1
昔在顓頊，命南正重以司天，北正黎以司地。 唐虞之際，紹重黎之後，使復典之，至于夏商，故重黎氏世序天地。 其在周，程伯休甫其後也。 當周宣王時，失其守而為司馬氏。 司馬氏世典周史。 惠襄之閒，司馬氏去周適晉。 晉中軍隨會奔秦，而司馬氏入少梁。
In ancient times, under the reign of Emperor Zhuanxu, Chong was appointed Director of the South to govern the heavens, and Li was appointed Director of the North to govern the earth. During the age of Yao and Shun, the descendants of Chong and Li were continued in office and charged with these same responsibilities down through the Xia and Shang dynasties. Thus the Chongli clan presided over the affairs of heaven and earth through the generations. Under the Zhou dynasty, their line continued through Cheng Bo Xiufu. During the reign of King Xuan of Zhou, they lost their hereditary office and took the surname Sima. The Sima clan served as Zhou's chroniclers through the generations. Between the reigns of Kings Hui and Xiang, the Sima clan departed Zhou and moved to Jin. When Sui Hui, commander of Jin's central army, fled to Qin, the Sima clan settled in Shaoliang.
2
自司馬氏去周適晉，分散，或在衛，或在趙，或在秦。 其在衛者，相中山。 在趙者，以傳劍論顯，蒯聵其後也。 在秦者名錯，與張儀爭論，於是惠王使錯將伐蜀，遂拔，因而守之。 錯孫靳，事武安君白起。 而少梁更名曰夏陽。 靳與武安君阬趙長平軍，還而與之俱賜死杜郵，葬於華池。 靳孫昌，昌為秦主鐵官，當始皇之時。 蒯聵玄孫卬為武信君將而徇朝歌。 諸侯之相王，王卬於殷。 漢之伐楚，卬歸漢，以其地為河內郡。 昌生無澤，無澤為漢市長。 無澤生喜，喜為五大夫，卒，皆葬高門。 喜生談，談為太史公。
After leaving Zhou for Jin, the Sima clan dispersed — some to Wei, some to Zhao, some to Qin. Those in Wei served as chancellors of the state of Zhongshan. Those in Zhao gained renown through their treatises on swordsmanship. Kuai Kui was their descendant. The one in Qin was named Cuo. He clashed in debate with Zhang Yi, and King Hui sent Cuo to lead an army against Shu. He conquered it and was appointed its governor. Cuo's grandson Jin served under Lord Wu'an — the great general Bai Qi. Meanwhile, Shaoliang was renamed Xiayang. Jin took part with Lord Wu'an in the mass execution of Zhao's army at Changping. Upon their return, both were ordered to take their own lives at Duyou. Jin was buried at Huachi. Jin's grandson Chang served as Qin's chief iron official during the reign of the First Emperor. Kuai Kui's great-great-grandson Ang served as a general under Lord Wuxin and led a campaign through Zhaoge. When the feudal lords declared themselves kings, Ang was proclaimed King of Yin. When the Han attacked Chu, Ang surrendered to the Han side, and his territory was incorporated as the Commandery of Henei. Chang fathered Wuze, who served as a market overseer under the Han dynasty. Wuze fathered Xi, who attained the rank of Fifth-Rank Grandee. Upon their deaths, all were buried at Gaomen. Xi fathered Tan, who became the Grand Historian.
3
太史公學天官於唐都，受易於楊何，習道論於黃子。 太史公仕於建元元封之閒，愍學者之不達其意而師悖，乃論六家之要指曰：
The Grand Historian studied astronomy under Tang Du, received instruction in the Book of Changes from Yang He, and studied Daoist philosophy under Master Huang. The Grand Historian served in office between the Jianyuan and Yuanfeng eras. Distressed that scholars had failed to grasp the essential meaning of the various schools, and that their teachings had become confused, he set down a discussion of the key principles of the Six Schools:
4
易大傳：「天下一致而百慮，同歸而殊涂。」 夫陰陽、儒、墨、名、法、道德，此務為治者也，直所從言之異路，有省不省耳。 嘗竊觀陰陽之術，大祥而眾忌諱，使人拘而多所畏； 然其序四時之大順，不可失也。 儒者博而寡要，勞而少功，是以其事難盡從； 然其序君臣父子之禮，列夫婦長幼之別，不可易也。 墨者儉而難遵，是以其事不可遍循； 然其彊本節用，不可廢也。 法家嚴而少恩； 然其正君臣上下之分，不可改矣。 名家使人儉而善失真； 然其正名實，不可不察也。 道家使人精神專一，動合無形，贍足萬物。 其為術也，因陰陽之大順，采儒墨之善，撮名法之要，與時遷移，應物變化，立俗施事，無所不宜，指約而易操，事少而功多。 儒者則不然。 以為人主天下之儀表也，主倡而臣和，主先而臣隨。 如此則主勞而臣逸。 至於大道之要，去健羨，絀聰明，釋此而任術。 夫神大用則竭，形大勞則敝。 形神騷動，欲與天地長久，非所聞也。
The Great Commentary on the Changes says: 'All under heaven arrives at the same destination through a hundred different deliberations, and reaches the same goal by divergent paths.' The Yin-Yang, Confucian, Mohist, Logician, Legalist, and Daoist schools all strive for good governance. They merely differ in the paths by which they approach the subject — some more perceptive, others less so. I have ventured to observe the methods of the Yin-Yang school. They are laden with auspicious signs yet encumbered by countless taboos, leaving people hemmed in and fearful; yet their ordering of the great cycle of the four seasons is something that must not be lost. The Confucians are broad in scope but lack concision, laborious yet yielding little practical result. For this reason, it is difficult to follow their teachings in full; yet their ordering of the rites between ruler and minister, father and son, and their distinctions between husband and wife, elder and younger, cannot be altered. The Mohists are frugal, but their standards are difficult to maintain. For this reason, their teachings cannot be adopted in full; yet their emphasis on strengthening fundamentals and economizing expenditure must not be discarded. The Legalists are strict but lack compassion; yet their rectification of the distinctions between ruler and minister, superior and inferior, cannot be altered. The Logicians make people meticulous but prone to losing sight of substance; yet their rectification of names and realities must not be overlooked. The Daoists enable the spirit to become unified and concentrated, action to accord with the formless, and resources to sustain all creation. As a method, Daoism follows the great cycle of yin and yang, draws on the best of Confucianism and Mohism, extracts the essentials of the Logicians and Legalists, shifts with the times, responds to the transformation of things, and manages customs and affairs with nothing left unfitting. Its principles are concise and easy to practice, requiring little effort yet yielding great results. The Confucians, on the other hand, are quite different. They regard the ruler as the exemplar for all under heaven: the ruler initiates and the ministers harmonize; the ruler leads and the ministers follow. Under such a system, the ruler is exhausted while the ministers are at leisure. The essentials of the Great Way are these: abandon forceful striving and envy, set aside cleverness and keen intelligence, let go of these and rely on method. When the spirit is overexerted, it becomes exhausted; when the body is overworked, it breaks down. When body and spirit are both in turmoil, to hope to endure as long as heaven and earth is unheard of.
5
夫陰陽四時、八位、十二度、二十四節各有教令，順之者昌，逆之者不死則亡，未必然也，故曰「使人拘而多畏」。 夫春生夏長，秋收冬藏，此天道之大經也，弗順則無以為天下綱紀，故曰「四時之大順，不可失也」。
The Yin-Yang school teaches that the four seasons, eight positions, twelve degrees, and twenty-four solar terms each carry their own regulations: obey them and you prosper; defy them and you perish. But this is not necessarily so. Hence it is said they 'make people constrained and fearful.' That spring gives birth, summer nurtures growth, autumn gathers the harvest, and winter stores it away — this is the great constant of Heaven's Way. Without it, there is no foundation for governing the realm. Hence it is said: 'the great cycle of the four seasons must not be lost.'
6
夫儒者以六藝為法。 六藝經傳以千萬數，累世不能通其學，當年不能究其禮，故曰「博而寡要，勞而少功」。 若夫列君臣父子之禮，序夫婦長幼之別，雖百家弗能易也。
The Confucians take the Six Arts as their guiding standard. The classics and commentaries of the Six Arts number in the tens of thousands. Successive generations cannot master their learning, and a single lifetime cannot fathom all their rites. Hence it is said they are 'broad but lack concision, laborious yet yielding little result.' Yet when it comes to their ordering of the rites between ruler and minister, father and son, and the distinctions between husband and wife, elder and younger — not even a hundred rival schools could alter these.
7
墨者亦尚堯舜道，言其德行曰：「堂高三尺，土階三等，茅茨不翦，采椽不刮。 食土簋，啜土刑，糲粱之食，藜霍之羹。 夏日葛衣，冬日鹿裘。」 其送死，桐棺三寸，舉音不盡其哀。 教喪禮，必以此為萬民之率。 使天下法若此，則尊卑無別也。 夫世異時移，事業不必同，故曰「儉而難遵」。 要曰彊本節用，則人給家足之道也。 此墨子之所長，雖百長弗能廢也。
The Mohists also revere the Way of Yao and Shun, describing their virtuous conduct as follows: 'The hall stood only three chi high, the earthen steps had but three levels, the thatched roof was left untrimmed, and the oak rafters were left unplaned. They ate from earthenware bowls, drank from clay cups, subsisted on coarse millet, and supped on pigweed and bean-leaf broth. In summer they wore hemp cloth; in winter, deerskin.' For burial: a paulownia coffin three cun thick, and mourning cries that did not fully express their grief. They taught funeral rites, insisting that these be the standard for all the people. Were the entire realm made to follow such standards, all distinctions between noble and humble would be erased. The world changes and times shift; one's way of life need not remain the same. Hence it is said they are 'frugal but difficult to maintain.' In essence, strengthening fundamentals and economizing expenditure is the path to ensuring that every individual is provided for and every household self-sufficient. This is the enduring strength of Mozi — one that not even the combined strengths of a hundred schools could abolish.
8
法家不別親疏，不殊貴賤，一斷於法，則親親尊尊之恩絕矣。 可以行一時之計，而不可長用也，故曰「嚴而少恩」。 若尊主卑臣，明分職不得相踰越，雖百家弗能改也。
The Legalists draw no distinction between close and distant, noble and base. They judge everything by law alone, severing the bonds of affection between kin and the respect due to the honored. Such methods may serve as a temporary expedient, but they cannot be sustained. Hence it is said they are 'strict but lack compassion.' Yet when it comes to honoring the ruler and humbling the minister, and clearly demarcating duties so that none may overstep — not even a hundred rival schools could alter this.
9
名家苛察繳繞，使人不得反其意，專決於名而失人情，故曰「使人儉而善失真」。 若夫控名責實，參伍不失，此不可不察也。
The Logicians are harshly pedantic and circuitous, preventing people from grasping the original intent. They fixate on names and lose touch with human feeling. Hence it is said they 'make people meticulous but prone to losing substance.' Yet when it comes to aligning names with realities, cross-checking without error — this must not be neglected.
