Robert Zoller 中世纪星相学教程

Astrology的词源是从拉丁语的astrologia，它又来自希腊语的ἀστρολογία，意思是“星星的研究”。它是由两个词组成的：ἄστρον astron（“星星”）和-λογία -logia（“研究”或“描述”）。

罗素（Bertrand Russell），英国著名的哲学家和无神论者，他在《宗教与科学》一书中批判了占星术和其他形式的神秘主义，认为它们是“对理性的背叛”和“对科学的威胁”。 他还在《为什么我不是基督徒》一文中反驳了基督教神学的各种论证，包括神的存在、道德、奇迹、启示等。

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哈金斯（Richard Dawkins），英国生物学家和新无神论的代表人物，他在《上帝错觉》一书中批判了所有形式的宗教信仰，认为它们是“虚假的安慰”和“危险的幻觉”。 他还在《魔鬼牧师》一书中抨击了占星术和其他伪科学，认为它们是“对真正的科学的侮辱”和“对人类智力的侮辱”。

萨甘（Carl Sagan），美国天文学家和科普作家，他在《天体漫游者》一书中批判了占星术和其他超自然现象，认为它们是“无知的产物”和“愚昧的表现”。 他还在《恶魔出没的世界》一书中提出了一套科学思维的方法，用以辨别真伪和评判证据，反对任何不符合逻辑和事实的信仰。

玛丽·B·坎宁安（Mary B. Cunningham）和伊丽莎白·特奥克里托夫（Elizabeth Theokritoff），他们是《剑桥东正教神学导论》（The Cambridge Companion to Orthodox Christian Theology）的编辑，这本书是一部介绍东正教神学的权威著作。 他们在书中提到了Robert Zoller的占星术理论，认为它是一种“不合逻辑的、不科学的、不基督教的”观点，与东正教神学的“圣经现实主义”和“基督中心论”相悖。 他们还指出，占星术是一种“偶像崇拜”的形式，违背了上帝创造人类为祂的形象和肖像的旨意。

阿里斯托德·帕帕尼科拉乌（Aristotle Papanikolaou），他是一位美国东正教神学家，也是《剑桥东正教神学导论》的作者之一。 他在书中撰写了一章关于“人格与其在二十世纪东正教神学中的表现”（Personhood and its exponents in twentieth-century Orthodox theology），在其中他批评了Robert Zoller的占星术理论，认为它是一种“个人主义”的和“自我中心”的观点，与东正教神学的“人格论”和“三位一体论”相抵触。 他还指出，占星术是一种“异端”的和“异化”的现象，破坏了人与上帝、人与人、人与自然之间的关系。

理查德·加拉德茨（Richard R. Gaillardetz），他是一位美国天主教神学家，也是《视野》（Horizons）杂志的编辑之一。 他在杂志上发表了一篇文章，题为《东正教伦理能否解放？一个检验东方伦理是否充分的测试案例》（Can Orthodox Ethics Liberate? A Test Case for the Adequacy of an Eastern Ethic）。 在文章中，他评价了Robert Zoller的占星术理论，认为它是一种“缺乏社会责任感”的和“忽视历史情境”的观点，与东正教伦理学的“社会正义”和“历史意识”相冲突。 他还指出，占星术是一种“逃避现实”的和“拒绝改变”的现象，阻碍了人类社会的进步和转化。

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渣翻，仅作辅助阅读

中世纪星相学基础课程包括课程目标和四个课程。基础课程旨在让你了解中世纪星相学的概况，并教你一些基本的星相学技术，当你完成这些课程后，你就能使用这些技术。

The Medieval Astrology Foundation Course consists of this Orientation lecture and four lessons. The Foundation Course is designed to give you an overview of Medieval Astrology and to teach you some basic astrological techniques that you will be able use when you have completed the lessons.

欢迎参加罗伯特·佐勒的中世纪星相学基础课程的导论讲座。我叫罗伯特·佐勒，我是你们的讲师。

Welcome to the Orientation Lecture for Robert Zoller’s Foundation Course on Medieval Astrology. My name is Robert Zoller and I am your instructor.

让我先问你们几个问题。

我们为什么需要开宗明义讲中世纪星相学呢？

Let me begin by asking you some questions.

