卷九·第九至十一章　日月求寿；色拉叙洛斯之法；论诸表与命运

IX. Method for the Length of Life in Relation to the Sun and the Moon.

第九章　从太阳与月亮求生命长度之法。

Wishing again and again to prove my ungrudging spirit, I return to the account of the sympathy of the Sun and the Moon. For when they come together at the same point, the one that prevails by degree over their separation will take the vital period and its amount according to the harmony of the clime; and when one revolves them separately, the Sun by day and the Moon by night, and subtracts a whole number of signs, let him reckon the remainder as a fraction of the sign, which must be subtracted from the equinoctial magnitude; and adding the solar or lunar degrees to the fraction left over, he will find what is sought, if he examines it. Let this account be set out on account of their connection with each other; and in general, for those born by night and by day alike, it will be productive when revolved in the manner set out. Otherwise again, by day adding the remaining degrees of the Sun to the Moon, and by night those of the Moon to those of the Sun, one will find the same force. This, however, I found out besides: in diurnal nativities the Moon is productive from the 1st to the 3rd hour of the day, then the Sun from the 6th hour to the 3rd of the following night, and again from the 10th, 11th, and 12th hours of the same night; and likewise the Moon will hold the 10th, 11th, and 12th of the day. And so, according to the method set out, we have tried to manage things according to the discrimination of the equinoctial magnitude, and to add the opposing degrees to the degree found, so that the other degree may be productive; the difference between these let those who have intelligence test.

我一再想证明自己毫不吝惜，就回到关于太阳与月亮同感的说法。因为当它们来到同一点时，按度数胜过它们的分离的那一个，将取得生命的时期及其数量，按气候带的和谐；当有人把它们分开来轮转，白天太阳，夜里月亮，并减去整数个星座，就让他把余数算作星座的分数，这必须从分点的大小中减去；把太阳或月亮的度数加到剩下的分数上，他若查看，就会找到所求的东西。这一说法因为它们彼此的连结而列出；总的说来，对夜生与昼生的人同样，按所列的方式轮转时，它都是得力的。另外，白天把太阳剩余的度数加到月亮上，夜里把月亮的加到太阳的上，也会找到同样的力量。不过，我另外还找到这一点：在白天的本命中，月亮从白天第一小时到第三小时得力，然后太阳从第六小时到接下来那一夜的第三小时，又从同一夜的第十、十一、十二小时得力；同样，月亮也将掌管白天的第十、十一、十二小时。所以，按所列的程序，我们试图按分点的大小的分辨来处理，并把相对的度数加到所找到的度数上，好让另一度也得力；这两者之间的差别，让有悟性的人去检验。

X. Method for the Ascendant Degree.

第十章　求上升度数之法。

Since many lovers of learning delight in one procedure after another, I shall append yet another method written up in riddling fashion by certain people, so that lovers of learning, recognizing through us what seemed valuable to others and gathering the powers together, may vote us everlasting renown. It is difficult and laborious to test other men's opinions, and that when one has received them neither through written books nor through effective accounts, just as Petosiris sets out many things in mystic fashion to the King. For he who composes first, knowing the beginning and the power, also fits the end to it. He sets out many procedures on purpose, for the sake of both the initiated and the uneducated, whose power those who have intelligence will find easy to grasp; some written up in their own right and others covertly, which some people, though they read them, despise, not knowing their power; just as men walking over certain places of the earth where treasure has been stored do not discern what lies beneath, but pass over it in vain through ignorance; but if someone points out the treasure to them beforehand, digging it up and finding it they receive no ordinary pleasure.

