原文

海神

　　溟海吞吐百粤，崩波鼓舞百十丈，状若雪山。尝有海神临海而射，故海浪高者既下，下者乃复高，不为民害。父老云，凡渡海至海安所，闻涛声哮吼，大地震动，则知三四日内有大风雨，不可渡。又每月十八日勿渡，渡则撄海神之怒。又云，凡渡海风波不起，岛屿晴明，忽见朱旗绛节，骖驾双螭，海女人鱼，后先导从，是海神游也。火长亟焚香再拜则吉，其或日影向西，巨舶相遇，帆樯欹侧，楼舵不全，或两或三，时来冲突，火长必举火物色之，举火而彼不应，是鬼船也。火长亟被发掷钱米以厌胜，或与之决战，不胜，必号呼海神以求救。海神甚灵，嘉靖间有渡琼海者，见海神特立水上，高可丈余，朱发长髯，冠剑伟丽，众惊伏下拜。海神徐掠舟而过，有光景经久不灭，次日有三舟复见，大譟拒之，风波大作，舟尽覆。语云："上海人，下海神。"盖言以海神为命也。粤人事海神甚谨，以郡邑多濒于海，而雷州出海三百里余。琼居海中，号特壤，每当盛夏，海翻飓作，西北风挟雨大至，海水湓湓十余丈，漂没人畜屋庐，莫可胜计，盖海神怒二郡民之弗虔也。故以生人饷蛟鱼，蛟鱼食之而弗餍。又为之嘘噏咸雨，放为咸潮，使水卤积于洋田，逆流万顷，禾苗朽烂，数年而不可复耕，以病二郡之民也。噫嘻。民之生长于雷、琼，其不幸若是。然今粤人出入，率不泛祀海神，以海神渺茫不可知。凡渡海自番禺者，率祀祝融、天妃，自徐闻者，祀二伏波。祝融者，南海之君也。虞翻云，祝，大也。融，明也。南海为太明之地，其神沐日浴月以开炎天，故曰祝融也。祠在扶胥江口，南控虎门，东溯汤谷，朝暾初出，辄见楼殿浮浮，如贝阙鲛宫，随潮下上。每当天地晦冥，鲸呿鳌掷，飓风起乎四方，雾雨迷其咫尺，舟中之人，涕泣呼号，皆愿少缓须臾之死以请于祝融。其声未干，忽已天日晴朗，飘行万里，如过衽席。而天妃神灵尤异，凡渡海卒遇怪风，哀号天妃，辄有一大鸟来止帆樯，少焉红光荧荧，绕舟数匝，花芬酷烈，而天妃降矣。其舟遂定得济，又必候验船灯，灯红则神降，青则否。其祠在新安赤湾，背南山，面大洋，大小零丁数峰，壁立为案，海上一大观也。凡济者必祷，谓之辞沙，以祠在沙上故云。而二伏波将军者，专主琼海，其祠在徐闻，为渡海之指南。苏子瞻云，自徐闻渡海适朱厓，南望连山，若有若無，杳杳一带耳。舣舟得济，股栗魂丧，相庆再生，咸以伏波为恩我。李伯纪常祷于二将军，北得生还，乃书子瞻所作碑，刻石祠中。祠有二，正祠为新息，别祠为邳离。

