原文

罗浮山神

　　罗浮巍然高大，盖昌黎所谓最远而独为宗，其神必灵者也。考罗浮自安期生始游，而青精先生继之，故茅君内传云，罗浮山洞名朱明耀真之天，青精朱灵芝治之。今山中伏虎岩上有朱子庵，盖青精之所尝居。青精者，罗浮始开辟之人，故居人称之曰青精君，而号华子期曰玉源君。子期淮南人，相传甪里先生弟子，居罗浮玉源，玉源在分水〈山奥〉，所谓泉源福地也。他如阴长生居铁桥，葛孝先居飞云顶，鲍靓居酥醪观，葛稚川居麻姑峰下，单道开居石室。苏玄朗居青霞谷，轩辕集居蛇穴，是皆罗浮君所与共治斯山者。罗浮君亦称四百三十二君，盖山之神也。罗浮君每尝出见，陈武帝时见于大石楼上，长三丈所，通体皓然，衣服楚丽，山中人莫不伏拜。其祀肇于晋，著于唐，唐玄宗尝于五龙堂南筑坛以祷，使道士申太芝主之。又于都虚观置守祠者十家，宋乃著为令，岁十月下元，长吏醮山以礼事神。淳熙甲午，守臣王宁奉祀，有庆云起于祠所，五色轮囷，绘图以奏，谓为太平之应。而先朝永乐中，遣官设醮，瘗所降玉简于观中，盖皆以罗浮之神绝灵，为望秩所必先焉者也。葛稚川云，罗浮乃正神所居，中多地仙之人，可以避难。若有道者登之，则山神援助，其药必成，故今入山者或是贤哲，山神辄遣五色鸟相迎，或有异云郁起如幡幢华盖以覆导之，而神亦尝乘哑虎巡山，不使怪物为害。予二十年间数数往来，盖未尝佩五岳之图，服雄黄之粒，以辟除不祥也。

白话

中文

罗浮山巍峨高大，大概就是韩愈（字昌黎）所说的“最遥远而独自成为尊崇之地”，那里的神灵一定是非常灵验的。考究起来，罗浮山自从仙人安期生开始游历，之后青精先生（朱灵芝）也来到这里，所以《茅君内传》中说，罗浮山洞天的名字叫“朱明耀真之天”，由青精先生朱灵芝治理。如今山中伏虎岩上有朱子庵，大概就是青精先生曾经居住过的地方。青精先生是罗浮山最早的开辟者，所以当地人称他为“青精君”，而称华子期为“玉源君”。华子期是淮南人，相传是甪里先生的弟子，居住在罗浮山的玉源，玉源在分水山深处，是所谓的“泉源福地”（道教指神仙居住或修炼的胜地）。其他如阴长生居住在铁桥，葛孝先（葛玄）居住在飞云顶，鲍靓居住在酥醪观，葛稚川（葛洪）居住在麻姑峰下，单道开居住在石室，苏玄朗居住在青霞谷，轩辕集居住在蛇穴，这些都是与罗浮君共同治理这座山的人。罗浮君又被称为“四百三十二君”，大概就是罗浮山的山神。罗浮君常常会现身，南朝陈武帝时期曾出现在大石楼上，身高大约三丈，全身洁白，衣着华美，山里人无不叩拜。对罗浮山神的祭祀开始于晋代，在唐代尤为显著。唐玄宗曾经在五龙堂南边修筑祭坛来祈祷，让道士申太芝主持祭祀。又在都虚观设置了十户人家守护祠庙。到了宋代，更制定法令，每年十月下元节，地方长官都要举行醮祭山神的仪式，以礼侍奉神灵。淳熙甲午年（1174年），郡守王宁主持祭祀时，祠庙上方出现了祥云，五彩盘旋，他将此景绘图上奏朝廷，认为是太平盛世的征兆。前朝明代永乐年间，曾派遣官员在此设坛祭祀，并将上天降下的玉简埋在道观中。这些都说明罗浮山神极其灵验，是被列为国家重要祭祀（望秩）对象中优先考虑的神祇。葛稚川（葛洪）曾说，罗浮山是正神居住的地方，山中有很多地仙（道教指居于人间的仙人），可以用来避难。如果有修道之人登山，山神就会帮助他，炼丹制药必定成功。所以现在进入罗浮山的人，如果是贤人哲士，山神往往会派遣五色神鸟来迎接，或者有奇异的云气升腾，如同旗幡、伞盖一样覆盖引导。山神也常常骑着不会吼叫的老虎巡视山林，不让精怪妖物作祟害人。我（屈大均）二十年间多次往来罗浮山，大概从来也不需要佩戴五岳真形图、服用雄黄丹药来辟邪除祟。

