原文

傜人

万历初，两广寇之剧者曰罗旁傜，傜每出劫人，挟单竹三竿，炙以桐油，涉江则编合为筏，所向轻疾，号为五花贼。其畲有九星岩，一石窍深二尺许，傜辄吹之以号众。又有石，其底空洞，撞之渊渊作鼓声，傜亦以为号。其谣曰：“撞石鼓，万家为我虏。吹石角，我兵齐宰剥。”而罗旁水口有竦石，状若兜鍪，高百仞，傜每夜隔江呼石将军，石应，则出劫无患，不应则否。将军陈璘以此石为贼响哨妖甚，烧夷石顶，有鲜血迸流，其怪遂绝，盖鬼物之所凭焉。傜故多妖术，又所居深山，丛箐乱石，易以走险。其谣曰：“官有万兵，我有万山，兵来我去，兵去我还。”其大绀、天马诸山尤险峻，陈璘尝以马不能鞍、人不能甲为虑。大征时，勒兵二十万，部分十道，凡两逾月乃荡平。覆其巢穴八十余，斩获数十万。今东西山尚有云榄、云洋诸种人，率短小屩捷，上下如猱玃，带三短刀，持铁力木弩。弩长二尺，重百斤，头作双槽，钉以燋铜锴铁。药箭长仅尺许，无事射猎为生，有事则鸣小铛，举众蜂起，以杀人为戏乐。虽设有傜官、狼目以主之，然薄税轻傜，示以羁縻而已。傜、狼以语音相别，傜主而狼客，狼稍驯。初大征罗旁，调广西狼兵为前哨，今居山以西者有二百余丁，其后裔也。诸傜率盘姓，有三种：曰高山，曰花肚，曰平地。平地者良，岁七月十四拜年，以盘古为始祖。盘瓠为大宗，其非盘姓者，初本汉人，以避赋役潜窜其中，习与性成，遂为真傜。袁昌祚云：罗旁之地，土著之民多质悍，利入傜为雄长，客籍之民多文巧，利出傜为圉夺，兹固长蘖之媒也，则备诸傜当自齐民始。

罗旁傜，其稍驯者听约束与齐民无异，从不入城。有见官长者，还语其类，谓不畏中间坐者，但畏左右鸡毛官，谓皂隶也。妇人皆著黑裙，裙脚以白粉绘画，作花卉水波纹。僮则以红绒刺绣，傜贞而僮淫，傜之妇女不可犯，僮妇女无人与狎，则其夫必怒而去之。傜欲娶妇，入山见樵采女，辄夺其衫带以归，度己之衫带长短相等，乃往寻求其女负之，女父母乃往婿家使成亲，否则女仍处子，不敢犯也，西宁、东安诸生傜亦然。邝露谓傜人以十月祭都贝大王，男女连裾而舞，谓之蹋傜。相悦则男腾跃跳踊，背女而去，此西粤之傜俗也。又谓僮人当娶日，其女即还母家，与邻女作处，间与其夫野合。既有身，乃潜告其夫，作栏以待，生子后始称为妇。妇曰丁妇，男则曰僮丁，官曰峒官。峒官之家，婚姻以豪侈相尚，婿来就亲，女家于五里外，以香草花枝结为庐，号曰入寮，鼓乐导男女入寮，盛兵为备，小有言，则啸兵相鏖。成亲后，妇之婢媵稍忤意，即手刃之，能杀婢媵多者，妻方畏惮。半年始与婿归，盛兵陈乐，马上飞枪走球，鸣铙角伎，名曰出寮舞，婿归则止。三十里外，遣傜〈贝毛〉持篮迎之，脱妇中衤目贮篮中，命曰收魂，盖欲其妻悸畏而无他念也。傜〈贝毛〉者巫也，大均尝至西粤，宿僮人高栏之中，颇知僮习俗，其人名曰僮牯老，与傜不同。东粤有傜而无僮，吾故详言傜而略言僮。

曲江傜，惟盘姓八十余户为真傜，其别姓赵、冯、邓、唐九十余户皆伪傜。其男子穿耳饰银环，衣服采绣花边。首裹花帕，腰刀挂弩，下跣足。女人无袴系重裙，皆绣花边。其戴板者曰板傜，以油蜡胶发，裹于板上。光闪似蜻蜓羽，月整一次。夜以高物庋首而卧，下亦跣足，婚姻不辨同姓。食多野兽，以膏粱酿酒。七月望日，祀其先祖狗头王，以小男女穿花衫歌舞为侑，性亦工巧。或制器以易盐米，有山官约束之，号傜总。岁时一谒县令，其无板者曰民傜，耕山者花麻而不赋，耕亩者编户与庶民同，女子饰耳环，妇则屏之。

