原文

南海神

　　南海神庙在波罗江上，建自隋开皇年，大门内有宋太宗碑、明太祖高皇帝碑，其在香亭左右，则列宗御祭文，使臣所勒者也。韩昌黎碑在东廊，宋循州刺史陈谏重书，神自唐开元时，祭典始盛，尝册尊为广利王，岁以立夏气至，命广州刺史行事祠下，祝文书御名，宋真宗锡王玉带。至和元年，加王冕九旒、犀簪导、青纩充耳、青衣五章、朱裳四章、革带钩〈角枼〉、綪韨、素单、大带、锦绶、剑、佩、履、袜。内出花钗九株、袿、衤属、簪、钅奠，署曰赐明顺夫人。明顺者，王之夫人，皇祐所封号也。元时，数遣使奉锦幡、销金幡、金银香盒，吴莱古迹记言，南海庙有玉简、玉箫、玉砚、象鞭，林霭所献铜鼓，面阔五尺，脐隐起，有海鱼虾蟆周匝。及宗真宗所赐玉带、蕃国刻金书表、龙牙火、浣布，今皆不存。洪武六年，赐黄金香盒，重十六两，黄绫幡一副。藩臬大夫每春秋仲月壬日致祭，先出香盒于官库，赍至神前，祭毕复归藏焉。其礼器，柷一，笾四，豆四，簠二，簋二，爵三。鉶如爵之数，篚一，尊一，羊、豕函各一，祭品羊一俎，豕一俎，和羹三鉶，帛一篚，黍稷二簠，稻粱二簠，枣、栗、盐、藁鱼四笾，韭、菹、醓醢、鹿醢四豆，皆有司存。庙向无祭田，宣德间，吾从祖萝壁、秋泉、南窗三公，始施四六顷六十八亩，在波罗海心沙、东马廊、西马廊、深井、金鼎、石鱼塘，田乃潮田，岁一熟，淤泥所积，子母相生，今又增数顷矣。庙中有道士一房，僧二房，收其租谷。岁仲春，十二、十三日，有事于庙，萝壁子孙主道士，秋泉、南窗子孙主于僧，予从兄士煌有碑志其事。而吾乡沙亭，与庙仅隔一江，一舸随潮，瞬息可至，以有祭田之供，辄视之为家庙焉。而沙亭亦有南海离宫，高曾之所俎豆，灵怪之所凭依，世修其祀罔或懈。盖生乎南海之上者，祠南海。生乎南岳之下者，祠南岳。亦庶民之礼也，非僣也。予尝为文以祭曰：

　　"洪惟灵德，重润南中。茫茫百越，潮汐咸通。火膏滋沃，金气冲融。
　　洋洋发育，天一之功。三门以外，浩淼如空。天墟洒北，日母浮东。
　　君王百谷，莫不朝宗。扶胥南岸，有庙巃嵸。高阳苗裔，俎豆其恭。
　　此方士女，所恃离宫。天吴海怪，饮食咸丰。咸波不溢，禾稼芃芃。
　　分龙有雨，怒飓无风。清和春仲，远近来同。波罗望拜，相应雄钟。
　　虔申礼荐，以达玄聪。"

