太史公自序 — Shiji

In ancient times, under Zhuanxu, the southern officer Chong was appointed to govern heaven, and the northern officer Li to govern earth. During the reigns of Tang and Yu, the descendants of Chong and Li were reinstated in their offices, and this continued through the Xia and Shang dynasties—so the Chong-Li family oversaw the affairs of heaven and earth for generations. In the Zhou period, their descendant was Chengbo Xiufu. During the reign of King Xuan of Zhou, the family lost its position and became the Sima clan. The Simas thereafter served as hereditary historians of Zhou. Between the reigns of Kings Hui and Xiang, the Sima family left Zhou for Jin. When Jin's general Sui Hui fled to Qin, the Simas entered Shaoliang. From there, the family dispersed: some settled in Wei, some in Zhao, some in Qin. Those in Wei included a prime minister of Zhongshan. In Zhao, the family gained fame through sword theory and martial discussion, descending from Kuai Kui. In Qin, there was Sima Cuo, who debated with Zhang Yi, prompting King Hui to send Cuo against Shu, which was conquered and placed under his administration. Cuo's grandson Jin served under Bai Qi, the Martial Marquis. Shaoliang was renamed Xiayang. Jin accompanied Bai Qi in the encirclement of Zhao's Changping forces, and upon their return both were ordered to die at Du You. Jin was buried at Huachi. Jin's grandson Chang served as the Qin iron administrator under the First Emperor. Kuai Kui's great-great-grandson Ang served as a general under Bai Qi, marching against Chaoge. When the lords mutually declared themselves kings, Ang was made King of Yin. When Chu fell to Han, Ang surrendered and his territory became the Henei commandery. Chang's son Wu Ze served as a Han market official. Wu Ze's son Xi was made a fifth-rank noble. Both were buried at Gaomen. Xi fathered Tan, who became Grand Historian. The Grand Historian studied astronomy under Tang Du, received instruction in the Changes from Yang He, and learned philosophical discourse from Huang Zi.

His descendants in Wei served as prime minister of Zhongshan. In Zhao, they gained fame through discussions of swordsmanship—these were the descendants of Kuaikui. In Qin, there was one named Cuo, who debated with Zhang Yi. Then King Hui of Qin sent Cuo to lead a campaign against Shu, which he quickly conquered and then governed. Cuo's grandson Jin served Lord Wu'an, Bai Qi. Meanwhile, Shaoliang was renamed Xiayang. Jin, together with Lord Wu'an, buried alive the Zhao army at Changping. After returning, both were ordered to commit suicide at Duyou and were buried at Huachi. Jin's grandson Chang served as the Qin superintendent of ironworks during the time of the First Emperor. Kuaikui's great-great-grandson Ang served as a general under Lord Wu'an and raided Zhaoge. When the feudal lords proclaimed themselves kings, Ang was made king in Yin. When Han attacked Chu, Ang submitted to Han, and his territory became the Henei Commandery. Chang begat Wuze, who served as a mayor in Han. Wuze begat Xi, who became a Fifth Rank Grand Master. They died and were all buried at Gaomen. Xi begat Tan, who became the Grand Historian. The Grand Historian studied the heavenly offices under Tang Du, received the Changes from Yang He, and studied Daoist theories under Master Huang.

The Confucian school takes the Six Classics as its standard. The Six Classics and their commentaries number in the tens of thousands; successive generations cannot master their learning, and even a full lifetime cannot fully investigate their rites. Hence the saying that they are 'broad in learning yet sparse in essentials, toiling yet achieving little.' Yet the ordering of rituals between ruler and subject, father and son, and the distinctions between husband and wife, elder and younger—even the hundred schools could not change these. The Mohists also honor the ways of Yao and Shun, speaking of their virtue thus: 'The hall three chi high, earthen steps at three levels, thatched eaves untrimmed, rafters unplaned. Eating from earthen vessels, sipping from earthen bowls, coarse grain fare, amaranth soup. Summer's linen garments, winter's deerskin robes. For burial, a three-inch wooden coffin, mourning cries not required to express complete grief.' Teaching mourning rites, they set this as the standard for all people. If the realm truly followed such practices, high and low would be indistinguishable. Times change and circumstances shift; endeavors need not be identical. Hence the saying that they are 'frugal yet hard to follow.' The essential point—strengthening the foundation and practical economy—is the way to sufficiency for every household. This is what the Mohists excel at; even the hundred schools could not surpass it.

