石钟山游玩攻略2023九江湖口石钟山游玩攻略简介

苏轼·《石钟山记》英译

《水经》云：“彭蠡之口有石钟山焉。”郦元以为下临深潭，微风鼓浪，水石相搏，声如洪钟。是说也，人常疑之。今以钟磬置水中，虽大风浪不能鸣也，而况石乎！至唐李渤始访其遗踪，得双石于潭上，扣而聆之，南声函胡，北音清越，枹止响腾，余韵徐歇。自以为得之矣。然是说也，余尤疑之。石之铿然有声者，所在皆是也，而此独以钟名，何哉？

元丰七年六月丁丑，余自齐安舟行适临汝，而长子迈将赴饶之德兴尉，送之至湖口，因得观所谓石钟者。寺僧使小童持斧，于乱石间择其一二扣之。硿硿焉，余固笑而不信也。至莫夜月明，独与迈乘小舟，至绝壁下。大石侧立千尺，如猛兽奇鬼，森然欲捕人；而山上栖鹘，闻人声亦惊起，磔磔云霄间；又有若老人咳且笑于山谷中者，或曰此鹳鹤也。余方心动欲还，而大声发于水上，噌吰如钟鼓不绝。舟人大恐。徐而察之，则山下皆石穴罅，不知其浅深，微波入焉，涵淡澎湃而为此也。舟回至两山间，将入港口，有大石当中流，可坐百人，空中而多窍，与风水相吞吐，有窾坎镗鞳之声，与向之噌吰者相应，如乐作焉。因笑谓迈曰：“汝识之乎？噌吰者，周景王之无射也；窾坎镗鞳者，魏庄子之歌钟也。古之人不余欺也！”

事不目见耳闻，而臆断其有无，可乎？郦元之所见闻，殆与余同，而言之不详；士大夫终不肯以小舟夜泊绝壁之下，故莫能知；而渔工水师虽知而不能言，此世所以不传也。而陋者乃以斧斤考击而求之，自以为得其实。余是以记之，盖叹郦元之简，而笑李渤之陋也。

The Stone Bell Hill

According to The Book of Waters, at the mouth of the Pengli Lake stands a hill named Stone Bell. Li Daoyuan explains in his annotation, "The base of the hill reaches a deep pond. Stirred by the breeze, the rippling of waves onto the stones sounds like the ringing of huge bells."

There has been a widespread skepticism about this view. Placed in the waters, a bell or a stone chime will never ring in the stormiest waves, let alone the hill-stones! Li Bo in the Tang Dynasty was the first to explore the site. When he struck two stones from the lakeshore, the one from the south hill sounded dull and muffled compared to the one from the north hill, which sounded clear and rich with a lasting resonation. He thought that he had ascertained the origin of this hill"s name. However, I have harbored more suspicion about this view. Since resounding stones can be found everywhere, why is this hill alone named "Bell"?

On the ninth day of the sixth month by the lunar calendar in the seventh year during the Yuanfeng reign (1084), I was taking a boat from Qi"an to Linru while my eldest son Su Mai was going to take office as the county magistrate in Dexing County, Raozhou Prefecture. On my way to see him off to Hukou, I had the opportunity to see the "Stone Bell" hill. When the bonze told a boy to strike at a couple of stones in the rubbles to emit thumping sounds, I frankly laughed it away.

In the bright moonlight after dusk, I took a small boat with Su Mai and came under the cliff. By my side towered a thousand-foot rock, as if a wild beast or exotic demon were threatening to jump at us; startled by my approach, falcons nesting on the hill took sudden flights, hooting amid the clouds; cranes whooped and chuckled like old men in the ravine. I was about to return in apprehension when a roar came from the waters, pealing and rumbling like the bells and drums, while the boatman showed signs of great horror.

As I looked closely, I detected nooks and crannies around the hill-base. I did not know the depth, but the noise surely came from the lapping and swirling of waters in them. When the boat came between the hills and approached the wharf, I noticed a colossal reef in the midstream, spacious enough to hold a hundred people. The numerous crevices in the hollow reef inhaled and exhaled wind and water, thumping and ringing to echo the previous pealing and rumbling, as if in a harmonious music.

I said to Su Mai with a smile, "Have you kept it in your mind? The thumping and ringing seem to come from the Wuyi Bell owned by King Jing of the Zhou Dynasty; the pealing and rumbling seem to come from the stringed chime owned by Wei Zhuangzi of the Jin State. People in the past did not hoax us with the name of "Stone Bell"!"

Can we draw groundless conclusions without seeing or hearing by ourselves? Li Daoyuan saw and heard a similar sight as I, but his narrative was too rough; the scholar-bureaucrats could not get at the truth because they would not moor their boats under a cliff at night; the fishermen and boatmen knew the fact, but they could not write it down to make it known to the world; the shallow people struck at the stones with axes and presumed that they knew the answer. Therefore, I have written down my experience to regret Li Daoyuan"s oversimplification and deride Li Bo"s ignorance. (汪榕培 译)

《庄子·蝶梦》英译

昔者庄周梦为胡蝶，栩栩然胡蝶也。自喻适志与，不知周也。俄然觉，则蘧蓬然周也。不知周之梦为胡蝶与？胡蝶之梦为周与？周与胡蝶，则必有分矣。此之谓物化。

Once upon a time, I, Chuang Chou, dreamt that I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming that I was a butterfly, or whether I am now a butterfly, dreaming that I am a man. Between a man and a butterfly, there is necessarily a distinction. The transition is called “the transformation of material things.”（林语堂 译）