原文

钦州之西三百里，有分茅岭。岭半有铜柱，大二尺许。《水经注》称：马文渊建金标，为南极之界。金标者，铜柱也。林邑记云：建武十九年，马援植两铜柱于象林南界，与西屠国分疆。铭之曰："铜柱折，交趾灭。"交趾人至今怖畏。有守铜柱户数家，岁时以土培之，仅露五六尺许。铜柱不一，考唐、晋皆立铜柱，马援所立，在林邑南大浦，其铜柱五。唐开元时，何履光以兵定南诏，取安宁城及盐井，复立铜柱。其后安南都护张舟，立铜柱。元和中，马总为安南都护，又立二铜柱于汉故处。镵著唐德，以名伏波之裔。晋天福五年，楚马希范平群蛮，自谓伏波子孙，立二铜柱于溪州。铜柱故不一。马援所立在林邑，则分茅岭铜柱，必马总之遗也。今人但知为马援铜柱，岂以后人所立，亦即前人之所立乎？然柱之以铜何也？吾粤不多产铜，而伏波所为铜物，处处多有。吾意古时蛮里多以铜为兵，伏波既平交趾，或尽收其兵销镕，既铸铜柱五以表汉疆。又为铜船五、铜鼓数百枚，遍藏于山川瘴险之间，以为镇蛮大器。于钦州北，又铸铜鱼为窦，今有铜鱼之山焉。而伏波善别名马，又尝以铜铸马式上于朝，而合浦之北铜船湖，复有一大铜牛，时浮出水。横州乌蛮滩，亦有铜船，每风雨晦冥，有铜蒿、铜桨冲波而出，声若震雷，舟人往往见之，是皆铜之物也。伏波故有神灵，为徼外蛮酋所畏，自汉至今，恪遵约束，岁时膢腊，或祭铜柱于西屠，或祠铜船于合浦。其涉乌蛮之滩，渡朱厓、儋耳之海者，亦必精心祈祷，乃得安流。今虽山川移易，铜柱湮沉，而蠢尔跣夷，犹惴惴然以遗谶为忧，不敢埋没故迹，盖震慑将军之威灵若此。吾观交趾之山，其脉发自贵州，贵州为川之余，其山自巴蜀而来，大率过龙，如波涛万叠，奔腾不止，直至交趾而后结成国土。云南为其后门，广西为其前户，东界则广东钦州也。其地城郭不完，兵止徒卒，器止交枪，绝无中国长技。向者乘我艰危，阻绝天使，某将军以数百骑突之，夷椎数万，踉跄溃走。所乘象，闻丛雷大炮，亦辄崩奔，其脆弱可见矣。汉弃朱厓，今朱厓为文物澳区，名公卿比肩而出。明弃交趾，使铜柱旧封，日沦异域。极目关河，非复元封、建武之盛。使有伏波其人者出，安知不可荡平，复为衣裳礼乐之地耶！霍尚守云：永乐中讨平陈氏，收复交南，千载之奇勋也。倘于斯时，地濒广东者，割二三郡隶之。濒广西者，亦割二三郡隶之。各置大帅，屯重兵，以分其势，命张英公世镇，如沐西平故事，交趾之境，岂不若泰山而四维之哉！马骐贪暴，而酿祸于先。王通弃地，而委弱于后。柄国者复执贾捐之之说，于是封疆竟归黎利矣。嘉靖中，黎、莫变生，廷议征讨，文敏公欲遣大司马按兵境上，诏谕交人，以郡归者授之郡，以州归者授之州，使人自为守，若广西之土官然，可不血刃而定。湛文简权论亦如此，人咸惜其议不行云。且夫交趾其为郡十七，为州四十有七，为县一百五十有七，岁入司农一千三百六十余万，举闽、广、滇、黔之赋，犹不足以当之。乃宣德初，当国者弃若弁髦，且旋师仓卒，曾不少待，使中国官吏工商，沦陷异类，无虑数十万，计亦左矣。豪杰之士，恶得不以此为痛恨哉！

