原文

五女将

越女知名者，自征侧、征贰始。二女者，麊泠县雒将之女也。雒一作骆，交趾有骆王骆侯，其将曰雒将。二女初起，自称麊泠王，据九真、日南、合浦三郡，兵势张甚。伏波将军马援征之，凡逾两年乃灭。古女子僣号为王，华戎皆所未有，可异也。其后吴赤乌间，有军安县越妪，尝著金箱齿屐，居象头斗战，此亦女贼之雄，然不足道。惟二洗氏及虞夫人、宁国夫人，可称女中豪杰云。洗氏，一在尉佗时，保障高凉，有威德。其知名又在侧、贰之先，故论越女之贤者，以洗氏为首。洗氏，高州人，身长七尺，兼三人之力。两乳长二尺余，当暑远行，两乳辄搭肩上。秦末，五岭丧乱，洗氏集兵保境，蛮酋不敢侵轶。及赵佗称王，洗氏乃赍军装物用二百担入觐，佗大欢悦，与论时政及兵法，智辩纵横，莫能折。乃委其治高梁，恩威振物，邻郡赖之。今南道多洗姓，皆其枝流云。又洗氏者，亦高凉人，其家世为南越首领，辖部落一万余户。洗氏幼而贤明，晓兵略，善抚诸蛮，罗州刺史冯融闻其贤，为子宝求娶焉。侯景反，高州刺史李迁仕遣使召宝。宝欲往，洗氏止之，既而迁仕果反，洗氏自将千余人，步担杂物，唱言输赋，至栅下袭击迁仕，大破之。遂与陈霸先会于赣石，还谓宝曰：“陈都督非常人也，厚资给之。”及宝卒，岭表大乱，洗氏怀集百粤，数州晏然。永定二年，其子仆，年九岁，遣帅诸首领入朝，拜阳春郡守。后广州刺史欧阳纥反，召仆至高安，诱以为乱。仆遣使归告，洗氏发兵拒之，纥溃散，诏册洗氏为石龙郡太夫人，赐绣幰卤簿如刺史仪。陈亡，岭南未有所附，共奉洗氏为主，号曰圣母。隋高祖以洗氏所献陈主扶南犀杖遗之，并遣陈主遗洗氏书。洗氏见犀杖恸哭，遣孙暄帅兵迎隋总管韦洸，岭南遂定。未几，番禺人王仲宜反，围洸于广州，洗氏攻破仲宜，领彀骑巡抚诸州，苍梧以西首领皆归附焉。高祖册洗氏为谯国夫人，开幕府，置官属，给印章，便宜行事。降玺书慰劳，皇后以首饰及宴服一袭赐之。仁寿初，年八十卒。夫人智勇兼备，至老未尝败衄，每战辄锦伞宝幰，敌望见以为神，诸蛮皆称锦伞夫人。祠在高州，民奉祀惟谨。有曰虞氏者，英德之虞湾人。唐末，黄巢破西衡州，虞夫为寨将，与贼酣战而死。虞躬擐甲胄，率昆弟及乡人迎战，贼败去，虞亦死焉。其后兵傜为乱，每见虞朱衣白马率兵而来，贼辄惊溃。嘉定间敕曰：夫人生能摧黄巢之锋，殁能制峒蛮之寇，封为正顺夫人。立祠香垆峡中。有李氏者，雷州人，五代间，声教不暨，以强凌弱。李氏勇敢有谋，众皆信服，遂推以为主帅。伪南汉既平，余党剽掠，皆为李氏兵所败，一方赖之，号宁国夫人，祠于雷州。有詹氏者，东安人李漆之妻。丁亥，漆集兵勤王，以总兵官战殁。詹氏代领其众，攻复泷东西州县，以功得参将，未几病卒。自二洗氏至詹，粤人以为五女将云。

