卷三·第十一至十二章　七数九数关口；朔望与交点求寿

XI. On the Method of the Hebdomadic and Enneadic Climacteric.

第十一章　论七数与九数关口之法。

We shall show, as the King too indicated, concerning the climacteric, that one should take the days from the rising of Seth up to the day of birth, and from the resulting number of days cast out 52 1/7 as many times as possible, and multiply the remainder by the number of times you have cast out, and see whether the number resulting from the multiplication contains, by deficiency, the proper number of the climacteric. For example, by way of supposition, let the total be 220 days. I cast out 52 1/7 four times: this makes 208 days and 4 sevenths, and there remain 11 and 3 sevenths. This we call a hebdomadic climacteric.

我们将像那位王也曾指明的那样，说明关口：应从塞特之升取日数，到出生之日为止，从所得的日数中尽可能多次地去掉五十二又七分之一，再把余数乘以你去掉的次数，看相乘所得之数是否以不足的方式含有关口本身的数。例如，假设总数是二百二十日。我去掉四次五十二又七分之一：合二百零八日又七分之四，余十一又七分之三。这个我们称为七数关口。

He also says to examine likewise whether the climacteric falling short of the number of years coincides with it. For example, if the substance of life is 47 years and a climacteric of 45 years coincides, the native will be cut off, since the climacteric falling short of the years of the substance has fallen in. He has also said that if the hebdomadic falls in with the enneadic, affairs will be discordant. For example, the hebdomadic yielded 5 degrees; these are resolved into the 9; for nine times 5 lies at hand: it comes to 45. The hebdomadic, then, has coincided with the enneadic. If, then, the climacteric falling short of the number from the years falls in and the foresaid happens, it is not strong enough to cut down the substance, but the native will live the years allotted. But if it agrees, the climacteric reckoning will anticipate the foresaid span.

他又说要同样查看，不足年数的关口是否与之相合。例如，若生命的根基是四十七年，而有一个四十五年的关口与之相合，本命者就会被截断，因为不足根基年数的关口已经落入。他还说过，若七数关口落入九数关口，诸事就会不谐。例如，七数关口得出五度；这些化归到九上；因为九乘五就在手边：合四十五。所以七数关口与九数关口相合了。所以，若从年数而来的不足的关口落入，又发生了前面所说的事，它就无力削减根基，本命者会活所分配的年数。但若它相合，关口的推算就会抢在前面所说的期限之前。

We, however, said more concisely that one should multiply by 5¼ and use the same method as with the 52, and, having first found the enneadic, seek whether a hebdomadic coincides with it. It does not please some, however, to make the beginning from the rising of Seth. It is possible, then, that he did this privately by way of example, since we shall find that people in different climes make the beginning of the year in different ways. Let the more natural reckoning, then, be to count from the conjunction before the Dog Star up to the day of birth; for most have declared this to be the beginning of the year; and let this be the more concise method concerning the hebdomadic day. Some think that for nocturnal nativities one should seek the hebdomadic days, and for diurnal the enneadic; but in both respects they are alike, and the hebdomadic ones will be related to Mars, the enneadic to Saturn. In both respects these too will hold the exchange of the climacterics. For with respect to the Sun and the Moon Saturn will be hebdomadic and Mars enneadic, because Capricorn and Aquarius, the dwellings of Saturn, oppose Cancer and Leo from the seventh place, while Aries is ninth from Leo and Cancer ninth from Scorpio. It is taken more naturally, then, from the Moon's exaltation, Taurus: Mars is hebdomadic on account of Scorpio, and Saturn enneadic on account of Capricorn.

但我们说得更简明：应乘以五又四分之一，用与五十二相同的方法，先求出九数关口，再查看是否有七数关口与它相合。然而有些人不喜欢从塞特之升起算。所以可能是他私下为举例而这样做的，因为我们会发现，在不同的气候带，人们以不同的方式定岁首。所以，让较合乎自然的算法是从犬星之前的合朔数到出生之日；因为大多数人都宣称这是岁首；关于七数之日，也让这作为较简明的方法。有些人认为夜生的本命应求七数之日，昼生的应求九数之日；但两方面都相同，七数的将与火星相关，九数的与土星相关。两方面它们也都会有关口的互换。因为就太阳与月亮而言，土星将是七数的，火星是九数的，因为土星的居所摩羯与水瓶从第七位与巨蟹、狮子对冲，而白羊是狮子起的第九座，巨蟹是天蝎起的第九座。所以从月亮的旺位金牛来取更合乎自然：火星因天蝎而为七数的，土星因摩羯而为九数的。

Let there be, by way of example, year 3 of Hadrian, Hathyr 27 according to the Alexandrians, and let it be required to inquire afterwards about year 17 of Antoninus, Phamenoth 11. I took the complete years, 35, and the remainder of the birth month, 3, and from Choiak to Mechir 2 for each month, after the 4 weeks have been taken away: 9 remain; and the 11 of Phamenoth: altogether it makes 20. And the intercalary days, 8: altogether it makes 28. Let Phamenoth 11, then, be a climacteric hebdomadic day; by the method of the days it falls, then, in Scorpio. Look, then, at which planets regard the sign and the Moon. The enneadic day is found thus. I multiply the first years by 5¼, since each year has 40 enneads and 5¼ are left over; and for the complete months, 3 days for each, since each month has 3 enneads and 3 remain; and having gathered together the remaining days up to the day in question and subtracted nines as far as possible, I look at the remainder to see whether it completes the nine; and in this way it will be a climacteric day, as with the hebdomadic ones. One must use the same reckoning for a month and for a year. The hebdomadic climacteric signs are Aries, Libra, Cancer, and Capricorn; the enneadic are Taurus, Leo, Scorpio, and Aquarius; and the common ones are Gemini, Virgo, and Pisces.

