原文
雷州英榜山，有雷神庙。神端冕而绯，左右列侍天将，一辅髦者捧圆物色垩，为神之所始，盖鸟卵云。堂后又有雷神十二躯，以应十二方位，及雷公、电母、风伯、雨师像，其在堂复，则雷神之父陈氏鉷也。《志》称：陈时雷州人陈鉷无子，其业捕猎，家有九耳犬甚灵。凡将猎，卜诸犬耳。一耳动，则获一兽，动多则三四耳，少则一二耳。一日出猎，而九耳俱动，鉷大喜，以为必多得兽矣。既之野，有丛棘一区，九耳犬围绕不去。异之，得一巨卵径尺，携以归，雷雨暴作，卵开，乃一男子，其手有文，左曰雷，右曰州，有神人尝入室中乳哺，乡人以为雷种也，神之。天建三年，果为雷州刺史，名曰文玉。既没，神化大显，民因祀以为雷神。此事诞甚，然厥初生民，皆由气化，〈鸟乚〉卵吞于简狄，帝武感乎姜嫄，神圣之生，天必示之怪异，况雷于天地为长子。《易》曰：震，一索而得男。神生于霹雳，为天地始阳所孕，理诚有之。况雷与龙同体，其从龙而伏也则在山，从龙而起也则在田。雷者龙之声也，电者龙之光也。龙本卵生，故雷神亦卵生，卵不从天降而从地出，又所谓雷出地奋也。又雷与风牝牡也，雷风相薄，雷之精入于风之血，故卵生焉。卵得乾之初气，故为雷子。其生于雷州，则以雷州乃炎方尽地，瘴烟所结，阴火所熏，旧风薄之而不散。溟海荡之而不开，其骇气奔激，多鼓动而为雷，崩轰砰嗑，倏忽不常，故雷神必生于雷州，以镇斯土而壁除灾害也。庙名灵震，创于陈，禋祀于伪南汉，赐王爵于宋，明初改称雷司，定祀上元，俾雷神子孙世守之。岁之二月，雷将大声，太守至庙为雷司开印。八月，雷将闭藏，太守至庙为雷司封印。六月二十四日，雷州人必供雷鼓以酬雷，祷而得雷公之墨，光莹如漆，则以治邪魅惊痫，及书讼牒得雷屑，或霹雳砧，则以辟婴儿惊以催产。霹雳砧一名雷公石，郁溪云：天地之初，雷起于地。中则起于水，过中则起于石。起于石，雷之最迅烈者，故曰介于石，不终日。介者，言乎雷起于石之介也。夏间雷雨骤发，多在午后，而皆不终日，是其验云。又邵子云：石为雷，而龙常生石中，龙之生即雷之生也。雷以石为胎，其起也破石而出，石迸散于人间，故为雷公之石也。
白话
中文
在雷州的英榜山上，有一座雷神庙。庙中供奉的雷神头戴礼帽，身穿红色官服，左右两边排列着侍立的天将。其中一位脸颊丰满、头发下垂的侍者捧着一个白色的圆形物体，据说是代表雷神起源的鸟卵。庙堂后面还有十二尊雷神像，用来对应十二个方位，以及雷公、电母、风伯、雨师的塑像。在堂内后部供奉的，则是雷神的父亲陈鉷。根据地方志记载：南北朝陈朝时，雷州人陈鉷没有儿子，以打猎为生，家里养了一只非常灵验的九耳犬。每次准备打猎时，就通过观察狗耳朵的动静来占卜。动一只耳朵，就能捕获一只野兽；动得多时能捕获三四只，动得少时也能捕获一两只。有一天出去打猎，九只耳朵全动了，陈鉷非常高兴，认为一定能捕获很多野兽。到了野外，发现一处荆棘丛，那只九耳犬围着荆棘丛不肯离开。陈鉷感到很奇怪，拨开荆棘，发现了一枚直径有一尺大的巨卵。他把巨卵带回家，突然间雷雨大作，巨卵裂开，里面是一个男孩。男孩的手掌上有文字，左手写着“雷”，右手写着“州”。曾有神人进入室内喂养他。乡里的人认为他是雷神的后代，将他奉若神明。（后来）在陈朝天建三年（公元571年），他果然做了雷州刺史，名叫陈文玉。他去世后，神迹大显，百姓于是祭祀他，把他当作雷神。这件事虽然很荒诞，但是自古以来人类的诞生，都是由“气”化生而来。比如简狄吞下玄鸟卵而生下商朝始祖契，姜嫄踩到巨人脚印而怀孕生下周朝始祖后稷。神圣人物的诞生，上天必定会显示一些奇异的征兆。何况雷在天地之间象征长子，《易经》说：“震卦，第一次求索而得到男孩。”雷神诞生于霹雳雷电之中，是由天地初始的阳气所孕育，这个道理确实是存在的。况且雷与龙本是同体，雷随龙潜伏时就在山中，随龙腾起时就在田野。雷声就是龙的吼声，闪电就是龙的光芒。龙本来就是从卵中出生的，所以雷神也是卵生的。这个卵不是从天上降下而是从地里出现，这又印证了《易经》所说的“雷出地奋”（震卦卦象，意为雷从地下奋然而出）。另外，雷与风如同雌雄相配，雷风相互激荡，雷的精华进入风的血脉之中，所以产生了卵。这个卵获得了纯阳（乾卦）的初始之气，所以成为雷神的儿子。他诞生在雷州，是因为雷州地处南方炎热地带的尽头，是瘴气烟雾凝聚、地下阴火熏蒸的地方。旧有的风气吹拂不散，南海的波涛冲击不开。这里激荡的惊人气息，常常鼓动而形成雷电，发出崩裂轰鸣、砰然嗑响的声音，来去迅速，变化无常。所以雷神必定诞生在雷州，用来镇守这片土地，驱除灾害。雷神庙的名字叫“灵震”，始建于陈朝，在五代十国的南汉时期受到朝廷祭祀，在宋朝被赐予王爵封号。明朝初年改称为“雷司”，规定在每年上元节（正月十五）祭祀，并让雷神的后代子孙世世代代守护庙宇。每年的二月，春雷将要大声响起的时候，太守要到庙里为雷司（雷神）举行开印仪式。到了八月，雷声将要收敛隐藏的时候，太守再到庙里为雷司举行封印仪式。每年的六月二十四日，雷州人必定要供奉“雷鼓”（一种祭品或仪式）来酬谢雷神。如果祈祷后得到了雷公墨（据说是雷击后留下的墨状物），色泽光亮莹润如同黑漆，就用来治疗邪祟侵扰和惊吓引起的癫痫病。如果在打官司的书状上得到雷屑（雷击产生的碎屑），或者得到了霹雳砧（雷击过的木头或石头），就用来辟除婴儿的惊吓，或者用来催促孕妇生产。霹雳砧又叫雷公石。郁溪（地名或人名）说：天地初开时，雷从地上产生；到了中期，雷从水中产生；过了中期，雷则从石头中产生。从石头中产生的雷，是威力最迅猛暴烈的，所以《易经》说“介于石，不终日”（豫卦爻辞，意为雷迅猛如击石，威势不能长久）。“介”字，就是指雷从石头的缝隙中发出。夏季的雷雨常常在午后突然发作，而且都不持续到日落，这就是证明。另外，邵雍（北宋哲学家）说：石头可以化为雷，而龙常常在石头中生成，龙的生成也就是雷的生成。雷把石头当作自己的母胎，它发动时就破石而出，石头碎块迸散到人间，所以就成了所谓的雷公石。
