同一时刻出生，照星占家的判断，就必定有同一种命运。但谁不知道，在一切反驳中，这一条最为软弱？因为诸星的影响虽经许多途径来到我们这里，星占家却并不排斥别的原因与情境；因为凡稍通学问的人都知道，人与兽不只是（拉丁文）“划分出来的肢体”，而是整个种类都不同：既然神亲自在他的圣言里教导我们，他造万物各从其类，又赋予人一个理性的灵魂，使他管辖、统治一切非理性的造物：所以这些反驳者、吹毛求疵的人就显出自己最为无知、不敬，他们出于对占星学的嫉妒，竟企图这样取消神在下界一切造物的生成与保存中的安排——这安排是借着他那些第二因即天上的光体诸星的精微效能而行的。

Yet if one were disposed to be as ridiculous in answering, as some men are in questioning, it might be averred for ought they can say to the contrary, that the good constellations at the entrance of some horses into the world, maketh them to be tended, rubbed, kept well and delicately with little or no toil, and labour, or stripes; and again, the malevolent constellations do cause some again to be kept in perpetual slavery hard usage and stripes; but thus to compare horses with men, is but to render our selves worse then Asses, or the brutest of creatures; since you see they were from the first creation; destined to the use of man, and to be subordinate to his dominion, and will which is indeterminate, and so consequently out of the verge of Astrology, as you may see at the latter end of this Treatise.

然而，倘若有人愿意在回答上像某些人在发问上那样荒唐，那就尽可以断言（他们也说不出什么来反对）：有些马来到世上时星群吉利，使它们受人照料、刷洗，被养得好好的、娇贵的，很少或根本不劳作、不挨鞭打；反过来，凶恶的星群又使另一些马终生受奴役、受苦待、挨鞭打；但这样拿马与人相比，只会使我们自己比驴子、比最蠢的牲畜还不如；因为你看，它们从最初受造时就被指定给人使用，从属于人的统治与意志，而人的意志是未定的，因而就在占星学的范围之外，这在本论的末尾你可以看到。

Again, some demand whether or no Dogs, Chickens, and such like, must needs have one and the same end and life, or whether otherways Astrology be of any validity or certainty, &c. Truly I fear I do toy in recording these vain Objections, and answering thereunto digress more from the ordinary bounds of Reason, then the Authors thereof; when still what hath been said in the former objection, may and is sufficient to refell this also; besides it remains, that these Objectors prove all the Chickens they speak of, to be hatcht at one and the same moment of time, and the Dogs to be all whelped together (which is impossible) or else they render themselves very currish and snappish against Astrology.

又有人问：狗、小鸡之类是否必定有同一个结局、同一种生命，否则占星学是否还有什么效力或确定性，如此等等。说实话，我怕自己记下这些空洞的反驳并作答，是在玩闹，比这些反驳的作者更越出理性的寻常界限；何况前一条反驳里所说的，也就足以驳倒这一条；此外还剩下一件事：这些反驳者得先证明他们所说的那些小鸡全是在同一时刻孵出的，那些狗全是一起下的（这是不可能的），否则他们就显得对占星学像狗一样乱吠乱咬。

But whoso desires to be further satisfied, because I hold it not either credit or discretion to insist long hereon, let him peruse Peucerus his Tract of Astrological Predictions, and he shall amongst others there find the vanity and childeshness of these foolish cavils silenced, by the example of three whelps (not being worthy to be refuted by learned reasons) which being whelped in an Eclipse of the lesser Luminary, being grown to some bigness, fullfilled the effects and significations of the eclipse by their several deaths; one of them being torn in pieces with Hounds; the second, first by a fall from an high place broke his Thighes, and then the second time his Neck; and the third was burnt.

但谁若想得到更多的满足——因为我认为在这上面久久纠缠既不体面也不明智——就请他去读皮瑟的《论星占预言》，他会在那里看到，这些愚蠢挑剔的空洞幼稚，被三只小狗的例子堵住了口（这种挑剔本不值得用学理去驳）：那三只小狗是在小光体月亮的食中生下的，长到一定大小后，以各自的死应验了那次食的效应与象征；其中一只被猎犬撕成碎片；第二只先从高处跌下摔断了大腿，第二次又摔断了脖子；第三只被火烧死。

A third kinde of cavillers we are now to speak of, who not observing and warily searching into the order of causes in Nature, nor the government thereof, are dazled and puzled with the contemplation of the marvellous and admirable works of God, and so by reason of the diversity and dissimilitude of events and effects in divers matters and subjects, rashly and most inconsiderately deny the powers and vertues of the causes themselves.