10
道家無為，又曰無不為，其實易行，其辭難知。 其術以虛無為本，以因循為用。 無成埶，無常形，故能究萬物之情。 不為物先，不為物後，故能為萬物主。 有法無法，因時為業； 有度無度，因物與合。 故曰「聖人不朽，時變是守。 虛者道之常也，因者君之綱」也。 群臣并至，使各自明也。 其實中其聲者謂之端，實不中其聲者謂之窾。 窾言不聽，姦乃不生，賢不肖自分，白黑乃形。 在所欲用耳，何事不成。 乃合大道，混混冥冥。 光燿天下，復反無名。 凡人所生者神也，所託者形也。 神大用則竭，形大勞則敝，形神離則死。 死者不可復生，離者不可復反，故聖人重之。 由是觀之，神者生之本也，形者生之具也。 不先定其神［形］，而曰「我有以治天下」，何由哉？
The Daoists advocate non-action, yet claim there is nothing they cannot accomplish. In practice their way is easy to follow, but in words it is difficult to grasp. Their method takes emptiness and nothingness as its foundation, and working with the natural course of things as its application. Having no fixed configuration and no constant form, it is able to fathom the nature of all things. It neither precedes things nor follows after them, and so it can be master of all things. Whether employing method or abandoning it, it acts in accordance with the demands of the moment; whether applying measure or discarding it, it adapts and merges with things as they arise. Therefore it is said: 'The sage does not cling to permanence; he holds fast to the changes of the times. Emptiness is the constant of the Way, and following the natural course is the ruler's guiding principle.' When all the ministers present themselves, each is made to reveal his true nature. When substance matches the claim, it is called 'upright.' When substance does not match the claim, it is called 'hollow.' When hollow words go unheeded, wickedness does not arise. The worthy and the unworthy reveal themselves, and right and wrong stand clearly defined. It depends only on what one chooses to employ. What affair could fail to be accomplished? This accords with the Great Way — vast, deep, and unfathomable. It illuminates all under heaven, then returns to the nameless. What gives life to a person is the spirit; what the spirit lodges in is the body. When the spirit is overexerted, it becomes exhausted. When the body is overworked, it breaks down. When body and spirit part ways, death follows. The dead cannot be brought back to life, nor can what has separated be reunited. The sage therefore treats this matter with the utmost gravity. Seen in this light, the spirit is the root of life, and the body is its vessel. If one does not first settle one's own spirit and body, yet claims to have the means to govern the realm — on what basis?
11
太史公既掌天官，不治民。 有子曰遷。
The Grand Historian was in charge of celestial affairs and did not administer the people. He had a son named Qian.
12
遷生龍門，耕牧河山之陽。 年十歲則誦古文。 二十而南游江、淮，上會稽，探禹穴，闚九疑，浮於沅、湘； 北涉汶、泗，講業齊、魯之都，觀孔子之遺風，鄉射鄒、嶧； 戹困鄱、薛、彭城，過梁、楚以歸。 於是遷仕為郎中，奉使西征巴、蜀以南，南略邛、笮、昆明，還報命。
Qian was born at Longmen. He grew up farming and herding on the sunny southern slopes of the river and the mountains. By the age of ten, he could recite the ancient texts. At twenty, he journeyed south to the Yangtze and the Huai, climbed Mount Kuaiji, explored the Cave of Yu, gazed upon the Nine Yi peaks, and drifted down the Yuan and Xiang rivers; to the north, he crossed the Wen and Si rivers, pursued his studies at the capitals of Qi and Lu, observed the lingering influence of Confucius, and took part in the archery ceremonies at Zou and Yi; he endured hardship at Po, Xue, and Pengcheng, then passed through Liang and Chu on his way home. Qian then entered government service as a Gentleman of the Palace. He was dispatched on a mission westward through Ba and Shu and the lands to their south, traversing Qiong, Zuo, and Kunming, before returning to report.
13
是歲天子始建漢家之封，而太史公留滯周南，不得與從事，故發憤且卒。 而子遷適使反，見父於河洛之閒。 太史公執遷手而泣曰：「余先周室之太史也。 自上世嘗顯功名於虞夏，典天官事。 後世中衰，絕於予乎？ 汝復為太史，則續吾祖矣。 今天子接千歲之統，封泰山，而余不得從行，是命也夫，命也夫！ 余死，汝必為太史； 為太史，無忘吾所欲論著矣。 且夫孝始於事親，中於事君，終於立身。 揚名於後世，以顯父母，此孝之大者。 夫天下稱誦周公，言其能論歌文武之德，宣周邵之風，達太王王季之思慮，爰及公劉，以尊后稷也。 幽厲之後，王道缺，禮樂衰，孔子修舊起廢，論詩書，作春秋，則學者至今則之。 自獲麟以來四百有餘歲，而諸侯相兼，史記放絕。 今漢興，海內一統，明主賢君忠臣死義之士，余為太史而弗論載，廢天下之史文，余甚懼焉，汝其念哉！」 遷俯首流涕曰：「小子不敏，請悉論先人所次舊聞，弗敢闕。」
That year the Son of Heaven performed the feng and shan sacrifices for the first time in the Han dynasty, but the Grand Historian was stranded south of Zhou and could not participate. Consumed by frustration and resentment, he fell ill and died. His son Qian happened to return from a mission just then, and found his father in the region between the Yellow River and the Luo. The Grand Historian grasped Qian's hand and wept. 'Our ancestors were Grand Historians of the Zhou court,' he said. From the earliest ages, they won renown in the service of Yu and Xia, presiding over the celestial office. In later generations our line has declined. Is it to end with me? If you become Grand Historian in your turn, you will carry forward the work of our forebears. Now the Son of Heaven has received the succession of a thousand years and performed the feng sacrifice at Mount Tai, yet I could not be there. This is fate! Fate! After I die, you must become the Grand Historian. As Grand Historian, never forget what I wished to discuss and compose. Filial piety begins with serving one's parents, continues in serving one's sovereign, and finds its fulfillment in establishing oneself. To make one's name known to future generations and thereby bring glory to one's parents — this is the highest expression of filial piety. All the realm praises and recites the Duke of Zhou, for he composed songs extolling the virtue of Kings Wen and Wu, proclaimed the legacy of the Dukes of Zhou and Shao, conveyed the aspirations of the Great King and King Ji, and traced the line back through Gongliu to honor Hou Ji. After Kings You and Li, the kingly Way fell into disrepair, and rites and music declined. Confucius restored what was old, revived what had been abandoned, expounded the Odes and the Documents, and composed the Spring and Autumn Annals. Scholars take him as their standard to this very day. More than four hundred years have passed since the capture of the unicorn. In that time the feudal lords have devoured one another, and the historical records have been scattered and lost. Now the Han has risen and the realm is unified. There have been enlightened sovereigns, worthy rulers, loyal ministers, and men who died for righteousness — yet I, as Grand Historian, have failed to record and discuss them. The historical writings of the realm have been allowed to perish. I am deeply afraid. You must take this to heart!' Qian bowed his head, tears streaming down his face, and replied: 'Though your unworthy son lacks ability, I beg leave to set forth in full the old traditions our forebears compiled. I shall not dare leave a single gap.'
14
卒三歲而遷為太史令，紬史記石室金匱之書。 五年而當太初元年，十一月甲子朔旦冬至，天歷始改，建於明堂，諸神受紀。
Three years after his father's death, Qian was appointed Grand Historian. He set about collecting and editing the historical documents preserved in the stone chambers and bronze coffers. Five years later came the first year of the Taichu era. The winter solstice fell on the first day of the eleventh month, a jiazi day. The celestial calendar was reformed, promulgated in the Bright Hall, and all the spirits received the new reckoning.
15
太史公曰：「先人有言：『自周公卒五百歲而有孔子。 孔子卒後至於今五百歲，有能紹明世，正易傳，繼春秋，本詩書禮樂之際？』 意在斯乎！ 意在斯乎！ 小子何敢讓焉。」
The Grand Historian said: 'My late father used to say: "Five hundred years after the death of the Duke of Zhou, Confucius appeared. Five hundred years have now passed since Confucius died. Will there be one who can carry forward this illustrious age, correct the traditions of the Changes, continue the Spring and Autumn Annals, and ground his work at the intersection of the Odes, the Documents, the Rites, and Music?" His meaning was clear! His meaning was unmistakable! How could I, his unworthy son, dare to decline this charge?'
16
上大夫壺遂曰：「昔孔子何為而作春秋哉？」 太史公曰：「余聞董生曰：『周道衰廢，孔子為魯司寇，諸侯害之，大夫壅之。 孔子知言之不用，道之不行也，是非二百四十二年之中，以為天下儀表，貶天子，退諸侯，討大夫，以達王事而已矣。』 子曰：『我欲載之空言，不如見之於行事之深切著明也。』 夫春秋，上明三王之道，下辨人事之紀，別嫌疑，明是非，定猶豫，善善惡惡，賢賢賤不肖，存亡國，繼絕世，補敝起廢，王道之大者也。 易著天地陰陽四時五行，故長於變； 禮經紀人倫，故長於行； 書記先王之事，故長於政； 詩記山川谿谷禽獸草木牝牡雌雄，故長於風； 樂樂所以立，故長於和； 春秋辯是非，故長於治人。 是故禮以節人，樂以發和，書以道事，詩以達意，易以道化，春秋以道義。 撥亂世反之正，莫近於春秋。 春秋文成數萬，其指數千。 萬物之散聚皆在春秋。 春秋之中，弒君三十六，亡國五十二，諸侯奔走不得保其社稷者不可勝數。 察其所以，皆失其本已。 故易曰『失之豪釐，差以千里』。 故曰『臣弒君，子弒父，非一旦一夕之故也，其漸久矣』。 故有國者不可以不知春秋，前有讒而弗見，後有賊而不知。 為人臣者不可以不知春秋，守經事而不知其宜，遭變事而不知其權。 為人君父而不通於春秋之義者，必蒙首惡之名。 為人臣子而不通於春秋之義者，必陷篡弒之誅，死罪之名。 其實皆以為善，為之不知其義，被之空言而不敢辭。 夫不通禮義之旨，至於君不君，臣不臣，父不父，子不子。 夫君不君則犯，臣不臣則誅，父不父則無道，子不子則不孝。 此四行者，天下之大過也。 以天下之大過予之，則受而弗敢辭。 故春秋者，禮義之大宗也。 夫禮禁未然之前，法施已然之後； 法之所為用者易見，而禮之所為禁者難知。」
The Senior Grandee Hu Sui asked: 'What was it that moved Confucius to compose the Spring and Autumn Annals?' The Grand Historian replied: 'I heard Master Dong say: "When the Way of Zhou declined and fell into ruin, Confucius was serving as Minister of Justice of Lu. The feudal lords resented him, and the grandees blocked him. Knowing his counsel would not be heeded and his Way would never prevail, Confucius rendered judgment on right and wrong across two hundred and forty-two years, establishing a standard for all under heaven — censuring the Son of Heaven, demoting feudal lords, calling grandees to account — all to fulfill the kingly enterprise." Confucius said: "Rather than setting down empty words, it is better to reveal the truth through actual events, where the lesson is more deeply felt and clearly illuminated." The Spring and Autumn Annals, from above, illuminate the Way of the Three Kings; from below, they discern the principles governing human affairs. They distinguish the doubtful, clarify right from wrong, settle the uncertain, commend the good and condemn the wicked, honor the worthy and despise the unworthy, preserve fallen states, continue severed bloodlines, and repair what is worn and revive what has been abandoned. This is the grandest expression of the kingly Way. The Changes sets forth heaven and earth, yin and yang, the four seasons and five phases. It therefore excels in illuminating transformation; the Rites orders the bonds of human relationships, and therefore excels in guiding conduct; the Documents records the affairs of the former kings, and therefore excels in governance; the Odes records mountains and rivers, valleys and streams, birds and beasts, plants and grasses, male and female. It therefore excels in conveying customs and sentiments; Music establishes the foundation of joy, and therefore excels in producing harmony; the Spring and Autumn Annals distinguishes right from wrong, and therefore excels in governing the people. And so the Rites regulates human conduct, Music gives expression to harmony, the Documents conveys affairs of state, the Odes communicates the people's sentiments, the Changes illuminates transformation, and the Spring and Autumn Annals sets forth righteousness. For setting a disordered age aright and restoring it to the correct path, nothing comes closer than the Spring and Autumn Annals. The text of the Spring and Autumn Annals runs to tens of thousands of characters, its guiding principles numbering in the thousands. The rise and fall of all things under heaven are contained within the Spring and Autumn Annals. Within the period covered by the Spring and Autumn Annals, thirty-six rulers were assassinated, fifty-two states perished, and the feudal lords who fled and failed to preserve their altars of state are beyond counting. Examine the causes, and in every case they had lost sight of the fundamentals. Hence the Changes says: 'An error of a hair's breadth leads astray by a thousand li.' And so it is said: 'When a minister assassinates his ruler, or a son his father, it is not the work of a single day — its roots have been growing for a long time.' Therefore a ruler must not fail to know the Spring and Autumn Annals, lest slander approach unseen from the front and treachery creep up unrecognized from behind. A minister must not fail to know the Spring and Autumn Annals, lest in managing routine affairs he not know what is fitting, and in facing crises he not know how to adapt. A ruler or father who does not grasp the principles of the Spring and Autumn Annals will inevitably bear the stigma of chief malefactor. A minister or son who does not grasp the principles of the Spring and Autumn Annals will inevitably fall into the punishment for usurpation and regicide, condemned in the name of a capital crime. In truth, all believe they are acting for the good, yet they act without understanding the principles behind their deeds, bound by empty formulations they dare not reject. Without understanding the essence of ritual and righteousness, matters reach the point where a ruler fails to be a ruler, a minister fails to be a minister, a father fails to be a father, and a son fails to be a son. When a ruler fails as a ruler, his authority is violated. When a minister fails as a minister, he faces punishment. When a father fails as a father, he loses the Way. When a son fails as a son, he is unfilial. These four transgressions are the gravest offenses under heaven. When charged with the greatest offenses under heaven, one must accept the condemnation and cannot refuse. The Spring and Autumn Annals is therefore the great repository of ritual and righteousness. Ritual prevents offenses before they occur; law punishes after the fact. The workings of law through enforcement are easy to see; the workings of ritual through prevention are difficult to perceive.'