If the spirit is overused, it becomes exhausted; if the body is overworked, it decays. When body and spirit are both agitated, to wish to endure as long as heaven and earth—that is unheard of. Yin and yang, the four seasons, the eight directional positions, the twelve stations, and the twenty-four solar terms each have their own instructions and prohibitions. Those who comply with them flourish; those who oppose them, if they do not die, are ruined—yet this is not always necessarily so. Hence it is said: 'They make people constrained and full of fear.' Spring brings life, summer brings growth, autumn brings harvest, and winter brings storage—this is the great constant of the Way of Heaven. If one does not follow it, nothing can serve as the guiding principle for the world. Hence it is said: 'The great compliance with the four seasons must not be lost.'

When ministers all arrive, each must illuminate themselves. Those whose substance matches their reputation are called 'upright'; those whose substance does not match are called 'hollow.' Hollow words unheeded, treachery will not arise; the worthy and unworthy will determine themselves, black and white will take shape. This is merely a matter of applying what one wishes—nothing will fail to succeed. Thus they merge with the great way, formless and obscure, radiant across the world, returning to namelessness.

In general, what gives life is spirit; what houses life is the body. When spirit is greatly used it is exhausted; when the body is greatly worn it is damaged; when spirit and body separate, death follows. The dead cannot live again; the separated cannot reunite. Thus the sage values them both. From this we see: spirit is the root of life, the body is life's instrument. If one does not first secure the spirit, yet claims 'I have the means to govern the realm'—by what path could this be?

Daoism advocates non-action, yet also says nothing is left undone. In practice it is easy to carry out, but its words are difficult to understand. Its method takes emptiness and nothingness as the foundation, and adaptation to circumstances as the application. It has no fixed patterns, no constant forms; therefore it can probe the true nature of all things. It does not precede things, nor does it lag behind them; thus it can be the master of all things. Whether there are laws or not, it determines its undertakings according to the times; whether there are standards or not, it aligns with things as they come. Hence it is said: The sage does not decay, but holds fast to the changes of the times. Emptiness is the constant principle of the Way; adaptation is the guiding thread of the ruler.

When all the ministers gather together, let each of them clarify his own views. Those whose words match reality are called ‘upright’; those whose words do not match reality are called ‘empty’. If hollow words are not listened to, treachery will not arise; the worthy and the unworthy will separate of their own accord, and black and white will become distinct. Everything lies in employing people according to the need—what enterprise could then fail? In this way one attains the great Way, vast and profound. Brilliance illuminates the world, and yet returns again to the nameless and formless origin. The life of a human being rests on the spirit, and the spirit depends on the body. When the spirit is overused, it becomes exhausted; when the body is over-laboured, it becomes worn out. When body and spirit part, death follows.

The Grand Historian said: 'My predecessors have said: 'Five hundred years after the death of the Duke of Zhou, there was Confucius. Five hundred years after Confucius, there is someone who can inherit and illuminate this bright age, correct the Commentary on the Changes, continue the Spring and Autumn Annals, and base himself upon the Poetry, Documents, Rites, and Music?' The intention lies here! The intention lies here! How would I, a mere youth, dare decline?'

The Senior Secretary Hu Sui said: 'In ancient times, why did Confucius compose the Spring and Autumn Annals?'

I bowed my head and wept, saying: 'I am not clever, but I beg to fully recount the old lore that my predecessors arranged, not daring to omit anything.' After three years, I became the Grand Historian, and I reviewed the documents stored in the stone vaults and golden cabinets. After five years, in the first year of the Taichu era, on the first day of the eleventh month, which was a jiazi day and the winter solstice, the imperial calendar was changed for the first time, and ceremonies were held in the Hall of Light, where the various spirits received the new calendar. The Grand Historian said: 'Our forefathers had a saying: From the death of the Duke of Zhou, five hundred years passed until Confucius. Now, five hundred years after the death of Confucius, should there not be someone who can illuminate this glorious age, correct the traditions of the Changes, continue the Spring and Autumn Annals, and base himself on the Odes, Documents, Rites, and Music? Is this not the intent? Is this not the intent? How dare I refuse?' The High Counselor Hu Sui asked: 'Why did Confucius compose the Spring and Autumn Annals in the past?' The Grand Historian replied: 'I heard Master Dong say: When the Zhou Way had declined and decayed, Confucius served as Minister of Justice for Lu; the feudal lords were wary of him, and the great officers obstructed him.'