连山有八排傜，性最犷悍，其臀微有肉尾，脚皮厚寸许，飞行林壁，自号傜公，而呼连人为百姓。自称傜丁曰八百粟，言其多也。称官长则曰朝廷，月送结状至县庭，不跪，纳粮则以委县之里长，里长利其财物与交好，少拂则白刃相加矣。有傜目八人司约束，岁仲冬十六日，诸傜至庙为会阆，悉悬所有金帛衣饰相夸耀。傜目视其男女可婚娶者，悉遣入庙，男女分曹地坐，唱歌达旦，以淫辞相和。男当意不得就女坐，女当意则就男坐。既就男坐，媒氏乃将男女衣带度量长短，相若矣，则使之挟女还家。越三日，女之父母乃送牲酒使成亲。凡女已字，顶一方板长尺余，其状如扇，以发平缠其上。斜覆花帕，胶以蜡膏，缀以琉璃珠，是曰板傜。未字则戴一箭竿，发分数绺，左右盘结，箭上亦覆绣帕，自织麦秆帽戴之，出入丛箐，首频侧而不碍，是曰箭傜。其领袖皆刺五色花绒，垂铃钱数串，衣用布，或青或红，堆花叠草，名傜锦。女初嫁，垂一绣袋，以祖妣高辛氏女，初配槃瓠，著独力衣，以囊盛槃瓠之足与合，故至今仍其制云。《后汉书》言：槃瓠诸子，织绩木皮，染以草实，好五色衣服，制裁皆有尾形。干宝言：赤髀横裙，槃瓠子孙。是也。槃瓠毛五采，故今傜姎徒衣服斑斓，其性凶悍好斗，一成童可敌官军数人。又善设伏，白昼匿林莽中，以炭涂面，黑衣黑袴，为山魈木魅之状，见商旅则被发而出，见者惊走弃财物。呼曰：“精夫赦我”，乃已。精夫者，傜之渠师也。自洸口至连州四百余里，〈山巠〉路艰险，商旅不敢陆行，行必从水。官军与交通为盗，而傜官岁入其租税千金，纵容弗问。四方亡命者，又为之通行囊橐，或为乡导，分受卤获，其巢窟与连山相对，仅隔一水。官兵至，尽室而去，退则击我惰归，踉跄丛薄中，不可纵迹。拒敌则比耦而前，执枪者，前却不常以卫弩。执弩者，口衔刀而手射人，矢尽则刀枪俱奋。度险则整列以行，遁去必有伏弩。往时常勒五省之兵征之，有谓其将者曰：傜每匿迹，不与吾战，乘暮乃出尾吾，宜麾诸军直进，而主将督狼兵于后，散伏险要，乘傜掩我，反出其后以掩之，归师夹攻，必可歼尽。此致人而不致于人也，其计诚善矣。

德庆有榃傜山、榃翁山，皆熟傜所居。傜曰榃傜，傜之长曰榃翁也。又曰榃马山，傜马之所生，故曰榃马。又傜人多以其人为马，马多力善走，倏忽百里，故羡之而以为名。其曰狑人者，傜之别种，狑犹诗所谓庐令令也。峱人者，旧居文昌东北百里东狃山，其人如猿，故云峱。诗：遭我乎峱之间。注谓狃山名，非也，峱犬类也。峱人一作狙人，庄生所谓狙公也。与狑人皆高髻雕题，状若猩狒，散居林莽，饥拾橡栗，故庄生有赋芋朝三暮四之言，皆所谓生蛮也。