17
壺遂曰：「孔子之時，上無明君，下不得任用，故作春秋，垂空文以斷禮義，當一王之法。 今夫子上遇明天子，下得守職，萬事既具，咸各序其宜，夫子所論，欲以何明？」
Hu Sui replied: 'In Confucius's time, there was no enlightened sovereign above, and below he was denied office. And so he composed the Spring and Autumn Annals, bequeathing his written judgments on ritual and righteousness to serve as the code of a true king. Now, sir, you serve an enlightened Son of Heaven above, and hold your office below. All affairs of state are already in order, each properly arranged. What, then, do you seek to illuminate through your work?'
18
太史公曰：「唯唯，否否，不然。 余聞之先人曰：『伏羲至純厚，作易八卦。 堯舜之盛，尚書載之，禮樂作焉。 湯武之隆，詩人歌之。 春秋采善貶惡，推三代之德，褒周室，非獨刺譏而已也。』 漢興以來，至明天子，獲符瑞，封禪，改正朔，易服色，受命於穆清，澤流罔極，海外殊俗，重譯款塞，請來獻見者，不可勝道。 臣下百官力誦聖德，猶不能宣盡其意。 且士賢能而不用，有國者之恥； 主上明聖而德不布聞，有司之過也。 且余嘗掌其官，廢明聖盛德不載，滅功臣世家賢大夫之業不述，墮先人所言，罪莫大焉。 余所謂述故事，整齊其世傳，非所謂作也，而君比之於春秋，謬矣。」
The Grand Historian replied: 'Yes, yes — no, no. It is not as you say. I heard my late father say: "Fuxi, a man of the utmost purity and depth, created the eight trigrams of the Changes. The glory of Yao and Shun is set down in the Documents, and from their age rites and music arose. The greatness of Tang and Wu was celebrated in the songs of the poets. The Spring and Autumn Annals commends the good and condemns the evil, carries forward the virtue of the Three Dynasties, and extols the house of Zhou. It is not merely a work of criticism and satire." Since the founding of the Han, down to the present enlightened Son of Heaven, auspicious omens have been received, the feng and shan sacrifices performed, the calendar reformed, and the ceremonial colors changed. The Mandate has been received in solemn purity, and the imperial bounty flows without limit. Peoples of exotic customs from beyond the seas, communicating through layers of interpreters, knock at the frontier passes seeking to present tribute — they are too many to count. The ministers and officials have labored to extol the sovereign's sagely virtue, yet cannot fully convey its scope. Moreover, when worthy and capable men go unused, it is a disgrace to the ruler; when the sovereign is enlightened and sagely yet his virtue goes unheralded, the fault lies with his officials. I myself have held this office. To let the brilliant virtue of the enlightened sovereign go unrecorded, to leave the achievements of meritorious ministers, great families, and worthy grandees undescribed, to let my forebears' charge fall into oblivion — no crime could be greater. What I call 'narrating past events and putting the inherited traditions in order' is not what one calls 'composing' an original work. To compare it with the Spring and Autumn Annals is a mistake.'
19
於是論次其文。 七年而太史公遭李陵之禍，幽於縲紲。 乃喟然而嘆曰：「是余之罪也夫！ 是余之罪也夫！ 身毀不用矣。」 退而深惟曰：「夫詩書隱約者，欲遂其志之思也。 昔西伯拘羑里，演周易； 孔子戹陳蔡，作春秋； 屈原放逐，著離騷； 左丘失明，厥有國語； 孫子臏腳，而論兵法； 不韋遷蜀，世傳呂覽； 韓非囚秦，說難、孤憤； 詩三百篇，大抵賢聖發憤之所為作也。 此人皆意有所郁結，不得通其道也，故述往事，思來者。」 於是卒述陶唐以來，至于麟止，自黃帝始。
And so he set about arranging and ordering his writings. Seven years later, the Grand Historian was caught up in the Li Ling affair and was thrown into prison in chains. He heaved a deep sigh and cried: 'This is my own doing! This is my own doing! My body is ruined. I am of no further use.' He withdrew into deep reflection and said: 'The authors of the Odes and the Documents who expressed themselves in veiled and restrained language did so to fulfill the aspirations burning within them. In ancient times, the Earl of the West was imprisoned at Youli, and there he elaborated the Changes of Zhou; Confucius was besieged between Chen and Cai, and composed the Spring and Autumn Annals; Qu Yuan was driven into exile and wrote the Li Sao; Zuo Qiu lost his sight, and from that loss came the Discourses of the States; Sun Bin had his kneecaps removed, yet he composed his treatise on the art of war; Lü Buwei was exiled to Shu, and the Lüshi Chunqiu has been handed down through the ages; Han Fei was imprisoned in Qin, and there he wrote 'The Difficulty of Persuasion' and 'The Solitary Man's Indignation'; the three hundred poems of the Odes were, for the most part, works born of the anguish of sages and worthy men. Every one of these men had thoughts pent up within, unable to find expression through their intended path. And so they narrated the events of the past, with their thoughts directed toward future generations.' And so at last he completed his narrative from the age of Yao onward, down to the capture of the unicorn, beginning with the Yellow Emperor.
20
維昔黃帝，法天則地，四聖遵序，各成法度； 唐堯遜位，虞舜不台； 厥美帝功，萬世載之。 作五帝本紀第一。
In ancient times the Yellow Emperor modeled himself on heaven and patterned himself on earth. The four sages who followed each established institutions of his own; Yao of Tang abdicated the throne, and Shun of Yu did not presume to claim it lightly; the splendor of their imperial achievements has been recorded for ten thousand generations. And so I composed the Annals of the Five Emperors as the first chapter.
21
維禹之功，九州攸同，光唐虞際，德流苗裔； 夏桀淫驕，乃放鳴條。 作夏本紀第二。
Through Yu's achievements, the Nine Provinces were brought into harmony, the glory of the Yao and Shun era was illuminated, and his virtue flowed down through his descendants; Jie of Xia was dissolute and arrogant, and so he was driven out at Mingtiao. And so I composed the Annals of Xia as the second chapter.
22
維契作商，爰及成湯； 太甲居桐，德盛阿衡； 武丁得說，乃稱高宗； 帝辛湛湎，諸侯不享。 作殷本紀第三。
Xie founded the line of Shang, a line extending down to Cheng Tang; Tai Jia was sent to Tong, and the virtue of the Grand Steward Yi Yin flourished; Wu Ding found Fu Yue, and earned the posthumous title Gao Zong; Emperor Xin sank into drunken excess, and the feudal lords ceased to offer tribute. And so I composed the Annals of Yin as the third chapter.
23
維棄作稷，德盛西伯； 武王牧野，實撫天下； 幽厲昏亂，既喪酆鎬； 陵遲至赧； 洛邑不祀。 作周本紀第四。
Qi became Lord of Millet, and virtue reached its height in the Earl of the West; King Wu triumphed at Muye and brought peace to all under heaven; Kings You and Li brought darkness and disorder, and Feng and Hao were lost; the decline dragged on until King Nan; and at Luoyi the sacrifices ceased. And so I composed the Annals of Zhou as the fourth chapter.
24
維秦之先，伯翳佐禹； 穆公思義，悼豪之旅； 以人為殉，詩歌黃鳥； 昭襄業帝。 作秦本紀第五。
The ancestors of Qin trace back to Bo Yi, who assisted Yu; Duke Mu aspired to righteousness, yet grieved over his disastrous campaign; he buried living men as sacrificial companions, and the poem 'Yellow Bird' was sung in lament; Kings Zhao and Xiang laid the foundations for empire. And so I composed the Annals of Qin as the fifth chapter.
25
始皇既立，并兼六國，銷鋒鑄鐻，維偃干革，尊號稱帝，矜武任力； 二世受運，子嬰降虜。 作始皇本紀第六。
Once the First Emperor was established, he annexed the six states, melted down weapons to cast bell frames, laid aside shields and armor, assumed the exalted title of Emperor, and gloried in martial force; the Second Emperor inherited the dynasty's fate, and Ziying surrendered in captivity. And so I composed the Annals of the First Emperor as the sixth chapter.
26
秦失其道，豪桀并擾； 項梁業之，子羽接之； 殺慶救趙，諸侯立之； 誅嬰背懷，天下非之。 作項羽本紀第七。
When Qin lost the Way, heroes and bold men rose together in revolt; Xiang Liang laid the foundations, and Xiang Yu carried the enterprise forward; he slew the Qin commander, rescued Zhao, and the feudal lords elevated him; but he executed Ziying and betrayed King Huai, and all under heaven condemned him. And so I composed the Annals of Xiang Yu as the seventh chapter.
27
子羽暴虐，漢行功德； 憤發蜀漢，還定三秦； 誅籍業帝，天下惟寧，改制易俗。 作高祖本紀第八。
Xiang Yu was cruel and tyrannical, while the founder of Han practiced virtue and merit; rising in fury from Shu and Han, he returned and pacified the Three Qin; he destroyed Xiang Ji and established the empire. All under heaven was brought to peace, and institutions and customs were reformed. And so I composed the Annals of Gaozu as the eighth chapter.
