Xia Benji — Sima Qian, Records of the Grand Historian, chapter 2
Sima Qian (c. 145–c. 86 BCE) completed the Shiji, the Records of the Grand Historian, under Emperor Wu of the Han dynasty, as the first comprehensive history of China. Its twelve Basic Annals open the work, and this is the second of them.
This chapter follows Yu, grandson of Emperor Zhuanxu, from his father Gun's failed effort to control the great flood through Yu's own thirteen years of labor opening the Nine Provinces, surveying their tribute, and channeling the great rivers, including his recorded exchange with Gao Yao and Emperor Shun on virtue and government. Yu succeeds Shun and founds the Xia dynasty; the chapter then carries the royal line forward through Qi, Taikang, Zhongkang, the disorder of nine generations after Zhong Ding, Kongjia and his dragon-keepers, down to Jie of Xia, whose cruelty and defeat by Tang of Shang bring the dynasty to its end.
The section headings inside the chapter are editorial conveniences added by the Chinese Wikisource transcription, not divisions original to Sima Qian, and the Sanjia commentary carried by that transcription is kept in the source text below but not translated. Names and titles are given in Hanyu pinyin without tone marks, with Chinese characters at first appearance for major figures.
Translated for the Good Works Library directly from the classical Chinese printed in full below. Prior English translations of the Shiji's Basic Annals exist — Burton Watson's Records of the Grand Historian and the Nienhauser team's The Grand Scribe's Records — and are named here as controls-in-existence, not consulted in preparing this translation; no claim of firstness is made, and no live search for other prior translations could be carried out when this file was prepared.
Contents
- Annals of Xia (夏本紀)
- Yu (禹)
- Qi (啓)
- Taikang (太康)
- Zhongkang (中康)
- From Xiang to Kongjia (相至孔甲)
- From Gao to Lugui (皋至履癸)
- The Grand Historian's Judgment (太史公論)
Translation
Annals of Xia (夏本紀)
Yu (禹)
Yu of Xia (夏禹) was named Wenming. Yu's father was called Gun (鯀); Gun's father was Emperor Zhuanxu (顓頊); Zhuanxu's father was Changyi; Changyi's father was the Yellow Emperor (黃帝). Yu, then, was the great-great-grandson of the Yellow Emperor and the grandson of Emperor Zhuanxu. Yu's great-grandfather Changyi and his father Gun both failed to hold the imperial throne, and served as subjects of others.
In the time of Emperor Yao (堯), the great flood rose to heaven; vast and boundless, it embraced the mountains and rose above the hills, and the people below were in distress. Yao sought a man able to bring the waters under control, and the assembled ministers and the Four Peaks all said that Gun would do. Yao said, "Gun is a man who turns his back on commands and ruins his kin. He will not do." The Four Peaks said, "Among his equals there is none worthier than Gun. We wish the emperor would try him." So Yao listened to the Four Peaks and employed Gun to control the waters. Nine years passed and the waters did not subside; the work came to nothing. Then Emperor Yao sought a man again, and this time obtained Shun (舜). Shun was raised up and employed, took charge of the government of the Son of Heaven in the emperor's stead, and made the tour of inspection. Going about, he saw that Gun's work on the waters had come to nothing, and so he put Gun to death at Mount Yu. All under Heaven held Shun's punishment to be right. Then Shun raised up Gun's son Yu and had him continue Gun's undertaking.
When Yao died, Emperor Shun asked the Four Peaks, "Is there one able to complete and make glorious the work of Yao, whom I may place in office?" All said, "Bo Yu (伯禹) as minister of works can complete and make glorious the achievement of Yao." Shun said, "Ah, so it is!" He commanded Yu: "You are to settle the waters and the land. Devote yourself to this." Yu bowed and touched his head to the ground, and yielded the office to Xie, Hou Ji (后稷), and Gao Yao (皋陶). Shun said, "Go, and attend to your task."
As a man, Yu was quick and capable and equal to hard labor. His virtue did not stray; his humaneness could be drawn close to; his words could be trusted. His voice was the pitch-standard, his body the measure; from him the weights and measures issued. Tireless and grave, he was the guiding rope and the ordering thread.