英文

Luofu Mountain stands lofty and grand. It is likely what Han Yu (style name Changli) referred to as "the most distant and uniquely revered place," and its deity must surely be highly efficacious. Research shows that Luofu Mountain was first visited by the immortal Anqi Sheng, followed by Master Qingjing (Zhu Lingzhi). Therefore, the "Inner Biography of Lord Mao" states that the Grotto-Heaven (Dongtian) of Luofu Mountain is named "Zhuming Yaozhen Zhi Tian" (Heaven of Vermilion Brightness Shining Truth) and is governed by Master Qingjing, Zhu Lingzhi. Today, on Fuhu Rock (Tiger Subduing Rock) within the mountain, there is the Zhu Zi Temple, likely where Master Qingjing once resided. Master Qingjing was the earliest developer of Luofu Mountain, so the local inhabitants call him "Lord Qingjing" (Qingjing Jun) and refer to Hua Ziqi as "Lord Yuyuan" (Yuyuan Jun). Hua Ziqi was from Huainan and is said to have been a disciple of Master Luli. He lived at Yuyuan (Jade Source) on Luofu Mountain. Yuyuan is located deep within the Fenshui Mountains and is considered a "Spring Source Blessed Land" (Quanyuan Fudi, a Daoist term for auspicious places for immortals or cultivation). Others, such as Yin Changsheng who resided at Tieqiao (Iron Bridge), Ge Xiaoxian (Ge Xuan) at Feiyun Ding (Flying Cloud Peak), Bao Jing at Sulao Guan (Sulao Daoist Temple), Ge Zhichuan (Ge Hong) below Magu Feng (Magu Peak), Shan Daokai in the Shishi (Stone Chamber), Su Xuanlang in Qingxia Gu (Azure Cloud Valley), and Xuanyuan Ji in She Xue (Snake Cave), were all individuals who governed this mountain alongside Lord Luofu. Lord Luofu is also known as the "Four Hundred Thirty-Two Lords" (Sibai San'shi'er Jun), likely referring to the mountain god(s). Lord Luofu would often manifest. During the reign of Emperor Wu of the Chen Dynasty (Southern Dynasties), he appeared on the Great Stone Tower, about thirty feet tall, entirely white, and dressed in magnificent attire; the mountain dwellers all prostrated themselves in worship. Sacrifices to the Luofu deity began in the Jin Dynasty and became prominent in the Tang Dynasty. Emperor Xuanzong of Tang once built an altar south of the Wulong Tang (Five Dragon Hall) for prayers, appointing the Daoist priest Shen Taizhi to preside over the rituals. Ten households were also assigned to guard the shrine at Duxu Guan (Duxu Daoist Temple). By the Song Dynasty, it became decreed by law that on the Lower Yuan Festival (15th day of the 10th lunar month) each year, the local chief administrator (Zhangli) should perform the Jiao ritual (a Daoist offering ceremony) to worship the mountain god with proper rites. In the Jiawu year of the Chunxi era (1174), the prefect Wang Ning was conducting the sacrifice when auspicious clouds arose above the shrine, five-colored and swirling. He had this depicted and reported it to the court, interpreting it as an omen of great peace. During the Yongle era of the preceding Ming Dynasty, officials were dispatched to perform the Jiao ritual, and a jade slip believed to have descended from heaven was buried within the temple. All this indicates that the god of Luofu was considered extremely powerful and was given priority among the deities included in the state-sanctioned Wangzhi sacrifices (rituals for major mountains and rivers). Ge Zhichuan (Ge Hong) said that Luofu is the abode of righteous deities, inhabited by many Earthly Immortals (Dixian, Daoist immortals residing in the human world), and is a place to seek refuge. If a person of the Dao ascends the mountain, the mountain god will provide assistance, and their alchemical elixirs will surely succeed. Thus, nowadays, if worthy or wise individuals enter the mountain, the mountain god often sends five-colored birds to welcome them, or strange clouds rise like banners and canopies to cover and guide them. The god also frequently patrols the mountain riding a "mute tiger" (Ya Hu, a tiger that doesn't roar) to prevent monsters and evil spirits from causing harm. I (Qu Dajun) have traveled back and forth to Luofu Mountain numerous times over twenty years and have likely never needed to wear the Talisman of the Five Sacred Mountains (Wuyue Zhenxing Tu) or ingest realgar pellets to ward off misfortune.

文化解读/分析

此条目集中体现了罗浮山作为岭南地区重要道教圣地和文化符号的深厚底蕴，展示了其神圣性是如何通过历史传说、官方祭祀和文人记述得以建构和强化的。

1. 道教洞天福地观念：明确提及罗浮山洞天“朱明耀真之天”，并列举安期生、葛洪、鲍靓等多位著名道教人物或传说中的仙人在此修炼，印证了罗浮山作为道教“十大洞天”之一的地位，是理想的修炼、避世和求仙之所。
2. 山神信仰与地方神祇体系：记述了山神“罗浮君”（或“四百三十二君”）的存在、形象（高大皓洁）、职能（治理山川、驱邪避害、助人修炼）及其显灵事迹。这反映了中国传统文化中普遍存在的山川崇拜和地方保护神信仰。罗浮君的形象融合了自然神威与人格化特征。
3. 历史与传说的交织：将有史可考的人物（如葛洪、鲍靓）、官方行为（如唐玄宗、宋代、明代祭祀）与神仙传说（安期生、青精先生、山神显灵、五色鸟、哑虎）相结合，共同塑造了罗浮山的神圣叙事，使其信仰基础既有历史文献支持，又有神秘传说加持。
4. 官方认可与民间信仰的互动：从晋代开始，历经唐、宋、明，官方对罗浮山神的祭祀（望秩、醮山）从未间断，甚至出现“祥瑞”上报朝廷的事件。这表明罗浮山神信仰得到了国家层面的认可与推崇，官方行为强化了其正统性和影响力，也促进了民间信仰的普及。
5. 文人记述与个人体验：屈大均引用韩愈、葛洪等前人记述，并结合自己“二十年间数数往来”而无需辟邪物的亲身经历，为主观感受提供了佐证，进一步强调了罗浮山的灵验与祥和，体现了文人对名山圣地的向往与认同。
6. 文化象征意义：罗浮山不仅是地理实体，更是集自然风光、道教文化、神仙传说、历史遗迹于一体的文化象征。对罗浮山神的记述，实质上是对这一区域文化积淀和精神信仰的集中反映，是理解岭南地方文化和宗教信仰的重要窗口。

关键词

罗浮山, 罗浮山神, 罗浮君, 屈大均, 广东新语, 清代, 道教, 洞天福地, 山神, 信仰, 祭祀, 葛洪, 葛玄, 鲍靓, 安期生, 青精先生, 华子期, 地仙, 祥瑞, 岭南文化, 民俗, 传说