原文

畲人

澄海山中有畲户，男女皆椎跣，持挟枪弩，岁纳皮张不供赋，有畲官者领其族。畲，巢居也，其有长有丁有山官者，稍输山贼。赋以刀为准者曰傜，傜所止曰冚，曰峒，亦曰畲。海丰之地，有曰罗畲，曰葫芦畲，曰大溪畲。兴宁有大信畲，归善有窑畲，其人耕无犁锄，率以刀治土种五谷，曰刀耕。燔林木使灰入土，土暖而蛇虫死，以为肥，曰火耨，是为畲蛮之类。志所称伐山而｛劳中"力改田"｝，｛爇火｝草而播，依山谷采猎，不冠不屦者是也。潮州有山畲，其种二，曰平鬃，曰崎鬃，亦皆傜族。有莫傜，号白衣山子，散居溪谷治生，不属官，不属峒首，皆为善傜。其曰斗老，与盘、蓝、雷三大姓者，颇桀骜难驯。乐昌有伪傜，多居九峰司诸山，其始也苦于诛求，以其田产质客户，而窜身傜中，规免旦夕，久之性情相习，遂为真傜。相率破犯条要，恣行攻劫，为地方之害，即善傜亦且畏之。傜或作繇，《汉书》，江都王建，遣人通越繇王，是也。越东多傜而无僮，僮惟粤西多有之，自荔浦至平南，僮与民杂居不可辨，大抵屋居者民，栏居者僮。栏架木为之，上以栖人，下以栖群畜，名栏房，亦曰高栏，曰麻栏子。狼人则不然，自荔浦至平南多僮人，自浔阳至贵县多狼人，粤东惟罗定、东安、西宁有狼人。盖从粤西调至，征戍罗旁者，族凡数万，每人岁纳刀税三钱于所管州县，为之守城池，洒扫官衙，供给薪炭，性颇驯畏法。

(注：原文中“｛勞中"力改田"｝”应为“畬”，意为开垦山地；“｛爇火｝”应为“爇”，意为焚烧。)
(注：原文中“稍输山贼”可能为“稍输山税”之误，意为缴纳少量山林税收。)

白话

中文

畲人

广东澄海县的山里有畲族人家（畲户），男女都梳着椎形发髻，赤着脚，手里拿着长枪或 crossbow。他们每年缴纳兽皮作为贡品，不承担常规的赋税，有称为“畲官”的人统领他们的部族。“畲”的意思是像鸟巢一样居住（或指在山间垦殖）。那些有头领（长）、成年男子（丁）、山官管理的畲人，会缴纳少量的山林税收（原文“山贼”疑为“山税”之误）。以缴纳刀具为赋税标准的被称为“傜”人，傜人居住的地方叫做“冚”、“峒”，有时也叫做“畲”。在海丰县境内，有叫做罗畲、葫芦畲、大溪畲的地方。兴宁县有大信畲，归善县（今惠阳一带）有窑畲。这些地方的人耕作不用犁和锄头，通常用刀来整治土地、种植五谷，这叫做“刀耕”。他们焚烧林木，让草木灰渗入土壤，使土地变暖同时杀死蛇虫，以此作为肥料，这叫做“火耨”。这就是所谓的“畲蛮”一类人。地方志中所记载的“砍伐山林而开垦（畬），焚烧草木后播种（爇），依靠山谷打猎采集为生，不戴帽子不穿鞋”的人，就是指他们。潮州地区有山畲，分为两种，叫做平鬃（鬃毛平顺）和崎鬃（鬃毛耸立，可能指发型或性情），他们也都是傜族。还有一种莫傜，号称“白衣山子”，散居在溪谷中谋生，不归官府管辖，也不属于峒的头领管理，都是性情温和善良的傜人（善傜）。那些被称为“斗老”的，以及盘、蓝、雷这三个大姓的傜人，则比较凶悍，难以驯服。乐昌县有“伪傜”，大多居住在九峰司一带的山区。他们起初是因为不堪忍受官府或地主的苛刻索求，把田产抵押给客户（一般指外来垦殖的汉人，尤指客家人），然后逃入傜人居住区，以求暂时躲避，时间久了，生活习性互相影响，就变成了真正的傜人。他们常常互相勾结，违反规定，任意进行攻击抢劫，成为地方的一大祸害，就连善良的傜人也害怕他们。“傜”有时也写作“繇”，《汉书》记载，江都王刘建派遣使者沟通越地的繇王，就是这个字。广东东部（粤东）多是傜人而没有僮人（壮族先民），僮人只有在广东西部（粤西）才比较多。从（广西）荔浦县到平南县一带，僮人和汉人混居在一起，难以分辨。大致来说，住在平地房屋（屋居）的是汉人，住在干栏式房屋（栏居）的是僮人。干栏是用木头架设的建筑，上层住人，下层圈养牲畜，叫做“栏房”，也叫“高栏”或“麻栏子”。狼人（分布在粤桂边境的少数民族）则不同。从荔浦到平南多是僮人，从（广西）浔阳（今桂平）到贵县（今贵港）多是狼人。广东东部的罗定、东安（今云浮市云安区）、西宁（今郁南县）才有狼人。大概是从广东西部调遣过来，在罗旁地区（粤桂边境）戍守的，总共有几万人。每人每年向所管辖的州县缴纳三钱银子的“刀税”，替官府守卫城池、打扫官衙、供应柴火木炭，性情比较驯服，遵守法纪。

