原文

粤中多盗，其为山盗之渠者曰都，都者多资本，有谋力，分物平均，为徒众所悦服，故曰都。每一营立，远近无赖者踵至，曰签花红。骁勇者曰花红头目，自大老以至十老，自先锋一以至先锋十，悉以十人为一曹，十人满则更一名号以相统。行劫时，惟都及公王所指。公王者，范铜为之，戴兜鍪持戟，长二寸许，使一妖人为神总，朝夕虔祝，且咒骂以激公王之怒，昧旦以浓茶为献，视茶路以知凶吉。茶路者，茶在碗中，其气散为波纹，凝为物象，有兵至则茶中分裂，珠花沸起，若出劫卤获众多无患，则茶气为刀枪形外向，否则内向。又以筊杯卜进止，凡盗渠死者，悉召其魂魄至坛，俾公王役使之。神总故多妖术，凡大而攻围，小而椎剽，诸盗皆遵行惟谨。每分赃，则神总坐得其半，盖盗听于公王，公王又听于神总也。其巢皆阻峭凭深，绵络群峒，俚獠蛮逻之属，皆与之扭红盟诅。行劫时，传筹为号，名曰赶马，须臾姎徒四集，蚁聚蜂屯，钯筅如林，不可止遏。其长在巢中者，曰飘子，亦曰飘马，在花山一带者曰东飘子，在铁山一带者曰西飘子，皆亡命之雄也。盗本徒卒，而曰马，不欲言人，亦以马有威武也。每十人为一钱，百人为一两，或问几何马，则曰几钱马、几两马也。其在巢外，闻出马而来者，曰搭马。于墟市间佯为商旅牙侩，乘机窃发者，曰牵白线。为细作者，曰亚妹。先登曰斨头，其都或分子营，则其都子都孙，称之曰太公，是谓老都。诸村落为所胁服者，曰开马路。未胁服者，曰生水。谓官兵亦曰水，以财赂官兵，曰买水，此皆山盗之所为也。海盗则以龙艇，其长数丈，数十人裸袒操之，出没如飞，亦多用拨桨飘风子。昼则瘗舟泥中，夜则起而行劫，其出沙田耕者，乘便利亦即攻劫。寄盗于农及佣作小贩之属，使人莫测，此其尤不逞者。凡山海盗，皆以捉人为先，勒金取赎，打票为约期，期过则拷掠烧钳，备行惨毒。或投之于豕圈马阑，或尽屠而肝其肉。女为妾婢，妇为干湿奶婆，或以鬻诸澳门，或以质诸当户，或以充作人事，馈遗藩丁。所捉男女，富者曰沉香，贫者曰柴，贼中有金多者，包买沉香以待赎，是曰挑香。金少则挑柴，更得厚利。然其为盗也，大屯小夥，皆有大猾主之。贼以大猾为资，大猾又以贪官为援，其人耳目甚广，牙爪多，急则行贿赂，缓则舞文，持吏短长，与胥役相为囊橐。又善阴行鸩蛊，稍睚眦不平，辄假手金蚕挑生毒杀之。或嗾其党与，词连善类，使污蔑无以自明，而又与藩前有势力者交为奸利，以瑰货子女相胶漆，以故群盗倚藉之，公行无忌。当事欲发官兵而剿，官兵或即其党，欲募土兵而征，土兵或即其人。而且县之令史，乡之巡简，亦往往受其珠贝，多所包容，以致良善之民，噤口而不敢一语。比年剿捕虽行，贼中有保结者得释，无则诛戮。然皆盗之散仔，无足重轻。诸魁渠根株甚固，皆有主持之者，未能芟除其二三也。稍市恩縻以招抚，彼则阳为悔过，阴复横行，出入官衙，与兵吏益习，表里为奸。其抚丁仍居故土，与抚目来往不衰，虽曰归农，其部落仍然未散也。乡民以其既抚也，益畏惮不敢侧目，一告讦，则先为所陷害，身死家倾，反不如其未抚之时。犹畏乡闾指摘，不致白昼纵横也。至有边海之豪，伪为强贼，以图有司招抚。有司不知，辄以询之乡长，乡长受其财物，亦指为真。一得招抚，奉委为首领官标，则负力怙威，横噬里党，父兄任其报复，子弟惟所诛求。诸轻薄之徒，与为羽翼，扬扬志满，反以真贼为荣，伪贼为辱矣。呜呼！民之不轨，丧失其心至此。所由者，内无贤父兄之教诫，外无威明大吏之督责，且上有好者，下必有甚。《易》曰：击蒙不利为寇，利御寇。今牧民者，其皆以利为寇，以寇为利耳。四境之内不治，岂尽盗贼之罪乎哉。

