原文
祭厉
叶石洞为惠安宰，淫祠尽废，分遣师巫充社夫。遇水旱疠疫，使行禳礼。又遵洪武礼制，每里一百户，立坛一所，祭无祀鬼神。祭日皆行傩礼，或不傩则十二月大傩。傩用狂夫一人，蒙熊皮，黄金四目，鬼面，玄衣朱裳，执戈扬盾。又编茅苇为长鞭，黄冠一人执之，择童子年十岁以上十二以下十二人，或二十四人，皆赤帻执桃木而噪，入各人家室逐疫，鸣鞭而出，各家或用醋炭以送疫。黄冠倡，童子和曰，甲作食〈歹凶〉，胇胃食虎，雄伯食魅，腾简食不祥。揽诸食咎，伯奇食梦，强梁、祖明共食磔死寄生，委随食观，错断食巨，穷奇、腾根共食蛊。凡使十二神追恶凶，赫汝躯，拉汝幹，节解汝肉，抽汝肺肠。汝不急去，后者为粮，此乃古礼，虽孔子所不敢违也。后世此礼废绝，每逢灾疾，乃至禳星告斗，作诸无益，其伤民财甚矣。予至东莞，每夜闻逐鬼者，合吹牛角，呜呜达旦作鬼声。师巫咒水书符，刻无暇晷，其降生神者，迷仙童者，问觋者，妇女奔走，以钱米交错于道，所在皆然。而诸县寻常有病，则以酒食置竹箕上，当门巷而祭。曰设鬼，亦曰抛撒。或作纸船纸人燔之，纸人以代病者，是曰代人。人以鬼代，鬼以纸代，真愚夫妇之所为也。博罗之俗，正月二十日以桃枝插门，童稚则以桃叶为佩，曰禁鬼也。广州妇女患病者，使一妪左持雄鸡，右持米及箸，于闾巷间皋曰某归，则一妪应之曰某归矣，其病旋愈，此亦招魂之礼，是名鸡招。人知越有鸡卜，不知复有鸡招，亦曰叫鸡米云。至始死，则召师巫开路安魂灵，投金钱于江，买水以浴。而七七日百日皆为佛事，破家以从，无贫富皆然，善乎石洞之能导民以礼也。始下车，即召作佛事者云。知县到任二十日，礼教未敷，致百姓居丧而作佛事，罪在知县。即取幡幢鬼〈鬼畾〉铃铎等焚毁。孝子僧众，听讲小学一章，有何选卿者，居丧不作佛事，石洞以为贤于峨寇博带诵法孔子者，特具羊酒，遣父老亲礼其庐，以示旌异。
白话
中文
祭祀疠鬼
叶石洞（叶春及）任惠安县令时，废除了所有不正当的祠庙，分派巫师（师巫）去充当管理社祭的人员（社夫）。遇到水灾、旱灾或瘟疫（疠疫），就让他们举行禳除灾祸的仪式（禳礼）。他又遵照明朝洪武年间的礼制，规定每一里（一百户）设立一个祭坛，用来祭祀没有后代祭祀的鬼神（无祀鬼神）。祭祀的日子都举行傩（nuó）礼（驱鬼逐疫的仪式），如果平时不举行，就在十二月举行大型的傩礼（大傩）。傩礼仪式中，用一个扮演“狂夫”的人，身披熊皮，戴着有四个金色眼睛的鬼面具，穿着黑上衣红下裳，手持戈矛挥舞盾牌。另外，用茅草和芦苇编成长鞭，由一个戴黄冠的道士拿着。挑选十二个或二十四个十岁到十二岁的男童，都戴着红头巾，手持桃木（辟邪），一边呼喊一边进入各家各户驱逐疫鬼，道士鸣鞭后出来。各家有时会用醋和炭火来送走疫鬼。道士领唱，童子们应和唱道：“甲作吞食凶神，胇胃吞食虎鬼，雄伯吞食精怪，腾简吞食不祥之物。揽诸吞食灾祸，伯奇吞食噩梦，强梁、祖明共同吞食被肢解的死鬼和寄生鬼，委随吞食观望鬼，错断吞食巨怪，穷奇、腾根共同吞食蛊毒。总共役使这十二位神明追拿凶恶的鬼怪，烧烂你的身躯，拉断你的主干，肢解你的肌肉，抽出你的肺肠。你若不赶紧离去，后面的鬼怪就会把你当食粮！”这本是古代的礼仪，即使是孔子也不敢违背。但后世这种礼仪废弃断绝了，每当遇到灾祸疾病，人们就去搞禳星（向星辰祈祷消灾）、告斗（向北斗星祈祷）等各种无益的活动，这极大地耗费了百姓的钱财。我（屈大均）到东莞时，每晚都听到驱鬼的人，一起吹着牛角号，呜呜地发出鬼叫般的声音直到天亮。巫师们念咒画符、制作符水，忙得片刻不停。那些搞降神附体（降生神）、装扮仙童（迷仙童）、请男巫占卜（问觋）的活动，妇女们奔走参与，把钱和米撒在路上，到处都是这样。而各县平时有人生病，就把酒和食物放在竹编的簸箕上，对着门口或巷子祭祀，称为“设鬼”，也叫“抛撒”。有时制作纸船和纸人烧掉，纸人用来代替病人承受灾祸，这叫做“代人”。用鬼来代替人（受过），又用纸人来代替鬼，真是愚昧男女所做的事情。博罗县的风俗，正月二十日用桃树枝插在门上，小孩则佩戴桃树叶，说是用来禁鬼。广州妇女有生病的，就让一个老妇人左手拿着公鸡，右手拿着米和筷子，在街巷里呼喊“某某（病人名字）回来”，另一个老妇人就应答说“某某回来了”，据说病就能很快痊愈。这也是一种招魂的仪式，叫做“鸡招”。人们只知道广东有“鸡卜”（用鸡占卜），却不知道还有“鸡招”，也叫“叫鸡米”。至于人刚死的时候，就召请巫师来举行“开路”仪式（为亡魂打开通往阴间的路）和“安魂灵”仪式，把金钱投入江中，叫做“买水”，用来给尸体沐浴。而且在死后每隔七天（做七）、第四十九天（七七日）和第一百天都要做佛事（请僧侣诵经超度），即使倾家荡产也要遵从，不论贫富都是如此。叶石洞能够用合乎礼教的方式引导百姓，真是做得好啊！（据说）他刚到任，就召集那些做佛事的人说：“本县令到任二十天，礼仪教化还未普及，以致百姓在守丧期间还做佛事，这罪过在本县令。”随即就把那些幡、幢、鬼怪面具（鬼畾）、铃铛、法器等都收来烧毁了。让守孝的子孙和僧侣们都来听讲《小学》（儒家启蒙读物）的一章。当时有个叫何选卿的人，居丧期间不做佛事，叶石洞认为他比那些穿着宽袍大袖、空谈孔子之道的峨冠博带之士还要贤明，特地准备了羊和酒，派遣乡中父老亲自带着礼物到他家拜访，以示表彰。
英文
Sacrificing to Epidemic Spirits (Li)
When Ye Shidong (Ye Chunji) served as the magistrate of Huian County, he abolished all improper shrines and assigned shamans (shiwu) to serve as personnel managing community sacrifices (shefu). When encountering floods, droughts, or epidemics (liyi), he had them perform rites of exorcism and appeasement (rangli). He also followed the ritual system of the Ming Dynasty's Hongwu era, stipulating