28
惠之早霣，諸呂不台； 崇彊祿、產，諸侯謀之； 殺隱幽友，大臣洞疑，遂及宗禍。 作呂太后本紀第九。
Emperor Hui died young, and the Lü clan overstepped all bounds; they elevated Lü Lu and Lü Chan to power, and the feudal lords plotted against them; they murdered in secret and imprisoned allies. The great ministers were seized with suspicion, and calamity engulfed the entire clan. And so I composed the Annals of Empress Dowager Lü as the ninth chapter.
29
漢既初興，繼嗣不明，迎王踐祚，天下歸心； 蠲除肉刑，開通關梁，廣恩博施，厥稱太宗。 作孝文本紀第十。
After the Han first arose and the succession was uncertain, a king was welcomed to the throne, and all hearts under heaven turned toward him; he abolished mutilating punishments, opened the passes and bridges, extended grace widely and bestowed bounty generously, earning the temple name Taizong. And so I composed the Annals of Emperor Wen as the tenth chapter.
30
諸侯驕恣，吳首為亂，京師行誅，七國伏辜，天下翕然，大安殷富。 作孝景本紀第十一。
The feudal lords grew arrogant and defiant. Wu was the first to rebel. The capital struck back, and the Seven Kingdoms were brought to justice. The realm settled into profound peace and abundant prosperity. And so I composed the Annals of Emperor Jing as the eleventh chapter.
31
漢興五世，隆在建元，外攘夷狄，內修法度，封禪，改正朔，易服色。 作今上本紀第十二。
In the fifth generation of the Han, greatness reached its peak in the Jianyuan era. Abroad, the barbarians were driven back; at home, laws and institutions were perfected. The feng and shan sacrifices were performed, the calendar reformed, and the ceremonial colors changed. And so I composed the Annals of the Present Emperor as the twelfth chapter.
32
維三代尚矣，年紀不可考，蓋取之譜牒舊聞，本于茲，於是略推，作三代世表第一。
The Three Dynasties lie so far back in antiquity that their chronology cannot be verified. Drawing upon genealogical records and old traditions as my basis, I made rough calculations and composed the Chronological Table of the Three Dynasties as the first table.
33
幽厲之後，周室衰微，諸侯專政，春秋有所不紀； 而譜牒經略，五霸更盛衰，欲睹周世相先後之意，作十二諸侯年表第二。
After Kings You and Li, the Zhou court declined, the feudal lords governed independently, and the Spring and Autumn Annals left certain matters unrecorded; yet the genealogies and annals, with the Five Hegemons rising and falling in succession — wishing to display the order and succession of the Zhou age, I composed the Chronological Table of the Twelve Feudal Lords as the second table.
34
春秋之後，陪臣秉政，彊國相王； 以至于秦，卒并諸夏，滅封地，擅其號。 作六國年表第三。
After the Spring and Autumn period, subordinate ministers seized the reins of power, and the great states proclaimed one another kings; until at last Qin annexed all the Xia states, abolished the fiefs, and seized the imperial title for itself. And so I composed the Chronological Table of the Six States as the third table.
35
秦既暴虐，楚人發難，項氏遂亂，漢乃扶義征伐； 八年之閒，天下三嬗，事繁變眾，故詳著秦楚之際月表第四。
After Qin descended into tyranny, the people of Chu rose in revolt, the Xiang clan brought turmoil, and the Han took up the banner of righteousness in its campaigns; In the span of eight years, the realm changed hands three times amid a profusion of events and transformations. And so I set down in detail the Monthly Table of the Qin-Chu Interregnum as the fourth table.
36
漢興已來，至于太初百年，諸侯廢立分削，譜紀不明，有司靡踵，彊弱之原云以世。 作漢興已來諸侯年表第五。
In the century from the rise of the Han to the Taichu era, feudal lords were deposed and installed, their domains divided and diminished. The genealogical records grew unclear, officials failed to maintain them, and the fortunes of the strong and weak shifted with each generation. And so I composed the Chronological Table of the Feudal Lords since the Rise of the Han as the fifth table.
37
維高祖元功，輔臣股肱，剖符而爵，澤流苗裔，忘其昭穆，或殺身隕國。 作高祖功臣侯者年表第六。
The original achievements of Gaozu depended on his assistant ministers, who were his very arms and legs. They split tallies to receive noble rank, and the imperial bounty flowed down to their descendants. Some forgot the order of their ancestral lineage; others lost their lives and their domains. And so I composed the Chronological Table of Meritorious Ministers Ennobled by Gaozu as the sixth table.
38
惠景之閒，維申功臣宗屬爵邑，作惠景閒侯者年表第七。
Between the reigns of Emperors Hui and Jing, additional meritorious ministers and imperial kinsmen were granted ranks and fiefs. And so I composed the Chronological Table of Marquises of the Hui-Jing Era as the seventh table.
39
北討彊胡，南誅勁越，征伐夷蠻，武功爰列。 作建元以來侯者年表第八。
The mighty Hu were attacked in the north, the powerful Yue chastised in the south, and campaigns launched against the barbarian peoples on every frontier. Martial achievements were thus set forth in order. And so I composed the Chronological Table of Marquises since the Jianyuan Era as the eighth table.
40
諸侯既彊，七國為從，子弟眾多，無爵封邑，推恩行義，其埶銷弱，德歸京師。 作王子侯者年表第九。
When the feudal lords had grown powerful and the Seven Kingdoms conspired together, the princes had many sons and brothers but no ranks or fiefs to give them. The 'extending grace' policy was enacted in the name of righteousness, gradually weakening the lords' power and returning authority to the capital. And so I composed the Chronological Table of Royal Sons Ennobled as Marquises as the ninth table.
41
國有賢相良將，民之師表也。 維見漢興以來將相名臣年表，賢者記其治，不賢者彰其事。 作漢興以來將相名臣年表第十。
When a state has worthy chancellors and able generals, they serve as models and exemplars for the people. In examining the table of generals, chancellors, and famous ministers since the rise of the Han, the worthy are recorded for their good governance, and the unworthy have their deeds laid bare. And so I composed the Chronological Table of Generals, Chancellors, and Famous Ministers since the Rise of the Han as the tenth table.
42
維三代之禮，所損益各殊務，然要以近性情，通王道，故禮因人質為之節文，略協古今之變。 作禮書第一。
The rites of the Three Dynasties each added and subtracted differently according to circumstances, yet all sought to accord with human nature and realize the kingly Way. Ritual therefore adapts its forms and regulations to the substance of human nature, broadly harmonizing with the changes of past and present. And so I composed the Treatise on Ritual as the first treatise.
43
樂者，所以移風易俗也。 自雅頌聲興，則已好鄭衛之音，鄭衛之音所從來久矣。 人情之所感，遠俗則懷。 比樂書以述來古，作樂書第二。
Music is the means by which customs and habits are transformed. Even after the elegant Ya and Song odes arose, people still preferred the music of Zheng and Wei — and that music has a long history. What stirs human feeling is this: the farther one is from home customs, the deeper the longing. Arranging the sources on music to narrate its transmission from antiquity, I composed the Treatise on Music as the second treatise.
44
非兵不彊，非德不昌，黃帝、湯、武以興，桀、紂、二世以崩，可不慎歟？ 司馬法所從來尚矣，太公、孫、吳、王子能紹而明之，切近世，極人變。 作律書第三。
Without military force, no state can be strong; without virtue, none can flourish. The Yellow Emperor, Tang, and Wu rose through both, while Jie, Zhou, and the Second Emperor fell for want of them. Must one not exercise the utmost caution? The Sima Methods of War have ancient origins. The Grand Duke, Sunzi, Wu Qi, and Prince Cheng carried them forward and elucidated them, making them relevant to the modern age and exploring the full range of human adaptation. And so I composed the Treatise on the Pitch-Pipes as the third treatise.
45
律居陰而治陽，歷居陽而治陰，律歷更相治，閒不容翲忽。 五家之文怫異，維太初之元論。 作歷書第四。
The pitch-pipes reside in yin yet govern yang; the calendar resides in yang yet governs yin. The two govern each other in turn, admitting not the slightest discrepancy. The writings of the five schools were contradictory and confused. Only the fundamental principles of the Taichu reform prevail. And so I composed the Treatise on the Calendar as the fourth treatise.
46
星氣之書，多雜禨祥，不經； 推其文，考其應，不殊。 比集論其行事，驗于軌度以次，作天官書第五。
The writings on stars and vapors are largely mixed up with omens and portents, straying from canonical authority; yet when one traces their texts and examines their correspondences, they prove consistent. Compiling discussions of their practical application, verifying them against orbital measurements, and arranging them in order, I composed the Treatise on the Celestial Offices as the fifth treatise.
47
受命而王，封禪之符罕用，用則萬靈罔不禋祀。 追本諸神名山大川禮，作封禪書第六。
When a ruler receives the Mandate and becomes king, the feng and shan sacrifices are performed only on the rarest occasions; yet when they are, every spirit receives solemn worship. Tracing the origins of the rites for the spirits, the famous mountains, and the great rivers, I composed the Treatise on the Feng and Shan Sacrifices as the sixth treatise.
48
維禹浚川，九州攸寧； 爰及宣防，決瀆通溝。 作河渠書第七。
Yu dredged the rivers, and the Nine Provinces were brought to peace; extending to the work of flood prevention — breaching channels and connecting waterways. And so I composed the Treatise on Rivers and Canals as the seventh treatise.
49
維幣之行，以通農商； 其極則玩巧，并兼茲殖，爭於機利，去本趨末。 作平準書以觀事變，第八。
Currency circulates in order to connect agriculture and commerce; taken to extremes, people grow obsessed with cleverness, swallow up rivals to multiply their wealth, compete for opportunistic profit, and abandon the fundamental to chase the secondary. And so I composed the Treatise on the Balanced Standard to observe the unfolding of affairs, as the eighth treatise.
50
太伯避歷，江蠻是適； 文武攸興，古公王跡。 闔廬弒僚，賓服荊楚； 夫差克齊，子胥鴟夷； 信嚭親越，吳國既滅。 嘉伯之讓，作吳世家第一。
Taibo yielded the succession and went to live among the barbarians south of the Yangtze; the rise of Kings Wen and Wu traces back to the legacy of Gugong Danfu. Helü assassinated Liao and forced Chu into submission; Fuchai triumphed over Qi, yet Wu Zixu was put in a leather sack and thrown into the river; Bo Pi was trusted despite his treacherous closeness to Yue, and the state of Wu was destroyed. In admiration of Taibo's act of yielding, I composed the Hereditary House of Wu as the first hereditary house.
51
申、呂肖矣，尚父側微，卒歸西伯，文武是師； 功冠群公，繆權于幽； 番番黃髪，爰饗營丘。 不背柯盟，桓公以昌，九合諸侯，霸功顯彰。 田闞爭寵，姜姓解亡。 嘉父之謀，作齊太公世家第二。
The clans of Shen and Lü had long since declined. The Revered Father dwelt in obscurity, yet in the end he found his way to the Earl of the West and became the teacher of Kings Wen and Wu; his merit crowned that of all the lords, and he wielded his authority shrewdly from the shadows; in his distinguished old age, he was granted Yingqiu as his domain. He honored the covenant at Ke, and Duke Huan prospered. He convened the feudal lords nine times, and his hegemonic glory shone for all to see. The Tian and Kan clans vied for power, and the house of Jiang was destroyed. In admiration of the Grand Duke's stratagems, I composed the Hereditary House of the Grand Duke of Qi as the second hereditary house.