The Spring and Autumn Annals contains tens of thousands of characters with thousands of principles. The scattering and gathering of all things is contained within the Spring and Autumn Annals. Within the Spring and Autumn Annals, thirty-six rulers were murdered, fifty-two states were destroyed. Lords fled and scurried, unable to preserve their altars of soil and grain—beyond counting. The reason for all this was that they had lost their foundation. Hence the Changes says: 'A single hair's error can mean a thousand li's deviation.' Thus it is said: 'When a minister assassinates his lord, a son murders his father—this does not happen in a single morning or evening; the deterioration has been long developing.' Thus those who hold states must understand the Spring and Autumn Annals. Having slanderers before them yet not seeing them, having traitors behind them yet not knowing them—ministers who do not understand the principles of the Spring and Autumn Annals may keep their positions through ordinary affairs but will be unprepared for crises. Rulers and fathers who do not grasp its meaning will bear the reputation of chief criminals. Ministers and sons who lack this understanding will fall into the crimes of usurpation and assassination, bearing the names of capital offenders. They may think they are doing good yet not know the principle, receiving empty accusations and not daring to protest. Those who do not understand the purpose of rites and righteousness will find rulers not behaving as rulers, ministers not behaving as ministers, fathers not behaving as fathers, sons not behaving as sons. When rulers do not rule, they are defied; when ministers do not minister, they are executed; when fathers do not act as fathers, they are called unreasonable; when sons do not act as sons, they are called unfilial. These four behaviors are the greatest offenses against the realm. To receive such a judgment yet dare not protest—this is why the Spring and Autumn Annals is the great fountainhead of rites and righteousness.

The Book of Changes expounds on heaven and earth, yin and yang, the four seasons, and the five phases, therefore it excels in discourse on transformation. The Book of Rites regulates human relationships, therefore it excels in guiding conduct. The Book of Documents records the affairs of former kings, therefore it excels in governance. The Book of Songs records mountains and rivers, valleys and streams, birds and beasts, grasses and trees, and the distinctions of female and male, therefore it excels in influencing hearts. The Book of Music establishes the foundation of music, therefore it excels in harmony. The Spring and Autumn Annals distinguishes right from wrong, therefore it excels in ruling the people. Thus, rites serve to restrain people, music serves to give voice to harmony, documents serve to recount events, songs serve to convey feelings, the Changes serve to elucidate transformation, and the Spring and Autumn Annals serve to disclose righteousness.

The Spring and Autumn Annals contains tens of thousands of characters with thousands of principles. The scatter and gathering of all things is contained within the Spring and Autumn Annals. Within the Spring and Autumn Annals, thirty-six rulers were murdered, fifty-two states were destroyed. Lords fled and scurried, unable to preserve their altars of soil and grain—beyond counting. The reason for all this was that they had lost their foundation. Hence the Changes says: 'A single hair's error can mean a thousand li's deviation.' Thus it is said: 'When a minister assassinates his lord, a son murders his father—this does not happen in a single morning or evening; the deterioration has been long developing.' Thus those who hold states must understand the Spring and Autumn Annals. Having slanderers before them yet not seeing them, having traitors behind them yet not knowing them—ministers who do not understand the principles of the Spring and Autumn Annals may keep their positions through ordinary affairs but will be unprepared for crises. Rulers and fathers who do not grasp its meaning will bear the reputation of chief criminals. Ministers and sons who lack this understanding will fall into the crimes of usurpation and assassination, bearing the names of capital offenders. They may think they are doing good yet not know the principle, receiving empty accusations and not daring to protest. Those who do not understand the purpose of rites and righteousness will find rulers not behaving as rulers, ministers not behaving as ministers, fathers not behaving as fathers, sons not behaving as sons. When rulers do not rule, they are defied; when ministers do not minister, they are executed; when fathers do not act as fathers, they are called unreasonable; when sons do not act as sons, they are called unfilial. These four behaviors are the greatest offenses against the realm. To receive such a judgment yet dare not protest—this is why the Spring and Autumn Annals is the great fountainhead of rites and righteousness.

