原文

自秦始皇发诸尝逋亡人、赘婿、贾人略取扬越，以谪徙民与越杂处。又适治狱吏不直者，筑南方越地。又以一军处番禺之都，一军戍台山之塞，而任嚣、尉佗所将率楼船士十余万，其后皆家于越，生长子孙，故嚣谓佗曰，颇有中国人相辅。今粤人大抵皆中国种，自秦汉以来，日滋月盛，不失中州清淑之气，其真酂发文身越人，则今之徭、僮、平鬃、狼、黎、岐、蛋诸族是也。夫以中国之人实方外，变其蛮俗，此始皇之大功也。佗之自王，不以礼乐自治以治其民，仍然椎结箕倨，为蛮中大长，与西瓯、骆、越之王为伍，使南越人九十余年不得被大汉教化，则尉佗之大罪也。盖越至始皇而一变，至汉武而再变，中国之人，得蒙富教于兹土，以至今日，其可以不知所自乎哉。

白话

中文

自从秦始皇派遣那些曾经逃亡的罪犯、入赘的女婿、商人等去攻取扬越地区，并让这些被贬谪流放的民众与当地的越人混居。又把审案不公的狱吏流放到南方越地。又派一支军队驻扎在番禺都城，一支军队戍守台山要塞。而任嚣、赵佗所率领的十多万水军士卒，后来也都在越地安家，生息繁衍子孙，所以任嚣曾对赵佗说，（这里）很有一些中原人可以辅助你。如今广东人大概都是中原人的后裔，自秦汉以来，（人口）日益增多，势力逐渐壮大，没有失去中原地区纯正优雅的气质。那些真正梳着椎髻、身上有纹身的越人，就是现在的瑶族、僮族（壮族）、平鬃（未详何族）、狼族（可能指俍人或部分瑶族）、黎族、岐族（未详何族）、疍家等各个族群。用中原的人来充实边远地区，改变那里的蛮夷风俗，这是秦始皇的巨大功绩。赵佗自立为王后，不用礼乐制度来管理自己和治理百姓，仍然保留着椎髻发型和箕踞（不合礼仪的坐姿）的习俗，甘当蛮夷中的大头领，与西瓯、骆越等地的土著首领为伍，使得南越地区的百姓有九十多年不能接受伟大汉朝的教化，这实在是赵佗的重大罪过。总而言之，越地到了秦始皇时期发生了一次变化，到了汉武帝时期又发生了第二次变化，（我们这些）中原人得以在这片土地上蒙受富足和教化，一直到今天，难道可以不知道自己的来历吗？

英文

Since Emperor Qin Shi Huang dispatched convicts who had previously fled, men who lived with their wives' families (zhuixu), and merchants to conquer the Yangyue region, settling these exiled people to live among the local Yue people. He also exiled corrupt judicial officials to the southern Yue lands. Furthermore, he stationed one army in the capital of Panyu and another to garrison the fortress of Taishan. The over 100,000 naval soldiers led by Ren Xiao and Zhao Tuo later all settled down in the Yue region, raising families and descendants. Therefore, Ren Xiao once said to Zhao Tuo that there were quite a few people from the Central Plains (Chinese) to assist him. Today, the people of Guangdong (Yue people) are mostly descendants of people from the Central Plains (Chinese stock). Since the Qin and Han dynasties, their population and influence have grown daily and monthly, without losing the pure and refined character of the Central Plains (Zhongzhou). The true Yue people, characterized by their topknot hairstyles (zhuiji) and tattooed bodies, are the present-day Yao, Zhuang (Tong), Pingzong (unidentified group), Lang (possibly referring to the Lang people or a branch of Yao), Li, Qi (unidentified group), and Dan (Tanka boat people) ethnic groups. Filling the outlying regions with people from the Central Plains and changing the barbarian customs there was a great achievement of Qin Shi Huang. After Zhao Tuo established himself as king (of Nanyue), he did not govern himself or his people with rites and music (li yue, symbols of Chinese civilization). Instead, he maintained the customs of topknot hairstyles and squatting impolitely (jiju), acting as a great chief among the barbarians, aligning himself with the native leaders of Xi Ou and Luo Yue. This prevented the people of Nanyue from receiving the edification of the great Han Dynasty for over ninety years, which was Zhao Tuo's major crime. In conclusion, the Yue region underwent one transformation under Qin Shi Huang and a second transformation under Emperor Wu of Han. We, the people from the Central Plains, have been able to enjoy prosperity and education in this land up to the present day. How can we not know our origins?

文化解读/分析

此条目是屈大均关于广东人（粤人）族群来源和文化认同的重要论述，鲜明地体现了其汉族中心主义（华夏中心主义）的立场和明清时期士大夫对“华夷之辨”的普遍看法。

1. 构建汉族主体叙事：屈大均将“粤人”的主体明确定义为秦汉以来从中原迁徙而来的汉人后裔（“中国种”），强调他们继承了“中州清淑之气”。这是一种典型的身份构建，旨在将广东纳入“中华”正统叙事的框架内。
2. 区分“真越”与“粤人”：他将瑶、僮（壮）、黎、疍等被视为原住民或少数民族的群体定义为“真（的）酂发文身越人”，并将其与作为主体的“粤人”（汉人后裔）区分开来。这种划分反映了当时社会现实中存在的族群差异，但也带有将非汉族群“他者化”、视为文化上较低等的意味（如用“蛮俗”、“蛮中大长”等词）。
3. 赞扬“汉化”功绩：屈大均高度评价秦始皇南征、移民实边的政策，认为这是“变其蛮俗”的“大功”，体现了将汉文化传播视为“开化”边疆的功绩。他对汉武帝平定南越、将其纳入汉朝版图同样持肯定态度，认为这使得“中国之人”能在岭南“得蒙富教”。
4. 批判赵佗与南越国：他对南越国及其建立者赵佗持否定态度，主要理由是赵佗没有推行汉朝的“礼乐”制度进行统治，而是“仍然椎结箕倨”，被视为认同和采用了“蛮俗”，从而阻碍了汉文化的传播（“不得被大汉教化”）。这反映了儒家知识分子以是否遵行“礼乐”作为衡量文明与否、是否合乎“正统”的重要标准。
5. 强调“知所自”：结尾的感慨“其可以不知所自乎哉”，是在告诫当时的广东人（尤其是汉人后裔）要明晰自己的族群和文化根源来自中原汉族，不应忘记自己作为“中国人”的身份，隐含着维护文化正统性和族群认同的意图。
   总而言之，这则“真粤人”的论述，是研究清初广东地方认同、族群关系、华南汉化进程以及作者本人历史观和文化立场的重要文本。它反映了主流汉族士大夫如何通过历史叙事来建构地方认同，并确立汉文化在多民族地区的主导地位。

关键词

真粤人, 粤人, 广东人, 族群来源, 身份认同, 秦始皇, 任嚣, 赵佗, 尉佗, 南越国, 汉武帝, 汉化, 同化, 中国种, 中州, 移民, 谪徙, 扬越, 番禺, 瑶族, 僮族, 壮族, 黎族, 疍家, Tanka, 原住民, 土著, 少数民族, 华夏中心主义, 汉族中心主义, 华夷之辨, 礼乐, 教化, 蛮俗, 屈大均, 广东新语, 人语