原文

黎人

黎母山高大而险，中有五指七指之峰，生黎兽居其中，熟黎环之。熟黎能汉语，尝入州县贸易，暮则鸣角结队而归。生黎素不至城，人希得见。岁壬子，忽有生黎二十余，献物上官，旗书“黎人向化”四字，以槟榔木竿悬之。二人负结花沉一块，大如车轮，外色白，内有黑花纹。一人抱油速一树，长七八尺。二人舁一黑猪熊，二人舁一黄鹿，貌皆丑黑，蓬跣短衣及腰，以三角布掩下体，观者以为鬼物也。当额作髻，髻有金银钯或牛骨簪，其纵插者生黎也，横插者熟黎，以此为别。妇女率著黎衤甬，以布全幅，上与下紧连，自项至胫不接续，四围合缝，以五色绒花刺其上。裙衩作数百细折，用布至十余丈，长不能行，则结其半于腰间，累累如带重物。椎髻大钗，钗上加铜环，耳坠垂肩，面涅花卉虫蛾之属，号绣面女，其绣面非以为美。凡黎女将欲字人，各谅已妍媸而择配，心各悦服，男始为女纹面，一如其祖所刺之式，毫不敢讹，自谓死后恐祖宗不识也。又先受聘则绣手，临嫁先一夕乃绣面，其花样皆男家所与，以为记号，使之不得再嫁，古所谓雕题者此也。题，额也。雕，绣也。以针笔青丹涅之，有花卉虫鱼之属，或多或少，而世以为黎女以绣面为绝色。又以多绣为贵，良家之女方绣，婢媵不得绣，皆非也。黎妇女皆执漆扁担，上写黎歌数行，字如虫书不可识。男子弓不离手，以藤为之，藤生成如弓，两端有弰可挂弦，弦亦以藤，箭镞以竹无羽，但三丫为菱角倒钩，入肉必不能出。被射者以身就竹林下，屈垂竹尾，系箭筸于其上，以多人按定被射者，使身不动。徐放竹尾，镞即出，然筋骨俱已散碎，敷以药散，仅能不死而已。生黎最凶悍，其弓重二百余斤，戈以标刀，甲以角，盔以香木皮。熟黎弓则以杂木若担竿状，棕竹为弦，筋竹为箭干，而不甚直。铁镞锋锐有双钩，一小绳系之，临射始置箭端，遇猛兽，一发即及，兽逸而绳绊于树，乃就获焉。凡欲买沉香者，使熟黎土舍为导，至生黎峒，但散与纸花、金胜，及锄头长一尺者，箭镞三角者，或绒线针布等物，生黎则喜。每峒置酒饷客，当客射牛中腹，即以牛皮为锅，熟而荐客，人各置一碗，客前满酌椒酒，客能饮则一一尝之，否则竟勿尝也。如或尝或不尝，彼则以为有所轻重，虽尽与客沉香，必要于隘路而杀客，其凶暴若此。生黎以熟黎勾引，尝出盗劫，男妇尽室以行，跷捷如飞，官兵不能追逐。惟妇女以黎衤甬太长，行稍缓，往往被擒，乃稍屈伏。其别种有生岐者，尤犷悍，虽生黎亦辄畏之。大抵五指山中多生黎，小五指山中多生岐。岐，隋所谓也。黎，汉所谓俚也。俚亦曰里，《汉书》曰：九真蛮里，又曰归汉里君，是也。熟岐稍驯善，其巢居火种者为乾脚岐，与熟黎同俗，半生半熟者次之。计黎岐疆圉，凡一千二百余里，绝长补短，可四百有奇。山势盘旋若蠃然，黎举种尽落居其外，岐居其中，二三十里间辄有一峒。峒有数十村，土沃烟稠，与在外民乡无异。第层峰叠巘，林竹丛深，水毒山岚，氛翳四塞，外人不能恒入，故诸獠得以负固为患。诚能抚绥有道，守御有所，敷教有塾，则民黎熙熙，自可相安于无事，正不必以用兵为务耳。