广州诸属县多盗，最凶悍者新会。然新会盗又以新宁盗为先锋，千人中得数十新宁人，可以百斗而无敌。其根株往往钩连，山与海相为表里，不可以尽歼。如得一盗即杀一，得十即杀十，得百即杀百，久之其类自少矣。若抚之，使其渠率为兵为总，防汛要害，或放散使尽归农，彼仍然勾引群盗，为患未已。盖诸盗皆以抚丁勾引，无抚丁则无勾引，而抚目尤其臂指之使者。欲绝其患，惟宜择乡而剿。于十郡中分四道，使四监司者带领官兵，所至集其父兄子弟公言之。有五十人共指其姓名，或暗或阴，则取而诛之。然亦必责之使首，被首者且勿行刑，多召保甲而质之，辞合则已，否则更加重刑，责之再首，如是者数四。彼盗见首同徒，尚可苟活，不首同徒，遂致立毙三木，未有不甘为共尽者也。大抵无事之时，有司宜时常防备，小有出没，即行捕擒，勿致养寇以遗患。又宜单骑巡行诸险，勤诱谕之，使之十家为甲，百家为堡，平居互相讥察，有事互相救援。有不足，互相周济，路径之险要，立为寨围，俾之戮力固守。凡大乡设乡夫哨二，小乡一，每哨乡兵二十人。选乡良夫为练长，募其强武子弟隶焉。其饷则取之乡之富人、大贾，及巨姓之蒸尝，与墟市地产之租税，有司无所利焉。乡中兵食各足，又十乡二十乡歃血连盟，一乡有盗，或为盗之哨探，则同盟诸乡共执而溺之于江，而勿以闻。以闻，则有司必须审鞫。囚停智长，为患有不可言者。盖彼凶人者，枭雄狡诈乃天性，不幸见擒，止憾其术之未工，岂有悔其为之不善。是以奇谋诡术，愈练而愈精微，出鬼入神，莫可方物，致有以官门，以囹圄而为巢穴者。其以囹圄为巢穴也，尤为深固。曩者盗遭俘执，必首同徒，今则惟扳良善，盖非义于同徒也。就擒者自知不可复生，必藉未败者供其口食，未败者利其不首，必勤劫以报厚恩。是虽身在幽囚，犹坐享四方之奉也，故诛盗贵勿逾时。