that each village (li, comprising one hundred households) establish an altar to sacrifice to the spirits without descendants (wusi guishen). On sacrificial days, the Nuo ritual (an exorcism ceremony) was performed; if not performed regularly, a grand Nuo (Da Nuo) was held in the twelfth lunar month. The Nuo ritual involved one person playing the "madman" (kuangfu), wearing a bearskin, a ghost mask with four golden eyes, a black upper garment and red lower garment, wielding a halberd and shield. Additionally, a long whip was woven from thatch and reeds, held by a Daoist priest wearing a yellow cap (huangguan). Twelve or twenty-four boys aged ten to twelve were selected, all wearing red turbans and holding peach wood branches (for warding off evil). They would shout and enter each household to expel epidemic spirits, exiting after the priest cracked the whip. Some households would use vinegar and charcoal to send off the epidemic. The Daoist priest led the chant, and the boys responded: "Jia Zuo devours fierce spirits, Fei Wei devours tiger spirits, Xiong Bo devours sprites, Teng Jian devours the inauspicious. Lan Zhu devours calamities, Bo Qi devours nightmares, Qiang Liang and Zu Ming together devour the spirits of the dismembered dead and parasites, Wei Sui devours watching spirits, Cuo Duan devours giant monsters, Qiong Qi and Teng Gen together devour Gu poison spirits. In total, these twelve gods are commanded to pursue the evil and fierce, burn your bodies, break your trunks, dismember your flesh, pull out your lungs and intestines. If you do not leave quickly, those who follow will feed on you!" This is an ancient ritual that even Confucius would not dare to violate. However, in later generations, this ritual fell into disuse. Whenever disaster or illness struck, people resorted to praying to stars (rangxing) and petitioning the Dipper constellation (gaodou), engaging in various useless activities that greatly wasted the people's resources. When I (Qu Dajun) visited Dongguan, every night I heard ghost-expellers blowing ox horns together, making eerie 'wu-wu' sounds like ghosts until dawn. Shamans were constantly busy chanting incantations over water, drawing talismans, with no moment to spare. Activities like spirit possession (jiangsheng shen), channeling immortal youths (mi xiantong), and consulting male shamans (wen xi) were common, with women rushing about, scattering money and rice on the roads – this was the case everywhere. In various counties, when someone fell ill, it was common practice to place wine and food in a bamboo basket