黎有二种，五指山前居者为熟黎，山后为生黎。熟黎亦有二种，与生黎近者为三差黎，与民近者四差黎，征徭稍稍加焉。熟黎者生黎之稂莠，而粮长又熟黎之蟊贼，凡生黎蠢动，皆熟黎为之挑衅。而熟黎之奸欺，又粮长之苛求所激也。粮长者，若今之里长，其役黎人如臧获，黎人直称之为官。而粮长当官，亦呼黎人为百姓。凡征徭任其科算，尽入私囊，诘之则曰：此生黎也，激之恐变，其奸欺若是。官或诣黎村征粮，所至宜一一尝其酒馔，黎人喜官公平，乃相戒速完国课。如遗其一，即瞋恚，阴挟弓矢伏林间，凶其水草之性矣。赴州县，裸而额髻直竖一雄鸡尾，横插骨簪，斯则其冠冕也。官必欢然笑语，受其所献，赏以银牌红布，彼欣然持归，供之香火为遗爱。或鄙其裸裎，使著衣见，彼递相传语，见者遂希，而纳粮亦怠，不得不委之粮长矣。

黎多符、王二姓，非此二姓为长，黎则不服。欲立长，则系一牛射之，矢贯牛腹而出，则得立。黎长不以文字要约，有所借贷，以绳作一结为左券。或不能偿，虽百十年，子若孙皆可执绳结而问之，负者子孙莫敢诿。力能偿偿之，否则为之服役，贸易山田亦如是。黎死无子，则合村共豢其妇，欲再适，则以情告黎长，囊其衣帛，择可配者投于地。男子允则拾其囊，妇乃导归宿所，携挟牲牢往婚焉。父母死。敛所遗财帛，会黎长与众瘗之，以为父母恩深，我无以报，不敢享其遗赀，而旁人亦不敢窃取，惧其鬼能祟人云。每扛负诸物惟以一肩，登高涉险不更移。曰：祖宗相沿如是，不敢更也，其愚孝又有如此。

黎善咒鬼，能作祟，或与客商牴牾，即咒其已亡父母，逾时其人身如火炽，头腹交痛，知其故，勿暴其过。第曰：获罪土神，请为皈谢。觅酒脯与之，祭于地，喃喃其词。祭毕，夫妇分而啖之，病人欻然起矣。其或土商与贸易，欺以赝物，则出伏路旁，执涂人以归，极其箠楚。俾受者通信于家，讼其人偿以原物，始释之。如其人不可得，讼其同侣，闻官遣熟黎持牒晓之，虽不识字，睹印文而亦释遣焉。其俗最重复仇，名算头债。然不为掩袭计，先期椎牛会众，取竹箭三，刃其干，誓而祭之。遣人赍此矢告仇，辞曰：某日某时相报。幸利刃鍜矛以待，仇者谋于同里，亦椎牛誓众如期约。两阵相当，此一矢来，彼一矢往，必毙其一而后已。或曲在此，曲者之妻于阵前横过，呼曰：吾夫之祖父负汝，勿毙吾夫，宁毙我可也。其直者妻即呼其夫曰：彼妻贤良如是，可解斗，亦即释焉，如已报矣。若力微不能敌，则率同里避之，报者至，见无人相抗，即焚其茅荜曰，是惧我也，可以雪吾先人耻矣，凯还不再出。