白话

中文

浩瀚的大海环绕并影响着广东地区，崩裂的波涛能掀起百十丈高，形状如同雪山。据说曾有海神在海边射箭（以平息波浪），所以海浪高起来后就会落下，落下后又会再升高，（波浪起伏有致）不至于危害百姓。老人们说，凡是渡海前往海安所，如果听到涛声怒吼，大地都随之震动，就知道三四天内将有大风雨，不能渡海。另外，每月十八日不要渡海，否则会触怒海神。又说，凡是渡海时风平浪静，岛屿上空晴朗明媚，忽然看见红色的旗帜和仪仗，（神乘坐）两匹螭龙拉的车驾，还有海女、人鱼等在前后引导护从，这就是海神出游了。船长（火长）要赶紧焚香叩拜两次，就能平安无事。如果是在傍晚日影西斜时，遇到巨大的船只，帆樯歪斜，楼舵残破不全，或两艘或三艘，时常前来冲撞，船长必须点火照亮查看它们。点火后对方却没有反应，那就是鬼船。船长要赶紧披散头发，抛撒钱币和米粒来施法辟邪（厌胜），或者与鬼船决一死战。如果打不过，就必须大声呼喊海神求救。海神非常灵验，明朝嘉靖年间，有渡琼州海峡的人，看见海神独自站立在水面上，身高大约一丈多，红色的头发，长长的胡须，头戴冠冕，身佩宝剑，形象雄伟华丽，船上的人都惊恐地俯身下拜。海神缓缓地从船边掠过，留下一片光影，过了很久才消失。第二天，又有三艘船再次遇到海神，船上的人却大声叫嚣表示抗拒，结果立刻狂风大作，波涛汹涌，三艘船全部倾覆了。有俗话说：“（决定）船上人的（命运），（在于）船下海神。”大概是说把身家性命都寄托在海神身上了。广东人侍奉海神非常谨慎，因为郡县大多濒临大海，而雷州府辖地深入海中三百多里。琼州则位于大海之中，被称为“特壤”（独特的疆域）。每当盛夏时节，大海翻腾，飓风刮起，西北风夹带着大雨袭来，海水汹涌上涨十多丈，淹没冲走的人畜房屋数不胜数，这大概是海神恼怒雷州、琼州两地百姓不够虔诚吧。因此（海神发怒时），使得活着的人（因溺水而）成为蛟龙鱼鳖的食物，而蛟龙鱼鳖吞食了还不满足。海神又呼风唤雨，降下咸雨，引发咸潮，使得盐碱水积聚在海边的田地里，（咸水）倒灌万顷良田，禾苗都腐烂掉，（土地）好几年都不能再耕种，以此来让这两个郡的百姓受苦。唉！生长在雷州、琼州的百姓，他们的不幸竟到了这种地步。然而现在广东人外出航行，通常并不普遍祭祀（那位模糊的）海神，因为觉得海神形象渺茫，难以确知。凡是从番禺出海的人，大多祭祀祝融和天妃；从徐闻出海的人，则祭祀两位伏波将军。祝融，是南海的主神。虞翻解释说，“祝”是大的意思，“融”是光明的意思。南海是太阳升起、极为光明的地方，这里的神沐浴着日光和月光来开启炎热的南天，所以称为祝融。祝融的祠庙在（广州黄埔的）扶胥江口，南面控制着虎门要塞，东面可追溯到传说中太阳升起的汤谷。清晨太阳刚出来时，常常能看见（海市蜃楼中）楼台殿阁浮现，如同神话里的珍珠宫殿、鲛人居所，随着潮水起伏。每当天地昏暗、风浪滔天（如同巨鲸张口、巨鳌腾跃）、飓风从四面八方刮起、迷雾和暴雨使人咫尺难辨之时，船上的人们哭泣呼喊，都希望能暂时延缓片刻的死亡，向祝融神祈求保佑。他们的哭喊声还未停止，忽然间天气就已经放晴，（船只）安然飘行万里，如同在平坦的床席上经过一样。而天妃（妈祖）的神灵事迹尤其奇异。凡是渡海时突然遭遇奇异的狂风，只要哀声呼号天妃，往往就有一只大鸟飞来停在船的帆樯上，不久就有红色的光芒闪烁，围绕船只几圈，散发出浓郁的花香，这时天妃就已经降临了。于是船就稳定下来得以渡过难关。另外，还必须观察船上的灯火，如果灯火是红色的，就表示神灵已经降临；如果是青色的，则表示没有。天妃的祠庙在（深圳）新安县的赤湾，背靠南山，面向大洋，大小零丁山等几座山峰像屏风一样矗立在前方作为“案山”，是海上一大壮观景象。凡是渡海的人都必须去祈祷，称为“辞沙”，因为祠庙建在沙滩上。而两位伏波将军，则专门主管琼州海峡（琼海）一带。他们的祠庙在徐闻县，是渡海前往海南的指南。苏轼（字子瞻）曾说，从徐闻渡海去海南（古称朱崖），向南望去，连绵的山脉时隐时现，只是渺远的一带而已。（当年他）停船准备渡海，（想到前途艰险）吓得两腿发抖，失魂落魄，（平安渡过后）互相庆贺能再生为人，都认为是伏波将军施恩于己。李伯纪（李纲）曾经向两位将军祈祷，得以向北平安返回，于是书写了苏轼所作的碑文，刻在祠庙的石碑上。伏波祠有两座，正祠供奉的是新息侯（马援），另一座祠庙供奉的是邳离侯（路博德）。