白话

中文

瑶人

明朝万历初年，两广地区最凶悍的寇贼是罗旁瑶。瑶人每次出来抢劫，都携带三根涂抹了桐油的单竹竿，渡江时就编合成竹筏，行动轻快迅捷，被称为“五花贼”。他们的聚居地有九星岩，其中一个石洞深约二尺，瑶人常常吹响它来召集同伙。还有一块石头，底部中空，敲打时会发出像鼓一样深沉的声音，瑶人也用它作为信号。他们有歌谣唱道：“敲响石鼓，万户人家被我掳。吹响石角，我的兵丁齐杀戮。”罗旁的水口有块高耸的石头，形状像头盔，高达百仞。瑶人每晚隔江呼喊“石将军”，如果石头回应，他们就出动抢劫且平安无事，不回应就不出动。将军陈璘认为这块石头是贼人作响、作祟的妖物，就放火烧毁了石顶，据说有鲜血喷流出来，这怪异现象才消失，大概是有鬼怪附在上面。瑶人本来就擅长许多巫术，又居住在深山里，丛林密布，乱石遍地，容易凭借险要地形活动。他们有歌谣唱道：“官府有万兵，我有万山，官兵来了我就走，官兵走了我再还。”他们聚居的大绀山、天马山等尤其险峻，陈璘曾担忧那里马不能套鞍，人不能穿甲。大规模征讨时，调集了二十万兵力，分十路进攻，总共花了两个多月才平定。捣毁了他们八十多个巢穴，斩杀俘获了数十万人。如今东西两面的山里还有云榄、云洋等瑶人部落，大多身材矮小，行动敏捷，上下山崖如同猿猴，佩带三把短刀，手持铁力木做的弩。弩长二尺，重达百斤，弩头有两个箭槽，用焦铜锴铁加固。毒箭长仅一尺左右。平时以射猎为生，有事时就敲响小铜锣，众人蜂拥而起，把杀人当作游戏和乐趣。虽然设有瑶官、狼目来管理他们，但只是征收少量赋税，实行怀柔笼络的羁縻政策而已。瑶族和狼族（广西士兵后裔）以语言区分，瑶族是本地主人，狼族是外来客居，狼族稍微驯服一些。当初大规模征讨罗旁时，曾调动广西的狼兵作为先锋，现在居住在山地以西的有二百多个狼兵，就是他们的后代。各地的瑶人大多姓盘，有三种：叫高山瑶、花肚瑶、平地瑶。平地瑶比较善良，每年七月十四日过年（拜年），尊奉盘古为始祖，盘瓠为大宗。那些不姓盘的瑶人，起初本来是汉人，为了逃避赋税徭役偷偷迁入瑶区，习俗与本性相互融合，于是变成了真正的瑶人。袁昌祚说：罗旁这地方，土著居民大多强悍，乐于加入瑶人成为头领；外来客籍的居民大多文雅机巧，乐于脱离瑶人以免遭抢掠，这本来就是滋生祸患的根源，所以防备各个瑶人部落应当从管理好汉族百姓开始。

罗旁瑶中，那些比较驯服的听从约束，和普通百姓没什么区别，但从不进城。有的人见过官长后，回去告诉同类，说不怕坐在中间的官，只怕两边站着的“鸡毛官”，指的是衙役（皂隶）。瑶族妇女都穿黑色裙子，裙边用白粉绘画，做成花卉水波纹图案。僮人（壮族）妇女则用红绒刺绣。瑶族妇女贞节而僮族妇女被认为较为开放（原文有偏见，称“淫”）。瑶族妇女不可侵犯，僮族妇女如果没人与她亲近，她的丈夫必定会生气而离开她。瑶族男子想娶妻，就进山寻找砍柴采摘的女子，抢夺她的衣带回家，量一下自己的衣带和女子的衣带长短相等，就去找到那个女子把她背回来，女子的父母于是到男方家促成婚事，否则女子仍是处女，男子不敢侵犯她。西宁、东安等地的生瑶也是这样。邝露说瑶人在十月祭祀都贝大王，男女拉着衣襟跳舞，叫做“踏瑶”。如果互相看中，男子就腾跃跳动，背着女子离去，这是西粤（广东西部）瑶族的习俗。又说僮人娶亲当天，女子就回到娘家，和邻居女子住在一起，偶尔和她的丈夫在野外相会。怀孕之后，才偷偷告诉丈夫，（丈夫）搭建好房栏等待，生下孩子后才正式称为妻子。妻子叫“丁妇”，男子叫“僮丁”，他们的官员叫“峒官”。峒官之家，婚姻崇尚豪华奢侈。女婿来迎亲时，女家在五里外，用香草花枝搭成棚屋，叫做“入寮”，用鼓乐引导男女进入寮内，陈设重兵以防不测，稍有言语不和，就会呼唤士兵互相厮杀。成亲后，妻子的陪嫁婢女稍微不合心意，（丈夫）就亲手杀了她，能杀掉婢女多的，妻子才会畏惧他。过了半年才和女婿一起回家，陈设重兵和音乐，在马上表演飞枪、抛球，吹奏铜铙和号角等技艺，叫做“出寮舞”，女婿回到家就停止。在三十里外，派瑶巫（傜〈贝毛〉）拿着篮子迎接，脱下新娘的中衣（贴身衣物）放入篮中，叫做“收魂”，大概是想让妻子畏惧而没有别的念头。瑶〈贝毛〉就是巫师。我（屈大均）曾经到过西粤，在僮人的高栏（干栏式建筑）中住宿，颇为了解僮人的习俗，他们自称“僮牯老”，和瑶人不同。东粤（广东东部）有瑶人而没有僮人，所以我详细记述瑶人而简略提及僮人。