既然许多爱学问的人一个程序接一个程序地喜爱，我将再附上某些人以谜语方式写成的另一种方法，好让爱学问的人借着我们认出别人所看重的东西，把诸力聚在一起，投票给我们永久的名声。检验别人的意见是困难而费力的，尤其当人既不是借着写成的书、也不是借着有效验的说法接受它们时，正如佩托西里斯以神秘的方式向王列出许多东西那样。因为最先编写的人，知道开端与力量，也就把终结配合上去。他故意列出许多程序，为了入门者，也为了未受教育的人，它们的力量有悟性的人会觉得容易把握；有些是就其本身写出的，有些是隐蔽地写出的，有些人虽然读了，却轻视它们，不知道它们的力量；正如人们走过大地上埋着宝藏的某些地方，却辨认不出底下有什么，因无知而徒然走过；但若有人预先向他们指出宝藏，他们挖出、找到，就得到不寻常的快乐。

One must always take the interval from the solar degree to the lunar, in the order of the signs, by rising time, and write down the collected number of degrees as the solar gnomon; then, entering the table of rising times for the clime of birth, examine what fraction is set beside the solar degree by day, and by night beside the degree opposite. Multiply this by 12, and multiply the resulting number again by the hours of birth; and if the number exceeds 360 degrees, subtract a circle and examine whether the remainder coincides with the gnomon found. If it is found so, the given hour will be in agreement, and one should use it; but if it greatly exceeds the solar gnomon, the Ascendant gnomon has a subtraction as great as the excess; this one must reckon, what fraction it is of the magnitude, and subtract it. If the solar gnomon exceeds, the Ascendant likewise has an addition as great as the excess; and so, having recognized the fraction and entered the table of rising times again, calculate the full hours and the fraction, then, adding the years to the clime-inclination, examine at what degree of the sign it ends, and likewise take that as the Ascendant degree. Carried along by this method Thrasyllus, having made a natural beginning, wove the end together with it.

必须总是按星座的次序、按上升时间，取从太阳的度数到月亮的度数的间隔，把收集到的度数写下作为太阳晷针；然后进入出生地气候带的上升时间表，查看白天在太阳的度数旁、夜里在对面的度数旁列着什么分数。把它乘以十二，再把所得之数乘以出生的时辰；若这个数超过三百六十度，就减去一圈，查看余数是否与所找到的晷针相合。若发现如此，所给的时辰就是相合的，应当使用它；但若它大大超过太阳晷针，上升晷针就有一个与超出之数一样大的减数；必须计算它是大小的几分之几，并把它减去。若太阳晷针超过，上升同样有一个与超出之数一样大的加数；所以，认出这个分数并再进入上升时间表之后，计算满的时辰与分数，然后把年数〔原文如此〕加到倾斜度上，查看它终止在星座的哪一度，同样把那当作上升度数。色拉叙洛斯被这个方法带着走，作出一个自然的开端，把终结与它编织在一起。

XI. Which Tables One Must Use, What One Must Observe, and That Nothing Is in Our Power.

第十一章　必须使用哪些表，必须观察什么，以及无一事在我们的权内。

I think, then, that I have composed the powers of what has been set out sufficiently and ungrudgingly; and, these things being so, that I have still left a part for the lovers of the beautiful, for further search and reflection. For I did not make my accounts for the uninitiated, but for those skilled in such matters, so that they too, recognizing the manifold, varied, and vigorous end [text uncertain] of the theory through many roads, entrances and exits, may seem to converse with the gods. That the most divine science possesses in itself an ever-flowing, indisputable, and everlasting substance will be clear from what is done and what is to come; and that on account of the cowardice of those who pursue the study, and of those who have not been properly trained in the differences of the tables, it sometimes goes astray, this too is clear. I shall leave aside speaking of those who have constructed the tables of rising times, and of how great a difference, both geometrical and arithmetical, the tables of the Sun and the Moon and of the other planets have. As for the year, different men have determined it differently: Meton of Athens, Euctemon, and Philippus as 365 1/5 1/19 days; Aristarchus of Samos as 1/4 1/20 1/62; the Chaldaeans as 365 1/4 1/5 1/7; the Babylonians as 365 1/4 1/144; and very many others otherwise. If, then, one day gathering together in a four-year period shows the exact degree in the table of the Sun, how is it not necessary that after a time, too, according to the annual motion each has reckoned, the excess added to the day sought should show the precise degree?

