原文
疯人
粤中多疯人，仙城之市，多有生疯男女，行乞道旁，秽气所触，或小遗于道路间，最能染人成疯。高、雷间，盛夏风涛蒸毒，岚瘴所乘，其人民生疯尤多，至以为祖疮弗之怪。当垆妇女，皆击一花绣囊，多贮果物，牵人下马献之，无论老少估人，率称之为同年，与之谐笑。有为五蓝号子者云："垂垂腰下绣囊长，中有槟门花最香。一笑行人齐下骑，殷勤紫蟹与琼浆。"盖谓此也。是中疯疾者十而五六，其疯初发，未出颜面，以烛照之，皮内赪红如茜，是则卖疯者矣。凡男疯不能卖于女，女疯则可卖于男，一卖而疯虫即去，女复无疾。自阳春至海康，六七百里，板桥茅店之间，数钱妖冶，皆可怖畏，俗所谓过癞者也。疯为大癞，虽由湿热所生，亦传染之有自，故凡生疯，则其家以小舟处之，多备衣粮，使之浮游海上，或使别居于空旷之所，毋与人近。或为疯人所捉而去，以厚赂遗之乃免，广州城北旧有发疯园，岁久颓毁。有司者倘复买田筑室，尽收生疯男女以养之，使疯人首领为主，毋使一人阑出，则其患渐除矣，此仁人百世之泽也。
山海多劫质，盗得人，则窒其耳目，灌以蜡膏系之，遣疯人往候赎者于野。赎者至，亦复窒其耳目，束缚以归，既定要约，先纳花红手帕，次输金帛，乃使疯人导所释者于野，委之而去，疯人往往得厚利。或州县有司催粮，亦辄使疯人分行乡落，其人粮未尽输，则疯人相率饮食寝处于其家，日肆骂詈，以秽毒薰染之，使之亦成恶疾。盖有司以疯人为爪牙，盗贼以疯人为细作，其为无用而有用如此，疯人最为人害。家有庆吊，则疯人相率造其门，叫呼骂詈，大得财物酒肴而后去。其首者名曰亚胡，以钱先厚与之，使还分给，则亚胡以一花篮悬系门首，其曹辈见之，弗复至矣。广中丐者，惟疯人最恶，每行乞，男妇三五与俱，人不敢以疾声厉色相待。其为盗贼作耳目，山海间多倚任之，欲除其患，惟在收养园中，使毋他出，然疯人亦不欲他出也。
白话
中文
广东地区有很多患疯病的人（通常指麻风病等恶性皮肤病）。在广州（仙城）的市集上，常有患病的男女在路旁行乞，他们身上散发的秽气接触到人，或者他们在路上小便，都最容易传染他人使其也患上疯病。在高州、雷州一带，盛夏时节海风带来的湿热毒气和山中的瘴气侵袭，那里的人患疯病的尤其多，甚至认为这是祖传的疾病（祖疮），不觉得奇怪。有些在路边开店或摆摊的患病妇女，都佩戴一个花绣的袋子，里面装了很多水果等物品，会拉住过路的人下马，献上这些东西，不论对方是老是少、是何身份（估人，或指商人），一概称之为“同年”（同乡或朋友），和他们说笑。有作《五蓝号子》歌谣的说：“腰下垂着长长的绣花囊，里面槟榔、茉莉花（槟门花，或指槟榔与某种花）最是香。笑着让过路行人齐下马，殷勤献上紫蟹和美酒（琼浆）。”大概就是说的这种情况。这一带患疯病的人十个里有五六个。疯病初发、还没有显现在脸上时，用烛光照射，可以看到皮肤内层像茜草一样（深红色），这就是所谓的“卖疯者”（意指可以通过特定方式将病传染给他人）。通常男病人不能把病“卖”给女人，女病人则可以“卖”给男人，一旦“卖”出，致病的“疯虫”就离开了，女病人就能痊愈。从阳春县到海康县（今雷州）这六七百里地，在那些简陋的板桥茅店之间，用几个钱就能找到的妖艳女子，都令人害怕，这就是民间所说的“过癞”（传染麻风病）。疯病就是严重的麻风病（大癞），虽然是由湿热引起，但也有其传染的途径。所以凡是家里有人患上疯病，家人就用一艘小船安置他，准备充足的衣物粮食，让他漂泊在海上；或者让他另外住在空旷的地方，不与人靠近。有时（健康人）会被疯病人抓住带走，需要用重金贿赂他们才能被放回。广州城北以前有个“发疯园”（收容疯病人的地方），年久失修已经颓毁了。如果当权者能够重新买地建房，把所有患病的男女都收容起来供养，让疯病人中的头领负责管理，不让一个人随便出来，那么这个祸患就能逐渐消除了，这是仁德之人造福百代的功业啊。
在山区和沿海地带有很多绑架勒索（劫质）的事件。盗贼抓到人后，会塞住人质的耳朵和眼睛，用蜡封住并捆绑起来，然后派疯病人到野外去等候交赎金的人。赎金交付人来了之后，也同样被塞住耳目、捆绑起来带回。双方约定好条件后，先交纳“花红手帕”（可能指某种信物或定金），然后交纳金银财帛。最后让疯病人把被释放的人质引导到野外，丢下他们离去。疯病人常常能从中得到丰厚的报酬。有时州县官府催缴粮税，也总是让疯病人分头到各个村落去。如果哪家没有缴清赋税，疯病人就成群结队地到他家吃住，整天辱骂不休，用身上的污秽毒气去熏染他们，想让他们也染上恶疾。可见，官府把疯病人当作爪牙，盗贼把疯病人当作细作（中介、探子），他们这样“无用”而又“有用”，疯病人对人们危害最大。乡里人家有红白喜事，疯病人就成群结队地找上门来，大声叫喊辱骂，直到得到很多财物酒食才离开。他们的头领名叫“亚胡”，如果事先用钱重重地贿赂他，让他回去分给手下，那么亚胡就会在（事主）家门口挂上一个花篮作为标记，他的同伙们看到后，就不会再来了。广州地区的乞丐中，疯病人是最令人厌恶的。每次行乞，都是三五成群的男女一起，人们不敢用严厉的声音或脸色对待他们。他们给盗贼充当耳目，在山区和海边，盗贼很信任和依靠他们。想要消除这种祸患，只有把他们收养在专门的园子里，不让他们出来，不过疯病人自己大概也不想出来。
英文
Guangdong province has many people afflicted with "feng" (madness, likely referring to leprosy or similar severe, disfiguring skin diseases). In the markets of Guangzhou ("Xiancheng"), afflicted men and women often beg by the roadside. Contact with the foul air emanating from them, or their urinating on the roads, is believed to be highly contagious, capable of causing others to contract the disease. In the areas of Gaozhou and Leizhou, the toxic vapors from summer sea winds and mountain miasma ("lanzhang") are prevalent, leading to an especially high number of cases. People there even regard it as a hereditary affliction ("zu chuang" - ancestral sore) and are not surprised by it. Some afflicted women who tend stalls or inns wear an embroidered pouch filled with fruits and other items. They would pull passersby off their horses to offer these gifts, addressing everyone, old or young, merchants or others, as "tongnian" (fellow countryman or friend) and joking with them. A folk song called "Wulan Haozi" says: "Long hangs the embroidered pouch below the waist, holding betel nuts and fragrant flowers. With a smile, travelers dismount, offered purple crabs and fine liquor." This likely refers to this situation. In this region, five or six out of ten people suffer from this disease. When the disease first manifests, before it becomes visible on the face, if illuminated by candlelight, the inner layer of the skin shows