曲江瑶，只有盘姓八十多户是真瑶，其他姓赵、冯、邓、唐的九十多户都是假瑶（汉化或混居的）。他们的男子穿耳洞佩戴银环，衣服上彩绣花边。头上裹着花头巾，腰间佩刀挂弩，光着脚。女人不穿裤子，系多层裙子，都绣有花边。其中戴木板头饰的叫“板瑶”，用油和蜡粘合头发，裹在木板上。光亮闪烁像蜻蜓的翅膀，每月整理一次。晚上睡觉时用高物垫着头，也是光着脚。婚姻不区分同姓。多吃野兽肉，用好米酿酒。七月十五日（望日），祭祀他们的祖先狗头王（盘瓠），让小男孩小女孩穿着花衣裳唱歌跳舞助兴。他们性情也灵巧能干，有时制作器具换取盐米。有山官管理约束他们，称为“瑶总”。每年按时拜见一次县令。那些不戴木板头饰的叫“民瑶”，在山上耕种的（花麻地）不交赋税，在田里耕种的则编入户籍，和普通百姓一样。民瑶女子佩戴耳环，已婚妇女就不戴了。

连山有八排瑶，性情最为凶悍，他们的臀部稍微有肉质的尾巴（可能是误传或夸张），脚底皮肤厚达一寸左右，能在山林石壁上飞快行走。自称“瑶公”，而称连山县的汉人为“百姓”。自称瑶族男丁有“八百粟”，是说他们人多。称呼官长就叫“朝廷”。每月送具结状到县衙，但不下跪。缴纳赋税则委托给县里的里长，里长贪图他们的财物而与他们交好，稍微不顺心就会动刀子。有八个瑶目负责管理约束。每年冬至（仲冬）十六日，各排瑶人到庙里举行“会阆”集会，把所有的金银、布帛、衣饰都挂出来互相炫耀。瑶目观察男女中到了婚嫁年龄的，都让他们进入庙内，男女分开席地而坐，通宵唱歌，用情歌（原文作“淫辞”）互相唱和。男子看中了女子，不能主动坐到女子身边；女子看中了男子，则可以主动坐到男子身边。女子坐到男子身边后，媒人就拿男女双方的衣带量长短，如果差不多，就让男子挟持女子回家。过了三天，女子的父母才送来牲畜和酒，促成婚事。凡是已经订婚或已婚的女子，头顶一方形木板，长一尺多，形状像扇子，把头发平整地缠绕在上面。斜盖着花帕，用蜡膏粘合，点缀着琉璃珠，这就是“板瑶”。未婚女子则戴一根箭杆，头发分成几绺，左右盘结，箭杆上也覆盖绣帕，自己编织麦秆帽子戴着，出入密林时，头频繁侧动也不会被挂住，这就是“箭傜”。她们的衣领袖口都绣有五色花绒，垂挂着几串铃铛或铜钱。衣服用布做，有青色或红色，上面堆绣花草图案，称为“瑶锦”。女子刚出嫁时，垂挂一个绣袋，（传说）是因为她们的始祖母（高辛氏之女）当初嫁给盘瓠时，穿着“独力衣”（一种特殊服装），用袋子装着盘瓠的脚来交合，所以至今仍保留这种习俗。《后汉书》说：盘瓠的子孙们，用树皮纤维织布，用草籽染色，喜欢五彩衣服，裁剪样式都有尾巴的形状。干宝说：红大腿，横围裙，是盘瓠的子孙。就是这个意思。盘瓠的毛有五种颜色，所以现在瑶族妇女的衣服色彩斑斓。他们性情凶悍好斗，一个成年瑶人可以对抗数名官兵。又善于设伏，白天藏在林莽中，用木炭涂黑脸，穿黑衣黑裤，装扮成山魈木怪的样子，看见商旅就披头散发地冲出来，看见的人惊慌逃走，丢下财物。他们呼喊：“精夫（瑶人头领）饶了我吧！”才罢休。“精夫”是瑶人的首领。从洸口到连州四百多里，山路艰险，商旅不敢走陆路，出行必须走水路。官兵和他们勾结为盗，而瑶官每年收取他们上千金的租税，纵容不管。四方的逃犯，又替他们传递行囊，或者做向导，分取抢掠来的财物。他们的巢穴与连山县城相对，只隔一条河。官兵来了，他们就全家转移，官兵撤退时，他们就趁官兵疲惫懈怠时追击，官兵在草木丛生的险地中踉跄奔逃，无法追踪瑶人。瑶人抵抗敌人时，两人并排前进，拿长矛的，前后移动没有定规，以保护拿弩的。拿弩的，嘴里衔着刀，用手射箭，箭射完了就刀枪并用。通过险要地带时，整齐列队行进，撤退时必定设有埋伏的弩手。过去常常调集五个省的兵力去征讨他们。有人对将领说：瑶人常常隐藏踪迹，不和我们正面作战，趁着黄昏出来偷袭我们。应该指挥各路军队一直前进，而主将率领狼兵在后面，分散埋伏在险要地方，趁瑶人偷袭我军时，反过来从他们后面包抄，回撤的军队再夹击，必定可以全歼他们。这是调动敌人而不被敌人调动的方法。这个计策确实很好。