举例来说，设为哈德良三年，按亚历山大里亚人的历法哈蒂尔月二十七日，要在此后查问安敦宁十七年法梅诺特月十一日。我取满年三十五，出生之月的余日三，从霍亚克月到梅希尔月每月去掉四个七日之后各余二：余九；再加法梅诺特月的十一：共计二十。再加闰日八：共计二十八。所以设法梅诺特月十一日为七数关口之日；按日数之法，它落在天蝎。所以要看哪些行星照看这个星座与月亮。九数之日这样求得。我把最初的年数乘以五又四分之一，因为每一年有四十个九日，余五又四分之一；满月则每月三日，因为每月有三个九日，余三；把余下直到所问之日的日数合在一起，尽可能地减去若干个九，看余数是否凑满九；这样它就会是关口之日，与七数的一样。对于月与年，也必须用同样的算法。七数关口的星座是白羊、天秤、巨蟹与摩羯；九数的是金牛、狮子、天蝎与水瓶；共通的是双子、处女与双鱼。

XII. The Conjunctional, Full-Moon, and Seminal Method with respect to the Ascending Node, concerning the Periods of Life, with Examples.

第十二章　合朔、望月与受孕之法，以升交点论生命的时期，附例。

Since in every chapter I remind you, giving proof of my freedom from envy, so that I may not seem to do this out of conceit, go back to the books of the old compilers and learn that their language is embellished and affected, able to astonish the souls of the readers and the unlearned, but unable to reach the truth and hostile to the sober-minded. For having detained many men a long time and beguiled them, it cut some off from life and punished others utterly. Let someone read the so-called Vision of Critodemus, and see how its opening is full of fine imagery and the rest is told in marvels for the unlearned: "Having sailed the open sea," he says, "and travelled through much wilderness, I was deemed worthy by the gods to reach a harbour free of danger and a most secure resting place." Then he sets out methods and traditions under most fearful oaths and, in certain other ways, immortalizing his readers and displaying some benefit, he indicated that the whole was contained in this book, but its powers through other books, enclosing the truth of the sciences in a boundless mass of material. It is fitting, then, to praise and admire the man, who passed through every kind of experience and became a guide to the matters under inquiry. For by distributing them mystically and in varied fashion into the construction of tables and instruments and into prose treatises, he drew many lovers after him, of whom some, passing over the idle talk and tracking down with every toil the chapters that seemed sound, bestowed both praise and esteem upon the man, while others, taking on a work-shy character, brought blame upon the theory. My own account, as I think, will be persuasive and instructive for those who read it, and not to be repented of, so that even those who have already come to hate the subject will embrace it again through the efficacy of what has been said and what will be said.

既然我在每一章都提醒你，以证明我毫无嫉妒，免得我看来是出于自负而这样做，那就回到古代编纂者的书里去，了解他们的语言是经过修饰、矫揉造作的，能使读者和无学之人的心灵惊异，却达不到真理，对清醒的人是敌对的。因为它把许多人长久地扣留、诱骗，使一些人断送了性命，使另一些人受尽惩罚。让人去读所谓《克里托德摩斯的异象》，看它的开头怎样满是华美的意象，其余部分又怎样为无学之人讲述奇迹：他说：“我航过开阔的大海，走过许多荒野，蒙诸神垂顾，到达一处没有危险的港湾、一个最安稳的歇息之所。”接着他在最可怕的誓言之下列出方法与传承，又以某些别的方式使他的读者不朽，显出某种益处，他表示全部都包含在这本书里，而它的效力却在别的书中，把诸门学问的真理关进无边的材料堆里。所以称赞、钦佩这个人是相宜的，他经历了各种各样的体验，成了所探究之事的向导。因为他把这些以神秘而多样的方式分散到表与仪器的制作和散文的论著中，引得许多爱好者追随他，其中有些人越过空谈，以一切辛劳追寻那些看来可靠的章节，给这人以称赞与尊重；另一些人则带着怕劳苦的性格，给这门理论招来了指责。至于我自己的论述，我想，对读到的人会有说服力、有教益，不会令人后悔，以至于那些已经憎恶这门学问的人，也会因已说和将说之事的效验而重新拥抱它。