白话

中文

黎人

黎母山高大险峻，山中有五指峰、七指峰等山峰，生黎像野兽一样居住在深山里，熟黎则环绕着生黎的聚居地居住。熟黎能说汉语，常常进入州县进行贸易，傍晚时分就吹响号角，结队返回。生黎平时不到城镇来，人们很少能见到他们。壬子年（康熙十一年，1672年），忽然有二十多个生黎前来，向上级官府进献物品，旗帜上写着“黎人向化”四个字，用槟榔木的竿子悬挂着。有两个人扛着一块结了花纹的沉香，像车轮那么大，外表颜色发白，内部有黑色的花纹。一个人抱着一棵油速树，长约七八尺。两个人抬着一头黑色的猪熊，两个人抬着一头黄色的鹿。这些生黎的相貌都丑陋黝黑，头发蓬乱，赤着脚，穿着仅到腰部的短衣，用一块三角布遮掩下体，看见他们的人还以为是鬼怪。他们在额前盘发髻，发髻上插着金银制的小耙或牛骨做的簪子。发簪竖着插的是生黎，横着插的是熟黎，以此作为区别。黎族妇女通常穿着黎锦做的筒裙（黎衤甬），用整幅布制成，上下紧密相连，从脖颈一直套到小腿，没有接缝，四周缝合，上面用五彩丝线绣着花纹。裙子的褶边做成数百个细密的褶皱，用的布料多达十余丈。因为裙子太长不便行走，就把裙子的一半系在腰间，重重叠叠的，像带着很重的东西。她们梳着椎形发髻，戴着大发钗，发钗上还加套铜环，耳坠垂到肩膀。脸上用针刺上花卉、虫、蛾等图案，称为“绣面女”。她们绣面并非为了美观。凡是黎族女子将要嫁人时，各自衡量自己的美丑来选择配偶，双方都心意相投后，男子才开始为女子纹面，纹面的图案完全依照她祖先所刺的样式，丝毫不敢有差错，她们自己说这是怕死后祖宗认不出自己。还有一种说法是，先订婚的女子就纹手，临出嫁前一夜才纹面，花样都是男方家给的，作为标记，使她不能再嫁。古书上所说的“雕题”就是指这个。“题”指的是额头，“雕”指的是纹绣。用针蘸着青色或红色的颜料刺上去，图案有花卉、虫鱼等，或多或少。但世人却认为黎族女子以绣面为绝代佳人。又有人说以绣得多为贵，只有良家女子才能绣，婢女侍妾不能绣，这些说法都是不对的。黎族妇女都拿着涂漆的扁担，上面写着几行黎歌，字像虫子爬一样，无法辨认。黎族男子弓不离手，弓是用藤做的，藤天然长成弓的形状，两端有弓梢可以挂弓弦，弓弦也是用藤做的。箭镞用竹子制成，没有箭羽，但有三个分叉，如同菱角的倒钩，射入肉里必定无法拔出。被射中的人，要到竹林下，弯下一根垂着的竹梢，把箭杆系在上面，再由许多人按住被射者，使他身体不能动弹。然后慢慢放开竹梢，利用竹子的弹力把箭头拔出来。即使这样，筋骨也已经散碎了，敷上药末，仅仅能够保住性命而已。生黎最为凶悍，他们用的弓需要二百多斤的力气才能拉开，戈是用标枪式的刀，铠甲用兽角制作，头盔用香木皮制作。熟黎的弓则用杂木制成，形状像扁担，用棕竹做弓弦，筋竹做箭杆，但不太直。铁制箭头锋利带有双钩，系着一根小绳子，临射击时才放在箭的末端。遇到猛兽，一箭就能射中。野兽逃跑时，绳子会被树木绊住，于是就能捕获它了。凡是想购买沉香的人，要请熟黎的头人做向导，到生黎的山峒去。只需要散发给他们一些纸花、金胜（一种金属饰品），以及长一尺的锄头、三角形状的箭镞，或者一些绒线、针、布之类的物品，生黎就会很高兴。每个山峒都会设酒宴招待客人。在客人面前射牛，射中牛腹后，就用牛皮做锅，把牛肉煮熟了推荐给客人品尝。每个人面前都放一碗，客人面前则斟满用胡椒酿的酒。如果客人能喝酒，就应该每碗都尝一下；如果不能喝，就干脆都不要尝。如果有的尝有的不尝，他们就会认为客人厚此薄彼，有所偏袒。即使把沉香都给了客人，也必定会在险要的小路上杀死客人。他们的凶狠暴戾就是这样。生黎在熟黎的勾引下，常常出来抢劫。男女老少全家出动，行动敏捷如飞，官兵都追不上。只有妇女因为黎锦筒裙太长，行走稍慢，常常被擒获，这才稍稍屈服。黎人中还有另一支叫“生岐”的，尤其粗犷强悍，即使是生黎也常常畏惧他们。大概五指山里多是生黎，小五指山里多是生岐。岐，是隋朝时的称呼。黎，是汉朝时所谓的“俚”。俚也叫“里”，《汉书》里说：“九真蛮里”，又说“归汉里君”，就是这个意思。熟岐稍微驯服善良一些，那些住在树上、用火耕种的是乾脚岐，风俗和熟黎相同，半生半熟的岐人则次一等。计算黎族和岐族占据的疆域，总共有一千二百多里，拉长补短，大概有四百多里见方。山势盘旋如同蜗牛壳，黎族整个部族都散居在外围，岐族居住在中间。每隔二三十里就有一个峒。一个峒有几十个村庄，土地肥沃，人烟稠密，和外面的汉族村庄没有区别。只是山峰层叠，林深竹密，水有瘴毒，山有岚气，瘴气弥漫四塞，外地人不能常进去，所以这些“獠”（旧时对南方少数民族的贬称）得以凭借险要地形为祸作乱。如果真能用合宜的方法安抚他们，有得当的防守措施，开设学塾进行教化，那么汉族百姓和黎族就能和睦相处，自然可以相安无事，实在不必以动用武力为要务。

