卷一·第十章（二）　魔鬼不知未来，星辰只使人倾向

Thus far then to clear the latter part of this grand Objection, and the dangers supposed to be brought or caused thereby; but as touching the Objection it self, viz. That the Devil bringeth the predictions of Astrologers to pass, &c. Now it is evident that the Devil knoweth not things to come, and therefore is not able to bring these things about according to his pleasure, ergo; to be confessed he cannot thus delude the Astrologer, and cause his heart so to erre, as to run himself over head and ears into the belief of a fatality, and so consequently, not caused thereby to deny the providence of God, which is the main thing these punie Adversaries drive at in this their cavil.

以上是澄清这条大反驳的后半，以及据说由此带来或造成的危险；至于这条反驳本身，即魔鬼使星占家的预言应验云云。如今显而易见，魔鬼并不知道将来之事，所以也不能随意促成这些事，（拉丁文）“所以”：必须承认，他不能这样迷惑星占家，使他的心错到一头栽进相信宿命的地步，因而也就不会使他由此否认神的护理——而这正是这些微不足道的对手在这条挑剔里主要想达到的。

For if the Devil knew things to come, he had never tempted and egged on the Jews to crucifie our Saviour, when his death was the utter confusion of his Diabolical Kingdom and Government; neither had he attempted to tempt our Saviour in the wilderness, had he known he should have had such a repulse: or would he be so busie about the elect in their temptations, did he assuredly know that they would not be subordinate to his will.

因为魔鬼若知道将来之事，他就绝不会去引诱、怂恿犹太人把我们的救主钉十字架，因为救主之死正是他那魔鬼的国度与统治的彻底败亡；他若知道自己会遭到那样的回绝，也不会试图在旷野里试探我们的救主；他若确知选民不会服从他的意志，也不会那样忙着试探他们。

Wherefore then since this Devil, they talk of, is such a simple fool, who indeed for knowledge of future events they may well shake hands with, it is evident their cavill is alike weak, if not most ridiculous. For if we will admit that the Devil do know assuredly things to come, what difference is there between the Angels that are not fallen and them? besides, there is no man will be so vain as to imagine the Devil knows any mans thoughts or heart, and therefore cannot tell whether his bringing a purpose to pass will a whit advantage his desire, by making the Astrologer believe a fatality. But this is so clear, that I will not dwell longer hereon, but now proceed, &c.

所以，既然他们所说的这个魔鬼是这样一个蠢物——就预知将来之事而言，他们倒可以和他握手言欢——那么他们的挑剔显然也同样软弱，即使不是极其可笑的话。因为我们若承认魔鬼确知将来之事，那么未曾堕落的天使与他们又有什么分别呢？此外，没有人会荒唐到以为魔鬼知道任何人的思想或心意，所以他也无从知道自己促成一件事，是否能借着使星占家相信宿命而对他的意图有一丝好处。但这一点如此明白，我不再在这上面多停留，现在往下讲，如此等等。

Again, others have this fling at this most heavenly study of the stars, Object. and the Students thereof; that the Art is illegal, and the practice thereof altogether to be shunned, because Astrologers therein do busie themselves, and pry into the secrets of God, &c.

又有人这样攻击这门最属天的星辰之学，反驳：以及研习它的人：说这门技艺不合法，它的实践要完全避开，因为星占家在其中忙于窥探神的奥秘，如此等等。

To which there needs no more answer then this, that they are most falsly and scandalously abused, I mean Astrologers, when thus impeached, since the very word of God doth testifie, that the secrets of the Almighty are past finding out: thus much for the clearing of the Students thereof, whose practise and study is altogether legal, being only natural: for how is it possible that that study should be so illegal and diabolical (as they call it) that extends it self to nature only, and the causes thereof?

