太史公自序（節選）太史公自序（节选）

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。」

是岁天子始建汉家之封，而太史公留滞周南，不得与从事，故发愤且卒。而子迁适使反，见父于河洛之间。太史公执迁手而泣曰：「余先周室之太史也。自上世尝显功名于虞夏，典天官事。后世中衰，绝于予乎？汝复为太史，则续吾祖矣。今天子接千岁之统，封泰山，而余不得从行，是命也夫，命也夫！余死，汝必为太史；为太史，无忘吾所欲论著矣。且夫孝始于事亲，中于事君，终于立身。扬名于后世，以显父母，此孝之大者。夫天下称诵周公，言其能论歌文武之德，宣周邵之风，达太王王季之思虑，爰及公刘，以尊后稷也。幽厉之后，王道缺，礼乐衰，孔子修旧起废，论诗书，作春秋，则学者至今则之。自获麟以来四百有余岁，而诸侯相兼，史记放绝。今汉兴，海内一统，明主贤君忠臣死义之士，余为太史而弗论载，废天下之史文，余甚惧焉，汝其念哉！」迁俯首流涕曰：「小子不敏，请悉论先人所次旧闻，弗敢阙。」

That year the Son of Heaven first performed the Feng sacrifice for the house of Han; but the Grand Historian was held back at Zhounan and could not take part, and in his frustration he fell ill and was near his end. His son Qian, just then returning from a mission, found his father between the Yellow River and the Luo. The Grand Historian took Qian's hand and wept, and said: "Our forebears were grand historians to the house of Zhou. From the highest antiquity they were renowned under Yu and Xia, and had charge of the affairs of heaven. In later ages the line declined; is it to end with me? If you in your turn become grand historian, you will carry on our ancestors. Now the Son of Heaven, heir to a line of a thousand years, performs the Feng sacrifice on Mount Tai, and I cannot go with him. This is fate; this is fate! When I am gone you must become grand historian, and when you are grand historian, do not forget what I wished to set out and write. Filial piety begins in serving one's parents, goes on in serving one's lord, and ends in establishing oneself; to make one's name known to later ages and so bring honour to one's father and mother is the greatest filial piety. The whole world praises the Duke of Zhou because he could set forth in song the virtue of Kings Wen and Wu, spread the ways of Zhou and Shao, convey the thoughts of the Great King and Wang Ji, and reach back to Gong Liu, to honour Hou Ji. After Kings You and Li the kingly way fell short and rites and music decayed; Confucius restored the old and revived what had lapsed, discussed the Songs and the Documents and made the Spring and Autumn Annals, and scholars have taken them as their rule to this day. Since the capture of the unicorn more than four hundred years have passed; the lords swallowed one another, and the records of the historians were scattered and cut off. Now the Han has risen and all within the seas is one. Enlightened rulers and worthy sovereigns, loyal ministers and men who died for what was right: if I, as grand historian, fail to discuss and record them, and let the historical writing of the world lapse, I shall be greatly afraid. Think of it!" Qian bowed his head and wept, and said: "Your son is not clever, but I ask to set out in full the old accounts my father arranged, and I will not dare to leave anything out."

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。

卒三岁而迁为太史令，䌷史记石室金匮之书。五年而当太初元年，十一月甲子朔旦冬至，天历始改，建于明堂，诸神受纪。

Three years after his father's death Qian became Grand Historian, and drew out and arranged the records and writings kept in the stone chambers and metal caskets. Five years later came the first year of Taichu: at dawn on the jiazi day that began the eleventh month, the day of the winter solstice, the calendar of heaven was first reformed; it was proclaimed in the Hall of Light, and all the spirits received the new reckoning.

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。」

太史公曰：「先人有言：『自周公卒五百岁而有孔子。孔子卒后至于今五百岁，有能绍明世，正易传，继春秋，本诗书礼乐之际？』意在斯乎！意在斯乎！小子何敢让焉。」

The Grand Historian says: "My father used to say: 'Five hundred years after the Duke of Zhou died there was Confucius. From the death of Confucius to today it is five hundred years. Is there one who can carry on the brightness of that age, set right the commentaries on the Changes, continue the Spring and Autumn, and ground himself in the Songs, the Documents, the Rites and Music?' Was this what he meant? Was this what he meant? How dare I, his son, decline?"