黎族有两种，居住在五指山前面的是熟黎，山后面的是生黎。熟黎也有两种，靠近生黎居住的是三差黎，靠近汉族百姓居住的是四差黎，赋税徭役稍微多一些。熟黎是生黎中的莠草（喻指行为不端的人），而粮长（负责征收赋税的基层小吏）又是熟黎中的害虫。凡是生黎闹事，都是熟黎在挑衅。而熟黎的奸诈欺瞒，又是被粮长的苛刻要求所激发的。粮长，就像现在的里长，他们役使黎人如同奴仆，黎人直接称他们为“官”。而粮长在官府面前，也称黎人为“百姓”。凡是征收赋税徭役都任由粮长计算摊派，全部落入他的私囊。如果诘问他，他就说：“这是生黎，逼急了恐怕会造反。”他的奸诈欺瞒就是这样。官府有时到黎村征收粮食，所到之处应该一一品尝他们的酒食。黎人喜欢官府公平，就会互相告诫赶快交完国家的赋税。如果漏掉一家不品尝，那家就会生气发怒，暗中拿着弓箭埋伏在树林里，显露出他们像水草一样凶险的本性。黎人去州县见官时，赤裸着身体，额前的发髻上竖插一根雄鸡尾羽，横插一根骨簪，这就是他们的“冠冕”了。官员必须和颜悦色地和他们说笑，接受他们进献的礼物，赏赐他们银牌和红布。他们就会高高兴兴地拿回去，在家中像供奉祖先一样供奉起来，作为官府恩惠的象征。如果官员嫌弃他们赤身裸体，让他们穿上衣服再来相见，他们就会辗转相告，来见官的人就少了，缴纳赋税也懈怠了，最后不得不把征税的事委托给粮长了。

黎族大多姓符、王这两个姓。如果头领不是这两个姓氏的人，黎人就不会服从。想要推立头领时，就绑来一头牛让候选人射箭，如果箭能射穿牛腹并穿出，就能当上头领。黎族头领不用文字订立契约，有借贷关系时，用绳子打一个结作为凭证。如果有人不能偿还，即使过了一百多年，儿子或孙子都可以拿着绳结去追讨，欠债者的子孙没有人敢推诿。有能力偿还就偿还，没有能力就为债主服役。买卖山田也是这样。黎族人死后没有儿子，那么全村的人共同赡养他的寡妇。如果寡妇想要再嫁，就把情况告诉黎族头领，把她的衣物打包，选择可以匹配的男子，把包裹投在地上。如果男子同意，就拾起包裹，女子就引导他回到住处，带着牲畜去成婚。父母去世后，（子女）收集他们留下的财物布匹，会同黎族头领和众人一起埋葬掉，认为父母恩情深重，自己无以为报，不敢享用他们留下的财产。旁边的人也不敢偷窃，害怕他们的鬼魂会作祟害人。黎人每次扛抬东西都只用一个肩膀，即使登山涉险也不换肩。他们说：“祖宗代代相传都是这样，不敢更改。”他们这种固执遵守传统的孝道又是如此。