白话

中文

广东地区盗贼很多。山贼的头领叫做“都”。“都”大多有资本，有谋略，分配财物公平，能让手下的人信服，所以称为“都”。每当一个山贼团伙建立起来，远近的无赖之徒就接踵而来，这叫做“签花红”。其中骁勇善战的叫做“花红头目”，从大老排到十老，从先锋一排到先锋十，都以十个人为一个小组（曹），满十人就换一个名号来统领。抢劫的时候，只听从“都”和“公王”的指示。“公王”是用铜铸造的神像，戴着头盔拿着戟，高约二寸，让一个会巫术的人（妖人）担任“神总”，早晚虔诚地祭拜祝祷，并且通过咒骂来激发“公王”的怒气。天快亮时用浓茶作为祭品，观察茶水的纹路（茶路）来判断吉凶。“茶路”是指碗中茶水的热气散开形成的波纹或凝结成的物象：如果有官兵要来，茶水纹路就会分裂，冒起像珍珠一样的水泡；如果出去抢劫能收获丰厚且平安无事，那么茶气就会呈现刀枪形状向外指，否则就向内指。又用筊杯来占卜行动的时机。凡是死去的盗贼头领，都把他们的魂魄召到祭坛来，让“公王”驱使他们。“神总”因此有很多巫术妖法，无论是大的围攻行动，还是小的偷袭抢掠，盗贼们都严格遵从他的指示。每次分赃，“神总”可以坐享其成得到一半，大概是因为盗贼听从“公王”的，“公王”又听从“神总”的。他们的巢穴都设在险峻陡峭、地势幽深的地方，与各个峒寨（少数民族聚居地）相连，俚、獠、蛮、逻等少数民族都和他们歃血盟誓。抢劫行动时，用传递令牌（筹）作为信号，称为“赶马”，片刻之间，众多同伙四处聚集，像蚂蚁和蜜蜂一样密集，手持钯、筅等武器多如树林，无法阻止。长期留在巢穴中的头领，叫做“飘子”，也叫“飘马”。在花山一带的叫“东飘子”，在铁山一带的叫“西飘子”，都是些亡命之徒中的强悍人物。盗贼本来是步卒，却称为“马”，是不想说“人”，也因为马有威武的气势。每十个盗贼算作“一钱”，一百个算作“一两”，如果问有多少人马，就回答说“几钱马”、“几两马”。那些在巢穴之外，听到“出马”信号而赶来参与的，叫做“搭马”。在集市假装商人或中介，趁机偷盗抢劫的，叫做“牵白线”。做探子细作的，叫做“亚妹”。最先冲锋陷阵的叫做“斨头”。“都”有时会分设子营，他的子孙后代继承其位的，被尊称为“太公”，这就是“老都”。那些被盗贼胁迫屈服的村落，叫做“开马路”。还没有被胁迫屈服的，叫做“生水”。称呼官兵也叫“水”，用财物贿赂官兵叫做“买水”。这些都是山贼的行为。海盗则使用“龙艇”，长达数丈，几十个人赤裸着上身操作，出没迅疾如飞，也多使用划桨的“飘风子”（一种快船）。白天把船藏在泥沙中，晚上就出来抢劫。那些在外出到沙田耕作的人，海盗也会乘机便利进行攻击抢劫。他们把同伙安插在农民、雇工、小贩等人群中，让人难以察觉，这是其中最为不法的一类。无论是山贼还是海盗，都以抓人勒索赎金为首要目标，发出“票”（勒索信）约定日期，过了期限就用酷刑拷打、用烧红的铁钳烫，施尽各种惨无人道的手段。或者把人扔进猪圈马厩，或者把人全部杀掉并挖出肝脏吃掉。年轻女子被掳去作妾或婢女，妇女被掳去作奶妈（干湿奶婆），或者把她们卖到澳门，或者抵押给当铺，或者作为人情礼物送给藩王府的差役（藩丁）。抓来的人中，富有的叫做“沉香”，贫穷的叫做“柴”。盗贼中有钱的人，会出资包买下“沉香”等待赎金，这叫做“挑香”。钱少的就“挑柴”，也能获得厚利。然而，这些盗贼团伙，无论大小，都有地方上的大恶霸（大猾）作为主使。盗贼依靠大恶霸，大恶霸又依靠贪官污吏作后台。这些人消息灵通，党羽众多，情况紧急时就行贿，平时就玩弄法律条文，掌握官吏的把柄，和衙门里的胥吏勾结一起，狼狈为奸。他们还善于暗中使用毒药（鸩）和蛊术，稍微有点怨恨不平，就借金蚕蛊等暗中毒杀对方。或者唆使同党，诬告牵连善良的人，使他们蒙受污名无法辩白。并且还和藩王府前有势力的人勾结牟利，用珍奇货物和掳掠来的女子来巩固关系。因此，盗贼们有所倚仗，公然活动，无所顾忌。当权者想要调动官兵去剿灭，官兵中可能就有他们的同党；想要招募地方武装（土兵）去征讨，土兵可能就是盗贼本身。而且县里的令史、乡里的巡简，也常常收受他们的贿赂，多方包庇纵容，导致善良的百姓闭口不敢说一句话。近年来虽然进行了剿捕，盗贼中有人担保（保结）的就能释放，没有的就被杀戮。但这些大多是些小喽啰，无关紧要。那些头目根基很深，都有后台主持，没能铲除几个。稍微施以恩惠，用招安来笼络他们，他们就表面上假装悔过，暗地里又继续横行霸道，出入官府衙门，和官兵、胥吏更加熟悉，内外勾结作恶。那些被招安的盗贼（抚丁）仍然居住在原来的地方，和负责招安的头目（抚目）来往不断，虽然名义上回归农业，但他们的团伙势力实际上并没有解散。乡民因为他们已经被招安，更加害怕他们，不敢斜眼看他们。一旦有人告发，反而会先被他们陷害，导致家破人亡，还不如他们没被招安的时候。那时他们还害怕乡邻的指责，不至于在光天化日之下胡作非为。甚至有沿海地区的豪强，假装自己是强大的盗贼，来图谋让官府招安。官府不知道实情，就去询问乡长，乡长收了他们的财物，也指认他们是真的盗贼。一旦获得招安，被委任为首领或官府的标兵，就仗着势力和威风，在乡里横行霸道，欺压百姓，父老乡亲任由他们报复，子弟们只能任由他们勒索。那些轻浮之徒，也来做他们的帮凶，得意洋洋，反而以当过真贼为荣，以假贼为耻了。唉！百姓不守法纪，丧失良心到了这种地步。原因在于，内没有贤明的父兄进行教育告诫，外没有威严清明的大吏进行监督管束，况且在上位的人有什么喜好，在下位的人一定会做得更过分。《易经》说：“（教育蒙昧之人）如果用强制打击的手段，不利于（启发他），反而可能逼他为寇；（但这种方法）有利于防御盗寇。”现在治理百姓的官员们，大概都是把有利于自己的当作逼民为寇的手段，又把盗寇当作自己获利的途径吧。四境之内治理不好，难道完全是盗贼的罪过吗？