Yu then, together with Yi (益) and Hou Ji, received the emperor's command, and ordered the feudal lords and the hundred clans to raise gangs of laborers to lay out the land. He traversed the mountains and marked the trees, and fixed the high mountains and the great rivers. Yu grieved that his forebear, his father Gun, had failed in the work and received punishment. So he wore out his body and burned his thoughts. He lived outside for thirteen years, and when he passed the gate of his own house he did not dare enter. He was sparing in clothing and food, and gave the fullness of his reverence to the ghosts and spirits. He kept his palace and chambers humble, and spent his substance on ditches and channels. On land he traveled by cart, on water by boat, over mud by sledge, in the mountains by cleated shoes. On his left he carried the level and the marking line, on his right the compass and the square; he carried the four seasons with him. So he opened the Nine Provinces, cleared the Nine Roads, embanked the Nine Marshes, and surveyed the Nine Mountains. He had Yi give the multitude rice, which could be planted in low, wet ground. He commanded Hou Ji to give the multitude food that was hard to come by. Where food was scarce, he moved the surplus to supply the want, so as to make the feudal lords equal. Then Yu went about examining what each land was fit to yield as tribute, and the conveniences of its mountains and rivers.
Yu's progress began from Ji Province (冀州). Ji Province: the work was undertaken at Hukou, and Liang and Qi were put in order. Taiyuan having been repaired, the work reached to the south of the great peak. At Tanhuai the achievement was brought about, reaching to the Zhang where it flows crosswise. Its soil is white and mellow. Its tax is of the first class, first grade, with a mixture; its fields are of the middle class, middle grade. The Chang and the Wei followed their courses, and the Great Land marsh was made fit. The Bird Yi bring hides for clothing. Keeping Jieshi on the right, they enter the sea.
Between the Ji and the He lies Yan Province (沇州). The Nine Rivers were led into their courses; Leixia was made a marsh, and the Yong and the Ju came together in it. The mulberry lands were given to the silkworms, and thereupon the people came down from the hills and dwelt on the level ground. Its soil is black and rich; its grasses luxuriant, its trees tall. Its fields are of the middle class, lowest grade; its tax was set at the regular rate, and only after thirteen years of labor did it come level with the rest. Its tribute is lacquer and silk; its baskets hold patterned woven stuffs. They float along the Ji and the Ta and so reach the He.
Between the sea and Mount Dai lies Qing Province (青州). Yuyi was brought under order; the Wei and the Zi were led into their courses. Its soil is white and rich; along the seashore are wide salt flats, and the fields there are saline. Its fields are of the first class, lowest grade; its tax is of the middle class, first grade. Its tribute is salt and fine kudzu cloth, with sea products of every kind; from the valleys of Dai, silk, hemp, lead, pine, and strange stones. The Lai Yi keep herds, and their baskets hold silk from the mountain mulberry. They float along the Wen and so reach the Ji.
Between the sea, Mount Dai, and the Huai lies Xu Province (徐州). The Huai and the Yi were brought under control; Meng and Yu were made fit for planting. The Great Wild marsh was gathered into its bed, and the Eastern Plain was brought to level. Its soil is red, clayey, and rich; its grasses and trees grow thicker and more clustered. Its fields are of the first class, middle grade; its tax is of the middle class, middle grade. Its tribute is earth of the five colors, variegated pheasant feathers from the valleys of Yu, solitary paulownia from the south slope of Yi, sounding stones lying at the shore of the Si, and from the Huai Yi pearl oysters and fish; its baskets hold dark silk, fine and white. They float along the Huai and the Si and so reach the He.
Between the Huai and the sea lies Yang Province (揚州). Peng Li was gathered into its bed, and there the sun-birds dwell. The Three Rivers entered the sea, and Zhen Marsh was brought to rest. The slender arrow-bamboo spread abroad. Its grasses are tender, its trees tall, its soil mud and mire. Its fields are of the lowest class, lowest grade; its tax is of the lowest class, first grade, mixed with the class above. Its tribute is metal of three kinds; the yao and kun gems; slender arrow-bamboo; ivory, hides, feathers, and yak-tails. The Island Yi wear plant-fiber clothing; their baskets hold cloth woven in shell patterns, and their bundled parcels hold oranges and pomelos, presented when the command comes. They follow along the Jiang and the sea, and so reach the Huai and the Si.
Between Mount Jing and the south of Mount Heng lies Jing Province (荆州). The Jiang and the Han pay court to the sea as vassals to a king. The Nine Rivers were fully in order; the Tuo and the Cen had been led into their courses; Yuntu and Meng were brought under control. Its soil is mud and mire. Its fields are of the lowest class, middle grade; its tax is of the first class, lowest grade. Its tribute is feathers, yak-tails, ivory, and hides; metal of three kinds; the chun, gan, kuo, and cypress woods; whetstones coarse and fine, arrowhead stone and cinnabar; and the junlu and hu bamboos — three states send in the tribute for which they are famed. Bundled and boxed are the fragrant reeds; their baskets hold dark and light-red silks and strings of pearls; and from the Nine Rivers great tortoises are brought in as presented gifts. They float along the Jiang, the Tuo, the Cen, and the Han, cross over to the Luo, and reach the southern He.
