原文
马人一曰马留，俞益期云：“寿泠岸南，有马文渊遗兵，家对铜柱而居，悉姓马，号曰马留。凡二百余户，自相婚姻。”张勃云：“象林县在交趾南，马援所植两铜柱，以表汉界处也。援北还，留十余户于铜柱所，至隋有三百余户，悉姓马，土人以为流寓，号曰马流人。铜柱寻没，马流人常识其处，常自称大汉子孙云。”其地有掘得文渊所制铜鼓，如坐墩而空其下，两人畀之，有声如鼙鼓。马流人常扣击以享其祖，祖即文渊也。有咏者云：“铜鼓沉埋铜柱非，马留犹著汉时衣。”予亦有诗云：“山留铜柱水铜船，新息威灵在瘴天。终古马留称汉裔，衣冠长守象林边。”又云：“朝鸣铜鼓伏波祠，大汉儿孙实在兹。一任金标埋没尽，马人终古识华夷。”铜船在合浦，相传马援铸铜船五，以其四往征林邑，留一于此。天阴雨浮出湖面，樵捕者常得见之，因名湖曰铜船湖。邝露诗“铜船互奔流”，又云“冒险触铜船”是也。马人今已零落，而钦州之峒长皆黄姓，其祖曰黄万定者，青州人。初从马援征交趾，有功，留守边境。后子孙分守七峒，至宋，皆为长官司。无时以贴浪峒长黄世华有讨贼功，赐金牌印信。洪武初年收之，仍为峒长，其在时休峒者，祖褟纯旺，亦马援战士。永乐初，时罗峒长以事被革，移纯旺孙贵成守之，其如昔、博是、澌氵禀、鉴山、古森五峒，亦皆以姓黄者为长。盖皆万定后裔，马留之人也。然黄氏繁盛而马氏衰，亦独何欤。
白话
中文
马人，又称作马留。俞益期说：“在寿泠县（古地名）南岸，有东汉马援（字文渊）南征时留下的士兵，他们的家对着铜柱居住，全都姓马，被称为‘马留’。总共约有二百多户，他们内部自己通婚。”张勃说：“象林县在交趾郡（古代行政区，辖境约当今越南中北部及中国广西一部分）的南边，是马援当年竖立两根铜柱以标记汉朝疆界的地方。马援北还后，留下了十多户人在铜柱所在地，到了隋朝发展到三百多户，全都姓马。当地人认为他们是流落寄居的，称他们为‘马流人’。铜柱后来沉没了，但马流人常常能辨认出它原来的位置，他们常自称是汉朝人的子孙。”在他们居住的地方，曾有人挖到马援监制的铜鼓，形状像坐墩而底部是空的，需要两个人才能抬起来，敲击时声音像小鼓。马流人常常敲击铜鼓来祭祀他们的祖先，这位祖先就是马援。有作诗咏叹这件事的人说：“铜鼓沉埋，铜柱已非，马留人却还穿着汉时的衣裳。”我（屈大均）也有诗写道：“山中留下铜柱，水里留下铜船，新息侯（马援封号）的威灵还在瘴气弥漫的南天。自古以来马留人都自称是汉人后裔，衣冠制度长久地守护在象林边境。”又写道：“早晨在伏波将军（马援尊称）祠堂敲响铜鼓，大汉的子孙确实在这里。任凭那铜柱（金标）完全沉埋消失，马人自古就懂得分辨华夏与蛮夷。”铜船在合浦县（今属广西），相传马援铸造了五艘铜船，用其中四艘去征讨林邑（古国名，在今越南中南部），留下一艘在这里。天阴下雨时铜船会浮出湖面，打柴捕鱼的人常常能看见它，因此这个湖被称为铜船湖。邝露的诗句“铜船互奔流”，又说“冒险触铜船”指的就是这个。马人如今已经衰落零散了，而钦州（今属广西）各峒（南方少数民族聚居的山区或行政单位）的酋长都姓黄，他们的祖先叫黄万定，是青州（今山东一带）人。当初跟随马援征讨交趾，立有功劳，被留下来镇守边境。后来他的子孙分别管理七个峒，到了宋朝，都担任了长官司（世袭土官职位）。（原文“无时以”似有误，或指某时期）贴浪峒的峒长黄世华因为讨伐贼寇有功，被赐予金牌和印信。明朝洪武初年收缴了金牌印信，但他仍然担任峒长。那时时休峒的峒长，祖先叫褟纯旺，也是马援的士兵。明朝永乐初年，时罗峒的峒长因事被罢免，朝廷调派褟纯旺的孙子褟贵成去镇守。其他如昔峒、博是峒、澌禀峒、鉴山峒、古森峒这五个峒，也都是姓黄的人担任峒长。大概他们都是黄万定的后代，也算是广义上的“马留”之人（即马援部下之后）。然而黄氏家族繁荣兴盛，而马氏家族却衰落了，这又是为什么呢？
英文
The Ma Ren (Horse People), also called Ma Liu (Ma Remainees). Yu Yiqi stated: "On the south bank of Shouling County (ancient place name), there were soldiers left behind by Ma Yuan (courtesy name Wenyuan) of the Eastern Han Dynasty during his southern campaign. Their homes faced the bronze pillars, they all bore the surname Ma, and were called 'Ma Liu'. There were altogether about two hundred households, and they intermarried among themselves." Zhang Bo stated: "Xianglin County is south of Jiaozhi Commandery (an ancient administrative region roughly covering present-day northern-central Vietnam and part of China's Guangxi). It is where Ma Yuan erected two bronze pillars to mark the boundary of the Han Empire. After Ma Yuan returned north, he left behind more than ten households at the site of the bronze pillars. By the Sui Dynasty, they had grown to over three hundred households, all surnamed Ma. The local people considered them to be sojourners and called them 'Ma Liu Ren' (Ma Flowing People). The bronze pillars later sank and disappeared, but the Ma Liu people always knew their original location, and they often referred to themselves as descendants of the great Han people." In the area where they lived, bronze drums supervised by Ma Yuan were unearthed. They resembled sitting stools but were hollow underneath, requiring two people to lift them. When