考伏波铜柱，一在钦州东界，一在凭祥州南界，三在林邑北为海界，五在林邑南为山界。林邑者，秦之林邑县，地属象郡，汉之象林县，属日南郡者也。自伏波削平其地，至后汉末，有区连者，杀县令自号为王。连死，外孙范逸代立。逸死，奴范文篡位，攻并旁国，及日南郡据之。文死，子佛立，犹屯日南。晋九真太守灌邃，率兵讨佛，走之，追至林邑。今横州东三十里有地曰平佛，疑即灌邃战胜处。其后隋文帝平陈，乃遣行军总管刘方击之，其王范志，率蛮徒乘象而战，大败走。方入其都，护庙主十有八枚，皆铸金为之，盖有国十八叶矣，此亦一小南越也。尉佗王后，凡五世九十三岁而亡，而林邑自桓、灵之季至隋，乃得下有八传，蛮酋之力，其亦强盛也哉！《赤雅》云：林邑王范文，本牧羊奴，于涧中得二鳢鱼。欲私食，郎知捡求之。文曰：非鱼，砺石也。郎至，鱼化为石，其质如铁。文异之，就冶作刀，刀成，举之向石祝曰：文当有国，石即中开。石破，遂王林邑。子孙宝之，以鱼刀比之斩蛇剑云。林邑即越裳，今曰占城，在厓州之南，风顺一二日可至。丘文庄言：昔史臣纪禹贡山川，而终以圣化所至。其东、西、北皆以地言，至于南，独言其方。盖以圣人体天为治，面之所向，目之所视，其明德之光被，初不可以地里限计也。数千年以来，三方皆未尝越之而有加，惟南则日辟日远，崖州在当时远在荒服之外，今既开拓为提封，则占城他日安知不复为吾郡县之地耶！去崖州南六百里即占城，每南风顺，闻占城鸡声如洪钟，自海外悠扬而至，其近若斯。琼、崖屏障广东，占城亦可以屏障琼、崖者也。

