Tuesday 22 December 2020

佛說却溫黃神咒經: The Sutra spoken by the Buddha on the Divine Incantation to Dispel Epidemics: A bililngual edition.

 0a/ I shall now tweet the translation of this sutra, found on this site eaa.fas.harvard.edu/sutra-epidemic. The english version below was "translated by XX", a PHD candidate in Chinese buddhism. The translation is fairly accurate, save in one part, in No. 10, where the translator [and I] have doubts

I have taken the Chinese text from  tripitaka.cbeta.org/X02n0193_001

*** *** *** 
1.聞如是
[Thus I have heard]
一時佛遊王舍城竹林精舍與四部弟子大眾俱會為說經法
At one time, the Buddha travelled to Bamboo Grove Monastery in Rājagṛha in order to preach the Dharma before a great number of disciples of the four assemblies who had gathered. 
2.爾時維耶離國屬疫氣猛盛赫赫猶如熾火死亡無數無所歸趣無方救療
At that time, in the country of Vaiśālī, there just happened to be plague running rampant & spreading like wildfire. Those who had perished were countless in number and there was no end in sight, 
and no means for treating and saving those who had been infected. 
3.於是阿難長跪合掌白佛言彼阿耶離國遭溫氣疫毒唯願世尊說諸聖術却彼毒氣令得安穩離眾苦患
Thereupon, Ānanda knelt before the Buddha with his palms together and spoke to the Buddha saying, “Vaiśālī has encountered a deadly epidemic... 
3b. I only pray that the World-Honored One preach various sacred techniques to dispel their contagion and allow them to obtain peace and be free from suffering and illness." 
4.佛告賢者阿難汝當聽受之有七鬼神常吐毒氣以害萬姓
The Buddha spoke to the wise one, Ānanda, “You must listen to this. There are seven demons and they incessantly spew forth contagions and by means of this infect the myriad people. 
5.若人得毒頭痛寒熱百節欲解苦痛難言人有知其名字者毒不害人If a person contracts this contagion, he or she will have headaches and bouts of cold and fever, his or her body will long for cessation and his or her pain is difficult to express but, if a person has knowledge of that name, then the contagion will not harm him or her. 
6.是故吾今為汝說之。阿難言願欲聞之
For this reason, I will now preach this for your sake. Ānanda said, “Please, I desire to hear this.” 
7.佛言若四輩弟子欲稱鬼神名安之時當言:
The Buddha said, “When the four assemblies of disciples desire to recite the name of these demons and pacify them, then they should say: 
8.南無佛陀耶。南無達磨耶。南無僧伽耶。南無十方諸佛。南無諸菩薩摩訶薩。南無諸聖僧南。無呪師(某甲)
Na mo fo tuo ye, namo damoye, namo sengqieye, namo shifang zhufo, namo zhu pusa mohesa, namo zhushengseng, namo zhoushi, [mou jia] 
8b. [translated:] ‘I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha, I take refuge in the Buddhas from ten directions, I take refuge in all the Bodhisattvas, I take refuge in all the Arhats, I take refuge in (name of the practitioner).’ 
9.今我弟子所說神呪即從其願. 如是神名
Now, my disciples, this incantation that I preach is in accordance with your prayers. The name of such demons 
10.我今當說沙羅佉三說沙羅佉已便說呪曰。
I will now preach to you the [Saluo Expulsion]‘沙羅佉.’” After having [thrice said the saluo explusions] “三説沙羅佉,” the Buddha, moreover, preached the incantation saying,
[this is the doubtful bit] 

11/ 
夢多難鬼、
Meng duo nan gui*:
阿佉尼鬼、
A qu ni gui
尼佉尸鬼、
Ni qu shi gui
阿佉那鬼、
A qu na gui
波羅尼鬼、
Po luo ni gui
阿毗羅鬼、
A bi luo gui
波提棃鬼.”
Pi ti li gui.