广州所属各县多有盗贼，最凶悍的是新会县。然而新会县的盗贼又把新宁县（今台山）的盗贼作为先锋，一千人中如果有几十个新宁人，就可以百战百胜。他们的根基往往相互勾结，山贼与海盗互为表里，难以彻底消灭。如果能做到抓到一个盗贼就杀一个，抓到十个就杀十个，抓到一百个就杀一百个，时间久了，这类人自然就会减少。如果招安他们，让他们的头领担任兵官或总管，防守重要的汛地要害，或者遣散他们让他们完全务农，他们仍然会勾引其他盗贼，祸患不会停止。因为各路盗贼都是靠被招安的盗贼（抚丁）来勾引联络的，没有抚丁就没有勾引，而被招安的头目（抚目）更是他们的指挥者。想要根绝祸患，只有选择盗贼集中的乡里进行清剿。在十个郡中分设四路，让四个道的监司带领官兵，每到一个地方，召集当地的父老子弟公开说明。如果有五十个人共同指认某人的姓名，无论是公开指认还是私下指认，就抓来杀掉。但也要责令被指认者供出同伙，被供出的人先不要处决，多召集保甲人员来核实，如果供词吻合就算了，如果不吻合就加重刑罚，责令他再次供述，像这样反复几次。那些盗贼看到供出同伙还能苟且偷生，不供出同伙就会立刻死在刑具（三木）之下，没有不甘心把同伙全部供出来的。总而言之，在没有大的盗情时，官府应该时常防备，稍有盗贼出没，就立刻捕捉擒拿，不要养痈遗患。官员也应该轻车简从巡视各处险要之地，勤于劝导晓谕百姓，让他们十家编为一甲，百家组成一堡，平时互相监督检查，有事时互相救援。有困难不足时，互相周济。在路径险要的地方，建立寨子围墙，让他们齐心协力坚守。凡是大乡设立两个乡兵哨所（乡夫哨），小乡设立一个，每哨有乡兵二十人。选拔乡里善良能干的人做练长，招募强壮勇武的子弟加入。他们的粮饷从乡里的富人、大商人，以及大姓家族的祭祀公产（蒸尝）、集市地产的租税中筹集，官府不从中牟利。乡里的兵员和粮饷都充足了，再联合十个或二十个乡歃血为盟，如果有一个乡出现盗贼，或者是盗贼的探子，那么同盟的各个乡就一起抓住他，把他沉入江中淹死，并且不要上报官府。因为一旦上报，官府就必须审讯。囚犯羁押时间长了，会生出更多诡计，造成的祸患难以言说。因为那些凶恶的人，凶狠狡诈是他们的天性，不幸被擒获，只会遗憾自己的手段不够高明，哪里会后悔自己作恶呢？因此他们的奇谋诡计，越是操练越是精妙，变化多端，难以捉摸，以至于有人把官府衙门、监狱都当作自己的巢穴。把监狱当作巢穴，尤其显得根基深固。以前盗贼被抓获，必定会供出同伙，现在却只攀诬良民，这并不是因为对同伙讲义气。被抓的人自知活不成了，必须依靠还没被抓的同伙供给衣食花费，没被抓的人利用他（在狱中）不供出自己，必定更加勤奋地抢劫来报答这份“厚恩”。这样一来，即使身陷囹圄，仍然可以坐享来自各方的供奉。所以，诛杀盗贼贵在不要拖延时间。