Hu Sui said: 'In Confucius' time, there was no wise ruler above, and he could not be employed below, so he composed the Spring and Autumn Annals, leaving behind empty writings to judge rites and righteousness, to serve as the law of a true king. Now you, sir, have encountered an enlightened Son of Heaven above, and hold your position faithfully below. All affairs are properly arranged, each in its appropriate place. What do you wish your discourse to illuminate?'

The Grand Historian said: 'Yes, yes, no, no—it is not so. I have heard from my predecessors: 'Fuxi attained the utmost purity and simplicity, composing the eight trigrams of the Changes. The flourishing of Yao and Shun is recorded in the Documents; rites and music were created. The prosperity of Tang and Wu was celebrated by poets. The Spring and Autumn Annals collects the good and condemns the evil, extols the virtue of the Three Dynasties, praises the House of Zhou—not merely for criticism alone.'"

Since the founding of the Han dynasty down to the reign of the present sage Emperor, auspicious signs have appeared, sacred mountains have been sacrificial rites performed upon them, the calendar has been reformed, and clothing colors have been changed. Receiving the Mandate from the Pure One, the Emperor's beneficence has spread without limit. Remote foreign lands of diverse customs have sent translators to the frontier passes, requesting to present themselves in tribute—too many to enumerate. The hundred officials and ministers exert themselves to proclaim the sage's virtue, yet cannot fully express their meaning. Moreover, when worthy and capable men remain unused, it is a disgrace to those who hold power; when the sovereign is wise and sagely yet his virtue goes unheard, it is the fault of the officials.

Thus I set about arranging and compiling these writings.

In ancient times, the Yellow Emperor modeled himself upon Heaven and followed Earth. The four sage sovereigns observed proper sequence, each establishing lawful institutions. Tang Yao abdicated in favor of Yu Shun, who, lacking the means to govern, was succeeded by the great Yu. His meritorious deeds united the nine provinces; his virtue flowed to descendants throughout the realm. The Xia dynasty ended with the tyrant Jie's indulgence and arrogance, and he was banished to Mingtiao. This forms the Basic Annals of Xia, the second.

After First Emperor established himself, he unified the six kingdoms, melted down weapons, and cast statues. He revered the law, abolished military rule, assumed the imperial title, and relied solely on force. His son Er Shi inherited the mandate, but Zi Ying surrendered as a captive. This forms the Basic Annals of Qin, the sixth.

Xiang Yu's cruelty was extreme, while the House of Han embodied virtue and merit. Rising in indignation in Shu and Han, he recovered the three Qin territories. By destroying Xiang Yu and completing the imperial enterprise, the realm achieved peace. Institutions were reformed and customs transformed. This forms the Basic Annals of Emperor Gaozu, the eighth.

When the Han first rose, the succession was unclear. The king was welcomed to the throne, and the realm turned to him with heartfelt devotion. Corporal punishment was abolished, passes and bridges were opened, and gracious favor was widely bestowed. Thus he was called Taizong. This forms the Basic Annals of Emperor Wen, the tenth.

Five generations of the Han flourished, culminating in the reign of Jianyuan. Foreign barbarians were repelled, domestic institutions were reformed, sacrifices were offered at sacred mountains, the calendar was reformed, and clothing colors were changed. This forms the Basic Annals of the Present Emperor, the twelfth.

Since the founding of Han down to the Great Beginning, a century elapsed. Lords rose and fell, were deposed or divided; genealogies and records grew unclear, and officials could not trace them. The origins of the strong and the weak may indeed be understood through their generations. Thus I composed the Chronological Table of Lords from the Founding of Han, the fifth.

Between the reigns of Emperor Hui and Emperor Jing, meritorious officials and noble families were confirmed in their titles and domains. Thus I composed the Table of Marquises of the Hui-Jing Reigns, the seventh.

When the lords grew powerful, seven states formed a coalition. Their numerous sons and younger brothers, lacking titles or domains, were granted territories through the practice of "extending kindness"—acts of righteousness that weakened their strength, so that virtue might return to the capital. Thus I composed the Table of Marquises from the Imperial Princely Houses, the ninth.

The rites of the Three Dynasties, though each added and removed to suit different circumstances, share the essential purpose of bringing order to human nature and opening the way to proper governance. Thus rites, shaped by the human condition, were refined into proper forms, harmonizing ancient and modern practice. Thus I composed the Treatise on Rites, the first.

