原文
崖有二司神者，一日降魂童言曰：欲与萧公斗法。于是二司神各发马脚。马脚者，神所附之人也。以枪自刺其腹洞贯焉，刺咽亦如之。有疾病者，许火棚。既愈，如数伐薪，请二司神酬愿。病者率众舆二司神，跣行烈焰，毫发无损。广有三界神者，人有争斗，多向三界神乞蛇以决曲直。蛇所向作咬人势则曲，背则直。或以香花钱米迎蛇至家，囊蛇而探之，曲则蛇咬其指，直则已。有许愿者不还，蛇则腾至人家索饮食。又或有仇怨，于神前书其人年生八字，以碗覆之。神前碗大小纷然，无有敢动其一者。有急脚先锋神者，凡男女将有所私，从而祷之，往往得其所欲，以香囊酬之，神前香囊堆积，乞其一二，则明岁酬以三四。新兴有东山神者，有处女采桑过焉。歌曰：“路边神，尔单身。一蚕生二茧，吾舍作夫人。”还家果一蚕二茧，且甚巨。是夜风雨大作，女失所之，有一红丝自屋起，牵入庙中，追寻之，兀坐无声息矣。遂泥而塑之，称罗夫人。番禺石壁有恩情神者，昔有男女二人，于舟中目成，将及岸，女溺于水，男从而援之，俱死焉。二尸浮出，相抱不解，民因祠以为恩情庙，此皆丛祠之淫者，民未知义，以淫祠为之依归，可悲也。
白话
中文
崖州（今海南三亚）有称为“二司”的神明。有一天，神明降附在童子（乩童）身上说：“想和萧公斗法。”于是，二司神各自发动他们的“马脚”（即神明附身显灵的人）。这些“马脚”用长枪自己刺穿腹部，甚至刺穿咽喉，都像这样（展示神力）。当地有生病的人，会向二司神许诺（病愈后）搭建“火棚”进行酬谢。病好之后，病人就按照许诺砍伐木柴，请二司神来接受酬谢。病人率领众人抬着二司神的神像，赤脚走过炽热的火焰，却毫发无损。广东有称为“三界神”的，人们发生争执时，大多向三界神求蛇来判断是非对错。如果蛇头朝向某人并做出要咬的姿态，那人就理亏；如果蛇背对某人，那人就有理。有时人们用香、花、钱、米将蛇迎到家里，把蛇放进袋子里让人伸手进去摸，理亏的人会被蛇咬到手指，有理的人则平安无事。有向神许愿后不兑现的，蛇就会跑到他家里索要食物。又或者有人与人结仇，就在神前写下对方的生辰八字，用碗盖住。神前的碗因此堆得大大小小到处都是，没有人敢去动任何一个。还有称为“急脚先锋”的神，凡是男女将要有私情约会，去向他祈祷，往往能如愿以偿。人们用香囊酬谢他，神前的香囊堆积如山。（有说法）求取一两个香囊，明年就要用三四个来还愿。新兴县有称为“东山神”的。曾有个未婚女子路过山神庙采桑叶，唱道：“路边的山神啊，你是单身。如果我养的蚕能一个结出两个茧，我就嫁给你做夫人。”回家后，果然有一个蚕结出了两个茧，而且非常大。当天夜里风雨大作，女子不见了踪影。只见一条红线从她家屋顶升起，一直牵引到山神庙中。人们追寻过去，发现她端坐在庙里，已经没有了声息。于是人们用泥土将她的形象塑起来，称为“罗夫人”。番禺石壁地方有称为“恩情神”的。从前有一对男女，在船上互相看对了眼（一见钟情）。船快要靠岸时，女子失足落水，男子跟着跳下去救她，结果两人都死了。他们的尸体浮出水面时，还紧紧抱在一起没有分开。当地百姓于是建祠供奉他们，称为“恩情庙”。这些都属于众多祠庙中不正当的（淫祠）。百姓不懂得（儒家）义理，把这些不正当的祠庙当作精神寄托，真是可悲啊。
英文
In Yazhou (modern Sanya, Hainan), there were deities known as the "Er Si" (Two Officials/Departments). One day, a spirit medium, possessed by the deity, declared: "I wish to engage in a contest of supernatural powers with Lord Xiao." Consequently, the Er Si gods each activated their "Ma Jiao" (literally "horse legs," referring to individuals possessed by the deities). These possessed individuals would stab themselves through the abdomen with spears, and even pierce their throats in the same manner (as a display of divine power). When people fell ill, they would vow to the Er Si gods to build a "fire shed" (likely for a fire-walking ritual) upon recovery. Once healed, the person would gather firewood as promised and invite the Er Si gods to accept their gratitude. The formerly ill person would lead a crowd carrying the idols of the Er Si gods, walking barefoot through fierce flames, yet remain completely unharmed. In Guangdong, there was a deity called the "San Jie Shen" (Three Realms God). When people had disputes, they often requested a snake from the San Jie Shen to determine right and wrong. If the snake faced someone and postured as if to bite, that person was deemed wrong; if its back was turned, they were right. Sometimes, people would welcome the snake into their homes with incense, flowers, money, and rice, place it in a bag, and reach inside. The guilty party would be bitten on the finger by the snake, while the innocent would be unharmed. If someone made a vow to the god and