白话

中文

出名的粤地女子，是从征侧、征贰姐妹开始的。这两个女子是麊泠县雒将的女儿。雒，也写作骆，古代交趾有骆王、骆侯，他们的将领叫雒将。征氏姐妹起兵初期，自称麊泠王，占据了九真、日南、合浦三个郡，兵力势力很强大。伏波将军马援征讨她们，花了两年多才平定。古代女子僭越称号自立为王，在中原和边远民族地区都是没有过的事情，真是奇特。之后在三国吴国赤乌年间，有个军安县的越族老妇人，曾穿着镶金的有齿木屐，在象头山一带作战，这也算是个女贼中的厉害角色，但（与后面几位比）不值一提。只有两位洗氏夫人以及虞夫人、宁国夫人（李氏），可以称得上是女中豪杰。

第一位洗氏，生活在南越王赵佗时期，保卫高凉一带，有威望和德行。她出名的时间比征氏姐妹还要早，所以评论粤地贤德女子，应以这位洗氏为首。这位洗氏是高州人，身高七尺，力气能抵得上三个人。她的两个乳房长达二尺多，夏天远行时，总是把它们搭在肩膀上。秦朝末年，五岭地区动荡混乱，洗氏召集兵力保卫家乡，使得蛮族首领不敢侵犯。等到赵佗称王后，洗氏就带着二百担军用物资去朝见赵佗。赵佗非常高兴，和她讨论时政及兵法，她智慧超群，辩才纵横，没有人能驳倒她。赵佗于是委任她治理高凉地区，她恩威并施，很有影响力，邻近的郡县都依赖她。现在南方一带很多姓洗的人，都是她的后代分支。

另一位洗氏（即冼夫人），也是高凉人，她的家族世代是南越地区的首领，管辖的部落有一万多户。这位洗氏从小就贤惠聪明，懂得军事谋略，善于安抚各个蛮族部落。罗州刺史冯融听说她的贤能，便为自己的儿子冯宝求娶她为妻。后来侯景叛乱，高州刺史李迁仕派使者召见冯宝。冯宝想去，洗氏阻止了他。不久之后李迁仕果然反叛了。洗氏亲自率领一千多人，士兵们挑着各种物资，声称是去缴纳赋税，到了李迁仕的营寨下面突然发动袭击，大败李迁仕。于是她（派使者）和陈霸先在赣石会合，回来后对冯宝说：“陈都督不是一般人，应该多多资助他。”等到冯宝去世后，岭南地区大乱，洗氏安抚团结了百越各部，使得好几个州都平安无事。陈朝永定二年，她的儿子冯仆当时九岁，洗氏派他率领各部首领去朝见陈朝皇帝，被任命为阳春郡太守。后来广州刺史欧阳纥反叛，把冯仆召到高安，引诱他一起作乱。冯仆派使者回家告诉母亲，洗氏立即发兵抵抗欧阳纥，欧阳纥被打得溃败逃散。朝廷下诏册封洗氏为石龙郡太夫人，赏赐给她绣花的车幛和仪仗队，规格如同刺史的礼仪。陈朝灭亡后，岭南地区尚未归附新的朝代，各部共同尊奉洗氏为主，称她为“圣母”。隋朝开国皇帝隋文帝把洗氏曾经进献给陈朝末代皇帝的扶南犀牛角手杖赐还给她，并附上陈后主写给洗氏的信。洗氏见到犀杖后放声痛哭，派遣孙子冯暄率领部队迎接隋朝总管韦洸，岭南地区这才安定下来。不久，番禺人王仲宜反叛，在广州包围了韦洸。洗氏出兵攻破了王仲宜，亲自率领精锐骑兵巡视安抚各州，苍梧以西的各部首领都归顺了隋朝。隋文帝册封洗氏为谯国夫人，允许她开设幕府，设置官吏僚属，赐给印章，授权她可以根据实际情况自主处理事务。隋文帝还颁发盖有玉玺的诏书慰劳她，皇后也赏赐给她首饰和一套宴会礼服。隋朝仁寿初年，洗氏去世，享年约八十岁。这位夫人智勇双全，一生直到年老都没有经历过失败挫折。每次作战都乘坐有锦绣伞盖和华丽帷幔的坐乘，敌人望见都以为是神人，各蛮族部落都称她为“锦伞夫人”。她的祠庙在高州，当地百姓非常恭敬地供奉她。