52
依之違之，周公綏之； 憤發文德，天下和之； 輔翼成王，諸侯宗周。 隱桓之際，是獨何哉？ 三桓爭彊，魯乃不昌。 嘉旦金縢，作周公世家第三。
Whether they obeyed or defied, the Duke of Zhou brought them to peace; rising with passionate determination, he cultivated civil virtue, and all under heaven was brought into harmony; he sheltered and guided King Cheng, and the feudal lords acknowledged Zhou as their sovereign. In the time of Dukes Yin and Huan — what brought about Lu's troubles? The Three Huan vied for dominance, and Lu ceased to prosper. In admiration of the Duke of Zhou and the Metal-Bound Coffer, I composed the Hereditary House of the Duke of Zhou as the third hereditary house.
53
武王克紂，天下未協而崩。 成王既幼，管蔡疑之，淮夷叛之，於是召公率德，安集王室，以寧東土。 燕（易）［噲］之禪，乃成禍亂。 嘉甘棠之詩，作燕世家第四。
King Wu conquered Zhou of Shang, but died before the realm was fully consolidated. King Cheng was still a child. Guan and Cai harbored suspicions, and the Huai Yi rebelled. The Duke of Shao then led with virtue, stabilized the royal house, and pacified the eastern territories. King Kuai of Yan's ill-conceived abdication brought calamity and turmoil. In admiration of the poem 'Sweet Pear,' I composed the Hereditary House of Yan as the fourth hereditary house.
54
管蔡相武庚，將寧舊商； 及旦攝政，二叔不饗； 殺鮮放度，周公為盟； 大任十子，周以宗彊。 嘉仲悔過，作管蔡世家第五。
Guan and Cai assisted Wu Geng, hoping to bring peace to the former Shang territories; but when the Duke of Zhou assumed the regency, the two uncles refused to submit; Guan Shu was killed and Cai Shu exiled; the Duke of Zhou restored order through his covenant; Tai Ren bore ten sons, and through this great clan the house of Zhou grew powerful. In admiration of Cai Zhong's repentance, I composed the Hereditary House of Guan and Cai as the fifth hereditary house.
55
王后不絕，舜禹是說； 維德休明，苗裔蒙烈。 百世享祀，爰周陳杞，楚實滅之。 齊田既起，舜何人哉？ 作陳杞世家第六。
The royal line was never broken — as Shun and Yu themselves affirmed; when virtue shone splendidly, their descendants basked in its glory. For a hundred generations they received sacrificial offerings — through the Zhou down to the states of Chen and Qi, until Chu finally destroyed them. And after the Tian clan of Qi arose — what manner of man, in the end, was Shun? And so I composed the Hereditary House of Chen and Qi as the sixth hereditary house.
56
收殷餘民，叔封始邑，申以商亂，酒材是告，及朔之生，衛頃不寧； 南子惡蒯聵，子父易名。 周德卑微，戰國既彊，衛以小弱，角獨後亡。 喜彼康誥，作衛世家第七。
The remnant population of Yin was gathered, and the uncle Kang Shu founded the first settlement. The proclamation cited the disorders of the Shang and warned against drink. When Shuo was born, the state of Wei was thrown into turmoil; Nanzi detested Kuai Kui, and father and son found their roles reversed. When Zhou's virtue had waned and the Warring States had risen to power, Wei, small and weak though it was, was the very last to perish. Moved by the 'Announcement to Kang,' I composed the Hereditary House of Wei as the seventh hereditary house.
57
嗟箕子乎！ 嗟箕子乎！ 正言不用，乃反為奴。 武庚既死，周封微子。 襄公傷於泓，君子孰稱。 景公謙德，熒惑退行。 剔成暴虐，宋乃滅亡。 喜微子問太師，作宋世家第八。
Alas for Jizi! Alas, Jizi! His honest counsel was rejected, and he was reduced to a slave. After Wu Geng's death, the Zhou enfeoffed Weizi. Duke Xiang was wounded at the Hong River battle, and gentlemen praised his chivalry. Duke Jing practiced humble virtue, and the planet Mars retreated in its course. Ti Cheng was cruel and tyrannical, and the state of Song perished. Moved by Weizi's appeal to the Grand Tutor, I composed the Hereditary House of Song as the eighth hereditary house.
58
武王既崩，叔虞邑唐。 君子譏名，卒滅武公。 驪姬之愛，亂者五世； 重耳不得意，乃能成霸。 六卿專權，晉國以秏。 嘉文公錫珪鬯，作晉世家第九。
After King Wu's death, Shu Yu was granted the fief of Tang. The gentleman criticized the ill-chosen name, and ultimately the line of Duke Wu was extinguished. The infatuation with Lady Li brought five generations of turmoil; Chong'er was denied his rightful place, and from that denial achieved hegemony. The Six Ministers seized power, and the state of Jin was drained away. In admiration of Duke Wen, who was bestowed the jade scepter and sacrificial wine, I composed the Hereditary House of Jin as the ninth hereditary house.
59
重黎業之，吳回接之； 殷之季世，粥子牒之。 周用熊繹，熊渠是續。 莊王之賢，乃復國陳； 既赦鄭伯，班師華元。 懷王客死，蘭咎屈原； 好諛信讒，楚并於秦。 嘉莊王之義，作楚世家第十。
Chongli began the enterprise, and Wu Hui carried it forward; in the last days of the Yin, the line was continued through the sons of Yuxiong. Under the Zhou, Xiong Yi was enfeoffed, and Xiong Qu carried the line forward. Through King Zhuang's virtue, the state of Chen was restored; He pardoned the Earl of Zheng and withdrew his army; Hua Yuan served as mediator. King Huai died in captivity abroad, and Zilan placed the blame on Qu Yuan; by favoring flattery and heeding slander, Chu was swallowed up by Qin. In admiration of King Zhuang's righteousness, I composed the Hereditary House of Chu as the tenth hereditary house.
60
少康之子，實賓南海，文身斷發，黿鱓與處，既守封禺，奉禹之祀。 句踐困彼，乃用種、蠡。 嘉句踐夷蠻能修其德，滅彊吳以尊周室，作越王句踐世家第十一。
The son of Shao Kang traveled to the southern seas, tattooing his body and cutting his hair, dwelling among turtles and crocodiles. He guarded the fief of Fengyu and maintained the sacrifices to Yu. When Goujian was besieged, he turned to Wen Zhong and Fan Li for aid. In admiration of Goujian — a barbarian chieftain who cultivated his virtue, destroyed mighty Wu, and honored the Zhou court — I composed the Hereditary House of King Goujian of Yue as the eleventh hereditary house.
61
桓公之東，太史是庸。 及侵周禾，王人是議。 祭仲要盟，鄭久不昌。 子產之仁，紹世稱賢。 三晉侵伐，鄭納於韓。 嘉厲公納惠王，作鄭世家第十二。
When Duke Huan moved east, the Grand Historian was among his retinue. When Zheng seized Zhou's grain, the king's men remonstrated. Zhai Zhong coerced an oath, and Zheng failed to prosper for a long time. The benevolence of Zi Chan has been praised by succeeding generations as the mark of a true worthy. The Three Jin states invaded, and Zheng was absorbed into Han. In admiration of Duke Li's reception of King Hui, I composed the Hereditary House of Zheng as the twelfth hereditary house.
62
維驥騄耳，乃章造父。 趙夙事獻，衰續厥緒。 佐文尊王，卒為晉輔。 襄子困辱，乃禽智伯。 主父生縛，餓死探爵。 王遷辟淫，良將是斥。 嘉鞅討周亂，作趙世家第十三。
The steeds Ji and Lu'er brought fame to Zao Fu. Zhao Su served Duke Xian, and Zhao Cui carried on the family's legacy. He aided Duke Wen in honoring the Zhou king and became a pillar of Jin. Lord Xiang was beset and humiliated, yet in the end captured Zhi Bo. The Master Father was seized alive and starved to death, reduced to searching for sparrows' eggs. King Qian was dissolute and dismissed his ablest generals. In admiration of Zhao Yang's suppression of disorder in the Zhou court, I composed the Hereditary House of Zhao as the thirteenth hereditary house.
63
畢萬爵魏，卜人知之。 及絳戮干，戎翟和之。 文侯慕義，子夏師之。 惠王自矜，齊秦攻之。 既疑信陵，諸侯罷之。 卒亡大梁，王假廝之。 嘉武佐晉文申霸道，作魏世家第十四。
Bi Wan was granted the fief of Wei, as the diviners had foreseen. When the sentence at Jiang was carried out, the Rong and Di were brought to terms. Marquis Wen aspired to righteousness and took Zixia as his teacher. King Hui grew vainglorious, and Qi and Qin turned against him. Once Lord Xinling fell under suspicion, the feudal lords withdrew their support. In the end Daliang was lost, and King Jia was taken captive. In admiration of how Wu aided Duke Wen of Jin in forging the path of hegemony, I composed the Hereditary House of Wei as the fourteenth hereditary house.
64
韓厥陰德，趙武攸興。 紹絕立廢，晉人宗之。 昭侯顯列，申子庸之。 疑非不信，秦人襲之。 嘉厥輔晉匡周天子之賦，作韓世家第十五。
The hidden virtue of Han Jue enabled Zhao Wu to flourish. He restored what had been severed and established what had been cast aside; the people of Jin honored him. Marquis Zhao rose to prominence, with Shen Buhai serving as his chief minister. The Qin doubted Han Fei and refused to trust him, then attacked the state of Han. In admiration of how Han aided Jin and rectified the tributes owed to the Zhou Son of Heaven, I composed the Hereditary House of Han as the fifteenth hereditary house.
65
完子避難，適齊為援，陰施五世，齊人歌之。 成子得政，田和為侯。 王建動心，乃遷于共。 嘉威、宣能撥濁世而獨宗周，作田敬仲完世家第十六。
The son of Wan fled disaster and took refuge in Qi. The family bestowed quiet favors for five generations, and the people of Qi celebrated them in song. Lord Cheng seized the reins of government, and Tian He became a marquis. King Jian lost his nerve and was exiled to Gong. In admiration of how Kings Wei and Xuan rose above a corrupt age to alone honor the Zhou court, I composed the Hereditary House of Tian Jing Zhongwan as the sixteenth hereditary house.
66
周室既衰，諸侯恣行。 仲尼悼禮廢樂崩，追修經術，以達王道，匡亂世反之於正，見其文辭，為天下制儀法，垂六藝之統紀於後世。 作孔子世家第十七。
After the Zhou court declined, the feudal lords acted without restraint. Confucius mourned the abandonment of rites and the collapse of music. He restored the classical arts to realize the kingly Way, setting a disordered age aright and returning it to the correct path. Through his writings and discourses, he established models and standards for all under heaven, bequeathing the guiding principles of the Six Arts to posterity. And so I composed the Hereditary House of Confucius as the seventeenth hereditary house.
67
桀、紂失其道而湯、武作，周失其道而春秋作。 秦失其政，而陳涉發跡，諸侯作難，風起雲蒸，卒亡秦族。 天下之端，自涉發難。 作陳涉世家第十八。
When Jie and Zhou lost the Way, Tang and Wu arose. When the Zhou lost the Way, the Spring and Autumn Annals was composed. When Qin lost its grip on governance, Chen She rose up. The feudal lords rebelled, rising like a wind and surging like clouds, and ultimately destroyed the house of Qin. The turning point for all under heaven began when Chen She raised the standard of revolt. And so I composed the Hereditary House of Chen She as the eighteenth hereditary house.