白话

中文

钦州往西三百里，有座分茅岭。山岭半腰立有一根铜柱，直径大约二尺。《水经注》记载说：马援（字文渊）建立了金质的标杆，作为最南方的边界。所谓的金标，就是铜柱。根据《林邑记》的说法：东汉建武十九年（公元43年），马援在象林县南边的边界上竖立了两根铜柱，用来划分与西屠国的疆界。柱上铭刻着：“铜柱折断之时，就是交趾灭亡之日。”交趾人至今仍然害怕这句话。有几户人家世代负责守护铜柱，每年按时用土培壅柱基，使得铜柱只露出地面五六尺高。铜柱并非只有马援所立的一处。考察历史，唐代和晋代（此处指五代十国时的后晋，下文提及马希范立柱事）都曾立过铜柱。马援所立的铜柱，位于林邑南边的大浦，共有五根。唐代开元（713-741年）年间，何履光率兵平定南诏，攻取了安宁城和盐井后，也重新立了铜柱。之后，安南都护张舟也立过铜柱。唐代元和（806-820年）年间，马总担任安南都护时，又在汉代立柱的旧址上重新竖立了两根铜柱，并刻上铭文颂扬唐朝的恩德，自称为伏波将军（马援封号）的后代。后晋天福五年（公元940年，应为楚王马希范时期，天福是后晋年号），楚王马希范平定了南方各部族后，自称是伏波将军的子孙，在溪州（今湖南湘西一带）也立了两根铜柱。所以说，铜柱不止一处。既然马援立的铜柱在林邑，那么分茅岭的这根铜柱，必定是马总所立的遗物。现在的人们只知道它是马援立的铜柱，难道后人所立的，就等同于前人所立的吗？然而，为什么要用铜来铸造柱子呢？我们广东并不盛产铜，但伏波将军（马援）所造的铜器却到处都有。我推测古时候南方部族大多使用铜制兵器，伏波将军平定交趾后，或许收缴了他们所有的兵器并熔化，铸造了五根铜柱来标示汉朝的疆界。此外，他还铸造了五艘铜船、数百面铜鼓，遍布藏匿在山川险要、瘴气弥漫的地方，作为镇慑南方部族的重要器物。在钦州北部，他还铸造了铜鱼作为水渠的构件，现在那里还有座铜鱼山。而且伏波将军善于鉴别名马，曾经用铜铸造了马的模型献给朝廷。在合浦郡北边的铜船湖，还有一头巨大的铜牛，时常会浮出水面。横州的乌蛮滩，也有铜船，每当风雨交加、天色昏暗之时，就有铜篙、铜桨冲破波浪而出，声音如同响雷，船夫们常常能看见。这些都是铜制的物品。伏波将军本来就有神威，被边境外的南方部族首领所敬畏。从汉代至今，他们都严格遵守约束，在年终祭祀（膢腊）之时，有的在西屠祭祀铜柱，有的在合浦祭祀铜船。那些要渡过乌蛮滩，或者横渡朱厓（海南岛）、儋耳（海南岛）海域的人，也必定要虔诚地祈祷，才能保证航行平安。如今即使山川地貌发生了变迁，铜柱也被泥沙掩埋，但那些不开化的、赤脚的部族，仍然惴惴不安地担忧着流传下来的谶语（铜柱折，交趾灭），不敢毁坏埋没旧日的遗迹。可见他们对将军神威的震慑到了如此地步。我观察交趾（越南北部）的山脉，其源头出自贵州，贵州的山脉是四川山脉的延伸，这些山脉从巴蜀地区蜿蜒而来，大体上是连绵不断的山峦，如同万叠波涛，奔腾不息，一直延伸到交趾才凝聚成国土。云南是它的后门，广西是它的前户，东面则与广东钦州接壤。交趾那个地方城郭不完善，军队只有步兵，武器只有长矛，完全没有中原王朝先进的军事技术。过去他们曾趁我们国家危难之际，阻碍断绝与天朝的联系，某位将军仅用数百骑兵就突袭了他们，数万夷兵被打得晕头转向，狼狈逃窜。他们乘坐的大象，听到密集的像打雷一样的大炮声，也立刻惊慌奔逃。他们的脆弱程度由此可见。汉朝放弃了朱厓（海南），如今的朱厓却成为文化昌盛之地，名臣高官辈出。明朝放弃了交趾，使得铜柱标记的旧日疆土，一天天沦落为异域。放眼望去，关隘河山已不再是汉武帝元封年间、光武帝建武年间那样的盛世景象了。假如有像伏波将军那样的人物出现，谁知道不能够扫平那里，重新使其成为遵循中华礼乐制度的地方呢？霍韬（尚书，守是其字或号，待考）曾说：永乐年间讨平陈氏（指越南胡朝，明军借口恢复陈朝），收复交南（越南北部），是千载难逢的功勋。倘若在那个时候，将靠近广东的几个郡划归广东管辖，靠近广西的也划几个郡归广西管辖，分别设立大将，屯驻重兵，以分割其势力，再命令张辅（封英国公）世代镇守，就像沐英（封西平侯）家族世代镇守云南那样，交趾的疆域难道不就能像泰山一样稳固，四方安定了吗？可惜马骐（明朝在交趾的官员）贪婪暴虐，预先酿成了祸患；王通（明朝将领）放弃土地，导致后来局面衰弱。朝廷掌权者又采纳了贾捐之（汉代主张放弃海南的官员）的说法，于是疆土最终落入了黎利（越南后黎朝建立者）的手中。嘉靖（1522-1566年）年间，黎氏和莫氏（越南南北朝）发生内乱，朝廷讨论出兵征讨，文敏公（可能是指杨一清，谥号文敏）想派遣大司马（兵部尚书）率军驻扎在边境，昭告晓谕交趾人，表示愿意归顺的，以郡归附就授予郡的官职，以州归附就授予州的官职，让他们自己管理自己，就像广西的土司制度那样，这样就可以不用动武就能平定。湛若水（号甘泉，谥文简）的权宜之论也是如此，人们都惋惜这个建议没有被采纳。再说，交趾这个地方，有十七个郡，四十七个州，一百五十七个县，每年上缴给国家财政（司农）的税收达一千三百六十多万，把福建、广东、云南、贵州四省的赋税加起来，还比不上它。然而在宣德（1426-1435年）初年，当权者却像丢弃破帽子一样把它抛弃了，而且撤军仓促，一点也不等待，使得数十万在交趾的中国官吏、商人和百姓，都沦陷在异族统治之下，这真是失策啊。有志之士，怎么能不对此感到痛心疾首呢！