对此，只需这样回答就够了：他们（我是说星占家）被这样指控，是受了极虚妄、极可耻的诬蔑，因为神的话本身就作证说，全能者的奥秘是无法测透的：澄清研习此学的人，就说这么多；他们的实践与研究完全合法，因为只是自然的：因为一门只涉及自然及其原因的研究，怎么可能（如他们所说）那样不合法、属魔鬼呢？

And as touching the Art it self, you have it defined here beneath, whither at this time I shall refer thee; for the study thereof is meerly natural; and if to know that, be to search into Gods hidden secrets, let the weakest capacity judge; when that is only to be accounted a secret, which immediatly dependeth on the secret will of the Almighty; wherefore what is manifest and clear to us in nature then, must consequently be no such thing; for there is none, I am confident, that hath any reason or understanding, and is compos mentis, that will say it is a diving and searching into the secrets of God, and so consequently illegal, to foretell any mutation of the ayr, or other accident by the causes thereof, which is manifest by the stars to our sense; when the word of God telleth us, that our Saviour himself confesseth, the Pharisees were able to discern the weather by the face of the Skie: and since you have already heard that the Heavens are the secondary causes of all generation and corruption, and cause of all mutations on and in Elementarie bodies, causing health, sickness, plenty, scarcity, wars, peace, &c.

至于这门技艺本身，你在下文有它的定义，这次我就请你到那里去看；因为对它的研究纯然是自然的；如果认识它就是探究神隐秘的奥秘，那就让最弱的头脑来判断吧；因为只有直接取决于全能者隐秘旨意的东西，才可算作奥秘；所以，凡在自然中对我们显明清楚的，必然就不是那种东西；因为我相信，凡有理性与悟性、（拉丁文）“心智健全”的人，没有一个会说：凭着原因预言空气的某种变化或别的事——这些原因凭诸星对我们的感官是显明的——就是钻研、探究神的奥秘，因而不合法；因为神的话告诉我们，我们的救主自己也承认，法利赛人能凭天的气色辨别天气：既然你已经听到，诸天是一切生成与朽坏的第二因，是元素之物上、元素之物中一切变化的原因，造成健康、疾病、丰收、歉收、战争、和平，如此等等；

If any Astrological Philosopher (which of all Philosophers is the chiefest) do foretell any or all of these a thousand years to come, as plain as if they were to happen to morrow, or were present, which they may do, if God so long continue the ordinary course of Nature, shall any one render himself so ridiculous, as to imagine this man to pry and dive into the secrets of God, when he seeth plainly the events by the causes? truly if there be any such, they should be by my consent begged for—.

那么，若有一位星占哲学家（他在一切哲学家中为首）预言其中任何一件或全部，哪怕在一千年之后，说得像明天就要发生或就在眼前一样清楚——只要神把自然的寻常进程延续那么久，他是能做到的——难道有谁会荒唐到以为这人是在窥探、钻研神的奥秘吗？其实他是凭原因清楚地看见了事件？说实在的，若真有这样的人，照我的意思，就该有人去请求把他们当作——。

So that then hereby thou dost clearly see that the influences of the stars do not according to the vain opinions of some weak heads, take away Gods Government; for if we will believe that God worketh daily new things according as we see them procreated, and brought forth by Nature, we shall run our selves into a gross errour; when we are taught that he finished his work in six days, Gen. 1. Exod 20.11.

所以你由此清楚地看到：诸星的影响并不像某些软弱头脑的空洞意见所说的那样，取消了神的治理；因为我们若相信神照着我们所见自然所生出、产出的东西，每天都在作新的工，我们就陷入大错了；因为我们受教导说，他六日就完成了他的工（《创世记》第一章，《出埃及记》第二十章第十一节）。

Ergo, he worketh now no more, but (according to his inevitable decree by his Providence) upholdeth all things by the same power of his word by which they were first made, and leaveth the effecting of all things to the influence of the Heavens and Stars, which you have already heard, by the word of God hath been proved to be next under him the sole cause of all mutations and blessings here on earth, and in elementary bodies.

（拉丁文）“所以”，他现在不再作工，而是（照他凭护理所定的不可违的定命）用他起初造万物时所用的同一个话语的大能托住万物，把一切事的成就交给诸天与诸星的影响；你已经听到，神的话已经证明，它们是仅次于他的、地上与元素之物中一切变化与福分的唯一原因。

What shall I say then, for the farther clearing of this point? I shall not say much more, since who so desires to be further satisfied how far casual events may be referred to the influences of the stars, and yet the government of God and Angels no wise diminished or denyed, let him peruse Lucius Bellatius his answer to Picus Mirandula, lib. 4. cap. 2. & 3.

那么，为了进一步澄清这一点，我还说什么呢？我不必再多说，因为谁若想进一步弄清偶然的事件可以在多大程度上归于诸星的影响，而神与天使的治理又丝毫不被减损或否认，就请他去读卢修斯·贝兰提乌斯答复皮科·米兰多拉的书，第四卷第二、三章。

Yet one thing as touching Nativities I must here needs clear, which oftentimes the Artist may be deceived in, if he have not special respect to the general fate of the place, occasioned by the general influence of Eclipses, Comets, Blazing-stars, great Conjunctions, and Revolutions of the World, &c.

