原文
林邑记，有儋耳民以黑为美。《离骚》所谓玄国，即今儋州也。其地在大海中，民若鱼鳖。鱼鳖性属火而喜黑，水之象黑，儋耳民亦水之族，故尚黑也。然儋州今变华风，绝无缓肩镂颊、耳穿缒为饰之状，独暹罗、满刺伽诸番，以药淬面为黑，犹与古儋耳俗同。予诗：“南海多玄国，西洋半黑人”谓此。予广盛时，诸巨室多买黑人以守户，号曰鬼奴，一曰黑小厮。其黑如墨，唇红齿白，发鬈而黄。生海外诸山中，食生物，捕得时与火食饲之，累日洞泄，谓之换肠。此或病死，或不死即可久畜。能晓人言，而自不能言。绝有力，负数百斤。性淳不逃徙，嗜欲不通，亦谓之野人。一种能入水者，曰昆仑奴，《记》称龙户在儋耳。其人目睛青碧，入水能伏一二日，即昆仑奴也。唐时贵家大族多畜之，有南海郡守，常赠陶岘昆仑奴摩謌，勇健善浮游入水。永乐间，娑罗国东王西王，遣使来朝，以黑小厮充贡物，亦是此种。其曰犭充者，出暹罗之崛垅，举族巢林樾中，有同猿猱，身短小精悍，圆目黄睛，性专悫不知金帛。夷獠谙其性，常驯扰以备驱使，蒙以敝絮，食以〈鱼亚〉鲏，饮以漓酒，即跃然欢喜，举族受役，至死不辞，虽历世不更他姓。尝使之采片脑、鹤顶，皆如期而获。授以毒镖，有犀象辄往刺之，升木而匿，犀象怒，索之弗得，移时毒发而毙。犭充取其齿角以输主人，他姓夺之，亦至死弗畀也。有曰奴囝者，出暹罗国，暹罗最右僧，谓僧作佛。佛乃作王，其贵僧亦称僧王，国有号令决焉。有罪者没为奴囝，富豪酋奴囝至数百口，粤商人有买致广州者，皆黧黑深目，日久亦能粤语。又红毛舶至，常以白小子赠人，长仅尺许，面与手足皆如玉雪，独发绀耳。见人辄能脱帽跪拜，语甚细，咿嘤不可辨，云小人之国所产，男女皆然，不能耕种，有自然粉豆取食可以饱云。
白话
中文
《林邑记》记载，古代儋耳（今海南岛西北部）的居民以黑色为美。《离骚》里所说的“玄国”（黑国），就是现在的儋州。这个地方在大海之中，居民如同鱼鳖一般。（古人认为）鱼鳖的属性是火，喜欢黑色；水的象征是黑色，儋耳的居民也像是水族，所以崇尚黑色。然而现在的儋州已经受到中原文化的影响（变华风），完全没有了古代那种肩膀松垂、脸颊刻镂花纹、耳垂穿孔挂坠饰的习俗了。只有暹罗（泰国）、满刺伽（马六甲）等地的外族人，还用药物涂抹使脸变黑，这还和古代儋耳的风俗相同。我的诗句“南海多玄国，西洋半黑人”说的就是这种情况。我在广东的全盛时期，许多富贵人家都购买黑人来看家护院，称他们为“鬼奴”，也叫“黑小厮”。他们肤色像墨一样黑，嘴唇红润，牙齿洁白，头发卷曲而呈黄色。他们生长在海外的各个山中，吃生的食物。捕捉到他们后，给他们吃熟食，（他们会）连续好多天拉肚子，这叫做“换肠”。在这个过程中，他们有的会病死，没死的就可以长期蓄养了。他们能听懂人说话，但自己不会说话。力气极大，能背负几百斤重物。性情淳朴，不会逃跑，没有情欲，所以也叫他们“野人”。其中一种能潜入水中的，叫做“昆仑奴”。古书上说“龙户”在儋耳，那些人眼睛是青绿色的，潜入水中能待上一两天，就是昆仑奴。唐朝时，富贵人家大多蓄养这种奴隶。曾有南海郡守赠送给陶岘一个名叫摩謌的昆仑奴，他勇敢健壮，擅长游泳和潜水。明朝永乐年间，娑罗国（可能指苏禄苏丹国）的东王和西王派遣使者来朝贡，贡品中就有“黑小厮”，也是这一种人。还有一种叫“犭充”（Chong）的人，出自暹罗的崛垅（Kholung）地区。他们整个族群像猿猴一样在树林里筑巢居住，身材矮小但精干强悍，眼睛圆，眼珠呈黄色。性情专一忠厚，不懂得金钱财帛的价值。当地的“夷獠”（泛指非汉族群）熟悉他们的习性，常常驯服他们来供驱使。给他们盖上破旧的棉絮，吃些小鱼（<0xE9><0xB1><0xBC><0xE4><0xBA><0x9A>鲏，可能是泛指小鱼），喝点薄酒，他们就高兴得跳起来，整个族群都愿意接受役使，至死不辞，即使世代相传也不会改换侍奉的主人。曾经派他们去采集龙脑香（片脑）、鹤顶红（盔犀鸟头骨），都能按期完成任务。交给他们有毒的标枪，遇到犀牛、大象就去刺杀，然后爬到树上躲起来。犀牛、大象发怒，找不到他们，过一会儿毒性发作就死去了。“犭充”人就取下它们的牙齿和角交给主人，即使别的人来抢夺，他们到死也不会给。还有一种叫“奴囝”（Nu Jian）的人，出自暹罗国。暹罗最崇尚僧侣，认为僧侣可以成佛，佛可以成为国王，尊贵的僧侣也称为“僧王”，国家大事由他们决定。有罪的人被没收为奴囝。富有的酋长拥有奴囝多达几百人。有广东商人把他们买到广州，（这些奴囝）都是皮肤黝黑，眼窝深陷，时间久了也能说广东话。另外，荷兰人的船（红毛舶）来的时候，常常赠送一种“白小子”给人。他们身高只有一尺多，脸和手脚都像玉和雪一样白，只有头发是深青或紫黑色的（绀发）。见到人就能脱帽跪拜，说话声音很细小，咿咿呀呀听不清楚。据说他们是小人国所产，男女都这样，不会耕种，有天然生长的“粉豆”可以取来吃饱。
英文
The "Records of Linyi" state that the ancient inhabitants of Dan'er (northwestern Hainan Island) considered black beautiful. The "Xuan Guo" (Black State) mentioned in the "Li Sao" (Encountering Sorrow) refers to present-day Danzhou. This place is located amidst the vast sea, and its inhabitants are like fish and turtles. (Ancient belief held that) fish and turtles belong to the fire element and favor black; water's symbol is black, and the Dan'er people are also like a water tribe, hence they revered black. However, contemporary Danzhou has adopted Han Chinese customs ("bian Hua feng"), completely lacking the ancient practices of drooping shoulders, tattooed cheeks, and pierced earlobes with pendants. Only among various foreign groups like the Siamese (Thai) and Malaccans do people still darken their faces with medicinal substances, similar to the ancient Dan'er custom. My poem lines, "The South China Sea has many 'black states', the Western Ocean half 'black people'," refer to this situation. During Guangdong's prosperous times, many wealthy households bought black people to guard their homes, calling them "Gui Nu" (Ghost Slaves) or "Hei Xiaosi" (Black Lads). Their skin was black as ink, lips red, teeth white, and hair curly and yellowish. They originated from various overseas mountains, ate raw food. When captured, they