Between Mount Jing and the He lies Yu Province (豫州). The Yi, the Luo, the Chan, and the Jian entered the He; the Xingbo was gathered into its bed; the Marsh of He was led off, and its waters covered Mingdu. Its soil is mellow, and the lower ground is rich dark loam. Its fields are of the middle class, first grade; its tax is mixed, of the first class and the middle class. Its tribute is lacquer, silk, fine kudzu cloth, and ramie; its baskets hold fine floss silk, and when the command comes, whetstones for polishing chime-stones. They float along the Luo and so reach the He.
Between the south of Mount Hua and the Black Water lies Liang Province (梁州). Mount Wen and Mount Bo were made fit for planting; the Tuo and the Cen were led into their courses; at Cai and Meng sacrifice was offered and order established; and among the He Yi results were achieved. Its soil is dark blue-black. Its fields are of the lowest class, first grade; its tax is of the lowest class, middle grade, with three mixtures. Its tribute is fine jade, iron, silver, steel, arrowhead stone, and chime-stones; the skins of bears, brown bears, foxes, and wildcats; and woven hair-cloth. From Xiqing they come by way of the Huan; they float along the Qian, cross over to the Mian, enter the Wei, and cut straight across the He.
Between the Black Water and the western He lies Yong Province (雍州). The Weak Water was made to flow west; the Jing joined the bend of the Wei. The Qi and the Ju followed their courses, and the Feng flowed together with them. At Jing and Qi sacrifice had been offered; Zhongnan and Dunwu were dealt with as far as Niaoshu. In the plains and the low wet grounds results were achieved, as far as Duye. Sanwei was made fit to dwell in, and the Three Miao were greatly set in order. Its soil is yellow and mellow. Its fields are of the first class, first grade; its tax is of the middle class, lowest grade. Its tribute is fine jade, lin jade, and langgan stones. They float from Jishi, reach Longmen, and meet at the bend of the Wei. Those who wear woven hair-cloth are of Kunlun, Xizhi, and Qusou; and the Western Rong were thus set in order.
He led the Nine Mountains: from Qian and Qi to Mount Jing, crossing over the He; from Hukou and Leishou to Mount Taiyue; from Dizhu and Xicheng to Wangwu; from Taihang and Mount Chang to Jieshi, entering the sea; from Xiqing, Zhuyu, and Niaoshu to Mount Taihua; from Xiong'er, Waifang, and Tongbo to Fuwei; he led from Bozhong to Mount Jing; from Neifang to Mount Dabie; from the south slope of Mount Wen to Mount Heng, past the Nine Rivers, to Fuqianyuan.
He led the Nine Watercourses: the Weak Water as far as Heli, its remaining flow entering the Moving Sands. He led the Black Water to Sanwei, where it enters the Southern Sea. He led the He from Jishi to Longmen, south to Huayin, east to Dizhu, then east to Mengjin, east past the bend of the Luo, to Dapi; north past the Jiang River, to the Great Land; northward it spreads out into the Nine Rivers, which join again as the Converging River and enter the sea. From Bozhong he led the Yang, which flows east and becomes the Han, then east becomes the water of Canglang, passes the Three Shi, enters Dabie, and flows south into the Jiang; eastward it pools into a marsh, which is Peng Li; eastward it becomes the Northern Jiang and enters the sea. From Mount Wen he led the Jiang, which eastward branches off as the Tuo, then east reaches Li, passes the Nine Rivers, and reaches Dongling; then eastward it slants northward and meets the confluence, and eastward it becomes the Middle Jiang and enters the sea. He led the Yan water, which eastward becomes the Ji and enters the He; overflowing, it becomes the Xing; it issues eastward north of Taoqiu, then east to He, then northeast joins the Wen, then northeast enters the sea. He led the Huai from Tongbo; eastward it joins the Si and the Yi, and eastward enters the sea. He led the Wei from Niaoshu Tongxue; eastward it joins the Feng, then northeast reaches the Jing, then east passes the Qi and the Ju, and enters the He. He led the Luo from Xiong'er; northeast it joins the Jian and the Chan, then east it joins the Yi, then northeast it enters the He.