考察伏波将军的铜柱，一根在钦州的东界，一根在凭祥州的南界，三根在林邑（占城）北边作为海上界标，五根在林邑南边作为山地界标。林邑，就是秦朝的林邑县，地属象郡；也是汉朝的象林县，隶属于日南郡。自从伏波将军平定该地后，到了东汉末年，有个叫区连的人，杀死了县令自立为王。区连死后，他的外孙范逸继承王位。范逸死后，他的奴隶范文篡夺了王位，攻打吞并了邻近的小国，并占据了日南郡。范文死后，儿子范佛继承王位，仍然占据着日南。晋代（西晋）九真郡太守灌邃，率兵讨伐范佛，将其击败逃走，一直追到林邑。现在横州东边三十里有个地方叫平佛，可能就是灌邃打胜仗的地方。后来隋文帝平定南朝陈之后，派遣行军总管刘方攻打林邑，当时的国王范梵志，率领部族士兵乘着大象作战，结果大败而逃。刘方进入林邑的都城，缴获了宗庙里的祖先牌位十八枚，都是用黄金铸造的，这表明林邑国已经传承了十八代了。这也可以算是一个小型的南越国。赵佗建立的南越国，传了五代君主，共九十三年就灭亡了；而林邑从东汉桓帝、灵帝（约公元146-189年）时期开始，到隋朝（约公元605年）被平定，竟然传承了大约八代君主（此处原文“下有八传”可能指范文之后有八代，或总共十八代中重要者有八代，与前文十八枚牌位数字需斟酌），可见南方部族首领的势力，也是相当强盛的啊！《赤雅》（宋代关于南方风物的著作）记载说：林邑王范文，原本是个牧羊奴，在山涧中得到两条鳢鱼。想私下吃了，主管的郎官知道了来查找。范文说：这不是鱼，是磨刀石。郎官来到时，鱼真的变成了石头，质地像铁一样。范文觉得很奇异，就拿到冶炼铺打造成刀。刀造成后，他举着刀向一块大石祈祷说：如果我范文注定要拥有国家，这块石头就从中裂开。石头果然裂开了，于是范文就成了林邑的王。他的子孙后代把这把刀当作宝贝，将其比作汉高祖刘邦斩白蛇的剑。《林邑记》也记载了类似的故事。林邑，也就是古代的越裳，现在叫做占城，位于崖州（海南岛）的南面，顺风的话一两天就可以到达。丘濬（号文庄）曾说：古代史官记载《禹贡》中的山川地理时，最终都归结到圣王教化所能达到的地方。其中东、西、北三个方向都用具体的地域名称来说明，唯独对于南方，只说“南”这个方向。大概是因为圣人效法上天来治理天下，他所面向、所看到的，其光辉德行的普照，本来就不可能用地理界限来限定。几千年以来，东、西、北三个方向的疆域都未曾超越古时记载而有所增加，只有南方则一天天向外开拓、日益扩展。崖州在当时还远在荒服（极边远地区）之外，如今已经被开拓成为朝廷直接管辖的疆土，那么占城将来怎么知道不会再次成为我们的郡县之地呢？从崖州往南六百里就是占城，每当刮南风、风向顺利时，就能听到占城传来的鸡鸣声，如同洪亮的钟声，从海外悠扬地传来，距离就是如此之近。琼州、崖州是广东的屏障，而占城也可以成为琼州、崖州的屏障。

