原文

金华夫人

　　广州多有金华夫人祠，夫人字金华，少为女巫不嫁，善能调媚鬼神，其后溺死湖中，数日不坏。有异香，即有一黄沉女像容貌绝类夫人者浮出，人以为水仙，取祠之，因名其地曰仙湖，祈子往往有验。妇女有谣云："祈子金华，多得白花。三年两朵，离离成果。"越俗今无女巫，惟阳春有之，然亦自为女巫，不为人作女巫也。盖妇女病辄跳神，愈则以身为赛，垂髾盛色，缠结非常，头戴鸟毛之冠，缀以璎珞，一舞一歌，回环宛转，观者无不称艳。盖自为身为媚，乃为敬神之至云。女巫琼州特重，每神会，必择女巫之姣少者，唱蛮词，吹黎笙以为乐，人妖淫而神亦尔，尤伤风教。

白话

中文

金华夫人

　　广州有很多金华夫人的祠庙。这位夫人字金华，年轻时是一位女巫，没有嫁人，擅长与鬼神沟通并取悦他们。后来她淹死在湖中，尸身几天都不腐坏，还散发出奇异的香气。接着就有一尊用黄沉木雕刻的、容貌与夫人极其相似的女像从水中浮出。人们认为她是水仙，便建祠供奉她，并将那个地方命名为仙湖。在那里祈求子女往往很灵验。妇女中有这样的歌谣流传：“向金华夫人求子，多得到白花（生男孩）。三年能得两个，果实累累。”现在的广东风俗中已经没有职业女巫了，只有阳春县还有。但她们也只是为自己作法，而不是替别人充当女巫。大概是妇女们生病时会自己跳神祈祷，病好了就把自身（的表演）作为对神灵的报答。她们梳着垂下的发髻，穿着华丽的服饰，装饰非常繁复，头上戴着鸟羽编成的冠，点缀着璎珞饰品，一边跳舞一边唱歌，身姿旋转优美。观看的人无不称赞其美艳。据说，用自身的美丽表演来取悦神灵，是表达对神最高的敬意。女巫在琼州（海南岛）尤其受重视。每逢庙会，必定挑选年轻貌美的女巫，唱当地的歌谣，吹奏黎族的笙管来娱乐神明和众人。（作者评论：）人（的行为）奢靡放纵，神（的祭祀）也是如此，这尤其败坏社会风气和教化。

英文

Lady Jinhua

　　In Guangzhou, there are many shrines dedicated to Lady Jinhua. This lady's courtesy name was Jinhua. In her youth, she was a shamaness (nüwu) who did not marry and was skilled at communicating with and pleasing ghosts and spirits. Later, she drowned in a lake, but her body did not decompose for several days and emitted a strange fragrance. Subsequently, a female statue carved from yellow agarwood (huangchen), bearing a striking resemblance to the lady, floated up from the water. People believed she was a water immortal (shuixian), so they built a shrine to worship her and named the place Xian Hu (Immortal Lake). Prayers for children there are often efficacious. There is a folk rhyme among women that goes: "Pray to Jinhua for children, often get white flowers (boys). Two blossoms in three years, bearing abundant fruit." In current Guangdong customs, there are no professional shamanesses, except in Yangchun County. However, they only perform shamanistic rituals for themselves, not for others. This likely means that when women fall ill, they perform spirit-dancing rituals (tiaoshen) themselves; if they recover, they offer their performance as repayment to the spirits. They wear elaborate hairstyles with hanging tassels, dress in vibrant colors with intricate adornments, wear headdresses made of bird feathers decorated with necklaces (yingluo), and dance while singing, twirling gracefully. Onlookers invariably praise their beauty and skill. It is said that using one's own beautiful performance to please the spirits is the highest form of reverence. Shamanesses are particularly prominent in Qiongzhou (Hainan Island). At every temple festival (shenhui), the youngest and most beautiful shamanesses are chosen to sing local songs ("barbarian" lyrics) and play Li reed pipes for entertainment. (Author's comment:) Humans are extravagant and licentious, and so are the rituals for the spirits; this is particularly damaging to public morals and edification.

文化解读/分析

此条目记录了广州地区对“金华夫人”的崇拜，揭示了一位地方女性神祇的起源及其信仰习俗。金华夫人的故事（女巫、溺亡不腐、异香、神像浮出）是典型的民间造神模式，将一位具有特殊能力（通灵）的凡人，通过超自然现象神化为受人供奉的“水仙”。其核心神能在于“祈子有验”，并与“白花”（象征男孩，呼应“花王父母”条目）联系，使她成为重要的生育神。这反映了民间社会对子嗣繁衍的极度重视，并将希望寄托于地方保护神。条目还对比了当时广东本土（除阳春外）女巫传统的衰落与琼州（海南）女巫习俗的盛行。屈大均详细描述了阳春和琼州女巫的装扮（羽冠、璎珞、盛装）和表演（歌舞、黎笙），这为研究古代岭南，特别是海南黎族地区的巫术文化、服饰、音乐和仪式提供了宝贵的民族志材料。然而，作者以儒家士大夫的立场，对琼州神会中女巫表演带有情色意味的“妖淫”现象持批判态度，认为其“伤风教”，体现了精英文化与民间/地方巫术信仰之间的张力与价值评判差异。该记录融合了地方神祇传说、生育信仰、巫术实践以及作者的文化观察与评判，具有多重文化价值。

关键词

金华夫人、广州、仙湖、女巫、水仙、祈子、生育信仰、白花、阳春、琼州、海南、黎族、黎笙、跳神、巫术、民间信仰、广东新语、屈大均、伤风教、地方神祇