英文
In Leizhou, on Yingbang Mountain, there stands a Temple of the Thunder God. The deity enshrined within wears a formal cap and crimson robes, flanked by attending celestial generals. One attendant, with full cheeks and flowing hair, holds a round, white object, said to be a bird's egg representing the god's origin. Behind the main hall are twelve additional statues of the Thunder God, corresponding to the twelve directions, along with images of Lei Gong (Duke of Thunder), Dian Mu (Mother of Lightning), Feng Bo (Earl of Wind), and Yu Shi (Master of Rain). In the rear of the hall is enshrined Chen Hong, the father of the Thunder God. According to local chronicles: During the Chen Dynasty (557-589 AD), Chen Hong of Leizhou was childless and worked as a hunter. He owned a remarkably clever dog with nine ears. Whenever he prepared to hunt, he would divine by observing the dog's ears. If one ear twitched, he would catch one beast; if more twitched, he might catch three or four, and if fewer, one or two. One day, setting out to hunt, all nine ears twitched. Chen Hong was overjoyed, expecting a large haul. In the wilderness, they came upon a thicket of thorns, which the nine-eared dog circled persistently. Intrigued, Chen Hong investigated and found a giant egg, about a foot in diameter. He took it home. Suddenly, a violent thunderstorm broke out, the egg cracked open, and a baby boy emerged. On his palms were inscribed characters: "Lei" (Thunder) on the left and "Zhou" (Prefecture) on the right. It was said that divine beings entered the house to nurse him. The villagers believed him to be the offspring of thunder and revered him as divine. In the third year of the Tianjian era (571 AD), he indeed became the Prefect of Leizhou, named Chen Wenyu. After his death, his divine power became manifest, and the people began to worship him as the Thunder God. This story is quite fantastic, yet the earliest humans were all born from the transformation of qi (vital energy). Consider Jiandi swallowing the egg of the dark bird to bear Qi (founder of the Shang Dynasty), or Jiang Yuan conceiving Hou Ji (founder of the Zhou Dynasty) after stepping in a giant's footprint. Heaven always reveals strange omens for the birth of divine and sagely figures. Moreover, thunder is considered the eldest son of