英文

Guangdong province has many bandits. The leader of the mountain bandits is called "Du." A "Du" usually has capital, is resourceful, distributes spoils fairly, and thus gains the trust and obedience of his followers, hence the name "Du." Whenever a bandit camp is established, ruffians from near and far flock to join, an act called "signing up for the flower bonus (qian huahong)." The bravest among them are called "flower bonus leaders (huahong toumu)." They are ranked from "First Elder" down to "Tenth Elder," and from "Vanguard One" to "Vanguard Ten," with each group (Cao) consisting of ten men. When a group reaches ten, a new designation is given for command. During robberies, they only follow the orders of the "Du" and the "Gong Wang." The "Gong Wang" is a bronze idol, about two inches tall, wearing a helmet and holding a halberd. A sorcerer (yaoren) is appointed as the "Shen Zong" (Divine General) to piously worship it day and night, and also uses curses to provoke the "Gong Wang's" anger. At dawn, strong tea is offered as a sacrifice, and the patterns formed by the tea (chalu) are observed to predict fortune. "Chalu" refers to the ripples or condensed shapes formed by the steam from the tea in the bowl: if government troops are coming, the tea patterns will split, and pearl-like bubbles will boil up; if a raid will be successful and safe, the tea steam will form outward-pointing shapes of knives and spears, otherwise, they point inward. They also use divination blocks (jiaobei) to determine the timing of their actions. When a bandit leader dies, his soul is summoned to the altar to be commanded by the "Gong Wang." The "Shen Zong," therefore, possesses many sorcerous arts. For all actions, from large-scale sieges to small raids and plundering, the bandits strictly follow his instructions. When dividing the loot, the "Shen Zong" takes half without effort, likely because the bandits listen to the "Gong Wang," and the "Gong Wang" listens to the "Shen Zong." Their lairs are situated in precipitous and deep locations, connected to various ethnic minority villages (Dong), and the Li, Liao, Man, Luo, and other groups have all sworn blood oaths with them. When setting out to rob, they pass tokens (chou) as signals, calling it "driving the horses (gan ma)." In moments, numerous accomplices gather from all directions, swarming like ants and bees, their weapons (pa, xian) like a forest, impossible to stop. The leaders who stay in the lair are called "Piaozi" or "Piaoma." Those in the Huashan area are "East Piaozi," and those in the Tieshan area are "West Piaozi," all formidable desperadoes. Bandits are foot soldiers but call themselves "horses (ma)," perhaps to avoid saying "men," and also because horses convey power and might. Ten bandits are counted as "one qian (a unit of weight/currency)," and a hundred as "one liang (another unit)." If asked how many men they have, they reply "so many qian of horses" or "so many liang of horses." Those outside the lair who come upon hearing the signal "dispatch the horses (chu ma)" are called "joining the horses (da ma)." Those who pretend to be merchants or brokers in marketplaces to steal or rob opportunistically are called "pulling the white line (qian baixian)." Spies are called "A Mei." The first to charge are called "Qiangtou." If a "Du" establishes subsidiary camps, his descendants who succeed him are respectfully called "Taigong" (Great Duke), known as "Lao Du" (Old Du). Villages forced into submission are said to have "opened the horse road (kai malu)." Those not yet subdued are called "raw water (sheng shui)." Government troops are also referred to as "water (shui)," and bribing them is called "buying water (mai shui)." These are the practices of mountain bandits. Sea bandits use "dragon boats (long ting)," several tens of feet long, operated by dozens of bare-chested men, appearing and disappearing with flying speed. They also frequently use oar-propelled "piaofengzi" (wind-drifting boats, a type of fast boat). By day, they bury their boats in the mud; by night, they emerge to rob. They also opportunistically attack those farming in the alluvial fields (shatian). They infiltrate their members among farmers, hired laborers, and peddlers, making them hard to detect; these are the most unruly ones. Both mountain and sea bandits prioritize kidnapping for ransom. They issue "tickets (da piao)" (ransom notes) setting