a deep red color like madder root (qian). These are said to be the "disease sellers." It's believed that male sufferers cannot "sell" (transmit) the disease to women, but female sufferers can "sell" it to men. Once "sold," the "feng worms" (disease agents) supposedly leave, and the woman recovers. Over the six or seven hundred li from Yangchun to Haikang (modern Leizhou), among the simple plank bridges and thatched inns, the alluring women available for a small price are all to be feared; this is what is commonly called "passing on leprosy" (guo lai). "Feng" is considered a severe form of leprosy ("da lai"). Although believed to arise from damp heat, it also has clear routes of transmission. Therefore, when someone in a family contracts the disease, the family places them in a small boat with ample clothing and food, letting them drift at sea, or makes them live separately in a desolate place, away from others. Sometimes, healthy people might be captured by the afflicted and only released upon paying a hefty bribe. North of Guangzhou city, there used to be a "Fafeng Yuan" (Leprosarium), but it has fallen into ruin over time. If the authorities could repurchase land and build shelters to house all afflicted men and women, appointing a leader from among them to manage it and preventing anyone from leaving arbitrarily, this affliction could be gradually eliminated. This would be an act of benevolence benefiting generations.
In the mountains and coastal areas, kidnapping for ransom ("jie zhi") is common. When bandits capture someone, they block the victim's ears and eyes, seal them with wax, bind them, and then send an afflicted person ("feng ren") to wait in the wilderness for the ransom payer. When the ransom payer arrives, their ears and eyes are also blocked, and they are bound and taken back. Once the terms are agreed upon, a "flower bonus handkerchief" ("huahong shoupa" - possibly a token or initial payment) is given first, followed by gold and silk. Finally, an afflicted person guides the released hostage into the wilderness and leaves them there. The afflicted often profit greatly from this role. Sometimes, when county or prefectural officials press for grain taxes, they also dispatch afflicted people to the villages. If a household hasn't paid its taxes in full, the afflicted will gather to eat, sleep, and live in their home, constantly cursing and abusing them, and exposing them to their filth and "poisonous vapors" with the intent of making them sick too. Thus, officials use the afflicted as enforcers ("claws and teeth"), and bandits use them as intermediaries or spies ("xizuo"). In this way, these "useless" people become "useful," making the afflicted a major harm to people. When a family holds a celebration or funeral, the afflicted gather at their door, shouting and cursing, leaving only after receiving substantial amounts of money, food, and wine. Their leader is named "A Hu." If one bribes him generously beforehand, allowing him to distribute the money among his followers, A Hu will hang a flower basket on the host's door as a sign. When his companions see it, they will not come again. Among the beggars in Guangzhou, the afflicted are the most dreaded. They always beg in groups of three to five men and women, and people dare not treat them harshly. Bandits often rely on them as lookouts in the mountains and coastal areas. To eliminate this menace, the only way is to house them in a dedicated asylum and prevent them from leaving, although the afflicted themselves probably do not wish to leave either.