所以我认为，我已经充分而毫不吝惜地编写了所列诸事的力量；而且，事情既然如此，我还为爱美的人留下了一部分，供进一步的探求与思索。因为我的说法不是为未入门的人作的，而是为精通这类事的人作的，好让他们也借着许多道路、入口与出口，认出这一理论多方面、多样而有劲的终结〔原文疑有讹误〕，似乎与众神交谈。最神圣的学问本身拥有一种常流不息、无可争议、永恒的根基，从已做的与将来的事会变得明白；而由于追求这门学问的人的怯懦，以及那些在诸表的差异上没有受过恰当训练的人，它有时走错了路，这也是明白的。我且不谈那些编成上升时间表的人，也不谈太阳、月亮与其余行星的历表在几何上与算术上有多大的差别。至于年，不同的人有不同的界定：雅典的默冬、欧克特蒙与菲利普斯定为三百六十五又五分之一又十九分之一日；萨摩斯的阿里斯塔克斯定为四分之一又二十分之一又六十二分之一；迦勒底人定为三百六十五又四分之一又五分之一又七分之一；巴比伦人定为三百六十五又四分之一又一百四十四分之一；其他许多人又各有不同。所以，若四年中聚起来的一天，在太阳的历表中显示出精确的度数，那么过了一段时间，按每个人所计算的年运动，把超出之数加到所求的日子上，怎么会不必然显示出精确的度数呢？

I reasoned to myself, then, that the men mentioned before understood the power of arithmetic but did not succeed in finding the vital periods. For if any of them had tracked this down too, he would certainly have fitted his table to the fraction that was lacking. I too tried to construct a table of the Sun and the Moon for the eclipses; but since time was closing me in and bringing on the end, I was carried, like the King, to saying: "Others have worn smooth these paths; therefore I pass over the account of them." It seemed good to me, then, to use Hipparchus for the Sun, Sudines, Cidenas, and Apollonius for the Moon, and Apollonius too for both kinds, if one uses the addition of the 8 degrees, as seems right to me. But indeed, even having worked the tables well so as to agree with the observations of the phenomena, one must acknowledge as a mortal that they differ by one or two degrees [text uncertain]; for what is free of error and indisputable belongs to the gods alone; and for the rising times they have used the preceding clime-inclination of the 19 climes that have been worked out.

所以我心里推想，前面提到的那些人懂得算术的力量，却没有幸运找到生命的时期。因为若他们中有谁也追踪到这一点，他必定会把他的历表配合到所欠缺的那个分数上。我自己也曾试图为交食编一张太阳与月亮的表；但因为时间把我围住、带来终结，我就像王一样，被带到这样说：“别人已经把这些路走平了；所以我略过关于它们的说法。”所以我觉得，太阳用希帕克斯，月亮用苏迪内斯、基丹纳斯与阿波罗尼奥斯，两种都用阿波罗尼奥斯也行，若有人用加八度的话，正如我所认为的那样。但确实，即使把诸表做得很好，使之与天象的观察相合，作为一个有死的人，也必须承认它们会差一两度〔原文疑有讹误〕；因为无误而无可争议的东西只属于众神；至于上升时间，他们用了已算出的十九个气候带的前一个倾斜度。

Above all, then, one must attend with all precision to the numbers of the Sun and the Moon and of the 5 planets, the hour presiding over the configurations and their testimonies to one another; for from it the whole aim is caught easy to grasp, and the 12 places are discerned by degree. For an examination that has proved so precise will bring glory to those who foretell, but for those who call the science unfounded it puts its seal on the bad things and those not to one's liking, and for those who wish to make the examination it takes up a certain eagerness, an encouragement, and belief in what is said. If it were a universal rule that one who has become rich should never be poor, nor that one who is fortunate in kingship and leadership or reputation or any other cause whatever should be preserved without being overthrown, or that one strong in body should remain uninjured, or that one who has prospered in action at the right time should never fare badly, or that the helmsman should not be tossed by the waves and miss his mark fighting the sea, or that the physician should not fall ill, or that the forecaster should suffer nothing, or that some prophet of divine things, successful for men, should remain unchanged, foreknowledge would not be of use, but each, occupied with the lot he happened to possess and expecting no innovation, would pass his time. But as it is, all human affairs are thought unstable, unsound, and without fixed footing, turning into their opposite; for the king becomes a captive and a servant, the rich man poor and needy, the man strong in body and power injured and feeble, and all the rest, whatever in life has been adorned in body or form, reputation or action, being transformed one from another, gives experience of suffering what another, suffering, did not know. For it is rare for anyone to steer his life without blame and without care; it happens that most people are altered, according to their own substance, by the fortunes of the times.