我们现在要说第三类吹毛求疵的人：他们不留意、不仔细探究自然中原因的次序与自然的治理，被神奇妙可赞的作为弄得眼花缭乱、莫名其妙，于是因为在各种事物与对象上事件与效应各不相同、互不相似，就鲁莽而极不审慎地否认原因本身的力量与效能。

Object. Their cavil is, that we see many born at one and the same time, and in one and the same latitude, and the one perhaps is a King, and the other a beggar, the third a Gentleman and the like. But this, (were I disposed to vindicate Nativities,) I might say, is the gross mistake and ignorance of these Carpers at what they know not, that causeth them thus to render themselves ridiculous; for there is no Astrologer but doth especially regard in any mans Nativity, the time, place.

反驳：他们挑剔说，我们看到许多人在同一时刻、同一纬度出生，一个或许是国王，另一个是乞丐，第三个是绅士，诸如此类。但对此（若我愿意为本命占辩护的话）我可以说：正是这些挑剔自己所不懂之事的人的大错与无知，使他们这样出丑；因为没有一个星占家在任何人的本命里不特别留意时间、地点、

Parents, and the seed, for the better inabling him in his judgement therein: for he is most shallow and weak, that thinketh it not material to consider whether the Native be born the child of a King, or of a poor and mean parentage: or that it importeth not whether all the causes (the presence of whose help is necessary to the constitution of an effect) do concur: or that some onely be present, or that knoweth not that the force of the general doth prevail over the particular: and of those that are universal, that the first cause doth excel the rest, which it sustaineth.

父母与种子，以便更好地作出判断：因为谁若认为本命者生为国王之子还是生于贫贱人家无关紧要；或者认为一切原因（其帮助的存在是构成一个效应所必需的）是否都齐集、还是只有一部分在场无关紧要；或者不知道普遍之力胜过个别之力；而在普遍原因之中，首因又胜过它所支撑的其余一切原因——这样的人就是最浅薄、最软弱的。

I say he that thinketh not these things to be most material, and worthy the consideration, is not onely shallow and weak, but most ignorant in the Art, or at least willfully obstinate. For there is nothing more certain then that Astrologers which are true Artists indeed, do warily consider these inferiour causes, according as their Rules in Art do prescribe, and admonish to have respect (as I have but now said) to the situation of the Climate or Place, Parents, Laws and Customs, &c.

我说，谁若不认为这些事最为要紧、值得考虑，那他不但浅薄软弱，而且对这门技艺最为无知，或者至少是故意顽固。因为最确定不过的是：真正精通此术的星占家，都会照他们技艺中的规则所规定的，审慎地考虑这些下界的原因，并告诫人要留意（如我刚才所说）气候带或地点的位置、父母、法律与习俗等等。

For it were a vain thing for any man to pronounce that such a constellation as giveth beauty here in England, should have the same effect in Ethiopia; or that he that is the son of a beggar, should (because born at the same time the son of the King was) be a a King, or the like; but he the beggars son shall as far transcend the degree of his Parents at that time the Kings Son doth come to the Crown of his Fathers, or inlarge his Territories (which is the only way a King can be honoured or raised to dignity) as the Kings son doth his (they being both born under one and the same fortunate constellation;) and thus is the beggars son extolled and raised, in comparison of his degree, as much as the Kings son in relation to his; he being perhaps made some Tradesman, or one in good repute, and well to live among his Neighbours, which his Predecessors were not able to do;

因为，若有人宣称一个在英格兰这里赋予美貌的星群，在埃塞俄比亚也会有同样的效应；或者说一个乞丐的儿子（因为与国王的儿子同时出生）就会成为国王，诸如此类，那都是空话；而是：乞丐的儿子超出他父母地位的程度，会与国王的儿子在那时继承父亲的王冠、或扩展疆土（这是一位国王能得尊荣、升到尊位的唯一途径）超出他父母的程度相当（两人都生在同一个吉利的星群之下）；这样，乞丐的儿子按他的等级所得的高举与提升，就与国王的儿子按他的等级所得的一样多；他或许成了一个手艺人，或在邻里中颇有名望、过得富足，这是他的先人做不到的；

For you must know that the general fate doth over-rule the particular; for it is neither agreeable to reason or policy that two Kings or more should be in one Countrey, &c. This, I say, were I disposed to vindicate the practise of some men in judging of Nativities, I might speak in their behalf, and to the silence of the Objectors, who know not how in the least to reply.