还有一位虞氏，是英德虞湾人。唐朝末年，黄巢攻破西衡州，虞氏的丈夫担任寨将，与黄巢军队激战而死。虞氏亲自穿上铠甲，率领兄弟子侄和同乡迎战，击退了贼兵，但她自己也牺牲了。后来当地的兵乱和瑶族作乱时，人们常常看见虞氏穿着红衣骑着白马率领军队出现，贼兵一见到她就惊慌溃逃。南宋嘉定年间，朝廷下诏说：“虞夫人生前能挫败黄巢的锐气，死后还能制服峒蛮的寇乱”，追封她为“正顺夫人”。在香炉峡中为她建立了祠庙。

又有一位李氏，是雷州人。在五代十国时期，中原朝廷的政令教化无法到达此地，地方上以强凌弱现象严重。李氏勇敢而有谋略，深得众人信服，于是大家推举她为主帅。当割据岭南的南汉政权被平定后，其残余势力四处抢掠，都被李氏的军队打败，当地百姓得以安宁，尊称她为“宁国夫人”。在雷州有她的祠庙。

还有一位詹氏，是东安人李漆的妻子。丁亥年（具体年份待考，可能指明末），李漆聚集军队响应朝廷号召（勤王），以总兵官的身份战死。詹氏代替丈夫统领部队，攻克收复了泷水东西两岸的州县。因功被授予参将的官职，但不久后就病逝了。

从（赵佗时期的）洗氏、（隋朝的）洗氏，到虞氏、李氏（宁国夫人）、詹氏这五位，广东人称她们为“五女将”。

英文

Famous women of the Yue region (roughly encompassing parts of modern Southern China and Northern Vietnam) began with the Trưng sisters, Trưng Trắc and Trưng Nhị. These two women were the daughters of a Lạc general in Mê Linh county. Lạc (also written as骆) referred to Lạc kings and marquises in ancient Jiaozhi (northern Vietnam), whose generals were called Lạc generals. When the Trưng sisters first rose up, they proclaimed themselves Queens of Mê Linh and occupied the three commanderies of Jiuzhen, Rinan, and Hepu, amassing considerable military power. General Ma Yuan, the "Wave-Pacifying General," campaigned against them and took over two years to finally defeat them. For women in ancient times to usurp the title of king was unprecedented among both the Chinese (Hua) and non-Chinese peoples (Rong), truly remarkable. Later, during the Chiwu reign period (238-251 CE) of the Wu Kingdom, there was an old Yue woman from Jun'an county who reportedly wore gilded clogs with teeth and fought near Xiangtou ("Elephant Head"). She was also a formidable female rebel leader, but not worth mentioning compared to the following figures. Only the two Lady Xǐs, Lady Yú, and Lady Níngguó (Lady Lǐ) can be called heroines among women.

The first Lady Xǐ lived during the time of Zhao Tuo (founder of the Nanyue kingdom). She protected the Gaoliang region (modern Gaozhou area) and possessed both authority and virtue. She became famous even before the Trưng sisters, so when discussing virtuous Yue women, this Lady Xǐ should be considered first. This Lady Xǐ was from Gaozhou, stood seven chi tall (ancient Chinese foot, roughly 23cm), and had the strength of three men. Her breasts were over two chi long; when traveling far in the summer heat, she would drape them over her shoulders. At the end of the Qin Dynasty, the Wuling (Five Ridges) region was in turmoil. Lady Xǐ gathered troops to protect her territory, deterring incursions from the chieftains of the Man tribes. When Zhao Tuo declared himself king, Lady Xǐ presented him with two hundred担 (dan, a unit of weight/load) of military equipment and supplies. Tuo was greatly pleased and discussed current affairs and military strategy with her. Her wisdom and eloquence were overwhelming, and no one could refute her. Tuo then entrusted her with governing the Gaoliang region. Her combination of benevolence and authority inspired the people, and neighboring commanderies relied on her. Today, many people with the surname Xǐ in the southern regions are said to be her descendants.