* Gui is the Chinese for demon. 
12.佛言是七鬼神呪名字如是若人熱病時當呼七鬼神名字言

The Buddha said, “This is the incantation of the seven demons. Their names are as such. When one has a fever or sickness, he should call the names of these seven demons and say, 
13/ “疾去疾去莫得久住“
‘leave immediately, leave immediately, do not stay for long’ 
14.我弟子身令毒消滅病速除愈我弟子今歸依三寶燒香禮敬行是諸佛所說神呪
As for the bodies of my disciples, the contagion will be banished & the illness will quickly leave and they will be healed. My disciples, now devote yourself to the three treasures, burn incense and prostrate
 and practice this incantation of the various Buddhas. 
15.若有呪神不隨諸佛教者頭破作七分如阿棃樹枝
If there is a demon that does not obey the teachings of the various Buddhas, its head will split into seven parts like the branches of the arjaka tree. 
16.若人得病一日二日三日乃至七日熱病煩悶先呪神水以與病者飲之當三七遍誦此呪經病毒五溫之病並皆消滅
If a person acquires a disease, for one day, two days, three days, up to seven days, and experiences fever and anguish, first use this incantation make holy water and then give
 to the sick and have them drink it,* one should recite this text twenty-one times. Diseases, contagion, and epidemics will be eradicated
* I suggest adding a full stop here, i.e. "... drink it. One should recite [this text] 21 times. Diseases [etc] will be eradicated" 
17.若亦立門書著氣病者當額書七鬼神名字復取五色縷線各各結其名字繫著門上大吉祥也
Also, if one sets up a gate and writes [the name of] the disease, one should write on his forehead the names of the seven demons. 
17b/ Again, if one takes cords of the five-colored (blue, red, white, black, yellow) threads, ties one to each of the names and connects them to the top of the gate, this will be extremely auspicious. 
18.若能勤誦此經專心受持齋戒不喫熏辛誦此七鬼神名字溫鬼永斷不過門戶
If one diligently recites this sutra, exclusively devotes one’s heart and memorizes it, holds the lay precepts and does not imbibe vegetables with pungent smells, and recites the names of these seven demons,
 these demons of disease will be forever cutoff and unable to pass through the doors of the gate. 
19.自進至患家鬼見皆走一身永不染天行
If one proceeds to & enters a house that of one who is suffering from illness,the demons will encounter him or her & each & every one of them will flee leaving the body [of the inflicted] eternally free of contamination from contagious disease 
20.若能專心勸人書寫受持讀誦此經消殃却害
If one exclusively devotes oneself to recommending this sutra to people, copies it, memorizes it and recites it, then he or she will dissipate misfortune and dispel harm. 
21.若人不能誦得竹筒盛安門戶上溫鬼不敢過門亦得延年養壽大吉祥也
Even if there is a person who cannot recite the incantation, if they are able to place put this sutra in a tube and enshrine it above the doorway, then demons of disease will not dare to pass and, ... 
21b/ moreover, they will extend the years of their life and have great fortune.” 
22.阿難叉手白佛言當何名此經云何奉持
Ānanda put his palms together spoke to the Buddha saying, “What should I call this sutra? How should I uphold it?” 
23.佛言此經名為却溫神呪佛說如是天龍鬼神一切大眾聞呪歡喜作禮奉行
The Buddha said, “This sutra’s name shall be 却温神呪.” [the divine mantra to expel diseases]The Buddha’s teaching was as such. The devas, nagas, demons, divinities and the entire assembly
 heard of this incantation and rejoiced. They prostrated, received the teaching, and put it into practice. 

Friday 11 December 2020

A panopoly of Chinese amulets

This post has been derived from a tweetstorm I published on my twitter, @edwardW2, 

1/ A set of amulets for many purposes from the 2018 ed of the 繼成堂 (Hall of Continuing accomplishments)  almanac, published in China




Preface (Text marked A) in bottom left

符咒是我国几千年的民族传统文化之一,但并非每个人画符都能,应验,有绿者必须心清意静,意念高度集中才能达到画符的目的
Amulets are part one of the ancient culture of our country. But not every person is capable of drawing an effective amulet. Those who are fated to have this property, should with clear heart and still intent. Only through a high concentration of the will, may the amulet have the desired effect. 


There are 15 amulets on the page. Each of them resolves a particular evil. The work describes the various materials on which the amulets are to be written on: 


1. Makes business prosper; carry about the person. Write in black ink on red paper

2. Increases money luck; carry about the person. Write in Cinnabar ink 硃 on red paper. 

3. Use this this if children are hard to rear 難養. The central inscription has space for which to write the child's Year, Mth, day and Hour of birth on. 


4. For harmony between man & wife. Write this with Cinnabar ink on Yellow paper. Burn to ash and stir into the partie's drink, but do not let the two parties know of this.

5. Protects the foetus and the Mother. This amulet is especially valuable if mother has offended the foetal god;胎神, in which case, burn to ash, dissolve it in water and give it to the pregnant woman to drink. Mother and child will be safe.

6. for a rather distressing condition called 收惊 Shoujing,  baike.baidu.com/item/%E6%94%B6, where the child grows ill after a fright (said to be of supernatural origin)

7. Amulet to dissolve bones; said bones are ones accidentally swallowed and stuck in the throat. It is to be written using black ink on a piece of flowered writing paper; 花笺. A spell is written besides it, namely" 

赫赫陽陽,奉請三山九候,此碗化為江洋大海咽喉化萬丈深潭,全力吞入變化無出
"Brightly, Brightly, Yang, Yang, I humbly ask the Nine Dukes of the Three Mountains, to transform the water into this dish into that of rivers in seas; to transform it into a sea, to transform the gullet into a lake a thousand fathoms deep, to swallow [the bone] with all effort, and transform it so it disappears"

( I presume you burn the paper, recite the spell , stir ashes into water, & swallow the water.) 

8. To dispel evil forces that one has offended 退煞冲丧犯. Write using Cinnabar ink on yellow paper; burn and drink the ashes in water 

9. To resolve quarrels between father & son (make 2 copies of the amulet, one to be carried by each party)

10. To suppress bad dreams. Write with red ink on yellow paper, and carry on body

11. To stop bleeding and cure small wounds. The text adds the following instructions. 

注:轻微皮肤伤或刀伤、在条件不便时可用绿色树叶(无毒)一片,用指箭画一直,边念;一二三四五,金木水火土、余仿此,正面朝外贴于伤处。 
Note: For a gentle cut or scratch, when nothing else can be had, take a green, leaf of a tree (so long as the leaf is not toxic) and trace out the amulet [shown above] with the fingers; whilst doing so say one, two, three, four five, Metal, Wood, Water, Fire, Earth,  Then paste it, with the writing side towards the wound.