Currency was circulated to facilitate agriculture and commerce. At its extreme, however, it led to cunning manipulation, monopolistic expansion, and competition for petty profits, causing people to abandon fundamental pursuits for peripheral ones. I therefore composed 'The Treatise on the Equalization of Trade' to observe changes in affairs; this is the eighth chapter. Taibo avoided the succession and went to the wilds of the Jiang tribes. The rise of Kings Wen and Wu stemmed from the foundations laid by the Ancient Duke Danfu. Helü assassinated King Liao and subjugated the Jing and Chu regions. Fuchai conquered Qi, but Wu Zixu was forced to commit suicide by having his body stuffed into a leather sack. Trusting Bo Pi and befriending Yue, the state of Wu was eventually annihilated. I praise Taibo's yielding of the throne and thus wrote 'The Hereditary House of Wu Taibo,' the first of the Hereditary Houses.

The states of Shen and Lü had declined, and Shangfu, Jiang Ziya, came from humble beginnings. In the end, he returned to Xibo Jichang and served as tutor to Kings Wen and Wu. His merits were foremost among all the lords; he wielded authority with discretion in obscurity. Though white-haired with age, he was still vigorous, and he received the sacrifices at Yingqiu. Because he did not betray the covenant at Ke, Duke Huan of Qi flourished; he assembled the feudal lords nine times, and his achievements as hegemon were brilliantly manifest. Tian Chang and Kan Zhi vied for favour, and the Jiang line of Qi was destroyed. In admiration of the Grand Duke's stratagems, I made him the subject of the second hereditary house, that of Qi, Grand Duke Wang. When King Cheng sometimes complied and sometimes opposed, the Duke of Zhou pacified him; he roused himself to promote civil virtue, and all under Heaven responded in harmony; he assisted and protected King Cheng, and the feudal lords took Zhou as their suzerain. During the times of Duke Yin and Duke Huan, what was the situation? The three Huan families vied for power, and Lu could not flourish. In admiration of Dan's achievement with the metal-bound coffer, I made him the subject of the third hereditary house, that of Zhou, Duke of Zhou.

The purpose of money is to facilitate agriculture and commerce. When pushed to extremes, however, people turn to trickery and exploitation, competing for profit and abandoning farming for commerce. Thus I composed the Treatise onEquitable Prices to examine changing circumstances, the eighth.

I praised Zhong for repenting his errors, and thus composed the Hereditary House of Guan and Cai, the Fifth. The royal descendants did not cease: Shun and Yu were extolled; their virtue was bright and perfect, and their offspring inherited their illustrious legacy. For a hundred generations they received sacrifices, and through Zhou the states of Chen and Qi endured—until Chu at last destroyed them. When the Tian clan of Qi arose, what a figure among the descendants of Shun! I composed the Hereditary House of Chen and Qi, the Sixth. He gathered the remnant people of Yin; Shu Feng first founded a city. Admonished by the disorder of Shang, he was warned about the materials for wine. When Shuo was born, Wei was overturned and restless; Nanzi detested Kuaikui, and father and son exchanged names.

King Wu conquered Zhou Xin, but the realm was not yet united when he died. King Cheng was still young, and Guan and Cai grew suspicious. The Huai Yi rebelled. Then the Duke of Shao, by his virtue, stabilized the royal house and pacified the eastern lands. The abdication of Yan led to disaster and chaos. I praise the poem about the pear tree, and thus compose the Hereditary House of Yan, the fourth.

The royal line did not end; Yao and Shun were pleased with it. Only when virtue shines bright do descendants receive glory. Hundred generations of sacrificial offerings—this extends to Chen and Qi. Chu eventually destroyed them. Yet when Tian of Qi rose to power, who could Yao's descendant be? Thus I compose the Hereditary House of Chen and Qi, the sixth.

When the remnant people of Shang were collected, Duke Kang's domain began at Chu. Shang's turmoil was addressed, and the wine officer gave his report. When He was born, Wei Qing was troubled; Nan Zi despised Kuai Kui, and father and son traded names. Zhou virtue was slight; when the Warring States grew strong, Wei was weak, yet only it survived longest among the minor states. I appreciate the"Announcement to Kang," and thus compose the Hereditary House of Wei, the seventh.

Alas, Jizi! Alas, Jizi! True words were not heeded, and he was made a slave. After Wu Geng died, the Duke of Song was enfeoffed. Duke Xiang was wounded at Hong; which gentleman praised him? Duke Jing possessed modest virtue, and the fire-star retreated. Ti Cheng's tyranny brought Song's destruction. I appreciate that the Grand Tutor was questioned by the Viscount of Wei, and thus compose the Hereditary House of Song, the eighth.