and offer it facing the doorway or alley, called "setting up for ghosts" (she gui) or "scattering offerings" (paosa). Sometimes, paper boats and paper effigies were made and burned; the paper effigy substituted for the sick person, known as "substitute person" (dairen). Using ghosts to substitute for humans, and paper effigies to substitute for ghosts – truly the doings of ignorant folk. In Boluo County, the custom on the twentieth day of the first lunar month was to insert peach branches into doorways, and children wore peach leaves as amulets, said to ward off ghosts. When women in Guangzhou fell ill, an old woman would hold a rooster in her left hand, rice and chopsticks in her right, and call out in the alleys, "So-and-so (the patient's name), return!" Another old woman would respond, "So-and-so has returned!" It was believed the illness would then quickly resolve. This is also a form of soul-summoning (zhaohun), called "chicken summoning" (jizhao). People know of "chicken divination" (jibu) in Guangdong, but are unaware of "chicken summoning," also called "calling chicken rice" (jiaojimi). When someone first died, shamans were summoned to perform the "opening the road" (kailu) ceremony (for the soul's journey to the underworld) and the "pacifying the soul" (an hunling) ritual. Gold coins were thrown into the river, called "buying water" (maishui), to bathe the deceased. Furthermore, Buddhist services (foshi) were held every seven days, on the 49th day (qiqi ri), and the 100th day after death. People would follow this practice even if it meant financial ruin, regardless of wealth. It was truly commendable that Ye Shidong could guide the people with proper rites (li)! (It is said) upon taking office, he immediately summoned those performing Buddhist services and said, "The magistrate has been in office for twenty days, yet ritual propriety and education have not been established, leading the people to perform Buddhist rites during mourning periods. The fault lies with the magistrate." He then confiscated and burned all the banners, canopies, ghost masks (guilei?), bells, and ritual implements. He made the filial sons and the monks listen to a chapter from the Elementary Learning (Xiaoxue, a Confucian primer). There was a man named He Xuanqing who did not perform Buddhist rites during his mourning period. Ye Shidong considered him more virtuous than the scholars who wore grand robes and merely recited Confucius' words. He specially prepared sheep and wine and sent village elders to formally visit He's home with gifts, as a sign of distinction.