Why do we need an Orientation Lecture to Medieval Astrology?

a. There are a number of points which need to be made so that the specific techniques are understood and used properly.

a. 有一些要点需要说明，以便让具体的技巧被正确地理解和使用。 

b. You, as the student, need to know where I, as your instructor, am coming from. This is because the point of view expressed will not be modern and may be rather unfamiliar to many of you.

b. 你们，作为学生，需要知道我的立场，作为你们的讲师，是从哪个角度出发的。因为我表达的观点不会是现代的，可能对你们中的很多人来说比较陌生。

c. This is a course in Traditional Western Medieval Astrology. I will leave it to others to teach modern innovations, some of which are quite valuable, give accurate results and are worthy of study. Here I will advocate only traditional teachings from known sources. You will not hear timely opinions nor will I make concessions to the Present Age and its received doctrines.

c. 这是一门传统西方中世纪星相学的课程。我会把现代星相学的创新留给其他人去教，有些创新是非常有价值的，能给出准确的结果，也值得学习。在这里我只会提倡来自已知来源的传统知识。你不会听到当代的诠释，也不会看到我对当代理论和其认信的教条做出任何让步。

At times I may seem dogmatic and anachronistic but at all times remember that you are under no compulsion to accept all you hear. You will gain from my point of view at least this: you will know the tradition. Once you know it you can do with it as you please. But if it has anything of value in it (and I am convinced it does) you will be unable to receive that value if you are cut off from the tradition. I see my role as a bridge builder. You are under no compulsion to cross the bridge, but you might benefit from knowing that it exists and where it goes. Though it is recognised that this is not a path that all will wish to tread. 

有时候我可能会显得教条主义和落伍，但在任何时候请记住，你没有义务全然接受你从我这儿所听到的一切。你至少可以从我的观点中获得这样的好处：你会了解传统。一旦你了解了它，你可以随心所欲地处置它。但是倘若它有任何有价值的东西（我相信是有的），而你却被切断了与传统的联系，你就无法从中受益。我认为我的角色是一个搭桥者。你没有必须过桥的义务，但是你可能会从知道桥如何存在并通向何方而受益。虽然我们承认这不是所有人都愿意走的一条路。

什么是中世纪星相学？

What is Medieval Astrology?

中世纪星相学是星相学科学在其起源于希腊化埃及之后，以及在17世纪欧洲星相学衰落之前的最高发展阶段。

Medieval Astrology is the highest development of astrological science after its origins in Hellenistic Egypt and prior to its decline in 17th century Europe.

在17世纪的“科学革命”之后，星相学传统的法脉枯萎了，在欧洲衰退了。当它在19世纪中期重新诞生时，作为一种再生的生长，它被迫在一个新的、敌对的知识和文化土壤中生根。

Following the “Scientific Revolution” of the seventeenth century, the Tree of astrological tradition wasted away and declined in Europe. When it was reborn in the mid-nineteenth century, as a regenerated growth, it was forced to put forth new roots in a new, hostile intellectual and cultural soil.

这不可避免地导致了一种扭曲的发展。星相学法脉传承的对称性和它与其同源科学：炼金术和魔法的共生关系被破坏了。由于时代的社会、教育和知识要求，星相学法脉被严重地和不正常地删减了，以至于它的自然比例和神秘的类比之美不再能够提供一个准确的衡量存有的标准。

This inevitably led to a distorted growth. The symmetry of the Tree and its symbiosis with its sister sciences of alchemy and magic was destroyed. Due to the social, educational and intellectual demands of the Age the Tree was severely and abnormally pruned so that the beauty of its natural proportions and its mystical analogies could no longer provide an accurate measure of embodied existence.

正是为了纠正这种缺陷，我作为中世纪星相学的学者才需要付出辛勤。这门艺术或科学，因为它就是这样，就像一位天上的索菲亚（Sophia），或者智慧，给予我们回报，让我们能够预知未来（就人类的能力范围内），学习永恒的规律，这些规律就像梯子一样，通向关于尘世中这个我的天命（这就是制天命而用之的智慧）。

It is to rectify this deficiency that the student of Medieval Astrology labours. The Art or Science, for such it is, like a heavenly Sophia, or Wisdom, grants us, in return, the ability to predict the future (in so far as this is granted to Man), to learn the eternal principles which lead, like rungs of a ladder to the heavenly knowledge of the Self (which is the consummation of Wisdom).

中世纪星相学不仅仅是一种预知未来的系统，也不是一门缺乏生气灌注的自然科学。它是古老而真实意义上的预知术，与天沟通（并最终认识天）的艺术。

Medieval Astrology is not merely a system of fortune telling nor yet a science devoid of spiritual import. It is divination in the ancient and true sense, the art of communicating with (and eventually coming to know) the Divine.