68
成皋之臺，薄氏始基。 詘意適代，厥崇諸竇。 栗姬偩貴，王氏乃遂。 陳後太驕，卒尊子夫。 嘉夫德若斯，作外戚世家十九。
At the terrace of Chenggao, the Bo clan first established its foundations. With their ambitions curbed, they moved to Dai, and the Dou branches rose to prominence. Lady Li presumed upon her noble position, and the Wang clan seized its chance to rise. Empress Chen grew too arrogant, and in the end Lady Wei Zifu was elevated in her place. Reflecting on how virtue manifests in such ways, I composed the Hereditary House of Imperial Relatives by Marriage as the nineteenth hereditary house.
69
漢既譎謀，禽信於陳； 越荊剽輕，乃封弟交為楚王，爰都彭城，以彊淮泗，為漢宗藩。 戊溺於邪，禮復紹之。 嘉游輔祖，作楚元王世家二十。
After the Han used cunning stratagems to capture Han Xin at Chen; the people of the former Yue and Jing regions being reckless and impetuous, he enfeoffed his brother Jiao as King of Chu with his capital at Pengcheng, to strengthen the Huai-Si region as a clan bastion of the Han. Wu was consumed by depravity, but Li restored and continued the line. In admiration of Liu Jiao's service to the dynastic founder, I composed the Hereditary House of King Yuan of Chu as the twentieth hereditary house.
70
維祖師旅，劉賈是與； 為布所襲，喪其荊、吳。 營陵激呂，乃王瑯邪； 怵午信齊，往而不歸，遂西入關，遭立孝文，獲復王燕。 天下未集，賈、澤以族，為漢藩輔。 作荊燕世家第二十一。
In the founder's military campaigns, Liu Jia served at his side; attacked by Ying Bu, he lost the territories of Jing and Wu. The Marquis of Yingling provoked the Lü faction and was made King of Langya; alarmed by Wu and placing trust in Qi, he went there and did not return. Then he entered the passes to the west, took part in the enthronement of Emperor Wen, and regained the kingship of Yan. While the realm remained unsettled, Jia and Ze, as members of the imperial clan, served as the Han's shield and support. And so I composed the Hereditary House of Jing and Yan as the twenty-first hereditary house.
71
天下已平，親屬既寡； 悼惠先壯，實鎮東土。 哀王擅興，發怒諸呂，駟鈞暴戾，京師弗許。 厲之內淫，禍成主父。 嘉肥股肱，作齊悼惠王世家第二十二。
Once the realm was at peace and close kinsmen were few; King Daohui was the first to grow powerful, truly anchoring the eastern territories. King Ai acted without authorization, provoking the fury of the Lü clan. Si Jun was violent and cruel, and the capital would not tolerate it. The secret debauchery of King Li brought calamity upon the Master Father. In admiration of how Fei served as a strong arm of the dynasty, I composed the Hereditary House of King Daohui of Qi as the twenty-second hereditary house.
72
楚人圍我滎陽，相守三年； 蕭何填撫山西，推計踵兵，給糧食不絕，使百姓愛漢，不樂為楚。 作蕭相國世家第二十三。
The Chu forces besieged Xingyang, and both sides held their ground for three years; Xiao He stabilized the region west of the mountains, managed logistics, dispatched reinforcements, and kept grain flowing without interruption — ensuring the people loved the Han and refused to serve Chu. And so I composed the Hereditary House of Chancellor Xiao as the twenty-third hereditary house.
73
與信定魏，破趙拔齊，遂弱楚人。 續何相國，不變不革，黎庶攸寧。 嘉參不伐功矜能，作曹相國世家第二十四。
Together with Han Xin, he pacified Wei, crushed Zhao, and conquered Qi, thereby weakening Chu. Succeeding Chancellor Xiao, he changed nothing and reformed nothing — and the common people found peace. In admiration of Cao Can, who never boasted of his achievements or flaunted his abilities, I composed the Hereditary House of Chancellor Cao as the twenty-fourth hereditary house.
74
運籌帷幄之中，制勝於無形，子房計謀其事，無知名，無勇功，圖難於易，為大於細。 作留侯世家第二十五。
Devising strategies within the curtained tent, winning victories through the intangible — Zhang Liang planned his campaigns with neither renown for knowledge nor fame for valor, overcoming the difficult through what seemed easy, and accomplishing the great through what seemed small. And so I composed the Hereditary House of the Marquis of Liu as the twenty-fifth hereditary house.
75
六奇既用，諸侯賓從於漢； 呂氏之事，平為本謀，終安宗廟，定社稷。 作陳丞相世家第二十六。
Once the Six Stratagems were deployed, the feudal lords submitted to the Han; in the Lü clan affair, Chen Ping was the mastermind, ultimately securing the ancestral temple and stabilizing the altars of state. And so I composed the Hereditary House of Chancellor Chen as the twenty-sixth hereditary house.
76
諸呂為從，謀弱京師，而勃反經合於權； 吳楚之兵，亞夫駐於昌邑，以戹齊趙，而出委以梁。 作絳侯世家第二十七。
The Lü clan conspired to weaken the capital, and Zhou Bo defied convention as the situation demanded; During the Wu-Chu revolt, Zhou Yafu stationed himself at Changyi, hemming in Qi and Zhao, and entrusted the front line to the kingdom of Liang. And so I composed the Hereditary House of the Marquis of Jiang as the twenty-seventh hereditary house.
77
七國叛逆，蕃屏京師，唯梁為捍； 偩愛矜功，幾獲于禍。 嘉其能距吳楚，作梁孝王世家第二十八。
When the Seven Kingdoms rebelled, Liang alone served as the shield and defense of the capital; yet he presumed upon the emperor's love and boasted of his merits, nearly bringing ruin upon himself. In admiration of his ability to resist Wu and Chu, I composed the Hereditary House of King Xiao of Liang as the twenty-eighth hereditary house.
78
五宗既王，親屬洽和，諸侯大小為藩，爰得其宜，僭擬之事稍衰貶矣。 作五宗世家第二十九。
Once the Five Lineages were established as kings, kinship ties were harmonized, the feudal lords great and small served as bulwarks, each finding its proper place, and acts of presumption gradually diminished. And so I composed the Hereditary House of the Five Lineages as the twenty-ninth hereditary house.
79
三子之王，文辭可觀。 作三王世家第三十。
The kingship of the Three Princes — their literary writings are worthy of admiration. And so I composed the Hereditary House of the Three Kings as the thirtieth hereditary house.
80
末世爭利，維彼奔義； 讓國餓死，天下稱之。 作伯夷列傳第一。
In a declining age when all competed for profit, they alone rushed toward righteousness; they yielded their kingdom and starved to death, and all under heaven praised them. And so I composed the Biography of Bo Yi as the first biography.
81
晏子儉矣，夷吾則奢； 齊桓以霸，景公以治。 作管晏列傳第二。
Yanzi was frugal, while Guan Zhong was extravagant; Through Guan Zhong, Duke Huan achieved hegemony; through Yanzi, Duke Jing achieved good governance. And so I composed the Biography of Guan Zhong and Yan Ying as the second biography.
82
李耳無為自化，清凈自正； 韓非揣事情，循埶理。 作老子韓非列傳第三。
Li Er practiced non-action and let things transform of themselves, through purity and stillness achieving self-correction; Han Fei probed the nature of affairs and followed the logic of power. And so I composed the Biography of Laozi and Han Fei as the third biography.
83
自古王者而有司馬法，穰苴能申明之。 作司馬穰苴列傳第四。
Since ancient times the kings had the Sima Methods of War, and Sima Rangju was able to elucidate them. And so I composed the Biography of Sima Rangju as the fourth biography.
84
非信廉仁勇不能傳兵論劍，與道同符，內可以治身，外可以應變，君子比德焉。 作孫子吳起列傳第五。
Without trustworthiness, integrity, benevolence, and courage, no one can transmit the arts of war or discourse on swordsmanship. These accord with the Way itself: inwardly they cultivate the person, outwardly they enable adaptation. The gentleman measures his virtue against them. And so I composed the Biography of Sunzi and Wu Qi as the fifth biography.
85
維建遇讒，爰及子奢，尚既匡父，伍員奔吳。 作伍子胥列傳第六。
Prince Jian fell victim to slander, and the disaster reached his father She. Shang tried to save their father, but Wu Yuan fled to Wu. And so I composed the Biography of Wu Zixu as the sixth biography.
86
孔氏述文，弟子興業，咸為師傅，崇仁厲義。 作仲尼弟子列傳第七。
Confucius transmitted the literary heritage, and his disciples carried on the enterprise. All became teachers and mentors, exalting benevolence and upholding righteousness. And so I composed the Biography of the Disciples of Confucius as the seventh biography.
87
鞅去衛適秦，能明其術，彊霸孝公，後世遵其法。 作商君列傳第八。
Shang Yang left Wei for Qin, where he demonstrated his methods, enabling Duke Xiao to achieve hegemony. Later generations followed his laws. And so I composed the Biography of Lord Shang as the eighth biography.
88
天下患衡秦毋饜，而蘇子能存諸侯，約從以抑貪彊。 作蘇秦列傳第九。
All under heaven suffered under Qin's insatiable horizontal alliance, yet Su Qin was able to preserve the feudal lords by forging the vertical alliance to check the greedy and powerful. And so I composed the Biography of Su Qin as the ninth biography.
89
六國既從親，而張儀能明其說，復散解諸侯。 作張儀列傳第十。
After the Six States formed their vertical alliance, Zhang Yi was able to deploy his persuasive arguments and once again scattered the feudal lords' coalition. And so I composed the Biography of Zhang Yi as the tenth biography.
90
秦所以東攘雄諸侯，樗裏、甘茂之策。 作樗裏甘茂列傳第十一。
Qin's ability to push eastward and dominate the feudal lords owed much to the strategies of Chuli Ji and Gan Mao. And so I composed the Biography of Chuli Ji and Gan Mao as the eleventh biography.
91
苞河山，圍大梁，使諸侯斂手而事秦者，魏冉之功。 作穰侯列傳第十二。
Encompassing the rivers and mountains, besieging Daliang, and compelling the feudal lords to fold their hands in submission to Qin — this was the achievement of Wei Ran. And so I composed the Biography of the Marquis of Rang as the twelfth biography.
92
南拔鄢郢，北摧長平，遂圍邯鄲，武安為率； 破荊滅趙，王翦之計。 作白起王翦列傳第十三。
He conquered Yan and Ying in the south, crushed the army at Changping in the north, and then besieged Handan — all under Lord Wu'an's command; the destruction of Chu and the annihilation of Zhao were achieved through Wang Jian's strategies. And so I composed the Biography of Bai Qi and Wang Jian as the thirteenth biography.
93
獵儒墨之遺文，明禮義之統紀，絕惠王利端，列往世興衰。 作孟子荀卿列傳第十四。
He gathered the surviving writings of the Confucians and Mohists, illuminated the guiding principles of ritual and righteousness, rejected King Hui's fixation on profit, and laid out the rise and fall of past generations. And so I composed the Biography of Mencius and Xunzi as the fourteenth biography.
94
好客喜士，士歸于薛，為齊捍楚魏。 作孟嘗君列傳第十五。
A generous host who delighted in men of talent, he attracted scholars to Xue, and on Qi's behalf he held off Chu and Wei. And so I composed the Biography of Lord Mengchang as the fifteenth biography.