白话

中文

南海神庙位于波罗江（今广州黄埔珠江段）边，始建于隋朝开皇年间。庙的大门内有宋太宗御碑和明太祖高皇帝御碑，在香亭左右两边，则排列着历代皇帝御赐祭文的石碑，是奉命刻立的。韩愈（字昌黎）撰写的碑文在东边廊庑，由宋代循州刺史陈谏重新书写。南海神自从唐代开元年间开始，祭祀典礼才兴盛起来，曾被册封尊称为“广利王”。每年立夏节气到来时，皇帝就命令广州刺史在庙中举行祭祀，祝文上要书写皇帝的名字。宋真宗曾赏赐给广利王玉带。到了宋仁宗至和元年（1054年），又给广利王神像增加了九串珠帘的王冠（冕）、固定冠冕的犀牛角发簪、塞耳用的青色丝绵、绘有五种图案的青色上衣、绘有四种图案的红色下裳、皮带及带扣、红色的蔽膝（祭祀礼服的一部分）、白色单衣、大腰带、彩色丝织绶带、宝剑、玉佩、鞋和袜。宫廷内还送出九株花钗、以及袿（妇女礼服）、衤属（裙）、簪、钅奠（首饰）等物品，注明是赐给“明顺夫人”的。“明顺”是广利王的夫人，是宋仁宗皇祐年间（1049-1054年）册封的称号。元代时，多次派遣使者送来锦缎幡、织金幡、金银香盒。《吴莱古迹记》中说，南海神庙曾有玉简、玉箫、玉砚、象牙鞭，以及林霭（人名）所献的铜鼓，鼓面宽五尺，鼓中心的脐部微微隆起，周围有海鱼、蛤蟆的图案。还有宋真宗赏赐的玉带、蕃国进贡的刻有金字的表章、龙牙（地名）出产的火浣布（石棉布）等，如今都已不存在了。明代洪武六年（1373年），赐给南海神庙黄金香盒，重十六两，黄绫幡一副。广东的布政使和按察使（藩臬大夫，省级高官）每年在春季和秋季的第二个月（仲春、仲秋）逢壬日举行祭祀。祭祀前先从官库中取出御赐的香盒，带到神像前，祭祀完毕后再送回库中收藏。祭祀使用的礼器有：柷（古代启动奏乐的打击乐器）一个，笾（竹制盛食器皿）四个，豆（高脚盛食器皿）四个，簠（方形盛黍稷的器皿）两个，簋（圆形盛稻粱的器皿）两个，爵（饮酒器）三个，鉶（盛羹汤的器皿）数量与爵相同，篚（盛放祭品的竹筐）一个，尊（盛酒器）一个，装羊和猪的匣子各一个。祭品有：一整只羊，一整只猪，三种调和的肉羹（盛在三个鉶中），一篚丝帛，两簠黍和稷，两簠稻和粱，四笾红枣、栗子、盐、干鱼，四豆韭菜、腌菜、肉酱、鹿肉酱，这些都由有关部门负责准备。庙里向来没有祭田。明代宣德年间（1426-1435年），我的三位同族祖辈萝壁公、秋泉公、南窗公，才开始捐赠了四十六顷六十八亩田地，位于波罗、海心沙、东马廊、西马廊、深井、金鼎、石鱼塘等地。这些田是靠近江海的潮田，每年只能收获一次，靠淤泥堆积肥沃土地，（如同）母生子般自然增殖，现在又增加了几顷。庙里住着一房道士和两房和尚，负责收取这些田地的租谷。每年仲春（农历二月）十二、十三日，庙里有祭祀活动。萝壁公的子孙负责道士主持的部分，秋泉公和南窗公的子孙负责和尚主持的部分，我的堂兄屈士煌曾立碑记载这件事。而我的家乡沙亭，与南海神庙仅仅隔着一条江，乘小船顺着潮水，片刻就能到达。因为（我们家族）有捐赠祭田的贡献，（乡人）总是把南海神庙看作是自家的家庙一样。而且沙亭村里也有一座南海神的“离宫”（行宫或分庙），是祖辈们祭祀的地方，也是神灵显圣、精怪凭依之所，世世代代都恭敬地进行祭祀，从不敢懈怠。大概生长在南海边的人，就祭祀南海神；生长在南岳（衡山）下的人，就祭祀南岳神。这也是普通百姓遵循的礼制，并非越级祭祀。我曾经写过一篇祭文来祭祀南海神，内容是：

　　“伟大的神灵恩德深厚，泽润整个南方地区。广袤的百越之地，潮汐都受您的调控畅通。火德（指南方）的精华滋养万物，金气（指财宝）在此交融。
　　浩荡地化生发育万物，这是（如水德）天一之气的功劳。三门（古地名，或指珠江口要道）以外，大海浩渺无边如同太空。天河（天墟）在北面流淌，太阳（日母）从东方升起。
　　您如同君王统领江河（百谷），所有河流都来朝拜汇入大海。在扶胥（即波罗庙所在地）的南岸，有巍峨的神庙。我们这些高阳氏（传说中祝融的祖先）的后裔，恭敬地献上祭品。
　　这方的男男女女，都依赖着您的神庙（离宫）。天吴（水神）、海怪等（在您的管辖下），饮食都能丰足（意指风平浪静，各安其所）。咸涩的海潮不会泛滥成灾，田里的庄稼就能茂盛生长。
　　分龙节时有雨水滋润，狂暴的飓风也不会刮起。在清明和暖的仲春时节，远近的人们都来参加祭祀。在波罗庙前遥望叩拜，与雄浑的钟声相应和。
　　我们虔诚地奉上祭品，希望上达神灵您的圣听。”