12. To avoid quarrels and contentions. Write using red ink on red paper; carry on body. 

13. Amulet to repay debts. Write it in black ink on yellow paper; write the reason for the debt on the back. 

You are to write your name in the place of the crosses on the right and the date and time of birth on the dots below. The line on the left is for you to write your address; the Chinese  words there translate to "Address: People's republic of China, ____ Province, ___ " I presume if you are not in the PRC, you replace this line with your own address and country.

14. For “protecting the body" 保身. To be written in Cinnabar red ink on yellow paper, and carried about the person

15. For  protecting the body whilst travelling.To be written in red ink on yellow paper, and carried about the person.

Friday 6 November 2020

高王觀音經 The High King Avalokitesvara Sutra – A bilingual edition

 高王觀音經

THE HIGH KING AVALOKITESVARA (GUAN YIN) SUTRA –

A bilingual edition


This scripture is quite widely spread in China, but is seldom discussed in the west. Continuing in my series of bilingual editions, I have reproduced it here. 


The Chinese text of this edition is Taisho tripitaka No. 2928; It is accessible here 

http://tripitaka.cbeta.org/T85n2898_001 


The "Original preface" to the sutra-- which shows how the scripture was revealed to the mortal world is translated here: https://edwardwhite123.blogspot.com/2021/05/the-original-preface-to-high-king.html  In brief, a person wrongly accused of a capital offence had a dream-vision, wherein a monk revealed this Scripture to him. After chanting it a thousand times, the executioner's sword shattered to pieces, saving him. The astonished king who sentenced him to death freed him, and ordered the sutra to be promulgated. 


However, it is precisely because of this revelation, that some buddhists consider it to be an apocryphal sutra偽經. The Taisho Tripitaka puts it under "doubtful sutras 疑似" . For more on this subject  see this post https://edwardwhite123.blogspot.com/2021/10/the-high-king-guanyin-sutra-as.html


Despite these doubts, this sutra was fairly popular in China, as can be evidenced by the numerous editions of this text-- and indeed, one translation into the now-extinct Tangut language. Links to copies of the old sutra will be given at the end of this introduction. 

*** *** *** 


I shall feature two translations of this sutra. Both of them are anonymous. The first translation, which I shall call translation A, can be accessed here: 

http://tbsn.org/english2/sutra.php?id=4&keyword=&page=0 

This translation is bilingual.  the Chinese being placed there in pinyin (printed in CAPITALS). This translation is here printed in blue. 


The second, equally anonymous translation I shall call translation B. It  is accessible here https://www.fodian.net/world/2898.html . It is printed in black. 


*** *** *** 

 Some of these old woodblock editions can be seen here: 


佛為海龍王說法印經 The Dharma-Seal Sutra Spoken by the Buddha for Ocean Dragon King- A bilingual edition

佛為海龍王說法印經
The Dharma-Seal Sutra Spoken by the Buddha for Ocean Dragon King
( Taisho Tripitaka 大正大藏經 0599)

This is an extremely short sutra. With punctuation, the text contains just under 250 Chinese characters. It is possibly one of the shortest texts in the Chinese Buddhist canon. 

In the preparation of this bilingual text, I have consulted two sources: 

The Chinese text was taken from here http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra9/T15n0599.pdf 

The English translation <So far the only one I know of> comes from here. 
https://www.fodian.net/world/0599.html It was done by an anonymous translator, and is fairly good. I have only altered it in two places of the title, to remedy the now non-standard romanization of Chinese

This sutra was evidently popular enough for it to be translated into Tangut, a now-extinct language spoken in in what is now Northwestern China A transcription of this translation in its truly extraordinary writing system can be found here: https://www.babelstone.co.uk/Tangut/DragonKing.html


*** *** *** 

佛為海龍王說法印經

大唐三藏法師義淨奉 詔譯

The Dharma-Seal Sutra Spoken by the Buddha for Ocean Dragon King
Translated into Chinese during [Tang] Dynasty by Tripitaka master Yi-[Jing]

如是我聞。一時薄伽梵。在海龍王宮。與大苾芻眾千二百五十人俱。并與眾多菩薩摩訶薩俱。

Thus have I heard, At one time the Bhagavan was in Ocean Dragon King's palace, along with one thousand two hundred and fifty great monks, and many Bodhisattva-Mahasattvas. 

爾時娑竭羅龍王。即從座起。前禮佛足白言。世尊。頗有受持少法得福多不。

At that time, Sagara the dragon king arose from his seat, went ahead,bowed to the feet of the Buddha, & said: "World-Honored One, is it possible to accept & uphold a few Dharmas but gain a lot of blessings?" 

佛告海龍王。有四殊勝法。若有受持讀誦解了其義。用功雖少獲福甚多。即與讀誦八萬四千法藏。

The Buddha told Ocean Dragon King: "There are four especially exalted Dharmas, if one can accept, uphold, read, and recite them, and can understand their meanings, although he spends little effort, he will gain lots of blessings. The merits and virtues that he gains will be the same as reading and reciting eighty-four thousand Dharma-Stores." 

云何為四。所謂念誦。
"What are these four? They are:*

諸行無常。一切皆苦。
諸法無我。寂滅為樂。
All movements are impermanence.
    All beings suffer
Everything has no ego
   The tranquil extinction is the Bliss." 

 

*A better translation would go " "What are these four?" The Buddha recited thus:  "

龍王當知。是謂四殊勝法。菩薩摩訶薩無盡法智。早證無生。速至圓寂。是故汝等常應念誦

"Dragon king, these are the Four especially exalted Dharmas, which can grant the exhaustless Dharma-wisdom to the Bodhisattvas, make them achieve the uncreated stage earlier, and reach the Perfect Tranquility quickly. Therefore, you all should often recite and be mindful of them." 