The other Lady Xǐ (Lady Xian), also from Gaoliang, came from a family that had been leaders of the Southern Yue tribes for generations, governing over ten thousand households. This Lady Xǐ was virtuous and intelligent from a young age, understood military strategy, and was skilled at managing the various Man tribes. Feng Rong, the Prefect of Luozhou, heard of her virtues and arranged for his son, Feng Bao, to marry her. Later, during Hou Jing's rebellion, Li Qianshi, the Prefect of Gaozhou, summoned Feng Bao. Bao intended to go, but Lady Xǐ stopped him. Soon after, Li Qianshi indeed rebelled. Lady Xǐ personally led over a thousand people, carrying various goods under the guise of delivering taxes. They launched a surprise attack on Li Qianshi's stockade and decisively defeated him. She then allied (through envoys) with Chen Baxian (future founder of the Chen Dynasty) at Gan Shi. Returning, she told Feng Bao, "Commander Chen is an extraordinary man; we should generously support him." After Feng Bao's death, the Lingnan region (south of the ridges) fell into chaos. Lady Xǐ pacified and united the Baiyue (Hundred Yue) tribes, bringing peace to several prefectures. In the second year of the Yongding era of the Chen Dynasty (558 CE), she sent her nine-year-old son, Feng Pu, leading various chieftains, to the imperial court. He was appointed Governor of Yangchun Commandery. Later, Ouyang He, the Prefect of Guangzhou, rebelled and summoned Feng Pu to Gao'an, attempting to lure him into the revolt. Feng Pu sent a messenger back to his mother. Lady Xǐ dispatched troops to resist Ouyang He, routing his forces. The court issued an edict enfeoffing Lady Xǐ as the Grand Dame of Shilong Commandery and granted her an embroidered carriage canopy and ceremonial procession equivalent to that of a Prefect. After the fall of the Chen Dynasty, the Lingnan region had not yet submitted to the new Sui Dynasty. The tribes collectively revered Lady Xǐ as their leader, calling her "Shèngmǔ" (Holy Mother). Emperor Wen of Sui returned to her the Funan rhinoceros horn staff that she had previously presented to the last Chen emperor, along with a letter from the deposed Chen ruler. Upon seeing the staff, Lady Xǐ wept bitterly. She then sent her grandson, Feng Xuan, with troops to welcome the Sui Governor-General Wei Guang, thus pacifying the Lingnan region for the Sui. Soon after, Wang Zhongyi of Panyu rebelled and besieged Wei Guang in Guangzhou. Lady Xǐ attacked and defeated Wang Zhongyi, then led elite cavalry to patrol and pacify the various prefectures. The leaders west of Cangwu all submitted to the Sui. Emperor Wen enfeoffed Lady Xǐ as the Lady of the State of Qiao, allowed her to establish her own administrative headquarters (Mufu), appoint officials, granted her seals of office, and authorized her to act with discretionary power ("bianyi xingshi"). He sent an imperial edict commending her, and the Empress gifted her jewelry and a set of banquet robes. Lady Xǐ died in the early Renshou era (601-604 CE) of the Sui Dynasty, around the age of eighty. She possessed both wisdom and courage and never suffered defeat throughout her long life. In battle, she always used a brocade umbrella and a treasured canopy, leading enemies to view her as a divine figure upon sight. The Man tribes all called her "Lady Brocade Umbrella." Her temple is in Gaozhou, where the people worship her with great reverence.

There was also a Lady Yú, from Yuwan in Yingde. At the end of the Tang Dynasty, when Huang Chao sacked West Hengzhou, Lady Yú's husband was a stockade commander and died fighting fiercely against the rebels. Lady Yú personally donned armor, led her kinsmen and fellow villagers to counterattack, repelling the rebels, though she also died in the effort. Later, during disturbances involving soldiers and the Yao people, Lady Yú was often reportedly seen leading troops, dressed in red and riding a white horse, causing the rebels to panic and flee. During the Jiading era (1208-1224 CE) of the Southern Song Dynasty, an imperial edict stated: "Lady Yú, in life, could break the spearhead of Huang Chao; in death, she can subdue the bandits of the Dong tribes." She was posthumously enfeoffed as "Lady Zhèngshùn" (Upright and Obedient). A temple was established for her in Xianglu Gorge (Incense Burner Gorge).