The rulership and destroying casting of rays having thus been arranged as set out above, and having tested the methods of the numerical lot and of the destroying and powerful places, I did not wish to conceal them but to share them. Before all, then, one must examine in every nativity whether it has predomination or rulership as well. If it is found to be so, one must use the terms set out above; but if the nativity is found to be without a ruler or without predomination, and not destroyed by any harmful ray, then, having learned by degree the preceding conjunction or full moon, for those born by night and by day alike, one must take from the degree of the conjunction or full moon up to the Ascendant or another angle, but more powerfully up to the ascending or descending node, in the upward direction, just as it itself moves in the motion of the cosmos. Then, having learned the size of the number, one must count off the same degrees from the degree of the Ascendant in the upward direction, as toward the Midheaven, and wherever the count ends, reckon how many years are gathered from the release by rising times, according to the clime in which the native was born, and pronounce these. But if, the nativity being diurnal, the number exceeds, one must subtract the angular interval from the conjunction or full moon up to the ascending or descending node, that is, from the Ascendant up to the Midheaven, and work out the remainder again from the Ascendant in the upward direction, as toward the Midheaven, in the same way. For a nocturnal nativity one must take the interval from the conjunction or full moon up to the ascending or descending node, or else up to an angle, in the upward direction, and count off the same number of degrees from the Ascendant in the order of the signs, and wherever the count ends, reckon the years by rising times and pronounce them. But if the number exceeds, one must subtract the angular distance from the Ascendant up to the IC, and count off the remainder from the setting degree in the order of the signs, as toward the Midheaven; and the time thus gathered by rising times will be the span of life. For the most part, in whichever hemisphere the ascending node, the descending node, the conjunction, or the full moon inclines, that is, whether in the one above the earth or the one under the earth, in that one too the release must be made, from the Ascendant or from the setting; if the nativity is conjunctional, from the Ascendant; if full-moon, from the setting. If the Ascendant, the ascending node, or the descending node is found in the signs of the conjunction or full moon, or in the signs opposite or square to them, one must count off the number gathered from the interval by day from the Ascendant, and by night from the setting, in the order of the signs. The squares of the ascending node also have destroying power, and so indeed does the release by degree from the Sun and the Moon toward the ascending node and the degrees opposite it or square to it.

主管与毁灭性的投光既已照上面所列安排好，我又检验了数字之点以及毁灭之位与有力之位的方法，我不愿隐瞒，而愿与人分享。所以首先必须在每个本命中查看它是否有主导，也有主管。若发现如此，就必须用上面所列的那些界限；但若发现本命无主星或无主导，又未被任何有害的光线所毁，那么，无论夜生还是昼生，都要按度数得知出生前的合朔或望月，从合朔或望月的度数取到上升点或另一个角，但更有力的是取到升交点或降交点，按向上的方向，正如它本身在宇宙的运动中所行的那样。然后得知这个数的大小，就从上升点的度数按向上的方向，如同朝向中天，数出同样的度数，数到哪里终止，就按本命者出生所在的气候带，计算从释放按上升时间合计出多少年，宣告这个数。但若本命是昼生而这个数超出了，就必须减去从合朔或望月到升交点或降交点的角距，即从上升点到中天的间隔，再把余数照样从上升点按向上的方向、如同朝向中天推算。夜生的本命，就必须取从合朔或望月到升交点或降交点，或者到一个角的间隔，按向上的方向，从上升点按星座次序数出同样的度数，数到哪里终止，就按上升时间计算年数而宣告。但若这个数超出了，就必须减去从上升点到天底的角距，把余数从下降的度数按星座次序、如同朝向中天数出；这样按上升时间合计的时间就是寿数。大体上，升交点、降交点、合朔或望月偏在哪一个半球，即地上的或地下的，释放也就必须在那个半球里，从上升点或从下降点来做；若本命是合朔之命，从上升点；若是望月之命，从下降点。若上升点、升交点或降交点被发现在合朔或望月的星座，或在与它们对冲或四分的星座，就必须把从间隔合计的数，白天从上升点、夜里从下降点，按星座次序数出。升交点的四分也有毁灭之力，从太阳与月亮按度数朝向升交点及其对冲或四分之度的释放亦然。

Sometimes, even when there is predomination and rulership, this method too coincides with the release or the rulership and is strong for destruction. If, then, the predomination is found fitting and the apparent ruler allots periods, then the release of this procedure too, in the upward or downward direction, will be judged toward the part of the rising times that yields more, in the case of those who die at once or in the womb. Let the same method be understood for the conception as well; one should, however, rather use the Ascendant of the delivery. The conception also destroys on its own, if one uses the conjunction or full moon with respect to the ascending or descending node and to the angles. And if the same years are found approximately from the delivery and from the conception, death will be found beyond dispute.

有时，即使有主导与主管，这个方法也与释放或主管相合，有力于毁灭。所以，若主导被发现相宜，而表面上的主星分配时期，那么对于立即死去的或死在母腹中的人，这一做法的释放，无论向上还是向下，都将按上升时间中给出较多的那一部分来判定。对于受孕也应理解为同样的方法；不过更应当用分娩时的上升点。受孕本身也会单独造成毁灭，如果人用合朔或望月对升交点或降交点以及对四角来推的话。若从分娩与从受孕得出的年数大致相同，死亡就会无可争议地被找到。