卷九·序与第一章　致马可斯；福点与精灵点

THE ANTHOLOGIES OF VETTIUS VALENS OF ANTIOCH, BOOK IX

安条克的维蒂乌斯·瓦伦斯《选集》卷九

PREFACE.

序。

Valens to Marcus, greetings. All that the most divine King Nechepso said, he who made the beginning of the 13th book, has been worked over thoroughly in the labours composed before by us and by others; and now I compose this book, lacking in nothing. That he made his exposition with mystic understanding and became for us too the leader of the entry into these matters is quite clear; and to acknowledge one's earlier errors and the later corrections is the mark of a good and wise man who offers a defence and a change of mind, inasmuch as he despises all kingship and tyranny, and to have been zealous about such things is the mark of a man experienced and confident, who displays to those who come after a theory that is both loving and hortatory. Nor did the necessity of making a living or the error of avarice draw him away, as it does many men today; hence such a man is to be welcomed.

瓦伦斯向马可斯问安。最神圣的内切普索王，那位为第十三卷开了头的人，他所说的一切，在我们与别人先前编写的劳作中都已彻底钻研过了；现在我编写这一卷，它在任何方面都不欠缺。他以神秘的领悟作了阐述，也成了我们进入这些事的引路人，这是十分清楚的；而承认自己先前的错误与后来的修正，是一个好人、智者的标志，他提出辩护与悔改，因为他轻视一切王权与僭主之位；热心于这样的事，是一个有经验、有信心的人的标志，他向后来者展示一种既亲切又劝勉的理论。谋生的必需与贪财的错误也没有把他拉走，不像今天许多人那样；所以这样的人是应当欢迎的。

The most wise Critodemus, in the work entitled his Vision, which gathers together very many testimonies, made a beginning such as this: "Having once now sailed the open sea and travelled through much desert, I was deemed worthy by the gods to reach a harbour free of danger and a most secure resting place." And so too Timaeus and Asclation and very many others. These men, then, carried away by beauty of words and by tales of marvels, did not show works to match their promises, nor treatises complete and solved, but treatises always lacking in many things for their readers; and in all of them there is crookedness and grudging, evasion and entanglement; and they direct the reader by no road, but bring in procedure upon procedure, and books that send one back and forth, proofs of error rather than of truth. Critodemus, then, though possessing a multitude of theorems and adorned with the other qualities and able to interpret clearly, darkened the science through the show of these instruments; whereas I, in the books composed by me before, have not laboured over empty or vain nonsense, nor yet, as some suppose, over ambiguous solutions and countless writings of superfluous treatises; and so even what seemed to attain the truth went off into endless inquiry and argument. He who wishes to write ought to write so that the reader needs no one else [text uncertain]; but if not, he brings in the entanglement through ignorance and envy. Having sailed the sea, then, and travelled through much land, and having become an observer of climes and nations, and having been steeped in long experience and toil, I was deemed worthy by god and by providence to reach a firm and secure harbour. For men have not been allotted only what is perishable and wretched; there is also something divine in us, a god-inspired workmanship, and the air poured round about us, being imperishable and penetrating into us, distributes an emanation of immortality for its season, for an ordered and measured time. This each of us practises daily, exercising himself in taking in and giving back again the vital breath. As the most divine Orpheus also says:

最有智慧的克里托德摩斯，在题为《异象》、汇集了极多见证的著作中，作了这样一个开头：“我曾经航行过大海，走过许多荒漠，蒙众神垂顾，抵达了一个没有危险的港湾、一处最安稳的歇息之所。”蒂迈欧、阿斯克拉提昂与其他许多人也是如此。这些人被辞藻之美与奇异的故事带着走，并没有拿出与他们的许诺相称的作品，也没有完备而已解开的论著，而是总在许多地方让读者有所欠缺的论著；在他们所有人的书中都有曲折与吝啬、闪避与纠缠；他们不引读者走任何一条路，而是在一种程序上再加另一种程序，以及让人来回翻找的书，是错误而非真理的证据。所以克里托德摩斯虽然拥有大量定理，又具备其他的才能，能够清楚地解释，却借着这些仪表的炫示使这门学问变得晦暗；而我在先前编写的那些书中，没有为空洞或虚妄的胡言劳苦，也没有像有些人所以为的那样，为模棱两可的解法和无数多余论著的写作劳苦；那样，即使看似达到了真理的东西，也会流入无尽的探究与争辩。想要写作的人，应当写得让读者不需要别人〔原文疑有讹误〕；若不然，他就是出于无知与嫉妒而带进纠缠。所以，我航行过大海，走过许多陆地，成了诸气候带与诸民族的观察者，浸润在长久的经验与辛劳之中，蒙神与天意垂顾，抵达了一个坚固而安稳的港湾。因为人并非只分得了会朽坏与可怜的东西；我们里面也有某种神圣的东西，一种由神所感的造物，环绕我们的空气是不朽的，又透入我们，在它的时节里，为一段有序而有度的时间分送不朽的流溢。我们每个人每天都在练习这件事，操练着吸入、又再呼出生命的气息。正如最神圣的俄耳甫斯也说：

"The soul in men is rooted from the aether."

“人的灵魂植根于以太。”

And elsewhere:

又在别处：

"Drawing in the air we pluck the divine soul."

“吸入空气，我们采撷神圣的灵魂。”

Elsewhere:

别处：

"The soul is deathless and ageless, and is from Zeus."

“灵魂不死不老，出于宙斯。”

Elsewhere:

别处：

"The soul of all is deathless, but the bodies mortal."

“万物的灵魂不死，身体却会死。”

Hence, for as long as we have the soul, we move and converse and act and contrive and do deeds equal to the gods; but when the debt runs back up into the air, the body lies there a corpse, voiceless, having yielded up the breath in succession to another, an empty workmanship of fate, receptive of nothing; for when the nature has been dissolved into its proper place, then the body is shown to be mortal.

因此，只要我们有灵魂，我们就行动、交谈、作为、筹谋，做出与神相当的事；但当这笔债回到上面的空气里去时，身体就成了一具尸体躺在那里，无声无息，已把气息交出去给继起的另一个，成了命运的一件空的造物，什么也不能接受；因为当本性被分解回它自己的位置时，身体就显出是会死的了。

Hence, with the god cooperating, I discovered these things stored away in darkness; and at the beginning an abundant account that came upon me kept the guidance unspoken and not to be shared, on account of the many unworthy people. But so that I may not, as an accuser, seem to fall into greater blame and to take on the faults of others, it seemed good to me in this book to set out in mystic fashion, but neither with laboured obscurity nor in darkness, the chapters that seem fitting for the completion of what was composed before, and with exact clarity through much understanding for those who have intelligence; so that through these the ignorant and those who fight against the gods may gain belief and, becoming companions of the truth, may grasp the science as real and worthy of reverence.

因此，有神的协助，我发现了这些藏在黑暗里的东西；起初，一种临到我身上的丰富说法，因为有许多不配的人，使这一引导保持不言、不与人分享。但为了不让我像一个控告者那样，似乎落进更大的责备、承担别人的过错，我决定在这一卷里，以神秘的方式，却既不费力地晦涩、也不在黑暗之中，列出那些看来适合于补全先前所编写之物的各章，并为有悟性的人借着许多领悟作精确的阐明；好让无知的人与与神为敌的人借着这些获得信心，成为真理的同伴，把这门学问当作真实而值得敬畏的来把握。