爾時世尊。說是四句法印經時。彼諸聲聞。大菩薩眾。及天龍八部。阿蘇羅揵達婆等。聞佛所說。皆大歡喜。信受奉行

When the World-Honored One spoke this Dharma-Seal Sutra of the four sentences, those Voice-Hearers, great Bodhisattvas, and the eight kinds of super-mundane beings, Including the gods, dragons, Asuras, Gandharvas, and so forth, having heard the Buddha's words, were greatly delighted. They accepted the teachings with faith, and began upholding and practicing them. 


********************

Here is a picture of the scripture: 







to l.c. f.o. x.  To L.c.----- F.O. -----X -- FB mm, TH ah cl bt,ol lyr,ggwl CC CH AB JRR JL LGS tch scc 

Thursday 5 November 2020

The Great Compassion Sutra (Taisho 1060) A Parallel Chinese-English edtion Part 2: Effects and spells

 This present text is part two of the ... 

千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經
(乙)

THE SUTRA OF
THE VAST, GREAT, PERFECT, FULL, 
UNIMPEDED GREAT COMPASSION 
HEART DHARANI OF THE 

THOUSAND-HANDED, 

THOUSAND-EYED 

BODHISATTVA WHO REGARDS 

THE WORLD’S SOUNDS 


PART 2

(For part 1 see here )

[Taisho 1060] 

Like the previous post, the Chinese text was taken from  the Taisho Tipitaka, text No 1060. It can be accessed here  http://tripitaka.cbeta.org/T20n1060_001 and here http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra10/T20n1060.pdf  as a PDF

The English translation of this work is  by Sifolng Tsun. It was derived from here http://www.buddhism.org/Sutras/2/Sutras17.htm . The previous post had a parallel translation by the Buddhist Text Translation society. However, the section here was found in that book by the BTTS, in part because of the lack of space.

Not that this text is particularly boring-- on the contrary! It contains a huge amount of theurgic and outright magical material. The text lists at length the whole pantheon of deities that will protect the practitioner, and the spiritual powers they can achieve. Near the end of the sutra there is an extensive set of exorcistic rituals involving the sutra, as well as an equally extensive set of medical receipts. (These sections have been marked out with a   should any magician wish to access them quickly. 

For more modern-- and simpler  rituals involving  the mantra, see here

Wednesday 4 November 2020

關聖帝君覺世真經-- The Sage Therach Guan's true Scripture to Awaken the world: Two English translations

關聖帝君覺世真經

The Sage Therach Guan's true Scripture to Awaken the world. 

Guan Sheng Di Jun world Awakening Prayer 

A true scripture to awaken the world, by the Holy Imperial Prince Kwan-Foo-Tsze

[pic is From the Staatsbiblotek Berlin's Copy of the 關帝明聖真經]

This text is one of a particular example of what are called in Chinese 善書: meritorious books. This text is attributed to Lord Guan, a Chinese general who is venerated as a god. 

The text  is in two parts; the first, which is an introduction and is in prose. The second is in verse-- sentences of three of four characters each. This latter section contains an uncompromising moral code-- do not lie, steal, cheat, or you and your descendants will be destroyed!

This present edition contains three texts: They are the Original Chinese, and two english translations. 

The Chinese text I have got from this site:http://www.boder.idv.tw/ks.htm of which an archive link is: https://web.archive.org/web/20201029085841/http://www.boder.idv.tw/ks.htm 

The older english translation is by Robert Morrison. You can see it here https://books.google.com/books?id=s8JLo8o1Tz0C&pg=PA146#v=onepage&q&f=false

He included it in  Part 3 of his celebrated Chinese-English dictionary. As might be expected from a person of his era, he called it a "Pious fraud" -- that is, he did not believe it was actually written by Lord Guan. However, what Morrison evidently did not object to, was the ethical system contained within. He chose to include it inside his dictionary as a sample of Chinese Ethical beliefs. Morrison's translation is fairly accurate, but is unfortunately incomplete: He only translated the verse section.

The second translation featured is by Andrew Gudgel. It can be found on its original website here:https://web.archive.org/web/20150502063646/http://guanshengdijun.com/GuanShengDiJunWorldAwakeningPrayer.html
And in a copy by a fellow blogger here https://heathenchinese.wordpress.com/guan-sheng-di-jun-prayers/

It is best to leave it to Gudgel to explain how he came to this book:  

"Someone had set out a stack of prayer booklets as a deed of merit, hoping that passersby would take them. Out of curiosity, I took home a booklet. Out of curiosity, I began to translate the prayers. After reading the testimonials, I became afraid to not finish translating them. I leave them here on this electronic street corner for anyone to take. " - Andrew Gudgel

Gudgel's translation differs from Morrison's. He translates the complete text, but does so in a more concise, proassic manner. His online edition reproduces several miracle tales surrounding the scripture--  what he calls "testimonials" a common thing for Chinese scriptures.  However, as I cannot  locate the Chinese originals of these miracle tales, I will not be featuring them here. 

One particular piece of trouble comes the fact of variant texts. Like most Chinese books, there are many small differences between editions of the same text -- sentences added, omitted or rearranged, otherwise different characters used. 

With the  Morrison text, detecting variants with the online is easy enough, because he printed the Chinese text alongside it. With Gudgel's text, this is a more difficult task, as no chinese text is included. 