不过关于本命，有一件事我必须在这里讲清楚，精通此术的人常常会在这上面受骗，如果他不特别留意一地的普遍命运的话；这普遍命运是由交食、彗星、扫帚星、大会合、世界的回归等等的普遍影响造成的。

For ofttimes though the Nativity of any man promise health or long life, yet by reason of the affinity he hath with the place of his birth his health may be much impaired, and life shortened, by wars, general diseases and the like; but more especially if the Topical stars of that place be in the Horoscope or medium Coeli, viz. the ascendant or first house or tenth or mid-heaven in the Nativity; and if so, this doth rather give him a fate still subject to general accidents.

因为常常有这样的事：一个人的本命虽然许他健康或长寿，但由于他与出生地之间的亲缘，他的健康可能因战争、普遍的疾病之类大受损害，寿命也被缩短；尤其是那地方的本地之星若在本命的（拉丁文）“上升点或中天”，即上升点或第一宫，或第十宫或中天；若是这样，这就更给了他一种总要服从普遍之事的命运。

There are many other ways which may alter the Nativity of any person, but they would be here too tedious to relate, since I have an earnest desire to be no tediouser then I needs must, and for that I fear before I have delivered what I am yet to say, I shall far exceed my bounds; yet are not these so intricate, but by a skilfull and ingenious Artist they may be found out &c.

还有许多别的方式可以改变任何人的本命，但在这里一一讲述就太冗长了，因为我切望不比必要的更冗长，又怕在讲完我还要讲的东西之前，就远远超出了我的界限；不过这些也并不那么错综难解，一位熟练聪明的精通此术者都能把它们找出来，如此等等。

Object. But here, it may be, some will say, that I do attribute too much to the influence of the stars and Celestial bodies; Answ. wherefore I think good for the clearing of all what hath been already said (least some may be stumbled thereat) to deliver my minde as touching their influence thus.

反驳：但在这里，或许有人会说，我把太多归于诸星与天体的影响；回答：所以我认为最好为了澄清前面所说的一切（免得有人因此绊倒），这样说出我对它们影响的看法。

That who so thinks by what in any point or part of what hath been already said or to be said, I do detract from the Government of God or Angels, in my tenets and scope, is altogether mistaken; for I do not so attribute all the actions of men to the Heavens as they consist of Bodies elementary, and so subject them to the heavenly influences; but I acknowledge them also subject to Angels rule and government, as being indued with understanding; and to the Government of God, as using will;

凡以为我在前面已说或将要说的任何一点、任何一部分里，在我的主张与宗旨上减损了神或天使的治理的，都完全弄错了；因为我并不把人的一切行为都归于诸天，只就人由元素之体构成这一点，使他们服从天上的影响；但我承认，人既被赋予悟性，也服从天使的管辖与治理；人既运用意志，也服从神的治理；

Astra igitur nisi agunt, the Heavens but incline; and we (being induced by passion) incline either to anger, love, pleasure or the like: but in these the Angels may so illuminate the understanding of our minds, that by some intelligible consideration we are therefrom delivered; and God directs the will far beyond that wherewith we are inclined to by the Heavens or disposed to by the Angels; for by how much God and Angels exceed the Heavens, being of a Corporal essence, and they of a Spiritual, by so much the more doth that whereunto we are carried by the illumination of Angels, and the direction of God, exceed those inclinations, to which we are by the influence of the Heavens and Stars disposed.

（拉丁文）“所以诸星只是推动”，诸天只使人倾向；我们（受情欲驱使）倾向于愤怒、爱、享乐之类：但在这些事上，天使能这样光照我们心中的悟性，使我们凭某种可理解的思虑从中得救；而神引导意志，远远超过我们受诸天所倾向的、受天使所安排的；因为神与天使超过诸天多少——诸天是有形体的本质，神与天使是属灵的本质——我们受天使光照、受神引导所趋向的，就超过我们受诸天与诸星影响所倾向的多少。

Let men therefore apply their study to the knowledge of the chief part of the Art; viz. that which teacheth general accidents; for all this being considered, the judging of the fate of any man by the time of his birth must needs be uncertain, and therefore not maintained by me, being not of very much moment.