德庆有榃瑶山、榃翁山，都是熟瑶（汉化程度较高的瑶人）居住的地方。那里的瑶人叫榃瑶，瑶人的首领叫榃翁。又有个地方叫榃马山，是瑶人马匹的产地，所以叫榃马。又因为瑶人常常把那里的人比作马，（认为他们）像马一样强壮能跑，瞬间能行百里，所以羡慕他们而用这个名字命名。所谓的“狑人”，是瑶人的一个分支，“狑”好像《诗经》里说的“庐令令”（声音）。所谓的“峱人”，以前居住在文昌县东北一百里的东狃山，那里的人像猿猴，所以叫峱。《诗经》有“遭我乎峱之间”的句子，注释说是狃山的名字，这是不对的，峱是像犬一样的动物。峱人也写作“狙人”，就是庄子所说的“狙公”（养猴人）。他们和狑人一样，都梳着高高的发髻，额头有雕刻花纹（雕题），形状像猩猩狒狒，分散居住在山林草莽中，饥饿时就捡橡子栗子吃，所以庄子有“朝三暮四”给猴子分芋头的说法。这些都属于所谓的“生蛮”（未开化、汉化程度低的民族）。

英文

Yao People

In the early Wanli era (Ming Dynasty), the most formidable bandits in Guangdong and Guangxi were the Luopang Yao. When the Yao raided, they carried three single bamboo poles coated with tung oil. To cross rivers, they wove these into rafts, moving swiftly and lightly, earning them the nickname "Five-Flower Thieves." In their territory was the Nine Star Crag; one cavity, about two feet deep, was blown into by the Yao to summon their people. There was also a rock, hollow at the base, which sounded like a deep drum when struck, also used as a signal. Their chant went: "Strike the stone drum, ten thousand families become our captives. Blow the stone horn, our soldiers slaughter all." At the mouth of the Luopang River stood a towering rock resembling a helmet, a hundred ren (ancient unit of height, roughly 7-8 feet) high. Every night, the Yao would call out "Stone General" across the river. If the rock echoed, they would raid without trouble; if not, they wouldn't. General Chen Lin considered this rock a source of the bandits' signals and evil magic, so he burned its top. Fresh blood reportedly spurted out, and the strange phenomenon ceased, likely because some spirit inhabited it. The Yao were known for many sorceries and lived in deep mountains with dense thickets and scattered rocks, making it easy for them to navigate treacherous terrain. Their saying was: "The officials have ten thousand soldiers, I have ten thousand mountains. When soldiers come, I leave; when soldiers leave, I return." Their Dagan and Tianma mountains were particularly perilous; Chen Lin once worried that horses couldn't be saddled and men couldn't wear armor there. During a major campaign, he mobilized 200,000 troops, dividing them into ten routes, and took over two months to pacify the area, destroying over eighty Yao strongholds and killing or capturing hundreds of thousands. Today, in the eastern and western mountains, there are still groups like the Yunlan and Yunyang Yao. They are generally short, agile, moving up and down cliffs like monkeys, carrying three short knives and wielding ironwood crossbows. The crossbows are two feet long, weigh a hundred jin (ancient weight unit, approx. 0.5 kg), have double grooves at the head, and are reinforced with fired copper and fine iron. Their poisoned arrows are only about a foot long. In peacetime, they live by hunting; in times of conflict, they sound small gongs, and the masses swarm like bees, treating killing as sport and amusement. Although Yao officials (Yaoguan) and Lang leaders (Langmu) were appointed to govern them, only light taxes were levied, indicating a policy of loose control (jimi). The Yao and Lang (descendants of Guangxi soldiers) are distinguished by language; the Yao are the native hosts, the Lang are guests, and the Lang are somewhat more submissive. During the initial large campaign against Luopang, Lang soldiers from Guangxi were used as vanguards. Currently, over two hundred Lang descendants live west of the mountains. Most Yao groups bear the surname Pan and are divided into three types: High Mountain Yao, Flowery Belly Yao, and Flat Land Yao. The Flat Land Yao are considered "good" (more assimilated). They celebrate the New Year on the 14th day of the 7th lunar month, regarding Pangu as their primordial ancestor and Panhu as their main lineage founder. Those Yao not surnamed Pan were originally Han Chinese who fled taxes and corvée labor, hiding among the Yao; their customs became ingrained, and they eventually became "true" Yao. Yuan Changzuo commented: In the Luopang area, the native inhabitants are mostly tough and benefit from joining the Yao to become leaders; the migrant settlers are mostly cultured and clever, benefiting from leaving the Yao to avoid being plundered. This is indeed a source of trouble. Therefore, guarding against the various Yao groups should begin with managing the Han populace properly.