Thereupon the Nine Provinces were made alike; the four recesses of the land were made habitable; the Nine Mountains were cleared of timber and sacrificed to; the Nine Watercourses were cleansed at their sources; the Nine Marshes were embanked; and the peoples of the Four Seas came together as one. The Six Storehouses were well ordered; all the soils were correctly rated against one another; the wealth and the taxes were fixed with care; all were graded by the three qualities of ground; and the taxes of the Middle Kingdom were established. Lands and surnames were bestowed, with the words: "Let reverence for my virtue come first, and do not oppose my course."
He ordained that for five hundred li beyond the domain of the Son of Heaven there should be the Dian service: for the first hundred li the tax was rendered in whole stalks; for the second hundred li in cut ears; for the third hundred li in stripped straw, with labor service; for the fourth hundred li in unhusked grain; for the fifth hundred li in hulled rice. Five hundred li beyond the Dian service was the Hou service: for the first hundred li the estates of officers; for the second hundred li the lesser states charged with duty; for the third hundred li the feudal lords. Five hundred li beyond the Hou service was the Sui service: for three hundred li they attended to letters and instruction; for two hundred li they roused martial defense. Five hundred li beyond the Sui service was the Yao service: for three hundred li the Yi; for two hundred li those held under restraint. Five hundred li beyond the Yao service was the Huang service: for three hundred li the Man; for two hundred li those sent into exile.
Eastward it reached to the sea; westward it covered the Moving Sands; northward and southward alike it reached: the influence of his voice and his teaching extended to the Four Seas. Then the emperor bestowed on Yu the dark jade tablet, to announce to all under Heaven the completion of the work. And all under Heaven was thereupon greatly at peace and well governed.
Gao Yao was made warden of justice, to bring order among the people. When Emperor Shun held court, Yu, Bo Yi (伯夷), and Gao Yao talked together before the emperor. Gao Yao set forth his counsel, saying, "If a man is faithful to his way and his virtue, his plans will be clear and his helpers in harmony." Yu said, "True. But how is it done?" Gao Yao said, "Ah! It lies in being careful to cultivate one's own person, and in thinking far ahead; in being generous and orderly toward the nine degrees of kin, so that the many enlightened men lift one up as wings. From what is near one may reach what is far — it rests with oneself." Yu bowed to these fine words and said, "So it is." Gao Yao said, "Ah! It lies in knowing men, and in bringing peace to the people." Yu said, "Alas! To do all this even the emperor would find hard. To know men is wisdom, and lets one set men in office; to bring peace to the people is kindness, and the black-haired people cherish him for it. If a man can know men and can be kind, why should he worry over Huan Dou? why should he need to remove the Miao? why should he fear the man of artful words, pleasing looks, and flattering ways?" Gao Yao said, "So it is. Ah! In conduct there are nine virtues, and it is by these that we say a man has virtue." And he said: "When first setting to work at affairs: generous yet firm; yielding yet upright; blunt yet respectful; capable of rule yet reverent; docile yet resolute; straightforward yet mild; simple yet scrupulous; hard yet solid; strong yet righteous. When these are made manifest and held constant, that is auspicious indeed. He who daily displays three of these virtues, and morning and night makes them bright and clear, may hold a household. He who daily is strict, rouses himself, and is reverent in six of these virtues, and makes his services shine, may hold a state. When they are gathered in and received and spread abroad everywhere, so that all nine virtues are in service, then men of talent and worth fill the offices and the hundred functionaries are grave and careful. Let no one be taught crookedness, excess, or strange schemes. When a man unfit for an office occupies it, this is called throwing Heaven's business into disorder. Heaven punishes the guilty: for the five punishments there are five uses. Are my words such as can be put into practice?" Yu said, "Your words can be carried through to real achievement." Gao Yao said, "I have no knowledge of my own; I only think to help the Way forward."
Emperor Shun said to Yu, "You too should speak out splendid words." Yu bowed and said, "Ah, what have I to say? I only think to be diligent day by day." Gao Yao pressed Yu: "What do you mean by diligent?" Yu said, "The great flood rose to heaven; vast and boundless, it embraced the mountains and rose above the hills, and the people below were all sunk beneath the water. On land I traveled by cart, on water by boat, over mud by sledge, in the mountains by cleated shoes; going over the mountains I felled trees to mark the way. With Yi I gave the multitude rice and fresh food. I opened the Nine Watercourses so that they reached the Four Seas, and deepened the field ditches and channels so that they reached the watercourses. With Ji I gave the multitude food that was hard to come by. Where food was scarce, I moved the surplus to make up the want, and shifted people to new dwellings. Then the multitude of the people were settled, and the myriad states were brought to order." Gao Yao said, "True — and in this lies your excellence."