所以，人们应当把研究用在这门技艺的主要部分，即教人知道普遍之事的那一部分；因为把这一切都考虑过之后，凭一个人的出生时刻判断他的命运，必然是不确定的，所以我并不主张它，因为它并不十分要紧。

Wherefore then, let not ignorance and stupidity carry thee beyond the bounds of reason and discretion, to condemn or censure what thou understandest not; for it is naught but ignorance which is the cause of all those open mouths which have of late so furiously barked at this most heavenly, dilectable, and most lawfull study; for did they understand it, they would be more hot against the gainsayers thereof, then Astrologers are with them, or they with the Art; for you shall finde their discourses fraught with naught but ignorant mistakes, as to think the Art Witchcraft, Diabolical, Illegal, and the like, barely because thereby we declare things to come, not considering that we do it by no other means then the influence of the Heavens, which is altogether natural: when they might even as well say, it is Witchcraft for any man to say or affirm; that such an herb, drug, or composition is good and available to the expelling of such or such an infirmity, before he applyeth the medicine, when all knowing men know such imaginers to be most ridiculous, since they are infallibly known to be of such and such a nature and temper, and so consequently available for such and such infirmities or diseases; for no more then this, is Astrologie unlawfull; nay, it is more then this to be esteemed, and to be allowed of and desired, since without it, the other is of no use or certainty; for Hippocrates, Galen, Avicen and Paracelsus, the main pillars on which the fabrick of Physick Medicinal is built, found out the uses of herbs, drugs, minerals, stones, and other medicines, by the influences of the Heavens, as they were known and found by them to be under such and such a constellation, and so concluded by them to be of such and such a nature, and then consequently a remedy for such and such a disease.

所以，别让无知与愚钝把你带出理性与审慎的界限，去谴责、非议你所不懂的东西；因为近来那些对这门最属天、最令人愉悦、最合法的学问狂吠的张开的嘴，原因不过是无知；因为他们若懂得它，就会比星占家对他们、或他们对这门技艺更恼恨那些反对它的人；因为你会发现他们的议论里满是无知的误解，比如以为这门技艺是巫术、属魔鬼、不合法之类，仅仅因为我们凭它宣告将来之事，却不想想我们这样做所凭的不是别的，只是诸天的影响，那完全是自然的：照这样，他们也同样可以说：一个人在用药之前就说或断言某种草、某种药或某个方剂能有效地驱除某某病症，也是巫术；可凡有见识的人都知道这样想的人最为可笑，因为这些药确知具有某某本性与气质，因而能有效地治某某病症或疾病；占星学并不比这更不合法；不但如此，它比这更应受尊重、受准许、受人向往，因为没有它，医药就没有用处、没有确定性；因为希波克拉底、盖伦、阿维森纳与帕拉塞尔苏斯——这几位是医学这座大厦赖以建立的主要支柱——发现草、药、矿物、石头与其他药物的用处，都是凭诸天的影响：他们知道、发现它们在某某星群之下，于是断定它们有某某本性，因而能治某某疾病。

Hence it was that Hippocrates said, that that Physitian which is ignorant in Astrology, cannot perfectly be knowing in his Art, being never able without Astrologie to give Physick safely, viz. when to purge by evacuation, or vomit, or phlebotomie, or for what humours, or in what quantity, neither can he know or come to the true understanding of the chief pillar of his Art, viz. the true cause of the malady, without it; neither with it (if well learned therein) can he erre.

所以希波克拉底说：不懂占星学的医生，不能完全精通他的技艺，没有占星学，他就永远不能安全地用药，即不知道何时用排泄之法、催吐或放血来泻下，泻哪种体液，泻多少；没有占星学，他也不能知道、不能真正明白他技艺的主要支柱，即疾病的真正原因；而有了占星学（若学得好），他就不会出错。

And Galen accounteth that man rather a fool then a Physitian, that is not an Astrologer; and he farther saith, that Physick given at unseasonable times, doth not only little avail or help, but oftentimes prove very hurtfull, even to the indangering of the life of the Patient; and that these times are only to be known and judged by the stars.

盖伦认为，一个人若不是星占家，与其说是医生，不如说是傻瓜；他还说，在不合时宜的时候用药，不但没有多少效用或帮助，反而常常大有害处，甚至危及病人的性命；而这些时候只能凭诸星来知晓、判断。