因为你必须知道，普遍的命运支配个别的命运；因为一国之中有两个或更多的国王，既不合理，也不合治道，如此等等。我说，这些话，若我愿意为某些人判断本命的做法辩护，就可以替他们说，并使反驳者哑口无言，他们根本不知道该怎样作答。

Moreover, others I have heard also question, nay affirm positively, (and those too which seemed to be of some judgement in other matters; but truly in this rendred themselves the most void thereof that can be imagined) that a figure of Heaven, which Astrologers do use to set for the goundwork of their business, is Conjuration, and illegal, nay Diabolical;

此外，我还听到另一些人发问，甚至确切地断言（而且是些在别的事上似乎颇有见识的人；但说实话，他们在这件事上显得要多没见识就有多没见识）：星占家惯常立来作为他们工作之根基的天宫图，是召魔之术，不合法，甚至是魔鬼的东西；

When at the worst it is but thus, The form and shape of the Heavens, or rather the picture thereof, by which the Astrologer is made acquainted with the positions and several situations of the Pianets and Stars in every sign in the Heavens, as we see in a Map the several situations of Countreys, Provinces and Cities: and if it be illegal, diabolical and a Magical trick to set or make such a figure of the Heavens in a piece of Paper, I know not what is lawfull; but this may suffice for the silencing of such simpletons; for let them be demanded what a figure is they thus condemn, and you shall soon finde they have not a word to answer, nor cannot tell how to give any definition thereof, which is sufficient then to satisfie any rational man of their stupidity, who thus rashly and ignorantly go about to condemn that as illegal and Diabolical, which they are ignorant of, and is no more hurt, then to draw a mans figure or picture; for knew they what it were, they would never thus falsely conclude, having no ground for their words but ridiculous tradition: for indeed, it was a most rare and fine invention, and of great use; for I can shew any man thereby, the whole use of the Globe, and the rising, setting and culminating of every Star and Planet in the whole Heavens.

其实说到最坏，它也不过是这样：诸天的形状样子，或者说是诸天的画像，星占家借它得知行星与恒星在天上各个星座中的位置与种种方位，正如我们在地图上看到各国、各省、各城的种种方位一样：如果在一张纸上立起或画出这样一张天宫图是不合法的、魔鬼的、魔术的把戏，那我就不知道什么是合法的了；但这足以使这些头脑简单的人闭口了；因为只要问他们，他们这样谴责的天宫图是什么，你很快就会发现他们一个字也答不上来，也说不出它的任何定义，这就足以使任何讲理的人看清他们的愚钝：他们就这样鲁莽、无知地去谴责自己所不懂的东西，说它不合法、属魔鬼，其实它的害处不比画一个人的像或画像更大；因为他们若知道它是什么，就绝不会这样错下结论，他们的话除了可笑的传闻，别无根据：因为说实在的，它是一项极难得、极精巧的发明，用处很大；因为我凭它就能向任何人显明天球仪的全部用法，以及全天每一颗恒星与行星的升起、沉没与中天。

So then you clearly see the harmlesness of setting a Figure of Heaven, and the envy of the Antagonists; as also their extream ignorance, thus to traduce so noble, so worthy, so excellent, so delectable, so satisfying, so lawfull, so true, so transcendent, and so incomparable and innocent an Art.