Yu said, "Ah, Emperor! Be careful in your position, and be at rest in your bearing. Support the virtuous, and all under Heaven will greatly answer you. With a pure mind and shining clarity await the command of the High God, and Heaven will renew its mandate and use you for blessing." The emperor said, "Alas, my ministers, my ministers! My ministers are my legs and arms, my ears and eyes. I wish to help and support the people; you are to assist me. I wish to look upon the emblems of the men of old — the sun, the moon, the stars and constellations — and to make embroidered patterns and colored robes; you are to make these clear. I wish to hear the six pitch-pipes, the five notes, and the eight timbres, and by them to judge what is well ordered and what is neglected, and to send forth and take in the five kinds of utterance; you are to listen for me. When I go astray, you are to correct me and hold me back. Do not flatter me to my face and then slander me when you have withdrawn. Be respectful toward the four assisting ministers. As for the crowd of slanderers and favorites, when the ruler's virtue is truly put into practice they will all be cleared away." Yu said, "So it is. But if the emperor does not act at the right season, and spreads good and evil alike, there will be no achievement."
The emperor said, "Do not be like Danzhu (丹朱), who was arrogant, who cared only for idle roaming, who would take a boat where there was no water, and who with his companions gave himself to excess at home — and so his line was cut off. I cannot go along with such a way." Yu said, "I married my wife of Tushan on the day xin, and by the day jia — xin, ren, gui, jia, four days in all — I had left her. When Qi (啓) was born I did not treat him as my son, and for that reason I was able to complete the work on the waters and the land. I helped to establish the five domains, reaching out five thousand li; there were twelve masters over the provinces, and outside them, to the borders of the Four Seas, chiefs of five were everywhere appointed, each following his course and achieving his work. Only the Miao are obstinate and do not come to the work; let the emperor keep this in mind." The emperor said, "That my virtue holds its course is the ordering work of your labors."
Thereupon Gao Yao revered Yu's virtue and ordered the people all to take Yu for their model. Whoever did not conform to his word had punishment follow him. And Shun's virtue shone forth greatly.
Then Kui (夔) set the music going: the ancestral forebears came; the assembled princes yielded place to one another; birds and beasts wheeled and danced. When the Xiao Shao had been performed through its nine parts, the phoenix came in stately form; all the beasts danced together; and the hundred officers were truly in harmony. The emperor thereupon made a song, saying: "In receiving Heaven's mandate, all lies in the season and in the smallest signs." And he sang: "Legs and arms are glad! The head rises up! The hundred works flourish!" Gao Yao made obeisance with joined hands, touched his head to the ground, and lifted his voice, saying: "Bear it in mind! It is you who lead in raising up affairs; be careful with your statutes; be reverent!" Then he changed the song, singing: "When the head is bright, the legs and arms are good, and all affairs are at ease!" And he sang again: "When the head is fussed with trifles, the legs and arms grow idle, and the myriad affairs fall to ruin!" The emperor bowed and said, "So it is. Go, and be reverent!" Thereupon all under Heaven honored Yu's clear measures, numbers, and music, and made him the master of the spirits of the mountains and rivers.
Emperor Shun recommended Yu to Heaven as his successor. Seventeen years later Emperor Shun died. When the three years' mourning was ended, Yu declined and withdrew before Shun's son Shangjun, going to Yangcheng. But all the feudal lords of the world left Shangjun and came to court before Yu. Then Yu took the position of Son of Heaven; facing south, he received the court of all under Heaven. The name of the house was Xiahou, and the surname was of the Si clan.
When Emperor Yu was established, he raised up Gao Yao and recommended him, and was about to hand the government over to him; but Gao Yao died. Yu enfeoffed Gao Yao's descendants at Ying and Liu, and some at Xu. Afterward he raised up Yi and entrusted the government to him.
In the tenth year Emperor Yu made a tour of inspection to the east, and at Kuaiji he died. He gave all under Heaven to Yi. When the three years' mourning was ended, Yi yielded to Qi, the son of Emperor Yu, and withdrew to dwell on the south side of Mount Ji. Yu's son Qi was worthy, and the hearts of all under Heaven turned toward him. Although Yu at his death had handed the succession to Yi, Yi's service as Yu's assistant had been short, and all under Heaven were not yet reconciled to him. Therefore the feudal lords all left Yi and came to court before Qi, saying, "He is our lord, the son of Emperor Yu." Then Qi took the position of Son of Heaven, and he was the sovereign of Xia.