I. On the Lot of Fortune and of the Daemon, for the Topic of the Active and Inactive Periods and of Life.

第一章　论福点与精灵点，用于有作为与无作为的时期与生命的题目。

About the Lot of Fortune and of the Daemon we have made things clear earlier; and now we return to them, affirming that they are places of authority and power. For just as, in the cosmic revolution, the all-seeing Sun, whirling in tireless motions and riding through the time of a long age, brings round and separates the dances of the planets in courses that follow one upon another, making turnings, seasons, and phases, beginning where he ended and ending where he begins, and, charming and rousing the souls of men, is the cause of reputation, of action, and of every advancement; and likewise the Moon, being the Fortune of the cosmos and waxing and waning under the solar power, makes the phases and the changes of the airs and, ripening the crops, becomes for men a contributing cause of life; in the same way in every nativity one will need to examine the Lot of Fortune and of the Daemon, to see in which parts of the cosmos they have flowed down. With regard to the account of effects, if they are in productive signs and receive testimony from benefics, they make the nativities active, glorious, and well-provided; especially if the lots fall in masculine signs and their lords, in masculine or feminine houses and productive, regard the place, they make people greater and distinguished, advancing unexpectedly and coming to unsurpassable fortune. But if the lots are in masculine signs and their lords in feminine signs, unproductive, opposed or overcome by malefics, the mode is indicative of a fall, and brings on overthrow, want, and every charge, and people embroiled in public and notorious or royal troubles; and the end of such people too is found to be bad. With regard to the periods of life, the two lots, compared with the Sun and the Moon and their separation by degree, and with the Ascendant and the planetary aim and the degree, will reveal beforehand the periods of life as well from the interval, half being measured out in one direction and in the other, either anticipating the magnitude of the hour or falling short of it, so that two degrees of the sign are necessarily productive, and the nativity, though perishable, takes up the vital breath in sympathy with the cosmos.

关于福点与精灵点，我们前面已经讲明；现在我们回到它们，断言它们是有权柄、有力量的位置。因为正如在宇宙的旋转中，那洞察一切的太阳，在不倦的运动中旋转，骑行穿过漫长岁月的时间，以一个接一个的行程带动又分开诸行星的舞蹈，造成转折、季节与相态，在他结束之处开始，在他开始之处结束，又迷住、唤起人的灵魂，是名声、作为与一切进步的原因；同样，月亮是宇宙的福运，在太阳的力量下盈亏，造成相态与空气的变化，使庄稼成熟，成为人生命的协同原因；同样，在每个本命中，都需要查看福点与精灵点，看它们流落在宇宙的哪些部分。就效验的说法而言，若它们在得力的星座，又受吉星的见证，就使本命有作为、荣耀而丰足；尤其若这两个点落在阳性星座，而它们的主星在阳性或阴性的宫中、得力而照看这个位置，就使人更伟大而出众，出乎意料地前进，达到无可超越的福运。但若这两个点在阳性星座，它们的主星却在阴性星座，不得力，受凶星对冲或压制，这一样式就表示倒下，带来倾覆、匮乏与种种控告，使人卷入公开而出名的或来自王的麻烦；这样的人结局也是坏的。就生命的时期而言，这两个点与太阳、月亮及其按度数的间隔相比较，又与上升点、行星的目标与度数相比较，也会从间隔预先显示生命的时期，一半向一个方向量出，一半向另一个方向量出，或者超前于时辰的大小，或者不及它，所以星座中必有两度是得力的，而本命虽会朽坏，却与宇宙同感，领受生命的气息。

The modes, then, must be attended to in mystic fashion and not carelessly; for from these one discerns, and there become easy to grasp, the things which over much time and toil heap up for men the operation that comes from them. Not without purpose does Petosiris speak, in his Definitions, about the sympathy of the Sun and the Moon: "Whether you take the interval from the Sun to the Moon and the equal amount from the Ascendant, or from the Moon to the Sun and the equal amount from the Ascendant, you will find them fallen at the same place; and from here is seen the one who controls the thing sought, toward whom all things have happened and will happen." And the King too said at the beginning of the 13th book: "Then next one will need to count clearly from the Sun to the Moon" (forward; but some say backward) "and make the equal amounts from the Ascendant, and observe the resulting lordly place, to see of which planet it is and which planets are present in it; for from the coincidence of the places one can judge clearly the affairs of those born." And to call it a lordly place, controlling, and powerful because all things are seen from it, he confirms elsewhere too, speaking very often about the same matter in the course of his narrative: that if benefics are upon it or also testify, they are clear givers of goods and possessions; but if destructive planets, they are causes of losses of possessions and of wasting of the body [text uncertain]. And if, for someone born, the Moon happens to be in a feminine sign, she brings about a phase that is not good for men who are born, but for women, being of the same kind, a support of life; and likewise with the Sun for those who have the places and the lords in masculine and feminine signs. If somehow the malefics alone are upon the places and incline toward them, they bring about burnings, shipwrecks, falls from a height, fractures of limbs, bleedings, especially in solid signs, or sufferings or convulsions; and they turn things for the worse when they are also lords of the places.