这就是为什么费米库斯·马特努斯（Firmicus Maternus）[4世纪]，他对此甘之若饴（并在他的《数学》（Mathesis）中承认了这一点），断言星相学的研究和实践促进了信仰和对神圣的崇拜。

This is why Firmicus Maternus [4th century AD] who drank deeply at this fountain (and confesses such in his Mathesis), asserts that the study and practice of astrology fosters Religion and the Worship of the Divine.

并不是每一个现代的星相学实践者都会认为这方面的事情很重要。这样的占星家可能只寻求对他们的实践中在性格心理或预测方面高效实用的技术见解。

Not every modern practitioner of astrology will think these things of importance. Such astrologers may seek only useful techniques and practical insights into the psychological or predictive dimensions of their practice.

对他们，就像对那些寻求这门科学提供的更深刻天启的人一样，天空的索菲亚大门敞开着。让每个人根据他们的追求和天赋，畅饮这一方甘泉吧。

To them, as to those who seek the more profound initiation afforded by this Science, the gates of the celestial Sophia stand open. Let each drink from this fountain, according to their thirst and capacity.

每个人都会带走他们认为有价值的东西，并且完全可以放弃剩下的东西。然而，一旦打开了门，就必须允许进入神殿的内部隐秘处，以便那些真诚地寻求这门艺术的全部礼物的人能够实现他们的愿望。

Each will take away what they recognise of value and are free to leave the rest. Yet the doors, once opened, must permit full access to the inner recesses of the temple so that those who sincerely seek the full gifts of this Art may succeed in their desires.

中世纪星相学是对新柏拉图主义和赫尔墨斯主义哲学洞察力的实践应用，因此可以被视作智慧。智慧有两种：理论的（或高级的）和实践的（或低级的）。

Medieval Astrology is the practical application of the insights of Neoplatonic and Hermetic Philosophy and therefore may be styled Wisdom. Wisdom is of two sorts: Theoretical (or Higher) and Practical (or Lower).

我们说一个人是明智的时候，我们是指他们总是对生活问题有着超越的理解。这样的超越理解是由于知道事物背后的永恒规律；内在且彻底地明白它们。

We speak of the first when we say that a given person is wise, meaning that they always have superior understanding of the problems of life. Such superior understanding is the result of knowing the eternal principles behind things; knowing them inwardly and thoroughly.

在星相学中，这相当于明白了星相学的规律（它们是永恒的），并理解它们与天意的关系，以及它们作为扮演了天意在这个世界上显现的手段这一角色。

In astrology this corresponds to knowing the principles of astrology (which are eternal) and understanding their relation to God’s Will and their role as the means by which God’s Will is made manifest in this world.

这种更高的智慧是通过教导传授的，但只有在当下才能观察到，在日常生活中，才能学到它。传授更高智慧是天启。通过观察学习是科学的开始。天启不会手把手教你这种科学或科学知识，但它可能会激发对它的追寻。

This higher wisdom is imparted through instruction but it is learned only after it has been observed in the present, in daily life. The imparting of the Higher Wisdom is Initiation. The learning by observation is the beginning of science. Initiation does not impart this science or scientific knowledge, but it may stimulate the quest for it.

更低的智慧通常被称为尘世性的，虽然有些人轻视它只是世俗的知识，但是很少有人会真的决定放弃它。尘世性的智慧是实用的科学。它将我们被天启的更高的智慧应用到实际中，并且阐述了由此获得的洞见。就是这样，文明才产生了。

The lower wisdom is often called the temporal and though there are some who disparage it as merely worldly knowledge, there are few who would seriously demand that it be abandoned. Temporal Wisdom is practical science. It applies the higher wisdom into which we have been initiated and elaborates on the insights achieved thereby. It is in this way that civilisation arose.

西方传统认为，众神（根据《古兰经》、《旧约》和《以诺书》，是堕落的天使）教给人类艺术和科学。这些记载中使用的语言也暗示了，正是通过对天空和其中展现的数学和几何的辉煌的沉思，人类首先得到了秩序和度量的规律的启示，从而产生了一切美好的艺术和科学。

Western Tradition holds that the gods (according to the Koran, the Old Testament and the Book of Enoch, the fallen angels) taught men the arts and sciences. It is also suggested by the language used in these accounts that it was by means of the contemplation of the heavens and the glorious display of number and geometry displayed therein that men first had suggested to them the principles of order and measure from which arose every good art and science.