Among the Luopang Yao, the more submissive ones obey regulations and are no different from ordinary people, but they never enter cities. Those who have met officials tell their kin they don't fear the one sitting in the middle (the main official) but fear the "chicken feather officials" standing on either side, referring to the yamen runners (zaoli). Yao women all wear black skirts, the hems painted with white powder designs of flowers and water ripples. Tong (Zhuang) women, however, embroider with red floss. Yao women are considered chaste, while Tong women are perceived as promiscuous (reflecting the author's bias). Yao women must not be violated. If a Tong woman has no intimate partner, her husband will become angry and leave her. When a Yao man wants to marry, he goes into the mountains, finds a woman gathering firewood or herbs, snatches her sash, and takes it home. If his own sash is the same length, he goes back to find the woman and carries her off. Her parents then go to the groom's house to arrange the marriage. Otherwise, the woman remains a virgin, and the man dares not touch her. The "raw" (less assimilated) Yao of Xining and Dongan follow similar customs. Kuang Lu stated that in the 10th month, the Yao sacrifice to the Dubei Great King, men and women dance holding hands (called Ta Yao). If a couple is mutually attracted, the man leaps and jumps, carrying the woman away on his back; this is a custom of the Western Yue (Western Guangdong) Yao. It is also said that among the Tong people, on the wedding day, the bride returns to her mother's house and lives with neighboring girls, occasionally meeting her husband secretly in the fields. Once pregnant, she secretly informs her husband, who builds a dwelling (lan) to await her. Only after giving birth is she formally considered a wife. The wife is called Dingfu, the husband Tongding, and their officials Dongguan. Marriages among Dongguan families are marked by extravagance. When the groom comes to fetch the bride, the bride's family sets up shelters (liao) made of fragrant herbs and flowery branches five li (approx. 2.5 km) away. Music guides the couple into the liao, and soldiers are heavily deployed for security. The slightest disagreement can lead to calls for soldiers and fighting. After the marriage, if the wife's accompanying maids displease the husband slightly, he kills them by his own hand. The more maids he can kill, the more the wife fears him. After half a year, the wife returns home with the husband, accompanied by soldiers and music, featuring horseback performances like spear-throwing and ball-juggling, and the playing of cymbals and horns, known as the Chu Liao dance, which stops once the groom reaches home. Thirty li away, a Yao shaman (Yao <0xE8><0xB4><0x9D><0xE6><0xAF><0x9B>) is sent with a basket to greet them. The bride's undergarment (zhongyi) is removed and placed in the basket, a ritual called "Soul Collecting" (Shou Hun), presumably to make the wife fearful and prevent stray thoughts. Yao <0xE8><0xB4><0x9D><0xE6><0xAF><0x9B> refers to a shaman. I (Qu Dajun) once visited Western Yue, stayed in a Tong pile-dwelling (gaolan), and learned much about Tong customs. They call themselves Tonggulao and are different from the Yao. Eastern Yue (Eastern Guangdong) has Yao but no Tong, hence I elaborate on the Yao and speak briefly of the Tong.

Among the Qujiang Yao, only the eighty-plus households surnamed Pan are considered true Yao. The ninety-plus households with other surnames like Zhao, Feng, Deng, and Tang are considered false Yao (Han assimilated or mixed). Their men pierce their ears and wear silver rings, and their clothes have colorful embroidered borders. They wrap their heads in patterned scarves, wear knives at their waists, carry crossbows, and go barefoot. The women wear no trousers but layered skirts, all with embroidered borders. Those who wear a board headdress are called "Board Yao" (Ban Yao). They use oil and wax to glue their hair flat onto a board. It shines like dragonfly wings and is rearranged once a month. At night, they sleep with their heads propped on a high object, also barefoot. Marriage does not distinguish between those with the same surname. They eat mostly wild animals and brew wine from fine grains. On the 15th day of the 7th lunar month, they worship their ancestor, the Dog-Head King (Panhu), with young boys and girls in floral clothes singing and dancing as offerings. They are also skillful craftsmen, sometimes making tools to trade for salt and rice. They are governed by mountain officials called "Yao Chiefs" (Yaozong), who pay respects to the county magistrate annually. Those who do not wear the board headdress are called "Commoner Yao" (Min Yao). Those who farm the mountains (huama land) are untaxed; those who farm fields are registered like commoners. Min Yao girls wear earrings, but married women remove them.