Judging from the translation, though, Gudgel evidently used a text that was slightly different from both the Morrison and Online ones. The differences get particularly large about section 21-22 of the Verse section. Here it seems Gudgel and Morrison were using sources that had slight variations in the order of the lines. In turn, how many of the variants in Gudgel are simply Gudgel's translation choices, I know not. 

I have set Gudgel's translation in common type, and Morrison's translation in italic. 

The Great Compassion Sutra (Taisho 1060) A Parallel Chinese-English edtion Part 1: From the introduction, to the mantra

千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經
(甲)

 

THE SUTRA OF
THE VAST, GREAT, PERFECT, FULL, 
UNIMPEDED GREAT COMPASSION 
HEART DHARANI OF THE 

THOUSAND-HANDED, 

THOUSAND-EYED 

BODHISATTVA WHO REGARDS 

THE WORLD’S SOUNDS 


Part 1


(For part 2 see here 


In this text, I have aimed to bring together three texts surrounding the 大悲咒- Great Compassion Mantra in Chinese. Although a huge part of contemporary chinese Buddhist practise, it is hardly studied at all. By bringing together these texts, I hope to improve the scholarship  and understanding of this significant part of everyday buddhist ritual. 



This present blog post contains three texts. 


First, printed in black, is the Chinese text of the sutra itself, specifically  the Taisho Tipitaka, text No 1060. It can be accessed here  http://tripitaka.cbeta.org/T20n1060_001 and here http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra10/T20n1060.pdf  as a PDF


The first translation, printed in black is by Sifolng Tsun. It was derived from here http://www.buddhism.org/Sutras/2/Sutras17.htm Each entry is headed with an "S"


The second tranaltion is by the Buddhist text translation Society, of  Dharma Realm Buddhist University, USA. It was found in a booklet that was printed in the 1970s, which I scanned into the internet archive. 

https://archive.org/details/guanshiyinpusadabeizouxinjing_images/page/n9/mode/2upThis translation is printed in blue, and each entry headed with a B. The square brackets in the Blue parts indicate page breaks in the original book. 


It is the author's opinion that Sifolng's translation is the slightly better one, if only because it is more complete, translating passages that  B omits. 


This text will only contain the first half of Taisho 1060, or rather the extent that was translated by the Buddhist Text translation Society. The second half should appear in due course.


Tuesday 3 November 2020

Culpeper's aphorisms from his Opus Astrologicum 1: Horary

A CENTURY OF Aphorisms,
 Appropriated to the resolving OF Horary Questions. Collected by NICH. CULPEPER Gent. Student in Astrologie.
Virgo 1647.
LONDON, Printed for R. Moone, & S. Chatfield. 1654
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This set of aphorisms was taken from Nicholas Culpeper's   Opus Astrologicum. This book contained five sets of aophorisms, or as stated on the title page: 
  1. A Century of Aphorisms, appropriated to the Resolving of Horary Questions.
  2. Elections Astrological, for such as are going to War.
  3. Elections and Observations concerning Journeys.
  4. Elections for Buildings, Hidden Treasures, and Marriages.
  5. Prognostications, and Astrological Secrets, proved by Example.
The present text was taken from the EEBO scan of the book. Unfortunately, the copy of the work is hugely defective; the pages are torn or the letters hopelessly blurred. I have attempted to restore some of the words (based on astrological context), or, when that is impossible, restore them based on other sources in the same tradition. 

The original text is unpaginated, and i have not added foilio numnbers to this text. I have also modernised the spelling in the text, but have left archaic nouns in place. 

To make the text more manageable,I have attempted to add section headings in the text, showing the themes of various aphorisms. I must stress that these headings are my own invention, and can only act as broad categories. 



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Aphorisms.

[Rising Sign characteristics (cf. Leo, No. 5) ]
1.  Under Aries are born men of thick hair, white or yellowish, curling; long visage, crooked nose, hazle [hazel] eyes, little ears, short legs, little feet: the first 15 degrees give a more gross body then the later.

2. Under Taurus are born men of a short and thick stature, big, broad men, high forehead, wide nose, great mouth, fat short neck, dark ruddy colour, short arms, thick hands, thick black hair, big buttocks, short legs, slow to anger; but if once angered, hardly ever pleased again.

3. Gemini gives a delicate, strait, well-composed, and well-set body, good colour, bright clear eyes, good sight, and piercing; long arms, long hands and feet, large breast, brown hair, good wit, fluent tongue, and apt discourse; yet a man of no great fidelity.

4. Cancer gives but a little short stature; yet the later fifteen degrees give a more full body then the former: you know one Sprat may be something bigger then another: the upper parts of the body are more thick then the lower; disorder in the teeth, little eyes, blackish hair, a low whining voice.

5. Leo arising, gives great head and eyes, quick sight, a large, lusty, strong body; full of metal, courageous, stout-hearted; thick, broad shoulders; yellowish or flaxen hair; a big great voice, resolute spirit, aspiring brain, of a generous, free-hearted, and courteous disposition.

6. Virgo arising at a Nativity, gives a spare body, yet well composed; a mean stature, lovely brown complexion, great eyes, thick black hair, subtle wit, no great fidelity, aiming at self-ends.

7. Scorpio gives but short [Stature?], yet a big-limbed, full, and well-set body. strong and active; wilful, malicious, false, and deceitful; sad-brown hair, dark sallow complexion, a short neck; quick in motion of body, but of reserved thoughts.