黎人擅长用咒语诅咒鬼神，能够作祟害人。如果和客商发生冲突，就诅咒对方已故的父母。过了一会儿，那人就会身体像火烧一样炽热，头和肚子都剧痛。知道原因后，不要揭穿他的过错，只说：“得罪了本地的神灵，请允许我代为祈祷谢罪。”找些酒肉给他，让他在地上祭祀，口中念念有词。祭祀完毕后，（黎人）夫妇把祭品分吃了，病人立刻就能起身了。如果土著商人与黎人贸易时，用假货欺骗他们，他们就会出来埋伏在路旁，抓住过路的人带回去，用鞭子狠狠地抽打。让被打的人给家里送信，控告骗他的人，要求用原来的真货赔偿，然后才放人。如果找不到那个骗子，就控告他的同伙。听说官府派遣熟黎拿着文书去劝谕他们，他们虽然不识字，但看到官印也会放人。他们的习俗最看重报仇，叫做“算头债”。但他们不搞偷袭暗算，而是事先约定日期，杀牛聚众，取三支竹箭，用刀刻划箭杆，对着箭起誓并祭祀。派人带着这些箭去告知仇家，说：“某日某时来报仇，希望你们准备好锋利的刀刃和矛枪来等待。”仇家和同乡商议后，也杀牛起誓，如期应约。双方列阵相对，这边射一箭过去，那边射一箭过来，一定要杀死对方一人才罢休。如果理亏在这边，理亏一方的妻子在阵前横穿过去，喊道：“是我丈夫的祖父辈亏负了你们，不要杀死我的丈夫，宁可杀死我好了！”那有理一方的妻子就会呼喊她的丈夫说：“对方的妻子如此贤良，可以和解了。”于是双方就停止争斗，如同已经报了仇一样。如果力量弱小不能对抗，就率领同乡躲避起来。报仇的人来了，看到没有人抵抗，就烧掉对方的茅草房说：“这是害怕我了，可以洗雪我先人的耻辱了。”然后胜利地回去，不再出来寻仇。