英文

Three hundred li west of Qinzhou lies Fenmao Ridge. Halfway up the ridge stands a bronze pillar, about two chi in diameter. The "Commentary on the Water Classic" states: Ma Yuan (style name Wenyuan) erected a golden marker as the southernmost boundary. This golden marker is the bronze pillar. According to the "Records of Linyi": In the 19th year of the Jianwu era of the Eastern Han Dynasty (43 CE), Ma Yuan erected two bronze pillars on the southern border of Xianglin County to demarcate the boundary with the Xitu State. An inscription on them read: "When the bronze pillars break, Jiaozhi (northern Vietnam) shall perish." The people of Jiaozhi fear this saying to this day. Several households have been hereditary guardians of the bronze pillars, annually banking them up with earth so that only five or six chi are exposed. Bronze pillars were not erected solely by Ma Yuan. Examining history, both the Tang and Jin (referring to Later Jin of the Five Dynasties period, linked to Ma Xifan mentioned later) dynasties also erected bronze pillars. The pillars erected by Ma Yuan, located at Dapu south of Linyi, numbered five. During the Kaiyuan era (713-741 CE) of the Tang Dynasty, He Lüguang pacified Nanzhao, captured Anning City and the salt wells, and re-erected bronze pillars. Later, Zhang Zhou, Protector-General of Annam, also erected bronze pillars. During the Yuanhe era (806-820 CE) of the Tang Dynasty, Ma Zong, serving as Protector-General of Annam, erected two more bronze pillars at the old Han sites, inscribing them to praise the virtue of the Tang and identifying himself as a descendant of the Fubo General (Ma Yuan's title). In the 5th year of the Tianfu era of the Later Jin Dynasty (940 CE, during the reign of Ma Xifan, King of Chu, Tianfu being a Later Jin era name), Ma Xifan, King of Chu, after pacifying the southern tribes and claiming descent from the Fubo General, erected two bronze pillars in Xizhou (present-day western Hunan). Therefore, bronze pillars exist in multiple locations. Since Ma Yuan's pillars were in Linyi, the one on Fenmao Ridge must be a relic left by Ma Zong. Nowadays, people only know it as Ma Yuan's pillar; how can something erected by later generations be considered the same as that erected by predecessors? However, why use bronze for the pillars? Our Guangdong does not produce much copper, yet bronze objects made by the Fubo General are found everywhere. I speculate that in ancient times, southern tribes mostly used bronze weapons. After Fubo General pacified Jiaozhi, he might have collected all their weapons, melted them down, and cast five bronze pillars to mark the Han border. Additionally, he cast five bronze ships and several hundred bronze drums, hiding them throughout the mountains, rivers, treacherous terrains, and miasmic regions, as powerful artifacts to suppress the southern tribes. North of Qinzhou, he also cast bronze fish for sluice components; there is now a Bronze Fish Mountain there. Moreover, Fubo General was skilled at judging fine horses and once presented bronze horse models to the court. North of Hepu Commandery, in Bronze Ship Lake, there is also a large bronze ox that occasionally emerges from the water. At Wuman Shoal in Hengzhou, there are also bronze ships; whenever it is stormy and dark, bronze poles and oars emerge, crashing through the waves with a sound like thunder, often witnessed by boatmen. These are all objects made of bronze. Fubo General possessed divine power and was feared by the tribal chiefs beyond the borders. From the Han Dynasty to the present, they have strictly adhered to the established order. During year-end sacrifices (Lula), some sacrifice to the bronze pillars at Xitu, while others offer sacrifices to the bronze ships at Hepu. Those crossing the Wuman Shoal or navigating the seas of Zhuya (Hainan) and Dan'er (Hainan) must also pray sincerely to ensure safe passage. Even though landscapes have changed and bronze pillars have sunk into oblivion, the ignorant, barefooted tribes still tremble with anxiety over the inherited prophecy ("When the bronze pillars break, Jiaozhi shall perish"), not daring to obliterate the old traces. Such is the awe inspired