8 'Twere pity to have missed Libra, the comeliest of person, and uprightest in condition of all the Zodiac.

Libra gives a delicate, comely, strait body; a round, fair, and well-favoured face, hair for the most part flaxen or light-brown, but sometimes black: a cheerful well-spoken creature; red lips, cherry-cheeks; a tall slender body; courteous, [impartial?], just and upright in all their dealings.

9. Under Sagittarius are born strait, well-proportioned-bodies, strong and well-set; of a loving cheerful countenance, high colour, oval visage; good horse-men, and great shooters; stout hearts, brown hair, and quickly bald

10 Capricorn gives a very slender weakly man, dry and lean; the face [tan?] and thin; blackish hair, and i[...] exceeding thick; [...], ob[...], or pale [...]; a man as big about the middle as about the breasts; long neck, a disproportioned body; witty, choleric, and sad.

  • For The sake of comparison, here is Gadbury's description of Capricorn.


11. Under Aquarius are born men of a middle stature, well-shaped, clear skin, fair visage, yet more lovely than beautiful or curious, yet a handsome-composed body, a whitish-bright hair, and sometimes yellow.

12. And lastly, Pisces gives a short, ill-composed body, yet a good face of clear complexion and colour; thick shoulders, brown hair, fat and plump in all parts; an idle body, else no way hurtful.

[Descriptions of the Planets:
13. In general descriptions of the Planets, consider, The Sun presents one of a brown or yellowish colour, round forehead, great hazel eyes, sharp and piercing, quick-sighted; of no great stature, yet fleshy, and full-boned: he hath a long beard; and is quickly bald; a generous creature, high-minded, aiming at no base or mean things.
14. The Moon declares one with a pale and whitely face, mixed with but little redness, if any: of mean stature, proud, of an auburn hair, slow of speech, fat, and flegmatick; short arms, fleshy hands, of a mutable condition, often removing from place to place; a wearish peevish creature, seldom contented: neither delighting much in action nor idleness.
15 Saturn signifies a man with a black swarthy colour, big and large eye-brows, black and little eyes, thin beard, and sometimes none at all; thick shoulders, and sometimes crooked; heavy lumpish looks, tall stature: he goes with his head stooping forward: lean face, thick lips: he delights to be alone, and is always musing: he hits one leg against the other as he goes: he can hide his anger, and his tongue will tell no tales of his heart: wilful, envious, malicious, fearful, proud, and slovenly; covetous, aiming wholly at his own ends.
16. Jupiter represents a man tall of stature, of a brown ruddy complexion, an oval visage, high-forehead, fair gray eyes, lightbrown hair, a handsome well-set strait body, large belly, great thighs, great well-proportioned legs, long feet, a sober, well-spoken, well-conditioned man, desiring to benefit all men; not covetous, nor caring for the goods of this world.
17. Mars describes one of an high colour, slender, yet strong, and well-set, a round sun-burnt face; his hair yellow or f[...]en and [...]; hazle eyes, quick, sharp, and piercing; furious looks; proud, presumptuous, valiant, full of words boasting and lying.

18.Under Venus are born people of a whitely-brown colour and complexion; black and quick eyes, little eye-brows, red lips, cherry-cheeks with little dimples in them; the nether lip some what bigger then the upper; a neat, well-composed, and well-ordered body; strait, but of mean stature; affable, courteous, merry, wholly delighting in Curiosities.
19. Lastly, Mercury gives a creature of a tall stature, black hair, long lean face, high forehead, long strait nose, lean lank body; long fingers, and lean; long feet; and he goes swinging one arm: a witty subtle man, full of talk, and of no great fidelity, unless Mercury be in a fixed sign.

[How to use these descriptions]
20. By comparing the Planet with the signe he is in, the description of the body is found out. Also, by considering the strength of the Planet, his aspect to the Sun or Moon, his being with fixed Stars, either of, or opposing his own nature, with his being above or under the earth. For Planer, when they are above the earth, give far taller, stature, then they do when they are under the earth.
[Considerations before judgment : For a related discussion on radicality vide nos. 67 ff]
21. In an Horary Question, when the Lord of the hour is the same Planet, or of the same Nature or Triplicity, or in the same Triplicity with the Lord of the Ascendant, the Figure is radical, and sit to be judged of; else not.
            M.N. I have found many Questions true, wherein this hath not been so.

22. Pass no judgement upon a Figure, when either the first or later degrees of a Signe ascend: for if few degrees ascend, the Question is not (as then) ready for judgement: but if the later ascend, the time is slipped, and the Querent hath been tampering with some other Artist about it.

M.N. I suppose the true reason of this is fear of mistaking the Significators.