Zhongli and Li Yi founded the enterprise; Wu Hui succeeded them. When the Shang dynasty fell into decline, the record was kept by the grain-officer. The Zhou employed Xiong Yi, and Xiong Qu continued the line. King Zhuang's wisdom restored Chen. Having pardoned the Lord of Zheng, he withdrew his forces at Huayuan. King Huai died abroad; Qu Yuan was blamed. He loved flattery and believed slander, and Chu was absorbed by Qin. I praise King Zhuang's righteousness, and thus compose the Hereditary House of Chu, the tenth.

Duke Huan went east, and the Grand Historiographer of the time was employed. When he encroached upon Zhou's grain, the royal scribes protested. Zhai Zhong's treaty was made, and Zheng did not flourish for long. Zigong's benevolence was praised for generations. When the Three Jin invaded, Zheng submitted to Han. I praise Duke Li's acceptance of King Hui, and thus compose the Hereditary House of Zheng, the twelfth.

Bi Wan was enfeoffed at Wei, as the diviners foretold. At Jiang, Gan Gan was killed, and the Rong and Di were pacified. Duke Wen admired righteousness, and Zixia became his teacher. King Hui was arrogant, and Qi and Qin attacked him. When he suspected the Prince of Wei, the lords grew weary. In the end, Da Liang fell; King Jia was reduced to a humble exile. I praise Wu's assistance in making Duke Wen of Jin establish his hegemony, and thus compose the Hereditary House of Wei, the fourteenth.

Han Jue's hidden virtue caused Zhao Wu to flourish. The extinguished line was restored and the fallen raised up; the people of Jin honored him. King Zhaochu was displayed in an honored position; Shen Buwei employed him. Though suspicions arose from disbelief, Qin still attacked. I praise Han Jue's assistance in preserving Jin and supporting the Zhou Son of Heaven, and thus compose the Hereditary House of Han, the fifteenth.

When the House of Zhou fell into decline, the lords acted without restraint. Kongzi mourned the collapse of rites and music, and he cultivated classical studies to restore proper governance. He rescued chaos and turned it back to order, revealing his writings to establish principles for the realm, bequeathing the grand tradition of the Six Arts to later generations. Thus I compose the Hereditary House of Kongzi, the seventeenth.

When Han had devised its stratagems, it captured the Prince of Qi at Chen. Yue and Jing were swift and fierce, and Liu Jiao, the Emperor's brother, was enfeoffed as King of Chu, with Pengcheng as his capital, strengthening the Huai and Si regions as the Han's protective screen. Wu Ruo drowned in villainy, but rites were restored.

When the Lü clan conspired to weaken the central court, Zhou Bo defied convention and acted according to exigency. During the Wu and Chu rebellion, Zhou Yafu stationed at Changyi to check Qi and Zhao, while leaving Liang exposed to the enemy's attack. I therefore wrote “The Hereditary House of the Marquis of Jiang,” chapter twenty-seven. As the seven kingdoms rebelled, the vassal states served as protective screens for the capital, but Liang alone bore the brunt of the onslaught. King Xiao of Liang, presuming on the Empress Dowager’s favor and boasting of his merit, nearly brought calamity upon himself. Commending his ability to resist Wu and Chu, I wrote “The Hereditary House of King Xiao of Liang,” chapter twenty-eight. Once the five imperial lineages were enfeoffed as kings, harmony prevailed among the kinsmen, and the various feudal lords great and small served as suitable border defenses, each domain finding its proper place, so that overstepping of ritual norms gradually fell into decline and disrepute. I therefore wrote “The Hereditary House of the Five Imperial Clans,” chapter twenty-nine.

Qin's ancestors, with Boyi assisting Yu, were enfeoffed; Duke Mu contemplated righteousness, mourning the ranks of Hao's warriors; with human sacrifice at his tomb, the ode "Yellow Bird" was composed; Zhao Xiang built the imperial enterprise. This forms the Basic Annals of Qin, the fifth.

When Qin lost the Way, heroes rose in tumult; Xiang Liang founded the enterprise; Xiang Yu continued it; killing Xin to rescue Zhao, the lords enthroned him; executing Zi Ying and abandoning Hu, the realm condemned him. This forms the Basic Annals of Xiang Yu, the seventh.