英文

The vast ocean envelops and influences the Guangdong region (Baiyue). Crashing waves can surge hundreds of feet high, resembling snowy mountains. It is said that a Sea God once shot arrows by the sea (to calm the waves), so that high waves would subside and lower waves would rise again, thus the undulating waves would not harm the people. Elders say that when crossing the sea towards Haian, if one hears the roaring sound of waves and feels the earth tremble, it signifies that there will be strong winds and rain within the next three or four days, and one should not cross. Also, one should not cross the sea on the 18th day of each lunar month, as doing so would incur the wrath of the Sea God. It is also said that if, during a sea crossing, the wind is calm, the waves are still, and the islands are clear and bright, one suddenly sees red banners and crimson insignia, a chariot drawn by two Chi dragons (hornless dragons), accompanied by sea women and merfolk leading and following, this indicates the Sea God is on a tour. The shipmaster (Huozhang) should quickly burn incense and kowtow twice for good fortune. Alternatively, if around sunset, one encounters huge ships with tilted masts and damaged decks and rudders, perhaps two or three of them, often trying to collide, the shipmaster must use fire to illuminate and observe them. If they do not respond to the firelight, they are ghost ships. The shipmaster must quickly dishevel his hair and throw coins and rice as an apotropaic ritual (Yansheng), or engage them in a decisive battle. If defeated, he must cry out to the Sea God for help. The Sea God is very efficacious. During the Jiajing reign (Ming Dynasty), someone crossing the Qiongzhou Strait saw the Sea God standing alone on the water, over ten feet tall, with red hair and a long beard, wearing a magnificent crown and sword. Everyone on board was terrified and prostrated themselves. The Sea God slowly passed by the boat, leaving a radiance that lingered for a long time. The next day, three other boats encountered the Sea God again, but they shouted loudly in defiance. Immediately, a fierce storm arose with huge waves, and all three boats capsized. There is a saying: "The fate of the people above (on the ship) depends on the Sea God below." This likely means that people entrust their lives to the Sea God. The people of Guangdong worship the Sea God with great caution, as many prefectures and counties are located by the sea, and Leizhou Prefecture extends over 300 li into the sea. Qiongzhou (Hainan) is situated in the middle of the sea, known as "Te Rang" (Unique Territory). Every midsummer, when the sea churns and hurricanes arise, strong northwesterly winds bring heavy rain, and the seawater surges over ten feet high, washing away countless people, livestock, and houses. This is perhaps because the Sea God is angered by the lack of piety among the people of Leizhou and Qiongzhou. Therefore (when the Sea God is angry), living people (who drown) become food for Jiaolong (mythical dragons) and fish, yet these creatures are never satiated. The Sea God also exhales salty rain and releases salt tides, causing brackish water to accumulate in the coastal fields, backflowing into vast areas of farmland, rotting the crops, rendering the land uncultivable for several years, thereby inflicting suffering upon the people of these two prefectures. Alas! The misfortune of the people born and raised in Leizhou and Qiongzhou is indeed like this. However, nowadays, when Cantonese people travel by sea, they generally do not worship the (vague) Sea God widely, considering the deity too indistinct and unknowable. Those setting sail from Panyu mostly worship Zhurong and Tianfei (Mazu); those departing from Xuwen worship the two Fubo Generals. Zhurong is the Lord of the South Sea. Yu Fan explained that "Zhu" means great, and "Rong" means bright. The South Sea is a place of great brightness, where the deity bathes in the sun and moon to usher in the fiery southern heavens, hence the name Zhurong. His temple is located at the mouth of the Fuxu River (Huangpu, Guangzhou), controlling the Humen (Tiger Gate) strait to the south and tracing back eastward to the legendary Tanggu valley where the sun rises. At dawn, one can often see illusory floating pavilions and palaces, like pearl castles and mermaid dwellings (mirages), rising and falling with the tide. Whenever the sky and earth turn dark, the sea rages (like whales opening their mouths and giant turtles tossing), hurricanes blow from all directions, and fog and rain obscure visibility, the people on the boats weep and cry out, all wishing for a momentary reprieve from death to plead with Zhurong. Before their cries fade, the sky suddenly clears, and their boats sail safely for thousands of miles as if gliding over a smooth mat. The divine power of Tianfei (Mazu) is particularly extraordinary. When sailors encounter strange gales at sea, if they cry out to Tianfei in distress, often a large bird will come and land on the mast. Shortly after, a red light will glow, circling the boat several times, accompanied by an intense floral fragrance – Tianfei has arrived. The boat then stabilizes and is saved. It is also necessary to check the ship's lantern: a red light indicates the goddess has descended, while a green light means she has not. Her temple is at Chiwan in Xin'an County (Shenzhen), backed by Nanshan Mountain and facing the vast ocean, with the Greater and Lesser Lingding peaks standing sheer like a screen ("Anshan" in Feng Shui) in front – a magnificent sight on the sea. All who cross the sea must pray there, a ritual called "Cisha" (Farewell to the Sands), because the temple is built on sand. The two Fubo Generals specifically preside over the Qiongzhou Strait (Qiong Hai). Their temples are in Xuwen County and serve as guides for crossing to Hainan. Su Shi (style name Zizhan) once wrote that crossing from Xuwen to Hainan (anciently Zhuya), looking south, the continuous mountains appear indistinct, just a faint distant line. When mooring the boat to prepare for the crossing, he was terrified, his legs trembling and soul feeling lost. After safely crossing, people congratulated each other on being reborn and all attributed their safe passage to the grace of Fubo (Ma Yuan). Li Boji (Li Gang) once prayed to the two generals and returned safely north. He then transcribed the stele inscription written by Su Shi and had it carved in stone at the temple. There are two Fubo temples: the main one is dedicated to the Marquis of Xinxi (Ma Yuan), and the separate one is for the Marquis of Pili (Lu Bode).