英文

Li People

Limu Mountain is high, large, and perilous, featuring peaks like Wuzhi (Five Fingers) and Qizhi (Seven Fingers). The Sheng Li (Raw Li, referring to those less assimilated) live like wild animals within these deep mountains, while the Shu Li (Cooked Li, referring to those more assimilated) reside around them. The Shu Li can speak Chinese and often enter prefectures and counties for trade, sounding horns and returning in groups at dusk. The Sheng Li typically do not come to the cities, and people rarely see them. In the Renzi year (1672 AD, 11th year of Kangxi reign), suddenly more than twenty Sheng Li appeared, presenting tribute to the officials. Their banner, hung on an areca wood pole, bore the four characters "黎人向化" (Li People Turning Towards Civilization). Two men carried a piece of agarwood with floral patterns, as large as a cartwheel, white on the outside with black patterns inside. One man carried a Yousu tree (likely a local timber or resinous tree), seven or eight chi (Chinese feet) long. Two men carried a black pig-bear (possibly a type of bear or wild boar), and two carried a yellow deer. They all appeared ugly and dark-skinned, with disheveled hair, bare feet, short upper garments reaching the waist, and a triangular cloth covering their lower bodies; onlookers thought they were demonic creatures. They wore their hair in a bun on their forehead, secured with small gold or silver rakes or ox-bone hairpins. Those who inserted the hairpin vertically were Sheng Li, while those who inserted it horizontally were Shu Li; this was the distinction. Li women generally wore the "Li Yong" (a traditional Li tube skirt), made from a whole piece of cloth, tightly connected from top to bottom, covering from neck to shin without seams, sewn together on all sides, and embroidered with colorful thread flowers. The skirt's pleats were made into hundreds of fine folds, using over ten zhang (a unit of length, approx. 3.3 meters) of cloth. When it was too long to walk in, they tied half of it around their waist, looking bulky as if carrying heavy objects. They wore their hair in a conical bun with large hairpins, adding copper rings to the pins. Their earrings dangled to their shoulders. Their faces were tattooed with patterns of flowers, plants, insects, and moths, earning them the name "Embroidered Face Women." This facial tattooing was not done for beauty. When a Li woman was about to be married, she and her prospective husband would assess each other's looks and choose a partner based on mutual attraction. Only then would the man tattoo the woman's face, strictly following the pattern passed down from her ancestors, without daring to alter it. They claimed this was so their ancestors would recognize them after death. Another custom was that a woman would have her hands tattooed upon engagement and her face tattooed the night before the wedding. The patterns were provided by the groom's family as a mark, preventing her from remarrying. This is what ancient texts referred to as "Diao Ti" (carved forehead). "Ti" means forehead, and "Diao" means carving or embroidering (tattooing). It was done with needles dipped in blue or red pigment, featuring patterns of flowers, plants, insects, fish, etc., in varying amounts. However, the common belief that Li women with tattooed faces were considered exceptionally beautiful is inaccurate. Also incorrect are the claims that more tattoos signified higher status, that only women from good families could be tattooed, and that maids and concubines could not. Li women all carried lacquered shoulder poles inscribed with several lines of Li songs, with characters resembling insect trails, illegible to outsiders. Li men never went without their bows, which were made of rattan that naturally grew in a bow shape. Both ends had nocks for attaching the string, which was also made of rattan. Arrowheads were made of bamboo without fletching, but had three barbs like water caltrops, making them impossible to remove once embedded in flesh. Someone shot had to go under a bamboo grove, bend down a drooping bamboo tip, tie the arrow shaft to it, and have several people hold the victim still. Then, by slowly releasing the bamboo tip, the arrowhead would be pulled out by the spring force. Even so, the muscles and bones would be severely damaged. Applying medicinal powder could merely save the person's life. The Sheng Li were extremely fierce. Their bows required over two hundred jin (approx. 120 kg) of force to draw. Their spears were like javelins, their armor made of horn, and their helmets of fragrant wood bark. The bows of the Shu Li were made of miscellaneous wood, shaped like carrying poles, with palm bamboo strings and bamboo arrow shafts that were not very straight. Their iron arrowheads were sharp with double hooks, attached to a small cord that was placed on the arrow's end only before shooting. When encountering a fierce beast, one shot was enough. If the beast escaped, the cord would get tangled in the trees, allowing them to capture it. Anyone wishing to buy agarwood had to hire a Shu Li headman as a guide to go to the Sheng Li villages (Dong). One only needed to distribute paper flowers, "Jinsheng" (gold-colored metal ornaments), one-foot-long hoes, triangular arrowheads, or items like thread, needles, and cloth, and the Sheng Li would be pleased. Each village would host a feast for guests. They would shoot a cow in the belly in front of the guests, then use the cowhide as a pot to cook the meat and offer it to the guests. A bowl was placed before each person, and the guest's bowl was filled with pepper wine. If the guest could drink, they should taste from every bowl; if not, they should taste none at all. If they tasted some but not others, the Li would perceive it as favoritism. Even if they gave all the agarwood to the guest, they would inevitably kill the guest on a narrow path. Such was their ferocity. Instigated by the Shu Li, the Sheng Li often went out raiding. Men, women, and children, the entire household would go, moving as nimbly as if flying, too fast for government soldiers to pursue. Only the women, slowed down by their long Li Yong skirts, were often captured, which would make the group somewhat submit. There was another group called "Sheng Qi," who were even more savage and fierce, feared even by the Sheng Li. Generally, the Wuzhi Mountains were inhabited mostly by Sheng Li, and the Lesser Wuzhi Mountains mostly by Sheng Qi. "Qi" was the name used in the Sui Dynasty. "Li" was what was called "Li" (俚) in the Han Dynasty. "Li" (俚) was also called "Li" (里). The Book of Han mentions "Jiu Zhen Man Li" (Barbarian Li of Jiuzhen) and "Gui Han Li Jun" (Li Chieftain submitting to Han), confirming this. The Shu Qi were somewhat tamer and gentler. Those who lived in nests (likely elevated houses) and practiced slash-and-burn agriculture were called Gan Jiao Qi (Dry-footed Qi), sharing customs with the Shu Li. The semi-assimilated Qi were next in rank. The territory occupied by the Li and Qi spanned over 1,200 li (Chinese miles). Averaging the length and width, it was roughly a square of over 400 li per side. The mountain range coiled like a snail shell. The Li tribes all settled on the outer edges, while the Qi lived in the center. There was a Dong (village cluster) every twenty or thirty li. A Dong contained dozens of villages, with fertile soil and dense population, no different from Han Chinese villages outside the mountains. However, due to the layered peaks, dense forests and bamboo groves, poisonous water, and mountain mists that filled the air, outsiders could not frequently enter. Thus, these "Liao" (a derogatory term for southern ethnic groups) could rely on the difficult terrain to cause trouble. If methods of pacification were appropriate, defenses adequate, and education provided through schools, then the Han and Li could live in harmony and peace, without needing to resort to military force.