Qi (啓)
The sovereign of Xia was the son of Yu; his mother was a daughter of the Tushan clan.
The Youhu clan (有扈氏) would not submit, and Qi attacked them. There was a great battle at Gan. On the point of battle he made the Oath at Gan, summoning the six ministers to charge them with it. Qi said: "Ah! Men of the six services, I make my oath and declare it to you. The Youhu clan does violence to the five elements and holds them in contempt; it is negligent and casts aside the three correctives; and Heaven therefore cuts short and ends its mandate. Now I do no more than carry out with reverence the punishment of Heaven. If you on the left do not do your work on the left, you fail to respect my command. If you on the right do not do your work on the right, you fail to respect my command. If the driver does not manage his horses as he should, he fails to respect my command. Those who obey the command will be rewarded before the ancestral temple; those who do not obey will be put to death before the altar of the soil, and I will put you to death together with your wives and children." So he destroyed the Youhu clan, and all under Heaven came to court.
Taikang (太康)
The sovereign of Xia died, and his son Emperor Taikang was set up. Emperor Taikang lost the state. His five brothers waited at the bend of the Luo, and made the Song of the Five Sons.
Zhongkang (中康)
Taikang died, and his younger brother Zhongkang was set up: this was Emperor Zhongkang. In the time of Emperor Zhongkang, Xi and He (羲、和) sank into drink and excess, neglected the seasons and threw the days into confusion. Yin went to punish them, and the Punitive Expedition of Yin was made.
From Xiang to Kongjia (相至孔甲)
Zhongkang died, and his son Emperor Xiang (相) was set up. Emperor Xiang died, and his son Emperor Shaokang (少康) was set up. Emperor Shaokang died, and his son Emperor Yu (予) was set up. Emperor Yu died, and his son Emperor Huai (槐) was set up. Emperor Huai died, and his son Emperor Mang (芒) was set up. Emperor Mang died, and his son Emperor Xie (泄) was set up. Emperor Xie died, and his son Emperor Bujiang (不降) was set up. Emperor Bujiang died, and his younger brother Emperor Jiong (扃) was set up. Emperor Jiong died, and his son Emperor Jin (廑) was set up. Emperor Jin died, and Bujiang's son Kongjia (孔甲) was set up: this was Emperor Kongjia.
When Emperor Kongjia was established, he loved the arts of ghosts and spirits and gave himself to license and disorder. The virtue of the Xiahou clan declined, and the feudal lords rebelled against him. Heaven sent down two dragons, one female and one male, and Kongjia could not feed them, for he had not obtained a man of the Dragon-Rearing clan. The house of Taotang had already declined, and among its descendants was Liu Lei (劉累), who had learned the taming of dragons from the Dragon-Rearing clan, and with this served Kongjia. Kongjia bestowed on him the surname Dragon-Driver clan, and he received the succession of the Shiwei line. One of the dragons, the female, died, and he served it as food to the sovereign of Xia. The sovereign of Xia sent to seek for more, and Liu Lei, being afraid, moved away.
From Gao to Lugui (皋至履癸)
Kongjia died, and his son Emperor Gao (皋) was set up. Emperor Gao died, and his son Emperor Fa (發) was set up. Emperor Fa died, and his son Emperor Lugui (履癸) was set up: this was Jie (桀). In the time of Emperor Jie, ever since Kongjia many of the feudal lords had rebelled against Xia. Jie did not apply himself to virtue but used arms to injure the hundred clans, and the hundred clans could not endure it. He summoned Tang (湯) and imprisoned him at Xiatai, and afterward released him. Tang cultivated virtue, and the feudal lords all turned to Tang; and Tang then led troops to attack Jie of Xia. Jie fled to Mingtiao, and was banished and died. Jie said to those about him, "I regret that I did not go through with killing Tang at Xiatai; it is this that has brought me here." Tang then mounted the position of Son of Heaven, and in place of Xia received the court of all under Heaven. Tang enfeoffed the descendants of Xia, and under Zhou they were enfeoffed at Qi.