所以，最要紧的是必须以全部的精确留意太阳、月亮与五颗行星的数，主管诸格局与它们彼此见证的时辰；因为从它，全部的目标被抓住而容易把握，十二个位置也按度数被分辨出来。因为一次证明如此精确的检验，会给预言的人带来荣耀，而对那些说这门学问没有根据的人，它为那些坏的、不合心意的事盖上印记，对想作检验的人，它会激起某种热心、鼓励与对所说之事的信心。若有一条普遍的规则，说成了富人的人永远不会穷，在王权、领导、名声或其他任何原因上有福的人会被保全而不被推翻，身体强壮的人会保持不受伤，在恰当的时候作为兴旺的人永远不会遭殃，舵手不会被波浪抛掷、与海搏斗而失手，医生不会生病，预报者不会遭受什么，某个对人成功的神事先知会保持不变，那么预知就没有用处了，每个人都会忙于他恰好拥有的那份，不期待任何改变而度日。但实际上，人间的一切事务都被认为不稳、不健全、没有固定的立足之处，转向它们的反面；因为国王成了俘虏与仆人，富人成了穷困而匮乏的人，身体与力量强壮的人受伤而虚弱，其余的一切也是如此，生活中凡在身体或形貌、名声或作为上受装点的，一个从另一个变化而来，让人经历受苦，那是另一个受苦时所不知道的。因为很少有人能无可指责、无忧无虑地驾驭他的一生；大多数人按他们自己的根基，被时运的变化所改变。

Therefore I too, having learned about myself from foreknowledge both what kind of foundation of my lot I received, and that it is impossible for anything else to come about contrary to it, did not become a lover of leadership or office or any other showy reputation, or of abundance of wealth and possessions or a multitude of slaves, nor a slave of desire and an impious flatterer of gods and men, able to obtain what the divinity did not wish to grant; but just as a slave of a bad master, with understanding, knows his master's ways and the turns of his life and, rendering his services decently according to the command of the one who orders, without opposing, considers his existence free of grief and toil, in the same way I too made my service neither wretched nor painful, but, freed from every vain hope and care, I kept the law of fate.

所以我自己也从预知中得知，我所分得的命分有什么样的根基，而与它相反的任何事都不可能发生，就没有成为领导、官职或其他炫目名声的爱好者，也不爱丰盛的财富、产业或成群的奴仆，也没有成为欲望的奴隶、对神与人不虔的谄媚者，以为能得到神灵不愿赐予的东西；而是正如一个坏主人的仆人，有悟性，懂得主人的习性与他生活的转折，按发命令者的吩咐体面地尽他的职分，不加反抗，认为自己的生存没有忧伤与劳苦，同样，我也使我的侍奉既不可怜也不痛苦，从一切虚妄的希望与忧虑中解脱出来，守住了命运的法律。