Heaven and Earth. The Yijing (Book of Changes) states: "Zhen (Thunder trigram), the first seeking yields a son." The god being born from a thunderclap, conceived by the primordial Yang energy of Heaven and Earth, is indeed plausible. Furthermore, thunder and dragons share the same essence. When thunder follows the dragon into hiding, it resides in the mountains; when it follows the dragon rising, it appears in the fields. Thunder is the dragon's roar; lightning is the dragon's flash. Dragons are originally born from eggs, thus the Thunder God is also egg-born. The egg emerged from the earth rather than falling from the sky, which aligns with the saying "Thunder comes forth vigorously from the earth" (description of the Zhen trigram). Additionally, thunder and wind are like male and female counterparts. When thunder and wind interact intensely, the essence of thunder enters the blood of the wind, resulting in the birth of an egg. This egg receives the primal energy of Qian (Heaven trigram, pure Yang), thus becoming the son of thunder. His birth in Leizhou is fitting because Leizhou is at the southern extremity of the hot regions, a place where miasmic vapors condense and subterranean yin-fire smolders. Old winds buffet it without dispersing, and the vast sea washes against it without clearing it. Its startling qi, violently surging, often stirs up thunder – crashing, booming, cracking, sudden and erratic. Therefore, the Thunder God must be born in Leizhou to pacify this land and ward off disasters. The temple, named "Lingzhen" (Numinous Thunder), was founded in the Chen Dynasty, received imperial sacrifices during the Southern Han kingdom (917-971), was granted the title of King during the Song Dynasty (960-1279), and was renamed "Leisi" (Thunder Bureau) in the early Ming Dynasty (1368-1644). It was decreed that sacrifices be held on the Shangyuan Festival (15th day of the 1st lunar month) and that the descendants of the Thunder God should hereditarily guard the temple. Every year in the second lunar month, when the spring thunder is about to begin rumbling, the Prefect goes to the temple to perform the "opening of the seal" ceremony for the Leisi. In the eighth lunar month, when the thunder is about to cease, the Prefect goes to the temple to perform the "sealing of the seal" ceremony. On the 24th day of the sixth lunar month, the