23. Saturn or Mars peregrine in the tenth house, or the Dragons tail there, the Artist gets no credit by that Question.
[E.W. A similar condition exists, but with the Seventh house instead of the 10th: Vide 73-74

[The moon and her condition]
24. In all Questions, have a special eye to the Moon for she brings the strengths of the other Planets to us: It is better the Lord of the Ascendant be unfortunate, then she.
25. In all Questions wherein the Fortunes are significators, hope well: but if the Infortunes be significators, fear the worst, and so order your judgement accordingly.
26. When the Moon is void of course in a Question, there is no great hopes of effecting any thing to purpose: yet if she be in Taurus, Cancer, Sagittarius, or Pisces, the fear is the less.
27. The Planet which the Moon last separated from, shews what hath been done already in the business: If from a Fortune, good; if from an Infortune, ill. See what house the Planet is in, and give your judgement accordingly.
M.N. Judge the like by the Lord of the Ascendant
28. The application of the Moon shews the present state of the thing demanded: Viz, a good planet in a good house, by a good aspect, gives strong hopes of the thing desired.
29. The application of the Moon to a Planet in his fall, or detriment, signifies trouble and delay in the business.
[Planetary condition]
30. If a Planet retrograde, or in his first station, be Significator, he denotes much discord and contradiction in the business.
31. A Planet slow in motion, if he be Significator, prolong mightily the thing sought after; especially, if he be in a signee contrary to his nature, or in the house of his enemy.

[The Malefics ]
32. When the Infortunes signify evil, they bring it to pass with much violence: but if they signifier good, they either bring it not to pass at all, or if they do, it comes with much care, delay, and vexation.
33. When the Infortunes signifier any evil, see whether Jupiter or Venus cast friendly beams thither: if they do, they mitigate the evil; and so much the more, if it be with reception.




34. When the Fortunes portend any good, if Saturn or Mars cast forward beams thither, without reception, it mightily hinders the good promised.
35. Confide not too much upon what a Fortune promiseth, unless he be either in essential dignities, or received by another Fortune: for else, he is like a man that would fain do thee good, but wants power.
36. Saturn and Mars peregrine, are malicious beyond measure: they are not so bad when they are in essential dignities; for then they are like noble enemies that have got their enemy in their hands, and scorn to hurt him.
37. If Saturn or Mars be in their houses or exaltations, and in angles, and promise any good, they bring it to pass.
38. In a Question, when Fortunes and Infortunes are equally weak and ill-seated, defer the judgement till the heavens are better seated.
39. When a Planet promising any good in a Question, is either in combustion with, or opposition to the Sun, he never bringeth the good to pass.

40. Saturn and Mars in conjunction, if they promise good, it never comes to pass: but if they promise evil, it comes with more malice then was expected.



[The Lord of the ascendant]
41. The Lord of the Ascendant, and the Moon peregrine, shew the Querent is out of all hopes of obtaining his desire.
42. View whether the Significator of the thing desired be in a fixed signe: if he be, it will continue: if in a fickle sign, it will quickly end: if in a common sign, it will change out of one thing into another.
43. If the Lord of the Ascendant, or the Moon, be with the head or tail of the Dragon, it brings damage to the Question propounded. Look in what house they are, and from the signification of that house you may know whence the damage will come.
MN: I shall diligently heed the Dragons head in this particular. As for the Dragons tail, 'tis out of question.




[House significations]
44. The first house signifieth the life, complexion, disposition, will, manners, and understanding of the Querent; the beginning of all enterprises.
45. The second House signifies riches, gain, traffique, [traffic] gold, silver, and loss and gain by traffique; all moveable goods without life.

46. The third house signifies brethren, sisters, kindred, small voyages, short journeys, interpretation of dreams, &c.
[Dreams are ustally also taken to be a 9th house topic… but See Lilly…]
47. The fourth house signifies the father, houses, land, immoveable goods, orchards, tillage, hidden treasures, minerals, all things under the earth, prisons, obscure places, the grave, and good report after death, and the end of all things taken in hand.
48. The fifth house signifies children, all younger kindred, joy, pleasure, gifts, bravery, delight, the riches of the father, all profit of the fourth house, playing, gaming, drinking, &c.
49.The sixth house signifies servants, sickness, all cattle not fit for labour, as dogs, sheep, &c, fowls, wild beasts, hunters, goalers, prisons, false accusations, &c.
50. The seventh house signifies marriage, wives, law-suits, contention, quarrels, known enemies, all the men we deal with, common persons, &c.
51. The eighth house signifies death, sadness, riches never thought of, dowry, estate of them we deal with, and of known enemies, all the benefit of the seventh house.
52. The ninth house signifies Religion, pilgrimage, long journeys, dreams, faith, sacrifice, ceremonies, Clergy-men, Navigations, &c.
53. The tenth house signifies honour, dignities, preferment, calling, offices, trade, Magistrates, Kings, Princes, Governors, advancement, renown, profession, and the mother; Captains and Conductors in War; help, succour.
54. The eleventh House signifies friends, acquaintance, hope, the things we desire, companions, counsel of friends, all the benefit gotten by the tenth house; good angels, &c.
55.The twelfth house signifies private and secret enemies, evil spirits, prisons, captivity, bondage, slavery, torment, treason, villainy, horses, and all beasts fit for labour.




[Signs of impediment]
56. In all Questions, look whether the Ascendent or his Lord be in the degree of any Eclipse at hand: for then though the matter be in never so fair a way, it will receive prejudice when it is least expected, and hardly ever be concluded.
57. Seldom comes good end of a Question, when the Moon is impedited. Judge accordingly, if neither Fortunes give her good aspect; namely, danger of death in War, ill success in journeys, ill end of Marriage, and the like, according as the Question is.
58. If the Lord of the Ascendant be opposite to it, or in Square to it; also, if the Moon be opposite to her own house or exaltation, the Querent is careless, and cares not which end goes forward.
59. If the Significator of the thing demanded be impedited, consider what Planet impedites him: and from the houses he is in, and Lord of, you may find the cause and persons hindering the business.
60.The nearer the Significator is to an angle, the more good you may expect: less, if he be in a succeeding house: little or nothing, if he be in a cadent, unless the matter of the Question be such as belongs to that cadent house he is in.
61. In any matter promised by any aspect, consider diligently whether there be not any frustration: if there be, there will be hinderance by persons signified by the Planet frustrating.
            E.W. For what is defined by Frustration, see Blagrave’s astrological tutor.