这种星空的天启也许是由于我们的祖先从星空中接受了灵感，以一种心灵的形象或洞察力的形式，在特定的星相时刻同步地出现在他们身上。他们认为这样的心灵体验是精神冲动的结果，他们各自将其归因于可见的神（行星和星星）或者赫尔墨斯（神的信使，对应于我们内在最高的心智能力或Nous），其他则归因于最高的神（Elyion）。在希腊语中，angelos（天使）一词意味着信使，堕落的天使就是那些降临到我们身边的信使，用一种比喻来说。降临到我们身边的信息，即那些建立了这门科学的仰望星空的古人们所得到的心灵启示。他们通过这种方式通过灵感获得了天启。

This celestial initiation was perhaps due to our ancestors receiving inspiration from the heavens in the form of mental images or insights synchronously occurring to them at particular astrological moments. Such mental experiences they deemed the result of spiritual impulses which they variously attributed to the visible gods (planets and stars) or to Hermes (messenger of the gods) corresponding to the highest mental faculty or Nous in us), others to the Highest God (Elyion). In as much as the word angelos (angel) in Greek means a messenger, the Fallen Angels are those messengers which have come down to us, by a figure of speech. The messages which have come down to us, i.e. the mental inspirations of the star-gazing ancients who established this science. Their initiation was gained in this way, by inspiration.

此后，他们开始观察，我们在大英博物馆有数千块在巴比伦和尼尼微发现于19世纪的泥板，记录了星相家和魔法师们的星相观察，以及他们的星历和他们对国王的报告。有些观察据说有近4000年的历史。同样，埃及法老时代的祭司们的十二宫历中也嵌入了非常古老的天文学知识。这些知识可以追溯到很久以前，因为早在公元前1650年，埃及人就开始忘记了这些历法的天文学基础。埃及人至少从金字塔文本（公元前2400年左右）的时代就有了复杂的天文学知识，我们可以称这种知识为星相学或者甚至是魔法，因为它经常与礼仪实践有关。圣奥古斯丁在他的《上帝之城》中反问道，埃及人的智慧除了主要是天文学之外，还有什么呢？

They began thereafter to observe and we have in the British Museum thousands of clay tablets discovered in the nineteenth century in Babylon and Nineveh which record the astrological observations of the astrologers and magicians as well as some of their ephemerides and their reports to the kings. Some of these observations are said to be almost 4,000 years old. Likewise, there is very ancient sky lore embedded in the decan-calendars of the priests of Pharoanic Egypt. This lore goes back very far as it appears that the Egyptian themselves were forgetting the astronomical basis of these calendars as early as 1650 BC. There is evidence of sophisticated astronomical knowledge among the Egyptians from at least the time of the Pyramid Texts (c 2400 BC) and we can call this knowledge astrological or even magical in that it was frequently connected to liturgical practices. St Augustine, in his City of God, asks rhetorically, What else was the wisdom of the Egyptians than, principally, astronomy?

按照柏拉图的说法，更高的智慧是理想的，因此是不可见的，就像所有的普遍性都是不可见的一样；更低的智慧是显形的，就像我们的造物可以被所有人看到一样。再者，更高的智慧在我们上方的天空或天堂中反映出来。我们必须向上看，事实上和隐喻上皆是如此，因为正如柏拉图反复告诉我们的，正是通过研究天空，我们才能学习到更高智慧的永恒规律。他还在《理想国》和《法律后篇》中告诉我们，要使用[数学]问题，并且不要理会行星的物理本体。我们寻求的是天堂的法则（logoi），而不是对行星和星星的物质基础的分析。

Speaking Platonically, the Higher Wisdom is Ideal and therefore invisible as all universals are invisible; the lower wisdom is manifest as our works may be seen by all. Again, the Higher Wisdom is found reflected above us in the sky or heaven. We must look up, both actually and metaphorically, for as Plato repeatedly tells us, it is by studying the heavens that we learn the eternal principles of the Higher Wisdom. He also tells us inThe Republic and in The Epinomis to employ [mathematical] problems and leave the physical bodies of the planets alone. It is the laws (logoi) of heaven we seek, not an analysis of the material basis of the planets and stars.