The Grand Historian's Judgment (太史公論)
The Grand Historian says: Yu's surname was Si. His descendants were enfeoffed in separate holdings and took the names of their states for their surnames. Hence there are the Xiahou clan, the Youhu clan, the Younan clan, the Zhenxun clan, the Tongcheng clan, the Bao clan, the Fei clan, the Qi clan, the Zeng clan, the Xin clan, the Ming clan, and the Zhenge clan. Confucius rectified the seasons of Xia, and scholars for the most part transmit the Lesser Calendar of Xia. From the times of Yu and Xia the system of tribute and taxation was complete. Some say that Yu assembled the feudal lords south of the Jiang, reckoned up their merits, and died there, and was therefore buried there; and the place was named Kuaiji. Kuaiji means "the reckoning of the assembly."
Colophon
This translation was prepared for the Chinese shelf of the Good Works Library and translated independently from the classical Chinese text printed below. The tribute geography of the Nine Provinces, which lists soils, taxes, and tribute goods province by province, was kept in the terse, catalogue-like register of the source rather than smoothed into ordinary narrative prose; the counsel exchanged among Yu, Gao Yao, and Shun was kept as direct speech.
The translation-status check named Burton Watson, Records of the Grand Historian (1961; 1993), and William H. Nienhauser Jr. et al., The Grand Scribe's Records, vol. 1 (1994), as existing English coverage of the Shiji's Basic Annals. Both are named here as controls-in-existence and were not consulted; this translation makes no claim of firstness, and the check itself could not include a live search when this file was prepared.
A note on terms: the Dian, Hou, Sui, Yao, and Huang services (甸服, 侯服, 綏服, 要服, 荒服) name the five concentric zones of tribute obligation radiating out from the royal domain and are kept in transliteration, glossed at first appearance, since no single English term covers the institution.
Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.
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Source Text: 史記 卷2 夏本紀
Classical Chinese text in the Chinese Wikisource transcription, with the Sanjia commentary set in 〔 〕 as the transcription carries it. Presented complete for reference, study, and verification alongside the English translation above; the commentary is not translated.