a deadline. If the deadline passes, they torture the captives with beatings and branding irons, employing all sorts of cruel methods. Sometimes they throw people into pigsties or horse pens, or slaughter them all and eat their livers. Young women are taken as concubines or maids, married women as wet or dry nurses ("gan shi naipo"). Some captives are sold in Macao, pawned to pawnshops, or given as gifts to officials or servants ("fanding") of the feudatory princes. Among the captives, the wealthy are called "aloeswood (chenxiang)," and the poor "firewood (chai)." Wealthy bandits might invest by "buying" the "aloeswood" captives to wait for ransom, which is called "carrying the incense (tiao xiang)." Those with less money "carry the firewood (tiao chai)," still making a good profit. However, these bandit groups, large or small, are all masterminded by powerful local tyrants ("da hua"). The bandits rely on these tyrants, who in turn rely on corrupt officials for support. These individuals have extensive networks and many underlings. In emergencies, they resort to bribery; ordinarily, they manipulate the law, exploit officials' weaknesses, and collude with clerks and runners ("xu yi"). They are also adept at secretly using poisons ("zhen") and蛊 (gu) sorcery. If slightly offended, they use "gold silkworm" gu or other methods to poison and kill. Or they incite their associates to falsely accuse innocent people, making it impossible for the victims to clear their names. They also collude with powerful figures associated with the feudatory princes for illicit gains, cementing relationships with rare goods and captured women. Consequently, the bandits feel protected and act with impunity. When authorities try to send government troops to suppress them, some soldiers might be their accomplices. If they try to recruit local militia ("tu bing"), the militiamen might be the bandits themselves. Furthermore, county clerks ("ling shi") and township patrol inspectors ("xun jian") often accept their bribes and provide cover, leaving good citizens too afraid to speak out. Although crackdowns have occurred in recent years, bandits with guarantors ("baojie") are released, while those without are executed. However, these are mostly low-level bandits, of little significance. The leaders have deep roots and backers, and few have been eliminated. If leniency is shown and amnesty ("zhaofu") offered, they feign repentance publicly while continuing their rampages secretly, frequenting government offices and becoming even more familiar with soldiers and clerks, colluding internally and externally. The amnestied bandits ("fu ding") remain in their original areas, maintaining contact with the amnesty supervisors ("fu mu"). Though nominally returned to farming, their networks remain intact. Villagers, fearing them even more after the amnesty, dare not look askance. If someone reports them, they are framed and ruined first, ending up dead with their families destroyed, worse off than before the amnesty when the bandits at least feared local censure and refrained from blatant daylight robbery. There are even powerful figures in coastal areas who pretend to be formidable bandits just to seek amnesty from officials. Unaware officials consult local headmen ("xiang zhang"), who, having received bribes, confirm their false identities. Once amnestied and appointed as leaders or official militia commanders, they use their power and authority to tyrannize the local community, taking revenge on elders and extorting from the young. Worthless followers flock to them, puffed up with pride, actually considering being a real former bandit honorable and a fake one shameful. Alas! That the people's lawlessness and loss of conscience have reached this point. The reasons are the lack of virtuous guidance from elders within the family and the absence of supervision from imposing and clear-sighted officials externally. Moreover, whatever those in power favor, those below will inevitably pursue to excess. The Book of Changes (Yi Jing) says: "Striking the ignorant (with force) is disadvantageous, leading to banditry; (but) it is advantageous for defending against banditry." Now, those governing the people seem to use what benefits them as a means to incite banditry, and use banditry as a means for profit. If the realm within the four borders is ungoverned, can the blame rest solely on the bandits?