維我漢繼五帝末流，接三代絕業。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，以拾遺補蓺，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。

维我汉继五帝末流，接三代绝业。周道废，秦拨去古文，焚灭诗书，故明堂石室金匮玉版图籍散乱。于是汉兴，萧何次律令，韩信申军法，张苍为章程，叔孙通定礼仪，则文学彬彬稍进，诗书往往间出矣。自曹参荐盖公言黄老，而贾生、晁错明申、商，公孙弘以儒显，百年之间，天下遗文古事靡不毕集太史公。太史公仍父子相续纂其职。曰：「於戏！余维先人尝掌斯事，显于唐虞，至于周，复典之，故司马氏世主天官。至于余乎，钦念哉！钦念哉！」罔罗天下放失旧闻，王迹所兴，原始察终，见盛观衰，论考之行事，略推三代，录秦汉，上记轩辕，下至于兹，著十二本纪，既科条之矣。并时异世，年差不明，作十表。礼乐损益，律历改易，兵权山川鬼神，天人之际，承敝通变，作八书。二十八宿环北辰，三十辐共一毂，运行无穷，辅拂股肱之臣配焉，忠信行道，以奉主上，作三十世家。扶义俶傥，不令己失时，立功名于天下，作七十列传。凡百三十篇，五十二万六千五百字，为太史公书。序略，以拾遗补艺，成一家之言，厥协六经异传，整齐百家杂语，藏之名山，副在京师，俟后世圣人君子。第七十。

Our Han carries on from the last currents of the Five Emperors and takes up the broken work of the Three Dynasties. When the way of Zhou declined, Qin threw out the ancient script and burned the Songs and the Documents, and so the charts and records of the Hall of Light, the stone chambers, the metal caskets and the jade tablets were scattered and thrown into disorder. Then the Han arose. Xiao He arranged the statutes and ordinances, Han Xin set out the laws of war, Zhang Cang drew up the regulations and standards, and Shusun Tong fixed the rites and ceremonies; learning and letters little by little flourished again, and the Songs and the Documents came to light here and there. After Cao Can recommended Master Gai, who spoke for the Yellow Emperor and Laozi, and Jia Yi and Chao Cuo expounded Shen Buhai and Lord Shang, and Gongsun Hong rose to eminence as a Confucian, within a hundred years the surviving writings and old affairs of the world had all been gathered to the Grand Historian. Father and son held the office of Grand Historian in turn and carried on its work. He said: "Ah! My forebears once had charge of this work and were eminent under Tang and Yu; under Zhou they held it again, so that the Sima family has had charge of the affairs of heaven for generations. Now it has come to me. Let me keep it in mind! Let me keep it in mind!" I gathered up the old accounts scattered and lost throughout the world. Where the deeds of kings arose, I traced them from their beginnings to their ends, saw them flourishing and watched them decline, and discussed and examined them against what was done. I gave a brief account of the Three Dynasties and a record of Qin and Han, from Xuanyuan at the top down to the present, and wrote twelve Basic Annals, set out under their headings. Where events were of one time but in different states, and the years did not agree, I made ten Tables. For the gains and losses of rites and music, the changes of pitch-pipes and calendar, military power, mountains and rivers, spirits and gods, the boundary of heaven and man, and how each age, inheriting the faults of the last, found its way through change, I made eight Treatises. As the twenty-eight lodges of the moon circle the Northern Pole, and thirty spokes share one hub, turning without end, so the ministers who are the arms and legs of the throne are matched to it, loyal and trustworthy in following the way to serve their ruler: I made thirty Hereditary Houses. For those who upheld what was right, free and extraordinary, who did not let their moment pass and won achievement and fame in the world, I made seventy Biographies. In all a hundred and thirty chapters, five hundred and twenty-six thousand five hundred characters: the Book of the Grand Historian. I have set it out in brief, to gather up what was missed and supplement the Six Arts, to found a school of my own, to bring into accord the differing commentaries on the Six Classics and put in order the miscellaneous sayings of the Hundred Schools. It is to be stored in a famous mountain, with a copy in the capital, to await the sages and gentlemen of later ages. The seventieth chapter.