by the general's spiritual power. Observing the mountains of Jiaozhi (northern Vietnam), their ranges originate from Guizhou. Guizhou's mountains are an extension of Sichuan's ranges, flowing down from Ba and Shu like endless waves, surging relentlessly until they coalesce into land in Jiaozhi. Yunnan is its back door, Guangxi its front door, and its eastern border is Qinzhou in Guangdong. In Jiaozhi, the cities and walls are incomplete, the army consists only of foot soldiers, their weapons are merely spears, and they lack the advanced military techniques of China. In the past, taking advantage of our nation's difficulties, they obstructed imperial envoys. A certain general attacked them with only a few hundred cavalry, causing tens of thousands of tribal soldiers to become disoriented and flee in disarray. The elephants they rode also panicked and scattered upon hearing the thunderous roar of cannons. Their weakness is evident. The Han Dynasty abandoned Zhuya (Hainan), yet today Zhuya is a region of flourishing culture, producing numerous famous officials. The Ming Dynasty abandoned Jiaozhi, causing the old territory marked by the bronze pillars to fall daily further into foreign lands. Gazing at the distant passes and rivers, the scene is no longer the prosperous one of the Yuanfeng (Emperor Wu) and Jianwu (Emperor Guangwu) eras. If a man like Fubo General were to appear, who knows if he could not pacify the region and restore it as a land of Chinese rites and music? Huo Tao (Minister, Shou might be his style or courtesy name, needs verification) said: During the Yongle era (1403-1424), the suppression of the Chen family (referring to the Hồ dynasty of Vietnam, the Ming army claimed to restore the Trần dynasty) and the recovery of Jiaonan (northern Vietnam) was a remarkable achievement of a thousand years. If, at that time, a few commanderies bordering Guangdong had been assigned to Guangdong's jurisdiction, and a few bordering Guangxi assigned to Guangxi's, with great commanders and heavy troops stationed separately to divide its power, and if Zhang Fu (Duke of Yingguo) had been ordered to garrison it hereditarily, like the Mu family (Marquis of Xiping) guarding Yunnan, wouldn't the territory of Jiaozhi have become as stable as Mount Tai, secured on all four sides? Unfortunately, Ma Qi's (Ming official in Jiaozhi) greed and cruelty sowed the seeds of disaster beforehand, while Wang Tong's (Ming general) abandonment of territory led to subsequent weakness. Those in power at court then adopted the arguments of Jia Juanzhi (Han official advocating abandonment of Hainan), and thus the territory finally fell to Lê Lợi (founder of the Later Lê dynasty of Vietnam). During the Jiajing era (1522-1566), when conflict arose between the Lê and Mạc dynasties (Vietnam's Northern and Southern dynasties), the court discussed launching an expedition. Minister Wenmin (possibly Yang Yiqing, posthumous name Wenmin) proposed dispatching the Grand Marshal (Minister of War) to station troops on the border and issue a proclamation to the people of Jiaozhi: those willing to submit with a commandery would be granted governorship of the commandery, those with a prefecture would be granted governorship of the prefecture, allowing them self-governance, similar to the Tusi system in Guangxi. This way, pacification could be achieved without bloodshed. Zhan Ruoshui's (style name Ganquan, posthumous name Wenjian) pragmatic proposal was similar, and people lamented that these suggestions were not adopted. Furthermore, Jiaozhi comprised seventeen commanderies, forty-seven prefectures, and one hundred fifty-seven counties. Its annual revenue submitted to the national treasury (Ministry of Revenue) exceeded 13.6 million units, surpassing the combined taxes of Fujian, Guangdong, Yunnan, and Guizhou. Yet, in the early Xuande era (1426-1435), those in power discarded it like a worn-out hat. The withdrawal of troops was hasty, without any delay, causing hundreds of thousands of Chinese officials, merchants, and commoners in Jiaozhi to fall under alien rule – a truly misguided policy. How could men of ambition and integrity not feel bitter resentment over this!