文化解读/分析
本条目详细记述了清代广东地区应对瘟疫、疾病和死亡的多种官方及民间习俗与信仰，具有极高的民俗学和文化史价值。
- 官方礼制与民间实践的对比：文章开篇以明代官员叶石洞（叶春及）在惠安（此处或借指，叶主要在福建任职）推行儒家礼制（废淫祠、设坛祭厉、行傩礼）为例，树立了一个官方理想模式。该模式强调秩序、规范（如傩礼中对方相、童子、咒语的具体规定）和儒家精神（源自古礼，孔子不敢违）。随后，作者描绘了自己所见的清代广东（特别是东莞、博罗、广州）的现实：古傩礼废弛，取而代之的是巫术（师巫、咒水画符、降神问觋）、通宵吹角驱鬼、设鬼抛撒、烧纸人代死、鸡招招魂等五花八门的民间习俗，以及盛行的佛教丧葬仪式（做佛事）。这种对比凸显了国家倡导的礼教与地方社会实际信仰实践之间的巨大张力。
丰富的驱邪禳灾民俗记录：文章细致地记录了多种民俗事象：
- 傩礼：虽然作者称其已废，但他对仪式细节（熊皮、四目、玄衣朱裳、执戈扬盾、茅鞭、赤帻童子、桃木、咒语）的描述，为了解古代傩仪提供了宝贵资料，特别是其咒语列举十二食鬼之神，是研究民间鬼神信仰体系的重要线索。
- 日常驱邪：东莞夜间吹牛角、博罗正月插桃枝佩桃叶，反映了声音和桃木在民间信仰中普遍的辟邪功能。
- 病中禳解：“设鬼/抛撒”（路祭安抚）、“代人”（纸人替身）、“鸡招”（招魂），展示了民众面对疾病时，试图通过安抚鬼神、转移灾祸、召回失魂等方式寻求治愈。其中“鸡招”尤为独特，是岭南特有的招魂形式。
- 丧葬习俗与佛道影响：记载了“开路”、“安魂”、“买水”、做“七七”“百日”佛事等丧葬环节，反映了巫术（师巫开路）、民间信仰（买水）与佛教（做佛事超度）在丧葬仪式中的深度融合。作者特别指出做佛事导致“破家以从”，点明了其巨大的社会经济影响。
- 儒家士大夫的立场与批判：屈大均作为儒家文人，对民间巫术、佛教仪式持明显的批判态度，称其“无益”、“伤民财”、“愚夫妇所为”。他借叶石洞的事迹，表达了对恢复儒家礼教、整顿民间“陋俗”的期望，体现了精英阶层试图以儒家“礼”来规范社会秩序的文化立场。叶石洞焚毁佛具、奖掖遵儒礼者（何选卿）的故事，生动展现了明清时期官方推行儒家正统、抑制佛道及民间信仰的努力。
总之，本条目是一份关于清代广东地区鬼神信仰、疫病观念、巫术仪式、丧葬习俗及儒释道与民间信仰互动的生动 ethnographic 记录，深刻反映了当时社会的精神世界和文化冲突。
关键词
祭厉、傩礼、驱邪、瘟疫、叶石洞（叶春及）、广东新语、屈大均、无祀鬼神、师巫、民间信仰、巫术、东莞、广州、博罗、设鬼、抛撒、代人、鸡招、招魂、丧葬习俗、开路、买水、做佛事、儒家礼教、淫祠、洪武礼制、道教、佛教