struck, they sounded like small drums (pigu). The Ma Liu people often struck these drums to worship their ancestor, who was Ma Yuan. Someone wrote a poem about this, saying: "The bronze drums are buried, the bronze pillars are gone, yet the Ma Liu people still wear Han-style clothes." I (Qu Dajun) also wrote poems: "Mountains retain the bronze pillars, waters the bronze ships; the awe-inspiring spirit of the Marquis of Xixi (Ma Yuan's title) lingers in the miasmic heavens. Since ancient times, the Ma Liu have claimed Han ancestry; their attire and customs long preserved by the Xianglin border." And: "At dawn, bronze drums sound in the Fubo General's (Ma Yuan's honorific title) temple; the sons and grandsons of the great Han are truly here. Let the golden markers (bronze pillars) be completely buried and lost; the Ma people have always known the distinction between Hua (Chinese) and Yi (Barbarian)." The bronze ships are in Hepu County (now in Guangxi). Legend says Ma Yuan cast five bronze ships, used four to campaign against Linyi (an ancient kingdom in present-day central-southern Vietnam), and left one here. On overcast and rainy days, it would float to the lake's surface, often seen by woodcutters and fishermen, hence the lake was named Bronze Ship Lake (Tongchuan Hu). Kuang Lu's poetic lines "Bronze ships rush against each other in the current" and "Risking danger to touch the bronze ship" refer to this. The Ma people have now declined and scattered. However, the chiefs of the Dongs (mountain settlements or administrative units of non-Han peoples in the south) in Qinzhou (now in Guangxi) are all surnamed Huang. Their ancestor, named Huang Wanding, was from Qingzhou (in modern Shandong). He initially followed Ma Yuan to campaign against Jiaozhi, rendered meritorious service, and was left to guard the border. Later, his descendants governed seven Dongs separately. By the Song Dynasty, they all held the position of Changguan Si (hereditary local chieftainship under the Tusi system). (The phrase "wushi yi" in the original seems erroneous, possibly referring to a specific period.) Huang Shihua, the chief of Tielang Dong, was granted a gold plaque and seal for his merit in suppressing rebels. In the early Hongwu reign of the Ming Dynasty, the plaque and seal were confiscated, but he remained the Dong chief. The chief of Shixiu Dong at that time, whose ancestor was Tan Chunwang, was also one of Ma Yuan's soldiers. In the early Yongle reign of the Ming Dynasty, the chief of Shiluo Dong was dismissed for some reason, and Tan Chunwang's grandson, Tan Guicheng, was transferred to govern it. The chiefs of the other five Dongs—Ruxi, Boshi, Sibing, Jianshan, and Gusen—were also all surnamed Huang. Presumably, they are all descendants of Huang Wanding, thus also people of the "Ma Liu" category (i.e., descendants of Ma Yuan's subordinates). However, the Huang clan flourished while the Ma clan declined. Why might this be?