古代的星相学的秘传断言，通过仰望天空，我们就能被天启存在的奥秘，创造的宏观规律和自我认识，因为俗话说：“Scientia est universalium”（科学是普遍的）。

The esoteric astrological wisdom of the ancients asserted that by looking up to the sky we were initiated into the mysteries of existence, the macrocosmic laws of creation and the knowledge of the Self for, as the saying goes: “Scientia est universalium” {Science is of Universals}.

我们通过仰望星空所了解的自我是普遍之我，the Secret Adam或原初之人（Adam Kadmon），希腊人称之为人类（Anthropos），神秘主义哲学家称之为Hermes或Agathosdaimon（善良的心灵或神灵），早期的神秘主义基督徒称之为宇宙基督论。

The Self we learn about by looking up is the Universal Self, the Secret Adam or Adam Kadmon, known to the Greeks as the Anthropos, to the Hermetic Philosophers as Hermes or the Agathosdaimon {Good Mind or daimon} and to the early esoteric Christians as the Cosmic Christ.

赫尔墨斯的角色是心灵导师（引导死者的灵魂到达另一个世界）。埃及和他职位(或作用)相当的人， Thoth，将死者带到神拉（Ra）面前，在那里死者的“心”被称重。Christ说：“我就是道路、真理、生命；若不借着我，没有人能到父那里去”（约翰福音14:6）。他还说：“我是世界的光”（约翰福音9:5）。

It was the role of Hermes to be psychopomp {to lead the souls of the dead to the other world}. His Egyptian counterpart, Thoth, brought the dead before the god Ra where the deceased’s “heart” was weighed. Christ said “I am the way, the truth and the Life no man cometh unto the Father but by Me” (John 14:6). He also said, "I am the Light of the World" (John 9:5).

这个宇宙或宏观的自我就是按照上帝的形象造的人。“上帝就按着自己的形象造人，乃是按着他的形象造男造女”（创世纪1:27）。

This Universal or Macrocosmic Self is the Man who was made in God's Image. “In the image of God created He him; male and female created He them” (Genesis 1:27).

这个兼具圣俗两性的存在在世界上所有伟大的神秘文学中都有提到。它是曼达教徒（Mandaeans）的曼达（Manda），萨巴教徒（Sabaeans）的Agathosdaimon，希腊人的人类（Anthropos）。《迦陀·奥义书》告诉我们，它（Purusha）是一切存在之源，神、人和所有动物、植物和矿物王国。

This androgynous Being is referred to in all the great esoteric literatures of the world. It is Manda of the Mandaeans, Agathosdaimon of the Sabaeans, and Anthropos of the Greeks. The Katha Upanishad tells us that it (Purusha) is the source of all that is, gods, men and all the animal, vegetable and mineral kingdoms.

“它是天空中的太阳，祭坛上的火，房子里的客人，无处不在的空气，众神之王……力量，现实。”正是这个“人”是万物的尺度。

“He is the sun in the sky, fire upon the altar, guest in the house, air that runs everywhere, Lord of lords…power, reality.” It is this “Man” who is the measure of all things.

在星相学传统中，他/它被称为原型或黄道。包含了男性和女性，以及七大行星的元素和路径，黄道代表了我们所有事物有所从来的永恒规律。

In the astrological tradition He/It is known as the Archetype or Zodiac. Containing both masculine and feminine, and the elements and paths of the seven planets, the Zodiac represents, for us, the eternal principle from which all things come.

所有存在的开端与终末，所有创造的模式。对原型的完全理解，通过对其各个细分部分的性质和关系进行公正的研究而获得，传授了宏观智慧，并有助于实现自我认识。

The Alpha and the Omega of all existence, the pattern of all Creation. A full understanding of the Archetype, arrived at by an impartial study of the natures and relationships of its various subdivisions, imparts Macrocosmic Wisdom and assists in achieving Self-Knowledge.

自我认识本质上是普遍和宏观的；它既是科学又是神秘主义。通过学习创造法则，我们既学习了科学法则又学习了我们自己集体存在的法则，因为万物都源于一个源头。

Self-Knowledge is essentially Universal and Macrocosmic; it is both scientific and mystical. By learning the Laws of Creation, we learn both Scientific Laws and the Laws of our own collective being since all things spring from one source.