文化解读/分析

本条目详细记述了清代广东沿海地区复杂多元的海神信仰体系，反映了民众在面对浩瀚莫测、既能带来生计又能带来灾难的海洋时，所产生的敬畏、依赖与实用主义心态。

1. 模糊的至高海神与具体的功能神：屈大均首先描述了一个威力巨大、能操控波浪、会因民众不虔诚而降灾（飓风、咸潮）的泛指“海神”。然而，他也指出此海神“渺茫不可知”，实际航海活动中，民众更倾向于祭拜职能更明确、地域性更强、有具体显灵事迹的神祇，如南海之君祝融、救苦救难的天妃（妈祖）、专司琼州海峡的伏波二将军（马援、路博德）。这体现了中国民间信仰中，至高神观念与具体功能神崇拜并存且后者更具实用性的特点。
2. 航海经验与神灵叙事的结合：文中穿插了大量具体的航海知识和经验，如通过涛声判断风信、特定日期禁忌、海神出巡的景象、鬼船的识别与应对方法（厌胜、求救）、观察船灯判断天妃是否降临等。这些经验与神灵显圣、惩罚的故事交织，使得信仰叙事更加生动可信，也反映了神灵信仰是古代航海者应对风险、寻求心理慰藉的重要方式。
3. 神灵的地方化与历史化：不同的海神与特定地域紧密相连：祝融与广州扶胥港，天妃与深圳赤湾，伏波二将军与雷州半岛徐闻及琼州海峡。特别是伏波二将军，直接与汉代平定南疆的历史人物马援、路博德相关联，并将苏轼、李纲等历史名人的经历纳入其灵验事迹中，使神灵信仰具有了深厚的历史文化根基。
4. 信仰中的敬畏与功利：民众对海神既有因其威力而产生的深深敬畏（如见神即拜、不敢触怒），也有非常实际的功利需求（祈求平安、渡过难关）。对触怒神灵者（如不敬海神的三船人）的惩罚叙事，强化了信仰的规范作用；而对虔诚祈祷者（如呼号祝融、天妃）的护佑，则巩固了信仰的慰藉功能。
5. 自然灾害的神学解释：将飓风、咸潮等对雷州、琼州造成巨大破坏的自然灾害，解释为海神因当地民众“弗虔”而施加的惩罚，甚至将溺水者描述为“饷蛟鱼”，这反映了在前科学时代，人们试图通过神灵意志来理解和解释无法掌控的自然力量，并借此强调宗教虔诚的重要性。

总之，此条目不仅记录了广东地区多样化的海神信仰及其具体实践，更揭示了信仰背后所蕴含的地域文化特色、人海关系、历史记忆以及古人面对自然挑战时的精神世界，是研究岭南海洋文化、民间信仰和地方社会史的宝贵资料。

关键词

海神, 祝融, 天妃, 妈祖, 伏波将军, 马援, 路博德, 屈大均, 广东新语, 清代, 民俗, 信仰, 海洋崇拜, 航海, 祭祀, 显灵, 鬼船, 厌胜, 飓风, 咸潮, 雷州, 琼州, 徐闻, 扶胥港, 赤湾, 琼州海峡, 南海, 岭南文化