95
爭馮亭以權，如楚以救邯鄲之圍，使其君復稱於諸侯。 作平原君虞卿列傳第十六。
He contended for Feng Ting through shrewd calculation, traveled to Chu to lift the siege of Handan, and restored his lord's standing among the feudal lords. And so I composed the Biography of Lord Pingyuan and Yu Qing as the sixteenth biography.
96
能以富貴下貧賤，賢能詘於不肖，唯信陵君為能行之。 作魏公子列傳第十七。
To humble oneself, despite wealth and rank, before the poor and lowly; for a man of worth to defer to the unworthy — only Lord Xinling truly practiced this. And so I composed the Biography of the Prince of Wei as the seventeenth biography.
97
以身徇君，遂脫彊秦，使馳說之士南鄉走楚者，黃歇之義。 作春申君列傳第十八
Risking his own life for his lord, rescuing him from the clutches of mighty Qin, and causing the traveling persuaders to turn south and hasten to Chu — such was the righteousness of Huang Xie. And so I composed the Biography of Lord Chunshen as the eighteenth biography.
98
能忍於魏齊，而信威於彊秦，推賢讓位，二子有之。 作范睢蔡澤列傳第十九。
Enduring humiliation under Wei Qi, yet establishing authority in mighty Qin; recommending the worthy and yielding one's position — these two men embodied both qualities. And so I composed the Biography of Fan Sui and Cai Ze as the nineteenth biography.
99
率行其謀，連五國兵，為弱燕報彊齊之讎，雪其先君之恥。 作樂毅列傳第二十。
He carried out his plans decisively, uniting the armies of five states to avenge weak Yan against mighty Qi and wash away his former lord's shame. And so I composed the Biography of Yue Yi as the twentieth biography.
100
能信意彊秦，而屈體廉子，用徇其君，俱重於諸侯。 作廉頗藺相如列傳第二十一。
He faced mighty Qin with unflinching resolve, yet humbled himself before Lian Po. Both devoted themselves utterly to their lord and earned the respect of all the feudal lords. And so I composed the Biography of Lian Po and Lin Xiangru as the twenty-first biography.
101
湣王既失臨淄而奔莒，唯田單用即墨破走騎劫，遂存齊社稷。 作田單列傳第二十二。
After King Min lost Linzi and fled to Ju, Tian Dan alone used the fortress of Jimo to rout Qi Jie and drive him away, thereby preserving the altars of state of Qi. And so I composed the Biography of Tian Dan as the twenty-second biography.
102
能設詭說解患於圍城，輕爵祿，樂肆志。 作魯仲連鄒陽列傳第二十三。
He devised ingenious arguments to relieve a besieged city, treated rank and salary lightly, and delighted in giving free rein to his ambitions. And so I composed the Biography of Lu Zhonglian and Zou Yang as the twenty-third biography.
103
作辭以諷諫，連類以爭義，離騷有之。 作屈原賈生列傳第二十四。
Composing verse to admonish through allegory, weaving analogies to argue for righteousness — this is the spirit of the Li Sao. And so I composed the Biography of Qu Yuan and Jia Yi as the twenty-fourth biography.
104
結子楚親，使諸侯之士斐然爭入事秦。 作呂不韋列傳第二十五。
He forged a bond with Prince Zichu and inspired the scholars of the feudal lords to compete to enter the service of Qin. And so I composed the Biography of Lü Buwei as the twenty-fifth biography.
105
曹子匕首，魯獲其田，齊明其信； 豫讓義不為二心。 作刺客列傳第二十六。
With his dagger, Cao Mo enabled Lu to recover its lost lands, and Qi was compelled to prove its good faith; Yu Rang, in his righteousness, would not serve a second master. And so I composed the Biography of the Assassin-Retainers as the twenty-sixth biography.
106
能明其畫，因時推秦，遂得意於海內，斯為謀首。 作李斯列傳第二十七。
He elucidated his plans, seized the moment to advance the cause of Qin, and thereby achieved his ambitions throughout the realm. Li Si was the mastermind. And so I composed the Biography of Li Si as the twenty-seventh biography.
107
為秦開地益眾，北靡匈奴，據河為塞，因山為固，建榆中。 作蒙恬列傳第二十八。
He expanded Qin's territory and its populace, drove back the Xiongnu to the north, made the Yellow River his barrier and the mountains his ramparts, and founded the garrison at Yuzhong. And so I composed the Biography of Meng Tian as the twenty-eighth biography.
108
填趙塞常山以廣河內，弱楚權，明漢王之信於天下。 作張耳陳餘列傳第二十九。
He occupied Zhao and blocked Changshan to expand Henei, weakened Chu's hold on power, and made the King of Han's trustworthiness known throughout the realm. And so I composed the Biography of Zhang Er and Chen Yu as the twenty-ninth biography.
109
收西河、上黨之兵，從至彭城； 越之侵掠梁地以苦項羽。 作魏豹彭越列傳第三十。
He gathered the troops of Xihe and Shangdang and joined the campaign as far as Pengcheng; Peng Yue raided the territory of Liang, tormenting Xiang Yu from behind. And so I composed the Biography of Wei Bao and Peng Yue as the thirtieth biography.
110
以淮南叛楚歸漢，漢用得大司馬殷，卒破子羽于垓下。 作黥布列傳第三十一。
By defecting from Chu with the forces of Huainan and joining the Han, they gained Grand Commandant Yin, and ultimately destroyed Xiang Yu at Gaixia. And so I composed the Biography of Qing Bu as the thirty-first biography.
111
楚人迫我京索，而信拔魏趙，定燕齊，使漢三分天下有其二，以滅項籍。 作淮陰侯列傳第三十二。
While the Chu forces pressed hard at Jingsuo, Han Xin conquered Wei and Zhao, pacified Yan and Qi, and enabled the Han to command two-thirds of the realm — thereby destroying Xiang Ji. And so I composed the Biography of the Marquis of Huaiyin as the thirty-second biography.
112
楚漢相距鞏洛，而韓信為填潁川，盧綰絕籍糧餉。 作韓信盧綰列傳第三十三。
While Chu and Han faced each other at Gong and Luo, Han Xin of Han secured Yingchuan, and Lu Wan cut off Xiang Ji's supplies. And so I composed the Biography of Han Xin of Han and Lu Wan as the thirty-third biography.
113
諸侯畔項王，唯齊連子羽城陽，漢得以閒遂入彭城。 作田儋列傳第三十四。
When the feudal lords deserted the King of Xiang, only Qi allied with Xiang Yu at Chengyang. The Han exploited the opening and marched into Pengcheng. And so I composed the Biography of Tian Dan as the thirty-fourth biography.
114
攻城野戰，獲功歸報，噲、商有力焉，非獨鞭策，又與之脫難。 作樊酈列傳第三十五。
In storming cities and fighting in the open field, winning merit and bringing back reports — Fan Kuai and Li Shang were at the forefront. They did not merely crack the whip from behind; they shared in the dangers as well. And so I composed the Biography of Fan Kuai and Li Shang as the thirty-fifth biography.
115
漢既初定，文理未明，蒼為主計，整齊度量，序律歷。 作張丞相列傳第三十六。
After the Han was first established and the civil order remained unclear, Zhang Cang took charge of fiscal administration, standardized weights and measures, and systematized the calendar. And so I composed the Biography of Chancellor Zhang as the thirty-sixth biography.
116
結言通使，約懷諸侯； 諸侯咸親，歸漢為藩輔。 作酈生陸賈列傳第三十七。
He forged agreements and dispatched envoys, winning over the feudal lords through diplomacy; all the feudal lords drew close and submitted to the Han as shields and supports. And so I composed the Biography of Li Yiji and Lu Jia as the thirty-seventh biography.
117
欲詳知秦楚之事，維周∴從高祖，平定諸侯。 作傅靳蒯成列傳第三十八。
To understand the affairs of the Qin-Chu transition in detail: Zhou Ke and his fellows followed Gaozu and helped pacify the feudal lords. And so I composed the Biography of Fu Kuan, Jin She, and the Marquis of Kuaicheng as the thirty-eighth biography.
118
徙彊族，都關中，和約匈奴； 明朝廷禮，次宗廟儀法。 作劉敬叔孫通列傳第三十九。
He relocated the powerful clans, established the capital within the passes, and concluded a peace treaty with the Xiongnu; he clarified the rites of the court and systematized the ceremonies of the ancestral temples. And so I composed the Biography of Liu Jing and Shusun Tong as the thirty-ninth biography.
119
能摧剛作柔，卒為列臣； 欒公不劫於埶而倍死。 作季布欒布列傳第四十。
He could temper his stubbornness with flexibility and ultimately took his place among the ministers; Luan Bu refused to be coerced by power and chose death over betrayal. And so I composed the Biography of Ji Bu and Luan Bu as the fortieth biography.
120
敢犯顏色以達主義，不顧其身，為國家樹長畫。 作袁盎晁錯列傳第四十一。
They dared to offend the emperor to their faces in order to convey the right principle, heedless of their own safety, and laid down far-reaching plans for the state. And so I composed the Biography of Yuan Ang and Chao Cuo as the forty-first biography.
121
守法不失大理，言古賢人，增主之明。 作張釋之馮唐列傳第四十二。
Upholding the law without losing sight of the greater principles, citing the worthy men of old, he sharpened the sovereign's discernment. And so I composed the Biography of Zhang Shizhi and Feng Tang as the forty-second biography.
122
敦厚慈孝，訥於言，敏於行，務在鞠躬，君子長者。 作萬石張叔列傳第四十三。
Sincere and generous, compassionate and filial, slow to speak but quick to act, devoted to humble service — a true gentleman and elder of exemplary character. And so I composed the Biography of Lord Wanshi and Zhang Shu as the forty-third biography.
123
守節切直，義足以言廉，行足以厲賢，任重權不可以非理撓。 作田叔列傳第四十四。
Steadfast in integrity, incisive and direct. His righteousness qualified him to speak of integrity, his conduct set the standard for worthies, and the weight of his authority could not be bent by unreasonable means. And so I composed the Biography of Tian Shu as the forty-fourth biography.
124
扁鵲言醫，為方者宗，守數精明； 後世（修）［循］序，弗能易也，而倉公可謂近之矣。 作扁鵲倉公列傳第四十五。
Bian Que discoursed on medicine and became the patriarch of all medical practitioners, maintaining his diagnostic arts with brilliance and precision; later generations followed his methods without being able to improve upon them. The Duke of the Granary came closest to matching his skill. And so I composed the Biography of Bian Que and the Duke of the Granary as the forty-fifth biography.
125
維仲之省，厥濞王吳，遭漢初定，以填撫江淮之閒。 作吳王濞列傳第四十六。
When the Liu clan's branches were surveyed, Liu Bi was made King of Wu. In the early days of the Han, he was entrusted with securing and pacifying the region between the Yangtze and the Huai. And so I composed the Biography of King Bi of Wu as the forty-sixth biography.
126
吳楚為亂，宗屬唯嬰賢而喜士，士鄉之，率師抗山東滎陽。 作魏其武安列傳第四十七。
When Wu and Chu rebelled, among the imperial kinsmen only Dou Ying was a worthy man who delighted in scholars. Men of talent rallied to him, and he led his forces to hold Xingyang. And so I composed the Biography of the Marquises of Weiqi and Wu'an as the forty-seventh biography.
127
智足以應近世之變，寬足用得人。 作韓長孺列傳第四十八。
His wisdom was sufficient to navigate the changes of the age, and his generosity sufficient to win the people's hearts. And so I composed the Biography of Han Anguo as the forty-eighth biography.