然而，我们必须以个人的方式来接近它，因为我们每个人都是在时间和地点以及一个物理身体中出生的。这些条件迫使我们与世界相遇，限制了我们。

Yet we must necessarily approach it individually as each of us are born in time and place and in a physical body. These conditions under which we are forced to meet the world limit us. They are a blessing and a curse.

它们既是祝福也是诅咒。它们是祝福，因为我们能够比任何人更好地表达宏观的某个方面（我们的出生星盘是理解这一点的关键），但它们也是诅咒，因为我们不能表达宏观的所有其他方面。我们是有限的存在。

They are a blessing in that we are able to express some aspect of the Macrocosm better than anyone else (our natal horoscope is the key to understanding this) but they are a curse because we can not express all other aspects of the Macrocosm. We are limited beings.

这并不是说我们不能理解或欣赏宏观的那些其他方面，而是说我们不是所有方面的表达的同等好的渠道。个体差异就是这样产生的。身体大小的限制影响了我们能做的工作（没有技术的帮助）。性别影响了我们的生活（男人不生孩子）。

It is not that we cannot understand nor appreciate those other aspects of the Macrocosm but we are not all equally good channels for their expression. Individual differences are accounted for thus.Limitations of bodily size affect the kind of work we can do (unaided by technology). Gender affects our lives (men do not give birth to babies).

与性别和大小有关的情感相关性也有智力上的差异。有些人的思维倾向于诗歌，有些人倾向于科学，有些人倾向于买卖等等。出生星盘是理解这一切的关键。它还决定了我们是否倾向于实现自我认识。

There are emotional correlates to our bodily form related to gender and to size. There are intellectual differences as well. Some people's minds are inclined to poetry, some to science, some to buying and selling, etc. The natal horoscope is the key to all this. It also determines whether we will be inclined to achieve Self[1]Knowledge or not.

所有人都有这种潜力，有些人有这种倾向，但只有少数人能够成功。只有少数人能够真正实现自我认识，因为只有少数人，由于他们的星盘，将其视为高于一切的价值，并努力实现必要的Dignification，以超越自然状态（在卡巴拉书中被称为自然亚当），实现超自然状态。

The potential is present for all, the inclination is given to some but success is possible to the few. It is possible for only some to actually achieve Self-Knowledge because only a few, as a result of their horoscopes, value it above all else and will struggle to achieve the Dignification necessary to rise above the Natural State (referred to in the Cabalistic books as the Natural Adam), to achieve the Supernatural State.

这种Dignification的钥匙则是Almutem或星盘的主宰{星盘}

The key to this Dignification is the Almutem or Ruler of the Chart {horoscope}

令人惊讶的是，宏观世界竟然存在于我们内心。我们通过仰望天空科学地发现的东西，只要我们坚持不懈，穿透遮盖我们宏观本性的所有面纱，我们也可以通过内省发现。

It is a wonder that the Macrocosm is found within. What we find scientifically by looking up, we also find by looking within, if we persist and penetrate all the veils covering our Macrocosmic Nature.

这个过程传统上需要冥想、虔诚、神圣占卜和炼金术，它从星相学的教导开始。 星相学教导我们现实的结构。炼金术和魔法教导我们Dignification的方法。在哲学性的《赫尔墨斯文集》中，特别是在《Pymander》（1650年Everard译本的第二篇）和《Crater或Monas》（Everard译本的第十二篇）以及《钥匙》（Everard译本的第四篇）和《阿斯克勒庇斯》中，我们了解了Dignification的过程，在《实用赫尔墨斯文集》中，即在尚未收集和编辑的归功于赫尔墨斯或被认为是神秘主义的实用魔法、炼金术和星相学论文中，我们了解了这个过程的细节。

This process, which traditionally requires meditation, devotion, theurgic divination and alchemy, begins with instruction in astrology. Astrology teaches the structure of reality. Alchemy and magic teach the means of the Dignification. In the philosophic Corpus Hermeticum especially in the Pymander (Libellus II of Everard 1650 translation) and in The Crater or Monas (Libellus XII, Everard) And in The Key (Libellus IV, Everard) and in The Asclepius we learn about the process of Dignification and in The Practical Hermetica i.e. in the as yet uncollected and unedited practical magical, alchemical and astrological treatises attributed to Hermes or considered to be hermetic, we learn the details of this process.