Investigating Fubo General's bronze pillars: one is on the eastern border of Qinzhou, one on the southern border of Pingxiang Prefecture, three are on the northern border of Linyi (Champa) serving as sea markers, and five are on the southern border of Linyi serving as mountain markers. Linyi was the Linyi County of the Qin Dynasty, belonging to Xiang Commandery; it was also the Xianglin County of the Han Dynasty, belonging to Rinan Commandery. After Fubo General pacified the area, towards the end of the Eastern Han Dynasty, a man named Qu Lian killed the county magistrate and declared himself king. After Qu Lian's death, his maternal grandson Fan Yi succeeded him. After Fan Yi's death, his slave Fan Wen usurped the throne, attacked and annexed neighboring states, and occupied Rinan Commandery. After Fan Wen's death, his son Fan Fo succeeded him, still occupying Rinan. During the Jin Dynasty (Western Jin), Guan Sui, the governor of Jiuzhen Commandery, led troops to attack Fan Fo, forcing him to flee, and pursued him to Linyi. Today, thirty li east of Hengzhou, there is a place called Pingfo (Pacified Fo), possibly where Guan Sui won his victory. Later, after Emperor Wen of the Sui Dynasty conquered the Chen Dynasty of the south, he dispatched Expeditionary Commander-in-Chief Liu Fang to attack Linyi. Its king, Fan Fanzhi, led his tribal soldiers riding elephants into battle but was utterly defeated and fled. Liu Fang entered Linyi's capital and seized eighteen ancestral tablets from the royal temple, all cast in gold, indicating the kingdom had lasted for eighteen generations. This was also a small version of the Nanyue kingdom. The Nanyue kingdom founded by Zhao Tuo lasted for five generations and ninety-three years before collapsing. Linyi, however, from the time of Emperors Huan and Ling of the Eastern Han (c. 146-189 CE) until its subjugation by the Sui (c. 605 CE), managed to last through roughly eight successions (the text "下有八传" might mean eight generations after Fan Wen, or eight significant rulers out of eighteen, needs reconciliation with the eighteen tablets), showing that the power of the southern tribal chiefs was indeed considerable! The "Chiya" (a Song Dynasty work on southern customs) records: King Fan Wen of Linyi was originally a shepherd slave who found two snakehead fish in a stream. He wanted to eat them secretly, but his supervising officer found out and came looking for them. Fan Wen said, "They are not fish, but whetstones." When the officer arrived, the fish had indeed turned into stones, with a texture like iron. Fan Wen found this extraordinary, took them to a smithy, and had them forged into knives. When the knives were finished, he raised them towards a large rock and prayed, "If I, Fan Wen, am destined to rule a kingdom, let this rock split open." The rock split, and Fan Wen became king of Linyi. His descendants treasured these knives, comparing them to the sword Liu Bang (founder of the Han Dynasty) used to slay the white serpent. The "Records of Linyi" also tell a similar story. Linyi is the ancient Yuechang, now called Champa (Zhancheng), located south of Yazhou (Hainan Island). With a favorable wind, it can be reached in one or two days. Qiu Jun (style name Wenzhuang) once said: Ancient historians, when recording the mountains and rivers in the "Tribute of Yu," concluded by describing the extent reached by the sage king's civilizing influence. For the east, west, and north, they used specific place names, but for the south, they only mentioned the direction "south." This is likely because the sage king governs by modeling himself after Heaven; where he faces and where his gaze falls, the radiance of his brilliant virtue spreads, which cannot be limited by geographical boundaries. For thousands of years, the territories in the east, west, and north have never expanded beyond ancient records, but only the south has been continuously opened up and extended further. Yazhou, which was far beyond the fringes of civilization (Huangfu) back then, has now been developed into directly administered territory. Who knows if Champa, in the future, will not once again become our commandery and county? Six hundred li south of Yazhou is Champa. Whenever there is a favorable south wind, the crowing of Champa's roosters can be heard, like the sound of great bells, drifting melodiously across the sea – it is that close. Qiongzhou and Yazhou (Hainan) serve as a screen for Guangdong, and Champa could, in turn, serve as a screen for Qiongzhou and Yazhou.