If, then, someone eager to inquire, having strengthened his mind, wishes to hear from an experienced man about what is and what will be, despising most things he will become a lover of those that have been fitted to the foundation. For by picturing to himself each day what he must suffer, he makes the fear of bad things wither beforehand; for what is hard is blunted, worn down by good cheer, and so, as one ranged under another master and authority, through his own self-control he will bear the end of his life without proclaiming it and decently. But if someone, wishing to learn by trial, wants to find out how these things stand, let him oppose what has been decided by some inexperienced person and do the opposite. For example, if he is poor, let him become rich, or, being of middle station, a man of office, or, being inactive, successful in his undertakings, free of false accusation, free of grief, free of care (for all men are by nature lovers of fine things); and whoever obtains these will despise destiny. But it is impossible for whatever one wishes to be accomplished, or to remain in the same state to the end; it is advantageous, therefore, to hold to fortune [text uncertain], and for it to be without fixed footing; for men cannot bear its prosperity; for like men driven mad and stung to frenzy, ranged under many masters, suffering the craving of desires and passions, even unwillingly they will receive the fitting punishments.

所以，若有某个热心探求的人，坚固了他的心智，想从一个有经验的人那里听到现在与将来的事，他就会轻视大多数东西，成为那些与根基相配之物的爱好者。因为他每天在心中描画自己必须受的苦，就预先使对坏事的恐惧枯萎；因为艰难的东西被好心情磨损而变钝，于是，作为一个排在另一位主人与权柄之下的人，他会凭自己的自制，不声张而体面地承受他生命的终结。但若有人想凭试验来学这些事是怎样的，就让他去反对某个无经验的人所判定的事，去做相反的事。例如，若他穷，就让他变富，或者，若是中等地位，就成为有官职的人，或者，若无所作为，就在所图之事上成功，免于诬告、免于忧伤、免于忧虑（因为人人天生爱美好的东西）；凡得到这些的人就会轻视定数。但凡人所愿的事都能成就，或直到终了都保持同样的状态，是不可能的；所以抓住福运〔原文疑有讹误〕、让它没有固定的立足之处，是有益的；因为人承受不了它的兴旺；因为像被逼疯、被刺得发狂、排在许多主人之下的人，忍受着欲望与激情的渴求，即使不情愿，他们也会受到相称的惩罚。

It seemed good to some of the simple-minded to say that all things are in our power; but, unable to prove this by experience, they fell back on a part of the argument, saying that some things are in our power and others in fate. Having obtained this, and growing shameless, they went on to endless and unbecoming questions, saying: "To go out of the house is in my power, and to bathe, and to go where I wish, and to do something, and to buy, and to meet a friend," and very many other things beyond counting. I, on the contrary, say to them that not even these trivial things are in their power; for the course of choice turns to the opposite through certain causes beyond pretext. For I myself, often wishing to do something or to meet a friend, having chosen a good hour, did not obtain what I proposed, nor indeed did I come to where I was walking; but when I did not wish it, such a thing was accomplished; for the hour had in every case to fall in harmony with what was to be. Therefore those who have intelligence must follow the divinity as it wishes (for it prepares the [lacuna] toward what it wants), or choose good hours [text uncertain], and, when the inception of a leading action has taken place according to the cosmic motion and necessity, discern the effect from the arrangement of the stars at that time and from that of the Ascendant.

有些头脑简单的人认为可以说一切都在我们的权内；但他们无法凭经验证明这一点，就退回到论证的一部分，说有些事在我们的权内，另一些在命运之中。得到这一点后，他们变得无耻，又进而提出无穷而不得体的问题，说：“出门在我的权内，洗澡也是，去我想去的地方，做某件事，买东西，见一个朋友”，以及其他多得数不清的事。我却反过来对他们说，连这些琐事也不在他们的权内；因为选择的进程会由于某些无可推托的原因而转向反面。因为我自己常常想做某件事或见一个朋友，选好了一个好时辰，却没有得到我所打算的，也没有走到我要去的地方；而当我不想要时，这样的事却成就了；因为那个时辰在任何情况下都必须与将要发生的事和谐地落下。所以有悟性的人必须照神灵所愿的去跟随它（因为它预备〔此处原文有缺〕朝向它所要的），或者选择好的时辰〔原文疑有讹误〕，而当一件主导之事的起事按宇宙的运动与必然而发生时，就从那时诸星的排列与上升的排列去分辨效验。