所以必须以神秘的方式、而不是漫不经心地留意这些样式；因为从这些可以辨别，也变得容易把握那些经过许多时间与辛劳、为人积聚起来的、出于它们的运作。佩托西里斯在他的《定义》中论太阳与月亮的同感，并非没有用意地说：“无论你取从太阳到月亮的间隔、再从上升点量出相等的距离，还是从月亮到太阳、再从上升点量出相等的距离，你都会发现它们落在同一处；从这里可以看出那掌管所求之事的，一切事都已朝向他发生，也将朝向他发生。”王也在第十三卷开头说：“接着就需要清楚地从太阳数到月亮”（向前；但有人说向后）“并从上升点作出相等的距离，观察所得的主宰之位，看它属于哪颗行星，又有哪些行星在其中；因为从诸位置的相合，就能清楚地判断出生者的事。”称它为主宰之位、掌管之位、有力之位，因为一切都从它被看见，这一点他在别处也加以确认，在他叙述的进程中屡屡谈到同一件事：若吉星在其上或也作见证，它们就是好事与财产的明显给予者；但若是毁坏性的行星，它们就是财产损失与身体耗损的原因〔原文疑有讹误〕。若某个出生者的月亮恰好在阴性星座，她带来的相态对出生的男人不好，对女人却因同类而成为生命的支撑；太阳同样，对于那些两点及其主星在阳性与阴性星座的人。若凶星以某种方式单独在这些位置上并倾向它们，就带来烧伤、船难、从高处坠落、肢体骨折、出血，尤其在稳固星座，或带来痛苦或抽搐；若它们又是这些位置之主，就使事情转坏。

But about these matters we shall make things clear in the course of the narrative as well, showing in other forms how great a power is held to belong to it with regard to the active and the vital periods. One must observe for the most part whether the lots happen to fall together in Cancer or Leo or Capricorn or Aquarius, receiving testimony from benefics or from planets in their own houses, in productive signs. When the substance is brilliant, the natives become leaders, kings, commanders of armies, having power of life and death; and, having gained royal favour, they are deemed worthy of gifts and glory and prosper in their undertakings; but at first they are inactive, enduring discouragements of soul, and, having suffered harshly and changed their guise, they arrive at an unexpected support, praised and called blessed by most people. Those who have been allotted a moderate substance are entrusted with the king's affairs and administer them and manage them with reversals and amid envy; some are soldiers or spend their lives among such, or receive provisions in royal courts and public places, not so much adorned in their livelihood as burdened with an ill-reputed show and a suffering full of cares and easily broken.

但关于这些事，我们在叙述的进程中也会讲明，用别的形式显示，在有作为的与生命的时期方面，它被认为有多大的力量。多半必须观察两个点是否恰好同落在巨蟹、狮子、摩羯或水瓶，受吉星或在自己宫中的行星的见证，在得力的星座。当根基辉煌时，本命者成为领袖、国王、军队的统帅，有生杀之权；得到王的恩宠，被认为配得礼物与荣耀，在所图之事上兴旺；但起初他们无所作为，忍受灵魂的沮丧，在吃了苦头、改换了面目之后，才得到出乎意料的支撑，受多数人称赞、称为有福。那些分得中等根基的人，被托付王的事务，在起伏与嫉妒中管理与经营它们；有些人是兵士，或在兵士中度日，或在王宫与公共场所领取给养，在生计上与其说是受装点，不如说是背负一种名声不佳的排场，与一种充满忧虑、容易破碎的苦楚。