128
勇於當敵，仁愛士卒，號令不煩，師徒鄉之。 作李將軍列傳第四十九。
Courageous in the face of the enemy, compassionate toward his soldiers, his orders never burdensome — his troops revered him. And so I composed the Biography of General Li Guang as the forty-ninth biography.
129
自三代以來，匈奴常為中國患害； 欲知彊弱之時，設備征討，作匈奴列傳第五十。
Since the Three Dynasties, the Xiongnu have been a constant menace to the Central States; wishing to understand the periods of their strength and weakness, and the preparations for military campaigns against them, I composed the Account of the Xiongnu as the fiftieth biography.
130
直曲塞，廣河南，破祁連，通西國，靡北胡。 作衛將軍驃騎列傳第五十一。
He straightened the winding frontier, expanded the territory south of the Yellow River, shattered the Qilian stronghold, opened the route to the Western Kingdoms, and crushed the northern Hu. And so I composed the Biography of General Wei Qing and Huo Qubing as the fifty-first biography.
131
大臣宗室以侈靡相高，唯弘用節衣食為百吏先。 作平津侯列傳第五十二。
The great ministers and imperial kinsmen competed in extravagance, yet Gongsun Hong alone used frugality in food and clothing to lead by example before all officials. And so I composed the Biography of the Marquis of Pingjin as the fifty-second biography.
132
漢既平中國，而佗能集楊越以保南藩，納貢職。 作南越列傳第五十三。
After the Han had pacified the Central States, Zhao Tuo united the Yang-Yue peoples, secured the southern frontier, and rendered tribute. And so I composed the Account of Southern Yue as the fifty-third biography.
133
吳之叛逆，甌人斬濞，葆守封禺為臣。 作東越列傳第五十四。
When Wu rebelled, the Ou people beheaded Liu Bi, defended Fengyu, and pledged their submission. And so I composed the Account of Eastern Yue as the fifty-fourth biography.
134
燕丹散亂遼閒，滿收其亡民，厥聚海東，以集真藩，葆塞為外臣。 作朝鮮列傳第五十五。
After Yan Dan scattered in turmoil across the Liao region, Wiman gathered the fugitive peoples east of the sea, established a frontier domain, and served as an outer vassal guarding the border. And so I composed the Account of Joseon as the fifty-fifth biography.
135
唐蒙使略通夜郎，而邛笮之君請為內臣受吏。 作西南夷列傳第五十六。
Tang Meng was dispatched to open communications with Yelang, and the rulers of Qiong and Zuo petitioned to become inner vassals under Han administration. And so I composed the Account of the Southwestern Barbarians as the fifty-sixth biography.
136
子虛之事，大人賦說，靡麗多誇，然其指風諫，歸於無為。 作司馬相如列傳第五十七。
The 'Sir Nothing' poem, the 'Great Man' rhapsody — dazzling, magnificent, and full of extravagant hyperbole, yet their intent was to admonish through allegory, ultimately pointing toward the principle of non-action. And so I composed the Biography of Sima Xiangru as the fifty-seventh biography.
137
黥布叛逆，子長國之，以填江淮之南，安剽楚庶民。 作淮南衡山列傳第五十八。
After Qing Bu's rebellion, Liu Chang was installed as king to secure the territory south of the Yangtze and the Huai, and to pacify the restless populace of Chu. And so I composed the Account of Huainan and Hengshan as the fifty-eighth biography.
138
奉法循理之吏，不伐功矜能，百姓無稱，亦無過行。 作循吏列傳第五十九。
Officials who uphold the law and follow principle without boasting of their merits or flaunting their abilities — the people do not single them out for praise, but neither do they find fault with them. And so I composed the Biography of Upright Officials as the fifty-ninth biography.
139
正衣冠立於朝廷，而群臣莫敢言浮說，長孺矜焉； 好薦人，稱長者，壯有溉。 作汲鄭列傳第六十。
Standing in the court with cap and robes perfectly straight, so that none of the ministers dared utter an empty word — this was Ji An's pride; he delighted in recommending men of talent, praised the elders, and in his prime displayed a generous breadth of spirit. And so I composed the Biography of Ji An and Zheng Dangshi as the sixtieth biography.
140
自孔子卒，京師莫崇庠序，唯建元元狩之閒，文辭粲如也。 作儒林列傳第六十一。
Since Confucius's death, the capital had neglected the schools. Only between the Jianyuan and Yuanshou eras did literary culture shine with brilliance. And so I composed the Biography of the Confucian Scholars as the sixty-first biography.
141
民倍本多巧，姦軌弄法，善人不能化，唯一切嚴削為能齊之。 作酷吏列傳第六十二。
When the people abandoned the fundamentals and turned to cunning, when villains manipulated the law and the virtuous could not reform them, only sweeping severity could bring order. And so I composed the Biography of Harsh Officials as the sixty-second biography.
142
漢既通使大夏，而西極遠蠻，引領內鄉，欲觀中國。 作大宛列傳第六十三。
After the Han dispatched envoys to Daxia, the distant barbarians of the far west craned their necks and turned eastward, eager to behold the Central States. And so I composed the Account of Dayuan as the sixty-third biography.
143
救人於緦振人不贍，仁者有乎； 不既信，不倍言，義者有取焉。 作游俠列傳第六十四。
Rescuing people from distress and relieving those in want — this is the mark of the benevolent; keeping faith, never going back on one's word — this is where the righteous find their standard. And so I composed the Biography of the Wandering Knights as the sixty-fourth biography.
144
夫事人君能說主耳目，和主顏色，而獲親近，非獨色愛，能亦各有所長。 作佞幸列傳第六十五。
Those who serve a sovereign by pleasing his ears and eyes, attuning themselves to his moods, and thereby gaining closeness — it is not beauty alone; each possesses his own particular talent. And so I composed the Biography of Imperial Favorites as the sixty-fifth biography.
145
不流世俗，不爭埶利，上下無所凝滯，人莫之害，以道之用。 作滑稽列傳第六十六。
Not following the currents of the common world, not contending for power or profit, moving freely above and below without obstruction, harmed by no one — such is the Way put to practical use. And so I composed the Biography of the Jesters as the sixty-sixth biography.
146
齊、楚、秦、趙為日者，各有俗所用。 欲循觀其大旨，作日者列傳第六十七。
The day-diviners of Qi, Chu, Qin, and Zhao each had their own customary methods. Wishing to survey their general principles, I composed the Biography of the Day-Diviners as the sixty-seventh biography.
147
三王不同龜，四夷各異卜，然各以決吉凶。 略闚其要，作龜策列傳第六十八。
The three ancient kings each used different tortoise shells, and the four barbarian peoples each had their own methods of divination. Yet all employed them to determine fortune and misfortune. Having gained a brief glimpse of their essentials, I composed the Treatise on Tortoise and Milfoil Divination as the sixty-eighth biography.
148
布衣匹夫之人，不害於政，不妨百姓，取與以時而息財富，智者有采焉。 作貨殖列傳第六十九。
Commoners of humble station who do no harm to governance and do not obstruct the common people, who buy and sell in season to grow their wealth — the wise may learn from their example. And so I composed the Treatise on the Money-Makers as the sixty-ninth biography.
149
維我漢繼五帝末流，接三代（統）［絕］業。 周道廢，秦撥去古文，焚滅詩書，故明堂石室金匱玉版圖籍散亂。 於是漢興，蕭何次律令，韓信申軍法，張蒼為章程，叔孫通定禮儀，則文學彬彬稍進，詩書往往閒出矣。 自曹參薦蓋公言黃老，而賈生、晁錯明申、商，公孫弘以儒顯，百年之閒，天下遺文古事靡不畢集太史公。 太史公仍父子相續纂其職。 曰：「於戲！ 余維先人嘗掌斯事，顯於唐虞，至于周，復典之，故司馬氏世主天官。 至於余乎，欽念哉！ 欽念哉！」 罔羅天下放失舊聞，王跡所興，原始察終，見盛觀衰，論考之行事，略推三代，錄秦漢，上記軒轅，下至于茲，著十二本紀，既科條之矣。 并時異世，年差不明，作十表。 禮樂損益，律歷改易，兵權山川鬼神，天人之際，承敝通變，作八書。 二十八宿環北辰，三十輻共一轂，運行無窮，輔拂股肱之臣配焉，忠信行道，以奉主上，作三十世家。 扶義俶儻，不令己失時，立功名於天下，作七十列傳。 凡百三十篇，五十二萬六千五百字，為太史公書。 序略，以拾遺補闕，成一家之言，厥協六經異傳，整齊百家雜語，藏之名山，副在京師，俟後世聖人君子。 第七十。
Our Han dynasty has succeeded to the fading legacy of the Five Emperors and taken up the severed enterprise of the Three Dynasties. When the Way of Zhou was abandoned and Qin swept away the ancient texts — burning the Odes and the Documents — the records of the Bright Hall, stone chambers, bronze coffers, and jade tablets were scattered into disorder. Then the Han arose. Xiao He organized the laws and ordinances, Han Xin clarified the military codes, Zhang Cang formulated the regulations, and Shusun Tong established the ceremonial rites. Literary culture gradually recovered its refined elegance, and the Odes and the Documents began to surface once more. From Cao Can's advocacy of Huang-Lao through Master Gai, to Jia Yi and Chao Cuo's promotion of the doctrines of Shen Buhai and Shang Yang, to Gongsun Hong's rise through Confucianism — in the span of a hundred years, every surviving text and ancient record in the realm was gathered by the Grand Historian. The Grand Historians — father and son — succeeded one another in carrying out their charge. He said: 'Alas! I reflect that my forebears once held charge of these affairs, winning renown under the reigns of Yao and Shun. Down to the Zhou dynasty, they once again took up the charge. And so the Sima clan has presided over the celestial office through the generations. Now the charge has come down to me. Let me hold this in reverent remembrance! Let me hold this in reverent remembrance!' I cast my net across the realm to gather every scattered and lost tradition, tracing the rise of royal enterprises, examining origins and observing conclusions, witnessing flourishing and contemplating decline, and assessing deeds and events. Broadly surveying the Three Dynasties and recording Qin and Han, reaching up to the Yellow Emperor and down to the present day, I composed the Twelve Basic Annals and organized them into their proper order. For concurrent eras and successive ages where the chronology was unclear, I composed the Ten Tables. The evolution of rites and music, the reform of the calendar and pitch-pipes, military authority, mountains and rivers, spirits, the interaction of heaven and man, the inheritance of decay and the mastery of change — for all this I composed the Eight Treatises. As the twenty-eight constellations circle the North Star, and thirty spokes share a single hub, revolving without end — so are the ministers who serve as counselors, guides, and strong limbs of the state. Practicing loyalty and trust, walking the Way, serving the sovereign — for these I composed the Thirty Hereditary Houses. Those who upheld righteousness with bold and extraordinary spirit, who seized their moment without letting it pass, and who established fame and merit throughout the realm — for these I composed the Seventy Biographies. In all, one hundred and thirty chapters totaling five hundred and twenty-six thousand five hundred characters. This is the Book of the Grand Historian. This preface and outline gathers what was overlooked and fills in what was missing, completing the work as the discourse of a single school. It coordinates the variant traditions of the Six Classics and brings order to the miscellaneous sayings of the Hundred Schools. The original shall be stored in the famous mountains, with a copy kept in the capital — to await the sages and gentlemen of future ages. The seventieth chapter.
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太史公曰：余述歷黃帝以來至太初而訖，百三十篇。
The Grand Historian says: I have narrated the history from the time of the Yellow Emperor down to the Taichu era, completing one hundred and thirty chapters.