There were two types of Li: those living in front of the Wuzhi Mountains were Shu Li, and those behind were Sheng Li. The Shu Li were also divided into two types: those living near the Sheng Li were called San Cha Li (Third Rank Li), and those living near the Han Chinese were Si Cha Li (Fourth Rank Li), who bore slightly heavier taxes and corvée labor. The Shu Li were the weeds among the Sheng Li (metaphor for troublemakers), and the Liangzhang (grain tax collectors, local officials) were the pests among the Shu Li. Whenever the Sheng Li caused trouble, it was the Shu Li who instigated it. And the deceitfulness of the Shu Li was provoked by the harsh demands of the Liangzhang. The Liangzhang were like the village chiefs of today. They treated the Li people like slaves, and the Li directly called them "officials." The Liangzhang, when dealing with higher authorities, also referred to the Li as "commoners" (百姓). They arbitrarily calculated and levied taxes and labor duties, pocketing everything. When questioned, they would say: "These are Sheng Li; pushing them too hard might cause rebellion." Such was their deceitfulness. When officials went to Li villages to collect grain tax, they should taste the food and wine offered at every household they visited. The Li people appreciated fairness from officials and would then urge each other to quickly pay the state taxes. If the official missed even one household, that family would become resentful and angry, secretly hiding in the forest with bows and arrows, revealing their fierce, untamed nature (like wild water plants). When going to the prefectural or county seat, Li men would go naked, with a rooster feather stuck vertically in their forehead bun and a bone hairpin inserted horizontally – this was their form of "official attire." Officials had to greet them cheerfully, accept their offerings, and reward them with silver medals and red cloth. The Li would then happily take these back home and venerate them with incense as symbols of the official's benevolence. If an official despised their nakedness and ordered them to wear clothes for the audience, the word would spread among them, fewer would come to see the official, and tax payments would also slacken, inevitably forcing the matter back into the hands of the Liangzhang.

Most Li people had the surnames Fu or Wang. If the chief did not belong to one of these two surnames, the Li would not obey. To select a chief, a cow was tied up, and candidates shot arrows at it. The one whose arrow pierced through the cow's belly and exited the other side would become the chief. Li chiefs did not use written contracts. For loans, a knot was tied in a rope as a tally. If someone could not repay, even after a hundred years, their children or grandchildren could be asked for repayment using the knotted rope, and the debtor's descendants dared not refuse. If they could repay, they did; otherwise, they performed labor service for the creditor. Trading mountain land followed the same principle. If a Li man died without sons, the entire village would collectively support his widow. If the widow wished to remarry, she informed the Li chief, packed her clothes and silks, chose a potential husband, and threw the bundle on the ground. If the man agreed, he picked up the bundle. The woman then led him to her dwelling, and they married, bringing livestock as part of the ceremony. When parents died, the children gathered their leftover money and cloth, and together with the Li chief and villagers, buried it all. They believed their parents' kindness was too profound to repay, so they dared not enjoy the inheritance. Others also dared not steal it, fearing the parents' ghosts could cause harm. When carrying loads, they always used only one shoulder, never shifting even when climbing mountains or crossing dangerous terrain. They said: "Our ancestors have always done it this way; we dare not change." Such was their stubborn, tradition-bound form of filial piety.

The Li were skilled in cursing spirits and could cause misfortune. If they had a conflict with a merchant, they would curse the merchant's deceased parents. After a while, the person would feel their body burning hot, with severe pain in the head and abdomen. Knowing the cause, one should not expose the Li person's actions but simply say: "I have offended the local earth god; please allow me to pray for forgiveness." One should find wine and meat for the Li person, who would then perform a ritual sacrifice on the ground, murmuring incantations. After the ritual, the Li couple would share the offerings, and the sick person would suddenly recover. If a local merchant cheated a Li person with counterfeit goods during trade, the Li would ambush passersby on the road, capture one, take them back, and beat them severely. They would make the captive send a message home, denouncing the cheater and demanding compensation with the original goods before releasing the captive. If the cheater could not be found, they would hold their companions accountable. If they heard that officials had sent a Shu Li with official documents to admonish them, even though they couldn't read, they would release the captive upon seeing the official seal. Their custom placed great importance on revenge, called "Suan Tou Zhai" (settling the head debt). However, they did not resort to ambushes. Instead, they would set a date beforehand, slaughter a cow, gather their people, take three bamboo arrows, carve marks on the shafts, swear an oath, and perform a ritual. They sent a messenger with these arrows to inform the enemy, stating: "We will come for revenge on this day at this time. Prepare your sharp blades and forged spears." The enemy, after consulting with their community, would also slaughter a cow, swear an oath, and prepare for the appointed time. When the two sides lined up, one arrow would be shot from this side, then one from the other side, continuing until one person was killed. If the fault lay with one side, the wife of the man at fault might walk across the battlefield, shouting: "It was my husband's ancestors who wronged you! Don't kill my husband; kill me instead!" The wife of the man on the righteous side would then call to her husband: "That wife is so virtuous! We can resolve this feud." Then they would stop fighting, considering the revenge complete. If one side was too weak to fight back, they would lead their community and flee. When the avengers arrived and found no one to resist, they would burn down the enemy's thatched huts, saying, "They fear me! This can avenge the shame of my ancestors." Then they would return triumphantly and not seek further conflict.