failed to fulfill it, the snake would reportedly appear at their home demanding food and drink. Furthermore, if someone held a grudge, they would write the enemy's birth characters (Bazi) on paper in front of the god and cover it with a bowl. Consequently, bowls of various sizes would pile up before the god, and no one dared to touch any of them. There was also a deity known as the "Ji Jiao Xian Feng Shen" (Swift Vanguard God). When men and women intended to engage in illicit affairs, they would pray to this god and often achieve their desires. They would offer fragrant sachets in return, causing sachets to pile up before the god. It was said that if one took one or two sachets, they would have to return three or four the following year. In Xinxing County, there was the "Dong Shan Shen" (East Mountain God). A virgin girl once passed by while picking mulberry leaves and sang: "Oh, roadside god, you are single. If one of my silkworms produces two cocoons, I shall give myself to be your wife." Upon returning home, she indeed found a silkworm that had spun two cocoons, and they were exceptionally large. That night, a great storm arose, and the girl disappeared. A red thread was seen rising from her house, leading into the temple. People followed it and found her sitting upright inside, silent and lifeless. They then sculpted her likeness in clay, naming her "Lady Luo." In the Shibi area of Panyu, there was the "En Qing Shen" (Affection God). Once, a man and a woman met eyes on a boat and fell in love at first sight. As they neared the shore, the woman fell into the water. The man jumped in to save her, but both drowned. Their bodies later surfaced, locked in an embrace. The local people built a shrine to commemorate them, calling it the "Affection Temple." (Qu Dajun's commentary:) These are all improper shrines among the many temples. The common people, ignorant of propriety, rely on these improper shrines, which is truly lamentable.
文化解读/分析
这段文字生动地记录了清初广东地区（包括当时管辖的海南部分地区）丰富多样且极具地方特色的民间信仰和习俗。它展示了：
- 神灵的多样性与功能性：从负责裁决争斗（三界神）、保佑病愈（二司神）、促成私情（急脚先锋神）到纪念地方人物（东山神/罗夫人、恩情神），神灵各司其职，满足了民众在生产、生活、情感等方面的具体需求。这反映了民间信仰的实用主义色彩。
- 独特的巫术与仪式：“二司神”的“马脚”通过自残展示神力，以及信众的“跣行烈焰”（赤脚过火），是典型的通过极端身体行为来证明神灵附体或获得神佑的巫术仪式。“三界神”的“乞蛇决狱”则是一种古老的神判法，利用动物行为进行占卜和裁决。“书八字覆碗”则可能是一种诅咒或控制他人的巫术手段。
- 神人关系模式：民众与神灵的关系常带有交易性质，如“许火棚”、“香囊酬之”，即通过许愿和还愿来换取神灵的帮助。未能履行承诺则可能招致神罚（蛇上门索食）。
- 地方神话与人物神化：“罗夫人”和“恩情神”的故事，反映了地方人物或悲剧性事件被赋予神圣意义，最终转化为地方保护神的过程。这种“人死为神”的观念在中国民间信仰中十分普遍，使神灵更具地域性和亲和力。
- 精英阶层的视角：屈大均作为儒家士大夫，在记录这些现象的同时，也表达了他的批判态度，称之为“丛祠之淫者”（不正当的、过度的祭祀），认为民众“未知义”，沉迷于非正统的信仰。这体现了官方/精英文化与民间/底层文化之间存在的张力与评价差异。
总而言之，这段记述是研究清代岭南地区民间宗教、巫术仪式、社会习俗以及精英与大众文化互动的宝贵资料。它揭示了当时社会民众精神世界的一个侧面，充满了奇特的想象和生动的信仰实践。
关键词
广东新语, 屈大均, 清代, 广东, 崖州, 新兴, 番禺, 石壁, 民俗, 信仰, 神灵, 地方神, 二司神, 三界神, 急脚先锋神, 东山神, 恩情神, 罗夫人, 降魂, 乩童, 斗法, 马脚, 自残, 火棚, 酬愿, 过火, 跣行烈焰, 乞蛇, 神判, 占卜, 八字, 诅咒, 淫祠, 丛祠, 民间信仰, 巫术