英文

The South Sea God Temple (Nanhai Shen Miao) is located by the Boluo River (now the Pearl River section in Huangpu, Guangzhou) and was first built during the Kaihuang era of the Sui Dynasty. Inside the main gate are steles bestowed by Emperor Taizong of the Song Dynasty and Emperor Taizu (Hongwu) of the Ming Dynasty. To the left and right of the Incense Pavilion (Xiang Ting) are steles inscribed with imperial sacrificial texts from various dynasties, commissioned by imperial envoys. The stele written by Han Yu (style name Changli) is in the eastern corridor, re-carved by Chen Jian, the prefect of Xunzhou during the Song Dynasty. Sacrificial ceremonies for the South Sea God began to flourish during the Kaiyuan era of the Tang Dynasty. The god was once enfeoffed with the title "King Guangli" (广利王). Every year, upon the arrival of the solar term Lixia (Beginning of Summer), the emperor would order the Prefect of Guangzhou to conduct rituals at the temple, with the emperor's name written on the prayer text. Emperor Zhenzong of the Song Dynasty bestowed a jade belt upon the King. In the first year of the Zhihe era (1054) under Emperor Renzong of Song, the god's statue was further adorned with a royal crown featuring nine tassels (Mian with Jiu Liu), a rhinoceros horn hairpin to secure the crown, green silk floss earplugs, a green upper garment embroidered with five emblems, a vermilion lower garment with four emblems, a leather belt with buckle, a red knee cover (part of ritual attire), a white inner garment, a large waistband, a brocade ribbon of rank, a sword, jade pendants, shoes, and socks. Nine floral hairpins, embroidered robes (Gua), skirts (Shu), hairpins (Zan), and other ornaments (Dian) were also sent from the palace, designated as gifts for "Lady Mingshun" (明顺夫人). Mingshun was the title conferred upon the King's consort during the Huangyou era (1049-1054) of Emperor Renzong. During the Yuan Dynasty, envoys were repeatedly sent with brocade banners, gold-woven banners, and gold and silver incense boxes. The "Record of Ancient Sites by Wu Lai" mentions that the South Sea Temple once possessed jade slips, a jade flute (Xiao), a jade inkstone, an ivory whip, and a bronze drum donated by Lin Ai, which was five feet wide with a slightly raised center (navel) and decorated with sea fish and frogs around the perimeter. Also mentioned were the jade belt gifted by Emperor Zhenzong, tribute memorials inscribed in gold from vassal states (Fan Guo), fire-proof cloth (asbestos cloth, Huohuan Bu) from Longya (a place name) – none of which exist today. In the sixth year of the Hongwu era (1373) of the Ming Dynasty, a golden incense box weighing sixteen liang (taels) and a yellow silk banner were bestowed. The Provincial Administration Commissioner and Provincial Surveillance Commissioner (Fan Nie Dafu, high-ranking provincial officials) conducted sacrifices on the Ren day of the second month of spring and autumn each year. Before the ritual, the imperial incense box was retrieved from the official treasury and brought before the deity, then returned to storage after the ceremony. The ritual vessels included: one Zhu (a wooden percussion instrument to start music), four Bian (bamboo food containers), four Dou (stemmed food containers), two Fu (rectangular grain containers for millet), two Gui (round grain containers for rice), three Jue (wine libation cups), an equal number of Xing (soup cauldrons) as Jue, one Fei (bamboo basket for offerings), one Zun (wine vessel), and one casket each for the sheep and pig offerings. The sacrificial items included: one whole sheep carcass, one whole pig carcass, three types of blended meat soup (in three Xing), one basket of silk, two Fu of panicled millet and common millet, two Fu of rice and sorghum, four Bian of dates, chestnuts, salt, and dried fish, four Dou of leeks, pickles, meat paste, and deer paste – all prepared by the responsible officials. The temple originally had no sacrificial land. During the Xuande era (1426-1435) of the Ming Dynasty, three of my collateral ancestors, Duke Luobi, Duke Qiuquan, and Duke Nanchuang, first donated 46 qing and 68 mu (approx. 700 acres) of land located in Boluo, Haixinsha, Dongmalang, Ximalang, Shenjing, Jinding, and Shiyutang. These were tidal fields, yielding only one harvest per year, fertilized by accumulated silt, naturally regenerating ("mother giving birth to child"), and have since increased by several more qing. The temple houses one group of Daoist priests and two groups of Buddhist monks, who collect the rent from these lands. On the 12th and 13th days of the second lunar month (Zhongchun), rituals are held at the temple. Descendants of Duke Luobi oversee the Daoist part, while descendants of Dukes Qiuquan and Nanchuang oversee the Buddhist part. My cousin, Qu Shihuang, erected a stele to record this. My hometown, Shating, is just across the river from the temple; a small boat following the tide can reach it in an instant. Because of our family's contribution of sacrificial land, the villagers tend to regard the South Sea God Temple almost as our own family temple. Moreover, Shating village also has a "Detached Palace" (Ligong, or branch temple) of the South Sea God, where our ancestors performed rituals and where spirits and strange entities are believed to reside; the worship has been maintained diligently through generations without slackening. It is likely that those born by the South Sea worship the South Sea God, just as those born below Mount Nan Yue (Hengshan) worship the Nan Yue God. This is also a proper custom for common people, not an act of presumption (usurping higher-level rituals). I once composed a prayer text for a sacrifice, which reads:

"Vast and profound is your divine virtue, deeply nourishing the southern regions. Across the boundless lands of Baiyue, the tides flow smoothly under your command. The essence of Fire (South) enriches, the energy of Metal (wealth) converges.
Flourishingly you nurture all growth, the achievement of Tianyi (Primal Water/Heavenly Unity). Beyond the Three Gates (Sanmen, geographical feature), the ocean is vast like the void. The Celestial River (Tianxu) sprinkles the north, the Sun Mother (Ri Mu) floats in the east.
You rule over the hundred valleys (rivers), all pay homage and flow into you. On the south bank of Fuxu stands the towering temple. We, descendants of Gaoyang (ancestor of Zhurong), respectfully offer sacrifices.
The men and women of this land rely on your detached palace (temple). Tianwu (water god) and sea monsters are well-fed (kept peaceful). The salt waves do not overflow, allowing crops to grow lushly.
Rain falls during the Dragon Dividing festival (Fen Long); furious hurricanes are without wind (calmed). In the clear and warm mid-spring, people gather from far and near. Gazing and bowing at Boluo, the mighty bells echo in response.
We reverently present these ritual offerings, hoping to reach your divine hearing."

文化解读/分析

此条目详细记述了南海神庙的历史沿革、官方祭祀规格、庙产管理以及与地方社会的紧密联系，是研究岭南地区国家祭祀与民间信仰互动融合的典型案例。

1. 国家级海神祭祀中心：南海神庙自隋唐起便被纳入国家祀典，历代王朝（唐、宋、元、明）不断加封（广利王、明顺夫人）、赐物（玉带、冠冕服饰、金银器、碑文），并规定了详细的祭祀等级（广州刺史、藩臬大夫主祭）、时间（立夏、春秋仲月壬日）和仪轨（礼器、祭品种类与数量）。这表明南海神（祝融）作为镇守南方海疆的正神，在维护王朝统治合法性、祈求国泰民安方面具有重要的象征意义和实际功能，其祭祀是国家礼制的重要组成部分。
2. 历史文物的记录与变迁：屈大均详细罗列了庙中曾存及现存的御赐碑刻、珍贵文物（玉简、玉箫、铜鼓、玉带、金书表、火浣布等），不仅展示了神庙昔日的辉煌，也反映了历史变迁中文物的散佚，具有重要的文物史和地方史料价值。
3. 官、绅、民、僧道的互动：南海神庙的管理和祭祀活动并非完全由官方垄断。宣德年间屈氏宗族捐赠祭田，解决了庙宇的经济来源问题，并由此获得了参与庙宇管理和祭祀活动的权力（分别主持道、僧部分的祭祀）。这体现了明清时期，地方士绅通过经济贡献介入官方控制的宗教场所，形成了官绅合作、僧道共存的管理模式。
4. 国家祀典的地方化与民间化：尽管南海神庙是国家级祭祀场所，但因其地理位置和屈氏家族的特殊联系（捐田、地近），使得沙亭乡民视之为“家庙”，并在乡中设立“离宫”。屈大均特别强调这种地方性、民间性的祭祀是合乎“庶民之礼”的，而非“僣越”。这揭示了国家祀典在地方社会落地生根、与民间信仰融合，并被赋予地方社群认同感的复杂过程。
5. 南海神的神格与信仰内涵：屈大均的祭文描绘了南海神（祝融）的广泛神能：调控潮汐、滋养万物（火德、天一之功）、统御江河、镇抚海疆（使天吴海怪驯服）、保障农业（咸波不溢、禾稼芃芃）、调节气候（分龙有雨、怒飓无风）。这反映了沿海民众对海洋既依赖又畏惧的复杂情感，以及祈求风调雨顺、出海平安、物产丰饶的现实愿望。祭文中“高阳苗裔”的自称，也将地方祭祀者与古老的神话世系联系起来。
6. 波罗诞民俗的印证：“清和春仲，远近来同。波罗望拜，相应雄钟”的描述，生动再现了每年农历二月南海神诞（波罗诞）期间，民众从四面八方前来朝拜的盛况，印证了波罗诞作为岭南地区重要民俗节庆活动的悠久历史和广泛影响。

关键词

南海神, 祝融, 广利王, 南海神庙, 波罗庙, 隋朝, 唐朝, 宋朝, 元朝, 明朝, 屈大均, 广东新语, 官方祭祀, 国家祀典, 望秩, 民间信仰, 海神信仰, 岭南文化, 广州, 黄埔, 扶胥, 沙亭, 波罗诞, 祭田, 道教, 佛教, 韩愈, 宋太宗, 明太祖, 御碑, 礼器, 祭品, 天吴, 海怪, 潮汐