英文

She People

In the mountains of Chenghai County, Guangdong, there are She households (Shehu). Both men and women wear their hair in a conical bun (zhuiji) and go barefoot (xian), carrying spears or crossbows. They pay tribute in animal skins annually instead of regular taxes and are led by tribal leaders known as "Sheguan" (She officials). "She" refers to nest-like dwellings (or mountain cultivation). Those She people managed by chiefs (zhang), adult males (ding), and mountain officials (shanguan) pay a small amount of mountain tax (the original text "山贼" shanzei, mountain bandit, is likely a mistake for "山税" shanshui, mountain tax). Those whose tribute is standardized by knives are called "Yao" people. Places where the Yao live are called "Kan," "Dong," or sometimes "She." In the Haifeng County area, there are places called Luoshe, Hulushe, and Daxihe. Xingning County has Daxinshe, and Guishan County (modern Huiyang area) has Yaoshe. The people in these areas cultivate land without plows or hoes, typically using knives to work the soil and plant grains; this is called "knife cultivation" (daogeng). They burn forests, allowing the ash to enrich the soil, warming it and killing snakes and insects, which serves as fertilizer; this is called "fire weeding" (huonou). These are the types referred to as "She Man" (She barbarians). They are the ones described in local gazetteers as "those who cut down mountains to cultivate (she), burn vegetation to sow (ruo), live by hunting and gathering in mountain valleys, and wear no hats or shoes." In the Chaozhou region, there are Mountain She (Shanshe), divided into two types: Pingzong (Flat Mane) and Qizong (Uneven Mane, possibly referring to hairstyle or temperament), who are also Yao people. There are also the Mo Yao, known as "Baiyi Shanzi" (White Clothes Mountain People), who live scattered in valleys, are self-sufficient, not under the jurisdiction of officials or Dong headmen, and are all considered "Good Yao" (Shan Yao, meaning peaceful Yao). Those called "Doulao," along with the three major surnames Pan, Lan, and Lei, are quite fierce and difficult to tame. In Lechang County, there are "Wei Yao" (False Yao), mostly living in the mountains around Jiufengsi. They initially fled harsh demands (from officials or landlords), mortgaged their fields to "Kehu" (guest people, often referring to Hakka settlers), and hid among the Yao people seeking temporary refuge. Over time, their habits blended, and they became "Zhen Yao" (Real Yao). They often collude to break regulations and engage in raiding and robbery, becoming a menace to the region, feared even by the Good Yao. "Yao" (傜) is sometimes written as "Yao" (繇). The Book of Han records that Liu Jian, the King of Jiangdu, sent envoys to communicate with the King of Yue Yao, using this character. Eastern Guangdong (Yuedong) has many Yao but no Tong (ancestors of the Zhuang people), while Tong are numerous only in Western Guangdong (Yuexi). From Lipu County (Guangxi) to Pingnan County, Tong and Han people live intermingled and are hard to distinguish. Generally, those living in ground-level houses (wuju) are Han, while those living in stilt houses (lanju) are Tong. These stilt houses are built with wood, with the upper level for human dwelling and the lower level for livestock, called "lanfang," also "gaolan" or "malanzi." The Lang people (an ethnic group on the Guangdong-Guangxi border) are different. From Lipu to Pingnan, there are mostly Tong people; from Xunyang (modern Guiping, Guangxi) to Guixian (modern Guigang), there are mostly Lang people. In Eastern Guangdong, Lang people are found only in Luoding, Dong'an (modern Yun'an District, Yunfu City), and Xining (modern Yunan County). They were likely transferred from Western Guangdong to serve as garrison troops in the Luopang area (Guangdong-Guangxi border), numbering several tens of thousands. Each person pays an annual "knife tax" (daoshui) of three qian (mace) of silver to the local prefecture or county, and in return, they guard city walls, sweep government offices, and supply firewood and charcoal. Their temperament is rather submissive, and they respect the law.