were fed cooked food, causing severe diarrhea for days, a process called "changing the intestines" ("huan chang"). Some might die from illness during this, but those who survived could be kept long-term. They could understand human speech but could not speak themselves. They possessed immense strength, capable of carrying several hundred jin (a unit of weight). They were simple-natured, did not flee, lacked sexual desire, and were thus also called "Ye Ren" (Wild Men). One type, skilled in entering water, was called "Kunlun Nu". Ancient records mention "Long Hu" (Dragon Households) in Dan'er; these people had blue-green eyes and could stay submerged for one or two days – they were the Kunlun Nu. During the Tang Dynasty, wealthy and aristocratic families often kept them. A prefect of Nanhai Commandery once gifted Tao Xian a Kunlun Nu named Moge, who was brave, strong, and adept at swimming and diving. During the Yongle reign of the Ming Dynasty (early 15th century), the East King and West King of Suoluo Guo (possibly the Sulu Sultanate) sent envoys to the court with tribute, which included "Hei Xiaosi," also of this kind. There is another group called the "Chong" (犭充), originating from Kholung (崛垅) in Siam. Their entire tribe nested in forests like apes, were short but agile and robust, with round, yellow eyes. They were singularly honest and loyal, ignorant of the value of gold or silk. The local "Yi Liao" (a general term for non-Han groups) understood their nature and often tamed them for service. Giving them worn-out cotton padding, feeding them small fish (ya pi), and giving them weak wine would make them jump for joy, and the entire tribe would accept servitude, loyal unto death, never changing masters even across generations. They were often tasked with collecting camphor ("pian nao") and hornbill ivory ("he ding"), always succeeding on schedule. Given poisoned darts, they would hunt rhinoceroses and elephants,刺ing them and then hiding in trees. The enraged animals couldn't find them, and after a while, the poison took effect, killing them. The Chong would then retrieve the teeth and horns for their master, refusing to give them to anyone else even under threat of death. There is also a group called "Nu Jian" (奴囝), originating from Siam. Siam highly venerates monks, believing monks can become Buddhas, and Buddhas can become kings; esteemed monks are called "Sangha Kings" (Seng Wang), and state affairs are decided by them. Criminals were confiscated as Nu Jian slaves. Wealthy chiefs owned hundreds of Nu Jian. Some Guangdong merchants bought them and brought them to Guangzhou. They were all dark-skinned with deep-set eyes, and over time, could learn to speak Cantonese. Furthermore, when Dutch ships ("Hong Mao Bo" - Red Hair Ships) arrived, they often gifted people with "Bai Xiaozi" (White Lads). These individuals were only slightly over a foot tall, their faces, hands, and feet were as white as jade and snow, but their hair was dark blue or purplish-black ("gan fa"). Upon seeing people, they could immediately doff their caps and kneel. Their speech was very soft, an unintelligible murmuring. It was said they came from a "nation of little people," both males and females were like this, unable to farm, surviving by eating naturally growing "powder beans" ("fen dou").