In Lianshan, there are the Eight Rows Yao (Bapai Yao), known for being extremely fierce. They are said to have slight fleshy tails on their buttocks (likely myth or exaggeration) and foot soles an inch thick, allowing them to "fly" through forests and cliffs. They call themselves "Yao Gong" (Master Yao) and refer to the Han people of Lianshan as "commoners" (baixing). They refer to their own male population as "eight hundred grains," signifying their large numbers. They call officials "the Imperial Court." They submit monthly reports to the county court but do not kneel. They pay grain taxes through the village headmen (lizhang) appointed by the county. These headmen covet their wealth and maintain good relations; the slightest displeasure can result in drawn blades. Eight Yao Heads (Yaomu) are responsible for maintaining order. On the 16th day of the mid-winter month (11th lunar month), all the Yao gather at the temple for the Hui Lang festival, displaying all their gold, silver, silks, and clothing to show off their wealth. The Yaomu identify marriageable young men and women and send them into the temple. Men and women sit separately on the ground and sing throughout the night, exchanging love songs (described as "licentious verses" by the author). If a man fancies a woman, he cannot approach her; if a woman fancies a man, she can sit next to him. Once she does, matchmakers measure the lengths of their sashes. If they match, the man is allowed to take the woman home. Three days later, the woman's parents send livestock and wine to finalize the marriage. Married or betrothed women wear a square board on their heads, over a foot long, shaped like a fan, with their hair wrapped flat around it. It's covered obliquely with a patterned cloth, glued with wax paste, and adorned with glass beads. These are the "Board Yao" (Ban Yao). Unmarried girls wear an arrowhead shaft in their hair, which is divided into several locks, coiled left and right. The shaft is also covered with an embroidered cloth. They wear self-woven straw hats. When moving through dense thickets, they can frequently turn their heads without hindrance. These are the "Arrow Yao" (Jian Yao). Their collars and cuffs are embroidered with five-colored floss, hung with several strings of bells or coins. Their clothes are made of cloth, either blue or red, with appliqué flowers and grasses, called "Yao Brocade" (Yaojin). Newly married women wear a hanging embroidered pouch. This is said to originate from their ancestral mother (daughter of Emperor Ku/Gaoxin Shi) who, when marrying Panhu, wore a "single-strength garment" (duli yi) and used a pouch to enclose Panhu's feet for intercourse; thus, the custom persists. The Book of the Later Han states: Panhu's descendants wove cloth from bark fiber, dyed it with plant seeds, favored five-colored clothing, and their garments were tailored with tail shapes. Gan Bao said: Red thighs and horizontal skirts belong to Panhu's descendants. This refers to them. Panhu had five-colored fur, which is why Yao women's clothing today is colorful. They are fierce and prone to fighting; one adult Yao can match several government soldiers. They are adept at ambushes, hiding in forests during the day, blackening their faces with charcoal, wearing black clothes, and appearing like mountain spirits (shanxiao) or tree demons (mumèi). When they see merchants, they emerge with disheveled hair. The merchants flee in terror, abandoning their goods, shouting, "Jingfu, spare me!" Only then do the Yao stop. Jingfu is the Yao leader. The mountain path from Guangkou to Lianzhou, over 400 li, is treacherous, so merchants dare not travel by land, always opting for the water route. Government soldiers collude with them in banditry, and Yao officials collect a thousand gold pieces in taxes from them annually, turning a blind eye. Fugitives from elsewhere act as their porters or guides, sharing the loot. Their strongholds face Lianshan county town, separated only by a river. When government troops arrive, they evacuate completely. When the troops retreat tiredly, the Yao attack their rear, causing them to stumble through the thickets, making pursuit impossible. When resisting enemies, they advance in pairs: spearmen move unpredictably back and forth to protect crossbowmen. Crossbowmen hold knives in their mouths while shooting. When arrows run out, they fight with both knives and spears. They march in formation through dangerous passes and always leave crossbow ambushes when retreating. In the past, troops from five provinces were often mobilized against them. Someone advised a general: "The Yao always hide and avoid direct battle, emerging at dusk to trail us. We should order the main forces straight ahead, while the commander leads Lang troops behind, setting ambushes in strategic locations. When the Yao ambush us, we counter-ambush them from behind, and the returning main force can attack from the front, ensuring their annihilation. This is maneuvering the enemy, not being maneuvered by them." This plan was indeed sound.