After the Spring and Autumn period, ministers wielded power; great states proclaimed themselves kings; eventually Qin absorbed all the Chinese states, abolished enfeoffments, usurping the imperial title. I composed the Chronological Table of the Six Kingdoms, the third.

As for Gaozu's supreme merit and the chief ministers' supportive efforts, receiving tablets and titles, their favor flowing to descendants—some forgot their proper sequence, while others died or brought ruin on themselves. I composed the Table of Gaozu's Meritocratic Marquises, the sixth.

Music serves to transform customs. When elegant hymns flourish, already there is fondness for Zheng and Wei airs—sounds existing since antiquity. What human hearts feel, distant customs cherish. I composed the Treatise on Music to narrate the ancient past, the second.

He was able to clarify his plans, adapt to the times to assess Qin, and thus grasp the conditions within the seas; he was foremost among strategists. I composed the Biography of Li Si, the twenty-seventh. He expanded Qin's territory and increased its population, subdued the Xiongnu in the north, relied on the Yellow River as a barrier, used the mountains for fortification, and established Yuzhong. I composed the Biography of Meng Tian, the twenty-eighth. He guarded Zhao's stronghold at Changshan to extend Henei, weakened Chu's power, and made the King of Han's trustworthiness manifest to the world. I composed the Biography of Zhang Er and Chen Yu, the twenty-ninth. He gathered the troops of Xihe and Shangdang and followed the King of Han to Pengcheng; Peng Yue raided Liang territory to harry Xiang Yu. I composed the Biography of Wei Bao and Peng Yue, the thirtieth.

King Wu conquered Zhou Xin, but the realm was not yet unified when he died. King Cheng was young; Guan and Cai grew suspicious; the Huai Yi rebelled. Duke Shao, through virtue, stabilized the royal house, pacifying the eastern lands. Yan's abdication became disaster and chaos. Praising the poem about the pear tree, I composed the Hereditary House of Yan, the fourth.

Collecting the remnant Yin people, Duke Kang's domain began; with Shang's turmoil, the wine officer reported; when He was born, Wei Qing was troubled; Nan Zi despised Kuai Kui, father and son changed names. Zhou virtue was slight; Warring States strong; Wei was small and weak, yet alone survived longest. Praising the Announcement to Kang, I composed the Hereditary House of Wei, the seventh.

Shaokang's son truly dwelt in the southern sea, tattooed body and cropped hair, dwelling with alligators; guarding Fengyue, maintaining the sacrifices to Yu. Goujian, pressed by adversity, employed Wen Zhong and Fan Li. Praising Goujian's ability to cultivate virtue among barbarians, destroying mighty Wu to honor Zhou, I composed the Hereditary House of King Goujian of Yue, the eleventh.

Wanzi fled into exile, finding refuge in Qi as support; his hidden kindness spread through five generations; the people of Qi sang of him. Chengzi gained the government; Tian He became a marquis. King Jian was moved to action; he was transferred to Gong. Praising Tian Dan and Tian Zhong's ability to rescue a troubled age and alone uphold Zhou, I composed the Hereditary House of Tian Wandai, the sixteenth.

When the House of Zhou declined, the lords acted without restraint. Kongzi mourned the collapse of rites and music; he cultivated classical studies to restore proper governance, rescuing chaos and returning it to order; revealing his writings, he established principles for the realm, bequeathing the grand tradition of the Six Arts to later generations. I composed the Hereditary House of Kongzi, the seventeenth.

Yan Zi was frugal, while Yi Wu was extravagant; the Duke Huan of Qi dominated as hegemon, while Duke Jing achieved good governance. Thus were composed Biographies of Guan and Yan, second.

The Kong clan transmitted culture; disciples established careers, all becoming teachers who honored benevolence and strengthened righteousness. Thus was composed Biographies of Confucius' Disciples, seventh.

Controlling the Yellow River and mountains, besieging Daliang—making lords collectively submit to Qin—was the achievement of Wei Ran. Thus was composed Biography of Marquis Rang, twelfth.

He traced the surviving texts of the Confucians and Mohists, clarified the principles of ritual and righteousness, cut off King Xuan's pursuit of profit, and chronicled the rise and fall of past ages. Thus were composed Biographies of Mencius and Xun Qing, fourteenth.