文化解读/分析

屈大均在《广东新语》中对“黎人”（主要指海南岛的黎族）的记述，是清初汉族知识分子观察和记录岭南少数民族的重要文献，具有显著的民族志价值，但也反映了当时的族群观念和潜在偏见。

1. 族群分类与认知：屈大均明确区分了“生黎”与“熟黎”，以及更细分的“三差黎”、“四差黎”和“生岐”、“熟岐”。这种分类基于汉化程度（语言、贸易、赋役承担）和与汉人/官府的距离，是典型的古代中国对边疆民族的认知模式。“生”意味着原始、野性、难于管束，“熟”则代表相对开化、可以接触和利用。他对生黎外貌、装束的描述（“貌皆丑黑”、“蓬跣短衣”、“观者以为鬼物也”）带有明显的他者化视角和文化优越感。
2. 物质文化与习俗：记述详细描绘了黎人的服饰（黎衤甬、椎髻大钗、金银牛骨簪）、饰品（耳坠、铜环）、兵器（藤弓、竹箭、标刀、角甲、香木皮盔）、生产生活用具（漆扁担）以及独特的“绣面”（纹面）习俗。对“绣面”缘由（祖先认同、婚姻标记）的解释，以及对其审美价值和社会等级意义的辨析（并非为美、并非良家专属），显示了作者一定的观察和思考深度，试图纠正世俗误解。结绳记事、射牛选长、独特的报仇（算头债）仪式、处理遗产和寡妇再嫁的方式等，都展现了黎族独特的社会规范和价值体系。
3. 与汉人/官府的互动：文本揭示了黎汉之间复杂的关系。熟黎作为中介进行贸易（沉香），但也可能“勾引”生黎进行劫掠。官府试图通过“向化”、赏赐（银牌红布）来羁縻，但也存在因文化隔阂（如嫌弃裸身）和基层官吏（粮长）剥削而导致的矛盾与冲突。作者认识到粮长的苛政是激发熟黎不满、进而可能影响生黎稳定的重要因素，并提出了安抚、设防、教化的治理建议，体现了儒家传统的“恩威并施”思想，但根本上仍是站在中央王朝的立场。
4. 民俗信仰：记录了黎人对祖先的敬畏（绣面为祖宗相认、不敢享父母遗产怕鬼祟）、独特的丧葬习俗（合众瘗之）、对传统的固守（扛物不换肩称“祖宗相沿”）、以及巫术信仰（善咒鬼作祟、祭祀治病）。这些内容为了解黎族的精神世界和信仰体系提供了宝贵资料。
5. 文献价值与局限：作为清初的记述，本篇为研究当时海南黎族的社会结构、文化习俗、族群关系提供了丰富的第一手资料（尽管是二手转述或观察）。然而，作者的描述不可避免地带有时代和阶层的局限性，如使用“獠”、“蛮”等带有歧视色彩的称谓（虽然此处直接引用古籍），以及对生黎“凶悍”、“丑黑”等形象的刻画，反映了当时汉人中心主义的视角。解读时需注意辨别事实陈述与作者的主观评价。

总体而言，该条目系统性地记录了清初黎族的诸多方面，是研究岭南民族史、民俗学不可或缺的重要文献，为《广东新语》资料库提供了极具价值的内容。

关键词

黎人, 黎族, 海南, 清代, 屈大均, 广东新语, 生黎, 熟黎, 黎母山, 五指山, 岐人, 民俗, 民族志, 绣面, 纹面, 雕题, 黎锦, 黎衤甬, 藤弓, 竹箭, 沉香贸易, 结绳记事, 算头债, 符王二姓, 粮长, 族群关系, 岭南文化