文化解读/分析
本段关于“疯人”（主要指麻风病患者）的记述，深刻反映了清初广东地区对麻风病的认知、恐惧以及患者所处的边缘化社会地位，具有重要的医学史、社会史和民俗学价值。
疾病认知与恐惧：
- 传染性认知：明确提到“秽气所触”、“小遗”、“染人成疯”，以及“过癞”，显示当时已认识到该病的传染性，尽管对其具体机制（如“疯虫”）的理解带有迷信色彩。对早期症状（烛照皮内赪红）的描述，体现了一定的临床观察。
- 地域与环境关联：将高州、雷州等地的高发病率归因于“风涛蒸毒，岚瘴所乘”，反映了传统医学中“瘴气致病”的观念，将疾病与特定地理环境和气候（湿热）联系起来。
- “卖疯”习俗：记述了“女疯可卖于男”的奇特习俗，认为通过性接触可以将疾病“转移”给男性，从而使女性痊愈。这是一种基于错误认知和性别歧视的迷信行为，反映了人们在面对不治之症时的绝望和寻求超自然解释的倾向。
- 遗传观念：提及“祖疮弗之怪”，说明部分地区可能将此病视为遗传性疾病，这或许与家族聚集性发病有关。
社会隔离与边缘化：
- 强制隔离：家人通常会将患者用小船放逐海上或隔离于空旷之地，断绝其与社会的联系，这是基于对传染的恐惧而采取的极端措施。
- 社会排斥与污名：“疯人”被普遍视为污秽、可怕的存在，人们唯恐避之不及。即使是“当垆妇女”试图通过献媚（称同年、献果物）来融入社会，其行为本身也带有强迫性和怪异色彩。
- 乞讨与勒索：被社会抛弃后，许多患者只能以乞讨为生。他们利用人们的恐惧心理，结伴而行，“叫呼骂詈”，在庆吊场合强行索取财物，形成一种特殊的生存方式。头领“亚胡”和“花篮”标记的存在，说明其乞讨行为具有一定的组织性。
“无用”之“用”——被工具化的边缘群体：
- 盗匪的帮凶：疯病人因其特殊身份（不被人提防、自身无所顾忌）而被盗贼利用，充当绑票勒索过程中的联络人、向导甚至看守，成为犯罪链条中的一环。
- 官府的爪牙：官府竟利用疯病人去催缴粮税，通过其滋扰、辱骂甚至“以秽毒薰染”的方式逼迫欠税者，这揭示了基层治理手段的残酷和非人道，也反映了疯病人社会地位之低下，可以被任意驱使。
- 这种“无用”而“有用”的悖论，深刻揭示了边缘群体在特定社会结构中的悲惨境遇和被剥削利用的现实。
治理与人道关怀的思考：
- 收容隔离：作者提出了建立“发疯园”集中收容管理疯病人的方案，认为这是“仁人百世之泽”。这既是出于控制传染、消除社会“祸患”的目的，也隐含了一定的人道主义关怀（“养之”），是古代社会面对大规模传染病的一种管理思路。
- 与盗匪治理的对比：与前文“盗”篇相比，同样涉及社会边缘群体，但治理思路有所不同。对盗匪主张严剿，而对疯人则主张收容。这可能反映了对主动犯罪者和被动患病者的区分，但也同样体现了维护社会秩序稳定的核心目标。
总之，本段文字不仅记录了清初广东麻风病的流行状况和社会影响，更通过对疯病人悲惨境遇、社会对其的复杂态度（恐惧、排斥、利用）以及相关治理措施的描述，为我们理解当时的地方社会生态、疾病观念、边缘群体的生存状态以及官府治理的某些侧面提供了生动而残酷的例证。
关键词
广东新语, 屈大均, 疯人, 麻风病, 癞病, 清代, 广东, 岭南, 民俗, 社会史, 医学史, 疾病观念, 传染病, 隔离, 污名化, 边缘群体, 乞丐, 亚胡, 发疯园, 卖疯, 过癞, 瘴气, 高州, 雷州, 官府, 盗贼, 绑票