在其中，我们还发现了古代科学的钥匙：天文学包含了算术、几何和音乐等数学科学，它们催生了其他艺术，如建筑、地理和航海。 炼金术教导了冶金、珐琅和珠宝制作、药物学和医学，以及颜料和玻璃的制造，以及人造宝石和神秘的哲人之石。魔法涵盖了所有书写，几何图形对灵魂的影响，声音、香料和颜色用于占卜。简而言之，所有通过符号操作来实现与神、恶魔和智慧的交流以及创造奇迹的东西。通过这三者的结合，我们为人类社会带来了更多的启迪：通过数学（源于星相学）与冶金（源于炼金术）以及奇迹（源于魔法）的教学传承，我们制造了机械装置、自动机、各种描述和用途的机器——简而言之，现代技术世界。

We also find therein the keys to ancient science: astronomy embodies the mathematical sciences of arithmetic, geometry and music which give rise to other arts such as architecture, geography, and navigation. Alchemy teaches metallurgy, enamelling and jewellery making, pharmacopoeia and medicine, and the manufacture of pigments and glass, as well as artificial gems and the mysterious Philosopher's Stone. Magic encompasses all writing, the effects of geometrical patterns on spirits, the use of sound, perfumes and colours for divination. In short all symbolical manipulations by which we achieve communion with gods, daemons and intelligences as well as the production of miracles. Through the combination of these three we get further edification of benefit to human society: through the lessons of mathematics (arising from astrology) with metallurgy (arising from alchemy) and the production of miracles (arising from magic), we produce mechanical devices, automata, machines of various description and use - in short the modern technological world.

[特别说明：当我说我们从星相学、炼金术和魔法中得到这些东西，或者说星相学、炼金术和魔法“教导”这些东西时，请不要用现代的意义来理解我。也就是说，我们作为现代人，如此坚信进化论，以至于当我像刚才那样说话时，我们不可避免地听到它的意思是，星相学、炼金术和魔法在过去的某个时候就已经完全存在了，而所有其他的科学都是从它们之后衍生出来的。 我想要被理解的方式是双重的：

[A Special Note: When I say that we get these things from astrology, alchemy and magic or that astrology, alchemy and magic "teach" these things, please do not understand me in a modern sense. That is, we, as moderns believe so fully in evolution that when one speaks as I have we cannot avoid hearing it as meaning that astrology, alchemy and magic existed full-blown at some time in the past and that all the other sciences came from them subsequently.

1)    理想地{即在柏拉图式的意义上}，星相学、炼金术和魔法这些科学，因为它们体现了更崇高的理念，并且因为这些理念使所有衍生的理念（如衍生的艺术，例如冶金和机械）服从于自己，所以它们在概念上先于那些衍生的东西，尽管这并不一定意味着时间上先于它们。Ideally {i.e. in the Platonic sense}, the sciences of astrology, alchemy and magic, in so far as they embody more lofty Ideas and because these Ideas subordinate to themselves all derivative Ideas (such as the derivative arts e.g. metallurgy and mechanics) they are conceptually prior to those which are derivative, though this does not necessarily mean temporally prior. 

2)     我们无法真正知道艺术和科学在时间上是如何演化的，比如冶金是否先于炼金术或反之，尽管大多数科学史家，他们自己是进化论的奴隶，总是断言如此。我想建议的是，无论这些科学在这个地球上出现的顺序如何，这些科学在古代都是以先验的方式教授的，即首先断言第一原则或理论（Theoria），然后再演示实践（Praxis）{将这些原则作为一种艺术或技能来实践}。当我说星相学、炼金术和魔法“教导”这些东西时，我指的就是这种教学顺序。]

We cannot really know if the arts and sciences evolved temporally such that metallurgy preceded alchemy or vice-versa, though most historians of science, themselves slaves to the doctrine of evolution invariably assert so. I would suggest that whatever the sequence of their appearance on this earth, these sciences were taught anciently in an a priori manner with the first principles or Theoria being asserted first and then the Praxis {practising of those principles as an art or skill} being demonstrated subsequently. It is this didactic sequence to which I refer when I say that astrology, alchemy and magic "teach" these things.]

前面所说的主要目的是为了展示中世纪星相学必须在什么样的背景下才能被理解，如果要按照它自身的条件来理解。从此以后，我将强调中世纪星相学的实用性。

The primary purpose in the foregoing has been to show the context in which Medieval Astrology must be understood if it is to be understood on its own terms. Henceforth I will emphasise practical Medieval Astrology.

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下集预告：

中世纪的星相学与现代的星相学有什么不同？

How does Medieval Astrology differ from modern astrologies?

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