文化解读/分析

屈大均对“畲人”的记述，实际上涵盖了粤东、粤北及粤西部分地区与广西交界地带的多个被统称为“畲”、“傜”、“僮”、“狼”等的山地民族群体，反映了清初广东复杂的族群构成与互动。

1. 族群识别与混同：文本显示了当时族群划分的模糊性和交叉性。“畲”既可以指特定的“畲户”（澄海），也可以泛指一种居住或耕作方式（巢居、刀耕火耨），甚至可以与“傜”人居住的“峒”、“冚”混用。作者将潮州的“山畲”（平鬃、崎鬃）直接归为“傜族”，并将以刀纳赋者定义为“傜”，体现了以经济/纳贡方式作为族群识别标准的倾向。同时，他还区分了“善傜”（莫傜/白衣山子）与“桀骜难驯”的傜人（斗老及盘、蓝、雷三姓），以及因社会压力转变而成的“伪傜”。这种分类既有基于生活形态的观察，也掺杂了基于行为表现和管理难度的价值判断。
2. 刀耕火耨文化：“刀耕火耨”被明确记述为畲/傜人的主要生产方式。这种古老的农耕技术适应山地环境，通过焚烧林木获取短期肥力，同时也清理了生存空间。屈大均将其与古籍记载联系起来，说明这种生产方式的历史悠久性和独特性，是理解这些山地民族生计模式的关键特征。
3. 族群互动与变迁：“伪傜”的记述尤为重要，它揭示了族群身份并非固定不变，而是可以在社会经济压力下发生流动和转化。汉人（客户）为逃避苛政而融入傜人社会，最终“遂为真傜”，甚至成为更具破坏性的力量。这反映了明清时期山区开发、赋役压力增大背景下，部分底层汉人与少数民族之间的互动乃至融合现象，以及由此可能引发的社会问题。
4. 地理分布与建筑特色：文本清晰地勾勒了傜、僮、狼等族群在粤东、粤西及桂东的大致分布格局。对僮人“栏居”（干栏式建筑）的描述（上栖人、下栖畜）非常具体，是区分僮人与汉人（屋居）的重要文化标识，具有重要的建筑人类学价值。
5. 国家治理与管理：记述反映了清初政府对这些族群的不同管理策略。对于“畲户”，通过“畲官”进行间接管理，收取象征性的“皮张”贡品。对于部分傜人，以“刀”为赋税标准。对于从广西调来的“狼人”，则纳入更直接的军事管理体系（征戍罗旁），承担守城、杂役等任务，并缴纳“刀税”，其“性颇驯畏法”的评价也反映了官方对其管控效果的满意。对“善傜”的不干预政策与对“桀骜难驯”者及“伪傜”的担忧，体现了统治者区分对待、维护稳定的治理思路。

总之，屈大均关于“畲人”的记述，虽在族群划分上可能与现代民族学分类不完全一致，且带有一定的时代局限和主观色彩，但它保存了清初粤桂地区多个山地族群的宝贵信息，涉及其生产生活、社会组织、文化习俗、地理分布、族群互动以及与国家政权的关系等多个维度，是研究华南民族史、地方史和社会变迁的重要史料。

关键词

畲人, 傜人, 瑶族, 僮人, 壮族, 狼人, 畲户, 莫傜, 善傜, 伪傜, 白衣山子, 盘姓, 蓝姓, 雷姓, 刀耕火耨, 巢居, 栏居, 干栏建筑, 澄海, 海丰, 兴宁, 归善, 潮州, 乐昌, 九峰山, 粤东, 粤西, 罗定, 东安, 西宁, 罗旁, 广西, 刀税, 皮张, 贡赋, 畲官, 峒首, 冚, 峒, 畲, 清代, 屈大均, 广东新语, 民族志, 族群关系, 岭南文化, 客户, 客家人