Bandits are numerous in the counties belonging to Guangzhou, with Xinhui being the most ferocious. However, Xinhui bandits use bandits from Xinning (modern Taishan) as their vanguard; a thousand men with a few dozen Xinning natives can fight a hundred battles without defeat. Their roots are often intertwined, with mountain and sea bandits supporting each other, making complete eradication impossible. If one could kill every bandit caught – one for one, ten for ten, a hundred for a hundred – their numbers would naturally decrease over time. If amnesty is granted, allowing their leaders to become soldiers or commanders guarding strategic posts, or dispersing them to return to farming, they will still lure other bandits, and the trouble will persist. This is because all bandits rely on amnestied bandits ("fu ding") for connections; without them, there are no connections, and the amnesty supervisors ("fu mu") act as their agents. To eradicate the problem, the only way is to select bandit-infested villages for suppression. Divide the ten prefectures into four routes, have the four Circuit Intendants lead government troops, and upon arrival in each place, gather the local elders and youth for a public announcement. If fifty people collectively identify someone by name, openly or secretly, arrest and execute them. However, compel the accused to name accomplices. Do not execute those named immediately; instead, summon many Baojia members (local mutual security units) to verify. If the statements match, let it be; if not, increase the severity of torture and compel them to name more, repeating this several times. When bandits see that naming accomplices allows for temporary survival, while silence leads to immediate death under torture ("san mu" - three wooden instruments of torture), none will refuse to betray everyone. Generally, in times of peace, officials should maintain constant vigilance. If even minor bandit activity appears, capture them immediately; do not nurture the problem and leave future trouble. Officials should also travel lightly to inspect dangerous areas, diligently persuade and instruct the people, organizing them into groups of ten households (Jia) and a hundred households (Bao) for mutual surveillance in peacetime and mutual aid in times of trouble. They should help each other in times of need. Fortified villages (zhaiwei) should be established at strategic points along paths, manned and defended collectively. Large villages should establish two village militia patrols ("xiang fu shao"), small villages one, each with twenty militiamen ("xiang bing"). Select capable and respected villagers as training masters ("lian zhang") and recruit strong young men. Their provisions should be funded by wealthy villagers, large merchants, ancestral clan properties ("zheng chang"), and taxes from markets and land, with no profit for the officials. Once villages have sufficient soldiers and food, ten or twenty villages should form a blood oath alliance. If any village harbors bandits or spies, the allied villages should jointly seize and drown them in the river without reporting it. Reporting would necessitate official investigation and trial. Prolonged detention allows crafty prisoners to devise schemes, causing unspeakable harm. Because these vicious men are inherently fierce and cunning, if unfortunately captured, they only regret their lack of skill, never repenting their evil deeds. Thus, their ingenious schemes and tricks become ever more refined and subtle, their movements unpredictable like ghosts and spirits, to the point where some use government offices and prisons as their lairs. Using prisons as lairs makes them particularly secure. Previously, captured bandits would invariably confess their accomplices. Now, they only implicate innocent people, not out of loyalty to their comrades. Those captured know they won't survive and must rely on uncaptured accomplices for sustenance. The uncaptured, benefiting from not being named, rob even more diligently to repay this "great kindness." Thus, even while imprisoned, they enjoy provisions from all directions. Therefore, executing bandits should not be delayed.