所以你就清楚地看到，立一张天宫图是无害的，也看到对手的嫉妒；还看到他们极端的无知，竟这样诋毁一门如此高贵、如此可敬、如此卓越、如此令人愉悦、如此令人满足、如此合法、如此真实、如此超群、如此无与伦比而又无害的技艺。

I, but say they again (or others) though the Art in it self be lawfull, being a contemplation only and study of Nature and its causes; and though the setting of a Figure of Heaven be so far from any illegal or diabolical practise, as that nothing can be more innocent, yet is the study unlawfull, Object. by reason the Devil oft times brings things to pass in a secret way, according to the prognostications of the Astrologer, on purpose to cause the heart to be assured of the inevitable truth thereof; and so bringeth, by degrees, the Student into the labyrinth of believing a fatality, and so consequently, to deny or distrust the Providence of God.

然而他们（或者另一些人）又说：就算这门技艺本身合法，因为它只是对自然及其原因的观照与研究；就算立天宫图远非什么不合法或魔鬼的做法，再无辜不过；研究它仍是不合法的，反驳：因为魔鬼常常暗中照星占家的预言促成事情，故意使人心确信这些预言必然为真；这样就逐步把研习者引进相信宿命的迷宫，结果就否认或不信神的护理。

But as touching this confidence, there is none that knoweth that God is the first cause of all causes, (to whom all other must, and do give obedience, and art subordinate) but knoweth there is no fatality on any inevitable decree in the Heavens; but that He the God of all the whole Universe that created them all, can, and may according to his good pleasure alter their several decrees; this there is no Christian, or any who is not indeed an absolute Atheist, but will acknowledge: but this is sufficiently cleared by what hath been already, and what is anon to be said.

但说到这种确信，凡知道神是一切原因的首因（其余一切原因都必须、也确实服从他，从属于他）的人，没有一个不知道：诸天里并没有什么宿命，也没有任何不可避免的定命；而是他，这位创造了它们全部的全宇宙之神，能够、也可以照他的美意更改它们的种种定命；这一点，凡是基督徒，或任何不是彻头彻尾的无神论者的人，没有一个不承认的：不过这一点已由前面所说的、以及稍后要说的充分讲清楚了。

Now say some again, If it be so, there is no verity or validity in Astrologie, worthy any mans trust or belief; Object. and therefore not fitting for any man to spend his pretions time on such trifles, which when they are attained, are but a bundle of uncertainties.

有人又说：既然如此，占星学里就没有什么真实可靠、值得人信任相信的东西；反驳：所以任何人都不宜把宝贵的时间花在这种琐事上，这些东西就算学到手，也不过是一捆不确定之事。

To answer this vain Objection, I shall not need long to insist in this place, since all rational men know, that though God the omnipotent Creator of those glorious Creatures the stars, can at his good pleasure alter, divert, prevent and annihilate whatsoever is effected by them: yet hereupon it followeth not that he doth so; for God worketh ordinately, and not preposterously; for as he hath made the Heavens for the ordinary administration of Nature, so he can whensoever it is his good pleasure, as in the days of Joshuah, Hezekiah, and at the death of our Saviour Jesus Christ, alter their course; but since these were miracles, and thus to do were miraculous, and that we read but of these three times he thus did work since the Creation; it is not therefore to be ordinarily or frequently seen, neither ought it then to be objected, since as long as God doth continue the order of Nature, it must needs follow that the effects of the Stars, by which nature is upheld, have very much of certainty and truth, and so consequently the study thereof, and that more then any other study whatsoever, and that for the most part they never fail; but if at any time the Artists fail, it is their ignorance; and likewise theirs that conclude thereupon that the Art is faulty.

要回答这条空洞的反驳，我在这里不必多费时间，因为凡讲理的人都知道：神，那些荣耀的造物即诸星的全能造物主，虽能照他的美意更改、转移、阻止、废除由它们造成的任何事，却不能由此推出他就这样做；因为神是有次序地作工，而不是颠倒错乱地作工；他既造了诸天来执行自然的寻常治理，也就能在他乐意的任何时候更改它们的运行，如在约书亚、希西家的日子，以及我们的救主耶稣基督受死的时候；但这些都是神迹，这样做就是神迹，而且自创世以来，我们只读到他这样作工三次；所以这不是寻常或常常能见到的，也就不该拿来反驳；因为只要神继续保持自然的次序，就必然推出：维系自然的诸星的效应有很大的确定性与真实性，因而研究它们也是如此，而且比其他任何研究都更确定，大多数时候从不落空；但若精通此术的人有时失误，那是他们的无知；那些据此断定这门技艺有错的人，也是无知。