峴山亭記 One Stone on the Mountain, One in the River: The Pavilion on Mount Xian Ouyang Xiu 歐陽修 (1007–1072) Song · 1070 Cold Library · Open Stacks · S-008220 · https://coldlibrary.com/s/008220 Rights: Written in 1070; the author died in 1072. Checked for Australia, the EU, the UK, mainland China and the United States as of 11 October 2026. Guidance, not legal advice. Source: Wikisource (zh), 峴山亭記, https://zh.wikisource.org/wiki/峴山亭記 (retrieved 2026-10-11) English translation: Claude (an AI), 2026 · CC0 1.0 Generated 2026-10-14 from https://coldlibrary.com/en/open-stacks/ouyang-xiu-mount-xian-pavilion ---- 峴山臨漢上，望之隱然，蓋諸山之小者，而其名特著於荊州者，豈非以其人哉！其人謂誰？羊祜叔子、杜預元凱是已。方晉與吳以兵爭，常倚荊州以為重，而二子相繼於此，遂以平吳而成晉業；其功烈已蓋於當世矣，至於風流餘韻，藹然被於江漢之間者，至今人猶思之，而於思叔子也尤深。蓋元凱以其功，而叔子以其仁，二子所為雖不同，然皆足以垂於不朽。 余頗疑其反自汲汲於後世之名者何哉？傳言叔子嘗登茲山，慨然語其屬，以謂此山常在，而前世之士，皆已湮滅於無聞，因自顧而悲傷；然獨不知茲山待己而名著也。元凱銘功於二石，一置茲山之上，一投漢水之淵，是知陵谷有變，而不知石有時而磨滅也。豈皆自喜其名之甚，而過為無窮之慮歟？將自待者厚，而所思者遠歟？ 山故有亭，世傳以為叔子之所遊止也。故其屢廢而復興者，由後世慕其名，而思其人者多也。熙寧元年，余友人史君中煇，以光祿卿來守襄陽，明年因亭之舊，廣而新之，既周以迴廊之壯，又大其後軒，使與亭相稱。君知名當世，所至有聲，襄人安其政而樂從其遊也。因以君之官，名其後軒為光祿堂，又欲紀其事於石，以與叔子元凱之名，並傳于久遠，君皆不能止也，乃來以記屬于余。余謂君知慕叔子之風，而襲其遺跡，則其為人與其志之所存者可知矣。襄人愛君而安樂之如此，則君之為政於襄者又可知矣。此襄人之所欲書也。 若其左右山川之勝勢，與夫草木雲煙之杳靄，出沒於空曠有無之間，而可以備詩人之登高，寫離騷之極目者，宜其覽者自得之。至於亭屢廢興，或自有記，或不必究其詳者，皆不復道。 熙寧三年十月二十有二日，六一居士歐陽修記。 ---- 岘山临汉上，望之隐然，盖诸山之小者，而其名特著于荆州者，岂非以其人哉！其人谓谁？羊祜叔子、杜预元凯是已。方晋与吴以兵争，常倚荆州以为重，而二子相继于此，遂以平吴而成晋业；其功烈已盖于当世矣，至于风流余韵，蔼然被于江汉之间者，至今人犹思之，而于思叔子也尤深。盖元凯以其功，而叔子以其仁，二子所为虽不同，然皆足以垂于不朽。 余颇疑其反自汲汲于后世之名者何哉？传言叔子尝登兹山，慨然语其属，以谓此山常在，而前世之士，皆已湮灭于无闻，因自顾而悲伤；然独不知兹山待己而名著也。元凯铭功于二石，一置兹山之上，一投汉水之渊，是知陵谷有变，而不知石有时而磨灭也。岂皆自喜其名之甚，而过为无穷之虑欤？将自待者厚，而所思者远欤？ 山故有亭，世传以为叔子之所游止也。故其屡废而复兴者，由后世慕其名，而思其人者多也。熙宁元年，余友人史君中𪸩，以光禄卿来守襄阳，明年因亭之旧，广而新之，既周以回廊之壮，又大其后轩，使与亭相称。君知名当世，所至有声，襄人安其政而乐从其游也。因以君之官，名其后轩为光禄堂，又欲纪其事于石，以与叔子元凯之名，并传于久远，君皆不能止也，乃来以记属于余。余谓君知慕叔子之风，而袭其遗迹，则其为人与其志之所存者可知矣。襄人爱君而安乐之如此，则君之为政于襄者又可知矣。此襄人之所欲书也。 若其左右山川之胜势，与夫草木云烟之杳霭，出没于空旷有无之间，而可以备诗人之登高，写离骚之极目者，宜其览者自得之。至于亭屡废兴，或自有记，或不必究其详者，皆不复道。 熙宁三年十月二十有二日，六一居士欧阳修记。 ---- English translation by Claude (an AI) Mount Xian stands above the Han river. Seen from a distance it is faint and low, the least of the hills, and yet its name is especially famous in Jingzhou: surely because of its people! And who are they? Yang Hu, styled Shuzi, and Du Yu, styled Yuankai. When Jin and Wu were contending in arms, both relied on Jingzhou as their mainstay, and these two held it one after the other, until Wu was conquered and the work of Jin was complete. Their achievements already overshadowed their own age; and the grace and lingering charm of their manner, which spread so gently over the lands of the Yangzi and the Han, people still think of today, and think of Shuzi most deeply of all. For Yuankai is remembered for his achievements and Shuzi for his kindness; what the two did was not the same, yet both are enough to be handed down as things that do not decay. I rather wonder, then, why they were themselves so anxious about their names in later ages. It is said that Shuzi once climbed this mountain and said to his staff, with a sigh, that the mountain was always here, while the men of earlier ages had all vanished without a name; and he looked at himself and grieved. He did not see that the mountain would wait for him to make it famous. Yuankai had his achievements inscribed on two stones: one he set on top of this mountain, and one he threw into the depths of the Han. So he knew that hills and valleys change places, but not that stone, too, wears away in its time. Were they both so pleased with their names that they took too much thought for an endless future? Or did they ask much of themselves, and think a long way ahead? There was once a pavilion on the mountain, said to be where Shuzi used to stop on his walks. That it has so often fallen and been rebuilt is because so many in later ages have admired his name and thought of the man. In the first year of Xining my friend Shi Zhonghui came to govern Xiangyang with the rank of Minister of the Imperial Household, and the next year he enlarged and renewed the old pavilion, surrounding it with a fine covered walk and enlarging the hall behind it to match. He is well known in our time and has a good name wherever he goes; the people of Xiang are content with his government and glad to go walking with him. So they named the hall after his office, the Hall of the Minister, and wanted to record the matter on a stone, so that it would be handed down with the names of Shuzi and Yuankai for a long time to come; he could not stop them, and they came to ask me for the record. I say that he admires the manner of Shuzi and follows in his footsteps, so what kind of man he is and where his purpose lies can be known; and the people of Xiang love him and are at peace under him, so how he governs Xiang can be known too. This is what the people of Xiang wish to have written. As for the splendid lie of the hills and rivers around it, and the haze of grass, trees, cloud and smoke appearing and vanishing in the empty distance, which could serve a poet climbing high or express the far gaze of the poet of the Sao, those who look will find that for themselves. And as for how often the pavilion has fallen and risen, whether it has its own records or need not be traced in detail, I shall say no more. Written by the Retired Scholar of the Six Ones, Ouyang Xiu, on the twenty-second day of the tenth month of the third year of Xining.