62. In every Question, consider part of Fortune: if it be well dignified, the Querent gets by thing or men signified by the house it is in: if ill dignified, let him expect loss from such. The like may be said of Jupiter and Venus
63. Beware of men and things belonging to that house where the Dragons tail is: seldom times but the Querent receives loss, damage, slanders, or scandal, by men or things signified by that house.
64. Judge not rashly of the Conjunction of two Planets, before you have considered what sign they are in: for if it be a sign of their own nature, it increaseth their signification; if not, the contrary.
65. Also consider the nature of the sign, whether humane, violent, &c. fixed or moveable, &c. and order your judgement accordingly.


66. Of this, and all significators, whether they be with fixed Stars of or against their own natures: for the one mightily increaseth, the other retards their significations.

[More on radicality]

67. Figures of Horary Questions are either true or false, according to the intent of the Querent.

68.Beware of Questions when Mars is in the Ascendant, or when Scorpio ariseth: for it is a sign of falsity.

69.A Radical Figure resembles either the nativity, or the revolution of the nativity of the Querent.

70. In a Question truly Radical, there is a sympathy between the matter propounded, and the position of the heavens at the time of the proposition. This is the most absolute way to judge of the radicalness of a Figure.

[Factors that generate ambiguity in judgments]

71. Love and Hatred cause error in judgment: the one magnifies trifles, the other depresseth great matters. Ye see what impartial men Astrologers ought to be.

E.W. As true a maxim now as it was then!

72. When benevolent Planets are Lords of the eighth or twelfth houses, and ill dignified, the Querent shall receive damage from reputed honest men.

73. A man had need have a special care of his judgement, when the seventh house or his Lord are impedited.

74. The seventh house and his Lord are Significators for the Artist; and therefore when they are afflicted, his judgement is subject to be clouded.

75. The matter of any Question is obscured, when the Planet signifying the thing is either under the earth, or under the sun-beams.

76. But if the Planet signifying the thing, be out of combustion, direct, and in the tenth house, the business lies as clear as the noon-day.

[Alternate significations
77. Do not judge rashly that the absent party is dead: it may be he is but drunk.
E.W. Might this apply to other forms of intoxication as well?
78. Do not rashly judge a man is wounded: it may be he was let blood.
E.W. A modern version would probably be surgery.
79. Do not judge rashly that a man shall find hid treasures: it may be he may but take something to pledge. The figures of these Questions are alike; and by these you may finde out many others of like nature.
[Position of planets in lunations]
80. In all Questions, see what dignity the Lord of the Ascendant had in the precedent Lunation; and order your judgement accordingly.
            EW By lunation, Culpeper means ‘new moon’ vide 85. By ‘dignity’. Judging 
81. Also the Revolution of the Nativity, if it can be had, will profit much; viz. by considering the strength of the Lord of the Ascendant then.

82. If the Figures of the New and Full Moon precedent and subsequent to your Question be the same, and the Ascendant of your Question the same with them, defer your judgement till another time.

83. Significations for the Uncle are taken from the sixth house; for the Grand-father, from the seventh.

84. Note what Planet is Lord of the Figure, and according to his quality and place, you may judge of the thoughts of the Querent.

85. In all Questions, regard the next subsequent Lunation: for matters are subject to vary at every Lunation.
M.N. By Lunation, I mean the Conjunction of the Luminaries.
86. The matter in question will soon be performed, when the Lord of the Lunation is Cardinal.

[Types of questions that can be judged]
87. Determine nothing before thou know the intent of the Querent. For if he know not what to ask, how canst thou tell what to answer?

88. Judge not upon light motions of the Querent. A Question fit to be judged, ought to be premeditated by the Querent.

89. Mars spoils matters by too much hastiness: Saturn, by slowness.




90. A Planet within sixteen minutes of the Sun, is in Cazimi, and exceeding strong.
91. Observe whether the Ascendent, or his significator, be in the place of any Eclipse at hand: if it be, though the matter for the present be in never so fair a way, it will receive prejudice when least expected, and hardly ever be concluded.

92. Very seldom there coms any good of the Question, when the Moon is impedited.

93. When Significators are in houses of their own nature, they bring the matter to pass with much ease.

94. When the Lord of the eighth is infortunate in the eighth, the Querent hath debts he will never get in.

95. An Infortune in the seventh house, sheweth disagreement betwixt man and wife, except that Planet were significator at the birth.

96. An Infortune, infortunate beholding the significator, brings inevitable mischief to the Question, according to natural causes.

97. There is no so great affliction to the Moon, as her combustion.

98. The superior Planets Oriental, and the inferior Occidental, perform a business with most speed.


99. If the significator commit his strength to a Fortune that is angular, the matter is soon performed.

100. These Aphorisms, if rightly understood, discover the key of the mystery of resolving all manner of Questions.


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This Treatise was revised, and multifariously amended, 
Sun 12 m. 1648. 

NICH. CULPEPER.______________

Discite justitiam, moniti, & non remnere Divos:
O that men would be warn'd, and justice love,
 And learn not to contemn the powers above!

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