文化解读/分析
此条目记述了“马人”或“马留”群体的传说和历史，他们被认为是东汉名将马援南征交趾时留下的士兵后裔。这则记述融合了历史记载、地方传说、口述认同和作者的诗歌感慨，具有多重文化意义：
- 边疆地区的汉族认同与文化遗存：“马人”的故事核心是身处边疆（古交趾、象林，近岭南）的群体如何维系其汉族（“大汉子孙”）身份认同。尽管远离中原，他们通过姓氏（马姓）、祖先崇拜（祭祀马援）、特定器物（铜鼓）和自我宣称，顽强地保持着与汉朝和华夏文化的联系。诗中“犹著汉时衣”、“衣冠长守象林边”、“终古识华夷”等句，都强调了这种文化上的坚守和对“华夷之辨”的认同。
- 历史人物的符号化与地方传说：马援（伏波将军）作为征服者和“王化”传播者的形象，在岭南和越南北部地区留下了深刻印记。铜柱、铜鼓、铜船等与他相关的传说，成为地方记忆和特定社群（如马人）身份认同的重要载体。这些传说将历史人物神化，并赋予地方景观（铜船湖）文化意义。
- 族群互动与变迁：文本不仅记录了“马人”的存在和传说，还提到了同样源自马援部下的黄氏族群在钦州峒区的兴起。通过对比马氏的衰落和黄氏的繁盛（成为地方世袭土官），屈大均引出了关于族群兴衰原因的思考。这反映了边疆地区复杂的族群构成、权力结构（土司制度）以及历史进程中不同群体命运的变化。
- 文献记录与口述历史的结合：屈大均引用了俞益期、张勃等早期文献，结合他所处时代的观察（马人零落、黄氏峒长）、听闻的传说（铜船）以及个人创作（诗歌），构成了一个多层次的叙述。这体现了清初文人记录地方风物、考证历史源流的治学特点。
- 《广东新语》的地方性与广域联系：虽然标题是“马人”，内容涉及的地域超出了严格意义上的广东，包括了古代交趾（越南北部）、广西的合浦和钦州。这反映了历史上岭南地区与周边区域（尤其是与越南北部）在族群、文化和历史记忆上的紧密联系。同时，将这些与“马援”相关的传说和族群纳入记述，也丰富了“广东”作为文化区域的历史纵深和地理辐射范围。
此条目对于研究汉代以来的中越关系、岭南地区的族群历史、土司制度、历史记忆的建构与流传、以及马援相关的民间信仰与传说，都具有重要的史料和文化价值。
关键词
马人, 马留, 马流人, 马援, 文渊, 伏波将军, 俞益期, 张勃, 铜柱, 铜鼓, 铜船, 汉代, 隋代, 汉族后裔, 身份认同, 华夷之辨, 寿泠, 象林, 交趾, 合浦, 钦州, 峒, 峒长, 黄万定, 黄氏, 褟纯旺, 土司制度, 长官司, 边疆, 族群, 传说, 民俗, 邝露, 屈大均, 广东新语, 人语