people of Leizhou must offer "thunder drums" (a type of offering or ritual) to thank the Thunder God. If, after praying, one obtains "Thunder God's ink" (a substance supposedly left after a lightning strike), which is glossy black like lacquer, it is used to treat demonic afflictions and epilepsy caused by fright. If one finds "thunder scraps" (debris from a lightning strike) on legal documents, or obtains a "thunderbolt anvil" (wood or stone struck by lightning), these are used to protect infants from fright or to induce labor in pregnant women. The thunderbolt anvil is also called "Leigong shi" (Thunder Duke's Stone). Yuxi (a place or person) said: In the beginning of Heaven and Earth, thunder arose from the earth. In the middle period, it arose from water. After the middle period, it arises from stone. Thunder arising from stone is the most swift and violent, hence the Yijing says, "Confined among rocks, it does not last the whole day" (line statement from the Yu hexagram). The word "jie" (confined, among) refers to thunder arising from the crevices of rocks. Summer thunderstorms often break out suddenly in the afternoon and never last until sunset, which serves as proof. Furthermore, Shao Yong (Song Dynasty philosopher) said: Stone can become thunder, and dragons are often born within stone; the birth of a dragon is the birth of thunder. Thunder uses stone as its womb; when it arises, it breaks forth from the stone, scattering fragments among humans, which thus become the "Thunder Duke's Stones."
文化解读/分析
此条目详细记述了雷州雷神的起源传说、信仰体系、官方祭祀与民间习俗，是研究岭南地方神祇信仰、道教文化与民间风俗融合的重要材料。
- 神祇来源的多元性：雷神的身份融合了自然神（雷电）、地方英雄（陈文玉）与道教神谱（雷公、电母、风伯、雨师）。其父陈鉷的故事，特别是九耳犬寻卵的情节，充满了地方传奇色彩。将历史人物神化为地方保护神，是南方地区常见的造神模式。
- 卵生神话与哲学阐释：雷神由卵而生的情节，是典型的感生神话母题，与中国上古的简狄、姜嫄等始祖诞生传说类似，赋予了神祇非凡的出身。屈大均运用《易经》的“震为长子”、“雷出地奋”、“雷风相薄”等理论，以及龙与雷同体、龙亦卵生的观点，试图为这一看似荒诞的神话提供符合中国传统宇宙观的哲学解释，体现了明清学者融合神话与理学的尝试。
- 地域环境与神祇功能：文章强调雷州地处炎方、瘴气弥漫、雷电多发的自然环境，认为雷神的诞生是镇抚地方、驱除灾害的需要。这反映了古人将自然现象与地方神祇功能紧密联系的思维方式，雷神信仰承担了重要的社会心理慰藉和秩序维护功能。
- 官方认可与民间实践：雷神信仰得到了历代官方的认可（建庙、赐爵、定祀），太守亲自参与开印、封印仪式，将其纳入国家祀典体系。同时，民间围绕雷神形成了丰富的习俗，如六月廿四酬雷、求取雷公墨、雷屑、霹雳砧（雷公石）等用于治病、辟邪、催产，显示了雷神信仰在日常生活中的实用性与渗透力。这些物品被认为蕴含雷电的强大阳刚之力，能够克制阴邪。
- 雷电观念的演变：引述郁溪和邵雍的说法，探讨了雷的起源（从地、水到石）及其与石、龙的关系，认为雷公石是雷破石而出的产物。这反映了古人对雷电现象的观察、想象与哲学思辨，将自然力人格化、神秘化，并赋予其物质载体。
关键词
雷神, 雷州, 英榜山, 广东新语, 屈大均, 陈鉷, 陈文玉, 九耳犬, 卵生神话, 雷公, 电母, 风伯, 雨师, 灵震庙, 雷司, 开印, 封印, 雷鼓, 雷公墨, 霹雳砧, 雷公石, 易经, 震卦, 岭南民俗, 地方信仰, 道教