文化解读/分析

本段文字详细记述了清初广东地区盗匪（包括山贼和海盗）的状况，揭示了其高度组织化、地方化和社会化的特点，具有重要的民俗学和社会史价值。

1. 组织结构与行话：盗匪并非乌合之众，而是有严密的组织层级（都、老、先锋、曹）和明确的分工（飘子、搭马、牵白线、亚妹、斨头）。他们拥有独特的内部称谓和计量单位（钱马、两马），以及行动暗号（赶马）和特定术语（开马路、生水、买水、沉香、柴、挑香、挑柴），形成了一套亚文化体系。这反映了盗匪群体的社会化程度和内部凝聚力。
2. 巫术信仰与仪式：盗匪活动与民间巫术信仰紧密结合。“公王”作为精神象征和决策依据，“神总”通过祭拜、咒骂、茶路占卜、筊杯等仪式沟通神意，决定行动吉凶，甚至在分赃中占据重要地位。这体现了在充满风险和不确定性的盗匪生涯中，鬼神信仰和巫术仪式被用来寻求精神慰藉、凝聚人心和指导行动，是岭南民间信仰在特殊群体中的一种体现。
3. 地域特征与族群关系：记述明确区分了山贼和海盗，并指出了不同地域（花山、铁山、新会、新宁）盗匪的特点及相互关系（如新宁盗为新会盗先锋）。提及盗匪与俚、獠、蛮、逻等少数民族“扭红盟诅”，反映了特定历史时期广东复杂的族群互动和地方势力格局。
4. 官、绅、盗的复杂关系：文本深刻揭示了盗匪问题难以根除的社会根源。盗匪不仅自身组织严密，更与地方恶势力（大猾）、贪腐官吏（贪官、令史、巡简）、胥役乃至部分官兵和土兵相互勾结，形成庞大的利益网络（买水、包容）。“大猾”和“藩前有势力者”成为盗匪的保护伞，使得官方清剿行动困难重重。
5. “招抚”政策的困境：作者对当时的“招抚”政策持强烈批评态度，认为其治标不治本。被招安的盗匪（抚丁、抚目）往往阳奉阴违，利用新身份继续作恶，甚至与官府人员勾结，使得地方治安状况恶化。更有甚者，地方豪强利用“招抚”政策“伪为强贼”以获取官方身份和权力，反映了政策的弊端和地方治理的失效。
6. 社会控制与治理反思：作者提出了严厉剿杀（得一杀一）、强化地方基层组织（保甲、乡堡、乡兵、连盟）、严惩告密、速决重刑等治理对策。同时，他也反思了盗匪产生的深层原因，将其归咎于缺乏教化、官员失职以及上层的不良示范（上好下甚），并引用《易经》对当时的治理策略提出质疑，认为官府的不当行为本身可能就在“利为寇”，将盗匪问题置于更广阔的社会和政治背景下进行批判。
7. 绑票勒索与残酷手段：详细描述了盗匪以绑架（捉人）为主要牟利手段，并使用残酷的刑讯逼供（拷掠烧钳）和虐待手段，甚至杀人食肝，反映了当时社会底层暴力行为的残酷性。对人质的分类（沉香、柴）和内部交易（挑香、挑柴）也揭示了其绑票产业化的运作模式。

总之，屈大均的记述不仅是对广东盗匪现象的客观描绘，更包含了对当时社会矛盾、治理困境和人性问题的深刻洞察，是研究清代广东地方史、社会史、犯罪史及民俗文化不可多得的珍贵资料。

关键词

广东新语, 屈大均, 盗, 盗贼, 山贼, 海盗, 清代, 广东, 岭南, 民俗, 社会史, 犯罪史, 地方治理, 帮派, 黑话, 巫术, 占卜, 公王, 神总, 茶路, 招抚, 保甲, 乡兵, 新会, 新宁, 绑票, 官匪勾结