文化解读/分析
此条目是《广东新语》中关于“异人”或“异族”的重要篇章，集中反映了清初广东作为对外贸易和文化交流前沿地带所接触到的各类非汉族群，以及当时汉人（尤其是作者屈大均这样的士大夫）对这些族群的认知、想象与分类。
- “黑”的文化意涵与族群标签：文章以古代儋耳“尚黑”的记载开篇，试图为“黑人”找到历史和文化源头，并与水、火等五行观念联系，但随即指出今非昔比，现代儋州已“变华风”。这为后文描述来自海外、肤色黝黑的“鬼奴”、“昆仑奴”、“奴囝”等群体提供了铺垫。这里的“黑”不仅指肤色，更成为区分“我者”（华）与“他者”（夷、番、鬼）的重要标签。
- 奴役现象与异域想象：文中详细描述了广东富户购买“鬼奴”（可能指来自东南亚、南亚或非洲的黑人）守家，以及唐代蓄养“昆仑奴”（来源有多种说法，可能包括东南亚、非洲等地居民）的史实，还有暹罗的“奴囝”制度和“犭充”人被驯化役使的情况。这揭示了古代至清初中国社会，特别是沿海地区，存在利用外来人口进行奴役的现象。对这些奴隶的描述（如“换肠”、能懂不能言、力大、淳朴、无欲、忠诚）充满了异域想象色彩，既有观察，也掺杂了刻板印象甚至非人化的描绘（如鬼奴、野人、比作猿猱）。
- 多样化的“他者”形象：屈大均并非将所有“异人”混为一谈，而是根据来源（海外山中、暹罗、娑罗国、红毛舶）、体貌特征（肤色、发色、发型、眼睛颜色、身材）、技能（潜水、狩猎）和文化习俗（尚黑、巢居、僧王制度）进行了区分，记录了鬼奴、昆仑奴、犭充、奴囝、白小子等多种类型。这反映了当时广东通过海路接触到的族群来源是多元的。
- 汉文化中心视角与“华夷之辨”：字里行间流露出明显的汉文化中心主义。例如，以“变华风”为褒，视非汉习俗（缓肩镂颊）为“旧俗”；称外来族群为“番”、“夷獠”；强调“犭充”人“不知金帛”的“淳朴”（暗示其未开化）；记录“马人”时强调其“识华夷”。这种视角是当时士大夫阶层的普遍观念。
- 糅合史实、传说与奇闻：文章内容来源复杂，既有对历史文献（《林邑记》、《离骚》、唐代史料）的征引，也有对当时社会现象（买卖奴隶、朝贡）的记述，还包含了关于“犭充”人、“白小子”（小人国）等近乎奇闻异事的描述。特别是“白小子”的记载，带有浓厚的神话色彩，反映了地理大发现时代各种真假难辨的信息传入中国后的情况。
此条目为了解明清时期中国（尤其是广东）的海外认知、奴隶贸易、族群观念、以及中外交流史提供了独特的材料，尽管其记述带有时代局限性和作者主观色彩，但仍具有重要的历史和文化研究价值。
关键词
黑人, 鬼奴, 黑小厮, 昆仑奴, 犭充, 奴囝, 白小子, 儋耳, 儋州, 玄国, 林邑记, 离骚, 暹罗, 满刺伽, 马六甲, 海外, 娑罗国, 苏禄, 崛垅, 广州, 红毛, 荷兰, 奴隶, 仆役, 外国人, 异族, 肤色, 尚黑, 换肠, 潜水, 龙户, 狩猎, 忠诚, 华风, 华夷之辨, 夷獠, 朝贡, 贸易, 陶岘, 永乐, 小人国, 屈大均, 广东新语, 人语