文化解读/分析

此条目记述了与广东（尤其是钦州，时属广东）及岭南边疆相关的“铜柱”传说与历史。

1. 边界象征与国家认同：铜柱，特别是马援所立的铜柱，是汉朝及后续中原王朝在南方疆域拓展和权力象征的标志物。它承载着“开疆拓土”的历史记忆和“华夷之辨”的观念。屈大均详细考证不同时期、不同人物所立铜柱，试图厘清历史，但也反映了清初文人对国家疆域变迁，特别是对交趾（越南）失却的惋惜和对收复故土的渴望。
2. 马援（伏波将军）的神化：马援作为平定南方、设立铜柱的关键人物，在岭南地区被长期纪念乃至神化。文中不仅记述其立柱事迹，更广泛收录了与他相关的各种铜制物品传说（铜船、铜鼓、铜鱼、铜牛、铜马），并强调这些物品具有镇慑“蛮夷”的神力。这种神化现象反映了南方地区民众（包括汉族与少数民族）对强大力量的敬畏，以及地方社会借由历史人物传说来解释地方事物、维系认同的文化心理。对伏波将军的祭祀（祭铜柱、祠铜船）和相关禁忌（渡海祈祷）成为地方民俗的一部分。
3. 历史记忆与地方传说：“铜柱折，交趾灭”的谶语及其流传，显示了历史事件（立柱）如何转化为具有威慑力的民间信仰和政治预言。屈大均虽质疑分茅岭铜柱非马援所立，但仍承认其在当地产生的实际威慑效果。这体现了历史书写、官方记述与地方口传、民间信仰之间的互动与张力。
4. 地理观念与战略思想：作者描述了交趾的地理形势及其与广东、广西、云南的关系，并从军事、经济角度分析了明代放弃交趾的失策，引述前人观点，表达了对经略南疆、巩固边防的战略思考。将占城视为海南的屏障，海南视为广东的屏障，体现了传统的地缘政治观念。
5. 族群观念与文化态度：文中对南方“蛮”、“夷”的称呼（如“蠢尔跣夷”）带有一定的时代局限性和华夏中心主义色彩，但也承认其部族（如林邑）曾有的强盛。对林邑（占城）历史和传说的记述，反映了当时广东文人对南海异域风情的关注和知识积累。

总而言之，“铜柱界”条目不仅是对一个地理标记或历史遗迹的考证，更是通过铜柱这一核心意象，串联起历史叙事、人物神化、民间信仰、地理认知、族群关系和政治评论，是研究清代岭南地方认同、边疆观念和民间文化的重要文本。

关键词

铜柱, 马援, 伏波将军, 钦州, 分茅岭, 交趾, 越南, 林邑, 占城, 边界, 界碑, 谶语, 传说, 神话, 铜鼓, 铜船, 祭祀, 南方民族, 疆域, 广东历史, 岭南文化, 《广东新语》, 屈大均