There was also a Lady Lǐ, from Leizhou. During the Five Dynasties period (907-960 CE), imperial authority and teachings did not reach the area, and the strong oppressed the weak. Lady Lǐ was brave and resourceful, earning the trust and admiration of the people, who consequently chose her as their leader. After the illegitimate Southern Han regime (which ruled Lingnan) was pacified, its remaining partisans engaged in plunder. They were all defeated by Lady Lǐ's forces, bringing peace to the region. She was known as "Lady Níngguó" (Pacifier of the State). There is a temple dedicated to her in Leizhou.

Finally, there was a Lady Zhān, the wife of Li Qi from Dong'an. In the Dinghai year (likely late Ming, e.g., 1647, during the Southern Ming resistance against the Qing), Li Qi gathered troops to support the Ming cause ("serve the king") and died in battle as a Regional Commander (Zongbingguan). Lady Zhān took command of his troops in his stead, attacking and recovering prefectures and counties east and west of the Long River. For her merits, she was granted the rank of Assistant Regional Commander (Canjiang), but she died of illness shortly thereafter.

From the two Lady Xǐs to Lady Zhān, the people of Guangdong consider these five women the "Five Female Generals."

文化解读/分析

此条目记述了广东历史上（自秦汉至明末清初）被当地人合称为“五女将”的五位杰出女性军事或政治领袖：赵佗时期的洗氏、隋朝的冼夫人（谯国夫人）、唐末的虞夫人（正顺夫人）、五代时的李氏（宁国夫人）以及明末（推测）的詹氏夫人。

1. 女性力量的彰显：在男权主导的中国传统社会，这五位女性以其非凡的军事才能、政治智慧和领导力脱颖而出，甚至被赋予军事和地方治理的实权（如冼夫人开幕府、詹氏被授予军衔），这在历史上是极为罕见的。她们的事迹打破了传统社会对女性角色的刻板印象，展现了岭南女性的坚韧、勇敢和智慧。
2. 地方认同与区域稳定：这些女将大多在中央权力衰微或地方动荡的时期（秦末、南北朝、唐末、五代、明末清初）崛起，承担起保境安民、维护地方秩序的重任。特别是冼夫人，在数次朝代更迭中维系了岭南地区的和平与统一，促进了汉族与百越各部落的融合，其功绩被后世尊崇，成为岭南地区重要的文化符号和精神象征（“圣母”、“锦伞夫人”）。她们的事迹强化了广东的地方认同感和自豪感。
3. 从人到神的演变：部分女将（如冼夫人、虞夫人）的事迹在后世流传中逐渐神化。冼夫人被视为“神”，虞夫人死后显灵助战，并被朝廷敕封，建庙祭祀。这种从历史人物到地方保护神的转变，反映了民间信仰的特点，即将对英雄人物的敬仰转化为神祇崇拜，祈求其继续护佑乡土。
4. 民族关系与文化融合：文中多次提及“蛮”、“百粤”、“傜”等，这些女将（尤其是两位洗氏）在处理与少数民族部落关系方面展现了高超的技巧（“善抚诸蛮”、“怀集百粤”），促进了岭南地区的民族融合与文化交流。
5. 历史记录与民间记忆：屈大均将这五位不同时代、不同背景的女性并列为“五女将”，体现了清初文人对地方历史和传说的整理与书写。这既是对历史事实的记载，也反映了民间长期以来对这些女性英雄的集体记忆和尊崇。她们共同构成了岭南文化中独特而重要的“女将”叙事传统。

关键词

广东新语, 屈大均, 人语, 五女将, 洗氏, 冼夫人, 谯国夫人, 虞夫人, 正顺夫人, 李氏夫人, 宁国夫人, 詹氏夫人, 岭南, 广东, 高州, 雷州, 英德, 女性英雄, 女将军, 地方史, 民俗, 传说, 冼英, 冯宝, 赵佗, 南越国, 陈朝, 隋朝, 唐朝, 五代十国, 明末清初, 黄巢, 民族关系, 地方治理, 谯国夫人, 圣母, 锦伞夫人