In Deqing, there are Tan Yao Mountain and Tan Weng Mountain, both inhabited by "cooked" (more assimilated) Yao. These Yao are called Tan Yao, and their leader is Tan Weng. There is also Tan Ma Mountain, said to be where Yao horses (Tanma) originate, hence the name. Alternatively, it's named because the Yao people there are often compared to horses – strong and fast, capable of covering a hundred li in a flash – hence the name reflects admiration. The so-called Ling people are another branch of the Yao; Ling might relate to the sound lu lingling mentioned in the Book of Songs. The Nao people formerly lived a hundred li northeast of Wenchang county on East Niu Mountain. They resembled apes, hence the name Nao. The Book of Songs line "encountered me between the Nao" - commentators say Niu is a mountain name, which is incorrect; Nao refers to a dog-like creature. Nao people are also written as Ju people (monkey people), referring to Zhuangzi's "monkey keeper" (jugong). Like the Ling people, they have high topknots and tattooed foreheads (diaoti), resembling apes or baboons. They live scattered in forests and thickets, gathering acorns and chestnuts when hungry, which relates to Zhuangzi's story of feeding monkeys "three [nuts] in the morning and four in the evening." These are all considered "raw barbarians" (shengman - unassimilated peoples).

文化解读/分析

本条目详细记述了清初广东境内多个瑶族支系的分布、特征、习俗、社会组织以及与汉族和官府的关系，是研究岭南瑶族历史文化的重要文献。

1. 民族认同与多样性：屈大均区分了不同地域（罗旁、曲江、连山、德庆）和不同类型的瑶人（如高山/花肚/平地瑶、板瑶/箭瑶/民瑶、生瑶/熟瑶），并提及盘姓为“真瑶”核心，其他姓氏多为避役汉人融入，反映了瑶族内部的多样性以及民族边界的流动性。盘瓠（狗头王）作为始祖的神话被明确记录，是瑶族共同体认同的重要文化符号。
2. 社会组织与治理：记述了瑶族内部的头人制度（傜总、傜目、精夫、榃翁）和瑶官、狼目等官方设置的管理体系。同时也揭示了“羁縻”政策下，官方控制力有限，瑶区存在半自治状态，甚至出现官兵、里长与瑶人勾结的情况（如连山八排瑶）。
3. 生计方式与物质文化：描述了瑶人以狩猎、山地耕作（花麻地）、制作手工艺品交换为生。详细记录了瑶族的服饰（瑶锦、五色衣、黑裙、重裙）、发式与头饰（板瑶、箭瑶、男子花帕）、武器（短刀、铁力木弩、药箭）等物质文化特征，这些是特定瑶族支系的重要标识。

4. 习俗与信仰：记录了丰富的民俗事象，包括：

   • 婚姻习俗：罗旁瑶的“抢带定亲”、连山瑶的“会阆”歌会择偶与量带成婚、僮人（与瑶并述，或有混淆）的“入寮”、“出寮舞”、“收魂”等仪式，反映了独特的婚恋观和复杂的婚姻流程。
   • 节日与祭祀：平地瑶七月十四“拜年”、曲江瑶七月十五祭祀狗头王、西粤瑶十月祭都贝大王并跳“踏瑶”舞、连山瑶仲冬十六“会阆”节，显示了瑶族独特的岁时节令和祖先崇拜、神灵信仰。
   • 特殊信仰与行为：如罗旁瑶对“石将军”的信奉与占卜、对巫术（妖术）的运用、连山瑶装扮成“山魈木魅”进行劫掠等，反映了其世界观和生存策略。
5. 族群关系与冲突：文本充斥着汉族中心视角下的描述，将瑶人描绘为“寇”、“犷悍”、“好斗”，记录了明万历年间陈璘大规模征讨罗旁瑶的历史，以及瑶人利用山地优势与官府周旋的“兵来我去，兵去我还”策略。同时也提到部分瑶人（熟瑶、平地瑶）相对“驯良”，与汉民无异，以及汉人因避役而“入傜”的现象，展示了冲突、隔阂、融合并存的复杂族群关系。
6. 史料价值与局限：作为汉族文人的记述，屈大均的观察细致入微，为后世保留了大量关于瑶族（及部分僮族/壮族）的宝贵信息。然而，其记述难免带有时代和阶级的偏见（如称瑶俗为“妖”、僮妇女“淫”、称未汉化者为“生蛮”），部分描述可能存在夸张或误解（如八排瑶的“肉尾”）。解读时需结合其他史料和人类学研究进行辨析。

关键词

广东新语, 屈大均, 瑶人 (傜人), 罗旁瑶, 曲江瑶, 连山瑶, 八排瑶, 德庆瑶, 榃瑶, 盘姓, 盘瓠, 狗头王, 瑶族习俗, 民族志, 岭南文化, 少数民族, 板瑶, 箭瑶, 瑶锦, 服饰, 头饰, 婚姻习俗, 抢婚, 会阆, 踏瑶, 祭祀, 信仰, 巫术, 陈璘, 羁縻政策, 瑶官, 瑶目, 族群关系, 明清历史, 广东地方史, 僮人 (壮族), 生瑶, 熟瑶, 山魈木魅