禹
夏禹，名曰文命。禹之父曰鯀，鯀之父曰帝顓頊，顓頊之父曰昌意，昌意之父曰黃帝。禹者，黃帝之玄孫而帝顓頊之孫也。禹之曾大父昌意及父鯀皆不得在帝位，爲人臣。
當帝堯之時，鴻水滔天，浩浩懷山襄陵，下民其憂。堯求能治水者，羣臣四嶽皆曰鯀可。堯曰：「鯀爲人負命毀族，不可。」四嶽曰：「等之未有賢於鯀者，願帝試之。」於是堯聽四嶽，用鯀治水。九年而水不息，功用不成。於是帝堯乃求人，更得舜。舜登用，攝行天子之政，巡狩。行視鯀之治水無狀，乃殛鯀於羽山以死。天下皆以舜之誅爲是。於是舜舉鯀子禹，而使續鯀之業。
堯崩，帝舜問四嶽曰：「有能成美堯之事者使居官？」皆曰：「伯禹爲司空，可成美堯之功。」舜曰：「嗟，然！」命禹：「女平水土，維是勉之。」禹拜稽首，讓於契、后稷、皋陶。舜曰：「女其往視爾事矣。」
禹爲人敏給克勤；其惪不違，其仁可親，其言可信；聲爲律，身爲度，稱以出；亹亹穆穆，爲綱爲紀。
禹乃遂與益、后稷奉帝命，命諸侯百姓興人徒以傅土，行山表木，定高山大川。禹傷先人父鯀功之不成受誅，乃勞身焦思，居外十三年，過家門不敢入。薄衣食，致孝于鬼神。卑宮室，致費於溝淢。陸行乘車，水行乘船，泥行乘橇，山行乘檋。左準繩，右規矩，載四時，以開九州，通九道，陂九澤，度九山。令益予衆庶稻，可種卑溼。命后稷予衆庶難得之食。食少，調有餘相給，以均諸侯。禹乃行相地宜所有以貢，及山川之便利。
禹行自冀州始。冀州：既載壺口，治梁及岐。既脩太原，至于嶽陽。覃懷致功，至於衡漳。其土白壤。賦上上錯，田中中，常、衞既從，大陸既爲。鳥夷皮服。夾右碣石，入于海。
濟、河維沇州：九河既道，雷夏既澤，雍、沮會同，桑土既蠶，於是民得下丘居土。其土黑墳，草繇木條。田中下，賦貞，作十有三年乃同。其貢漆絲，其篚織文。浮於濟、漯，通於河。
海、岱維青州：堣夷既略，濰、淄其道。其土白墳，海濱廣潟，厥田斥鹵。田上下，賦中上。厥貢鹽絺，海物維錯，岱畎絲、枲、鉛、松、怪石，萊夷爲牧，其篚酓絲。浮於汶，通於濟。
海、岱及淮維徐州：淮、沂其治，蒙、羽其藝。大野既都，東原厎平。其土赤埴墳，草木漸包。其田上中，賦中中。貢維土五色，羽畎夏狄，嶧陽孤桐，泗濱浮磬，淮夷蠙珠臮魚，其篚玄纖縞。浮于淮、泗，通于河。
淮、海維揚州：彭蠡既都，陽鳥所居。三江既入，震澤致定。竹箭既布。其草惟夭，其木惟喬，其土塗泥。田下下，賦下上上雜。貢金三品，瑤、琨、竹箭，齒、革、羽、旄，島夷卉服，其篚織貝，其包橘、柚錫貢。均江海，通淮、泗。
荆及衡陽維荆州：江、漢朝宗于海。九江甚中，沱、涔已道，雲土、夢爲治。其土塗泥。田下中，賦上下。貢羽、旄、齒、革，金三品，杶、榦、栝、柏，礪、砥、砮、丹，維箘簬、楛，三國致貢其名，包匭菁茅，其篚玄纁璣組，九江入賜大龜。浮于江、沱、涔、漢，踰于雒，至于南河。
荆、河惟豫州：伊、雒、瀍、澗既入于河，滎播既都，道荷澤，被明都。其土壤，下土墳壚。田中上，賦雜上中。貢漆、絲、絺、紵，其篚纖絮，錫貢磬錯。浮於雒，達於河。
華陽、黑水惟梁州：汶、嶓既蓺，沱、涔既道，蔡、蒙旅平，和夷厎績。其土青驪。田下上，賦下中三錯。貢璆、鐵、銀、鏤、砮、磬，熊、羆、狐、貍、織皮。西傾因桓是來，浮于潛，踰于沔，入于渭，亂于河。
黑水、西河惟雍州：弱水既西，涇屬渭汭。漆、沮既從，灃水所同。荆、岐已旅，終南、敦物至于鳥鼠。原隰厎績，至于都野。三危既度，三苗大序。其土黃壤。田上上，賦中下。貢璆、琳、琅玕。浮于積石，至于龍門，會于渭汭。織皮昆侖、析支、渠搜，西戎即序。
道九山：汧及岐至于荆山，踰于河；壺口、雷首至于太嶽；砥柱、析城至于王屋；太行、常山至于碣石，入于海；西傾、朱圉、鳥鼠至于太華；熊耳、外方、桐柏至于負尾；道嶓冢，至于荆山；内方至于大別；汶山之陽至衡山，過九江，至于敷淺原。
道九川：弱水至於合黎，餘波入于流沙。道黑水，至于三危，入于南海。道河積石，至于龍門，南至華陰，東至砥柱，又東至于盟津，東過雒汭，至于大邳，北過降水，至于大陸，北播爲九河，同爲逆河，入于海。嶓冢道瀁，東流爲漢，又東爲蒼浪之水，過三澨，入于大別，南入于江，東匯澤爲彭蠡，東爲北江，入于海。汶山道江，東別爲沱，又東至于醴，過九江，至于東陵，東迆北會于匯，東爲中江，入于海。道沇水，東爲濟，入于河，泆爲滎，東出陶丘北，又東至于荷，又東北會于汶，又東北入于海。道淮自桐柏，東會于泗、沂，東入于海。道渭自鳥鼠同穴，東會于灃，又東北至于涇，東過漆沮，入于河。道雒自熊耳，東北會于㵎、瀍，又東會于伊，東北入于河。
於是九州攸同，四奧既居，九山栞旅，九川滌原，九澤既陂，四海會同。六府甚脩，衆土交正，致慎財賦，咸則三壤，成賦中國，賜土、姓：「祗台德先，不距朕行。」
令天子之國以外五百里甸服：百里賦納緫，二百里納銍，三百里納秸服，四百里粟，五百里米。甸服外五百里侯服：百里采，二百里任國，三百里諸侯。侯服外五百里綏服：三百里揆文教，二百里奮武衞。綏服外五百里要服：三百里夷，二百里蔡。要服外五百里荒服：三百里蠻，二百里流。
東漸于海，西被于流沙，朔、南暨：聲教訖于四海。於是帝錫禹玄圭，以告成功于天下。天下於是大平治。
皋陶作士以理民。帝舜朝，禹、伯夷、皋陶相與語帝前。皋陶述其謀曰：「信其道德，謀明輔和。」禹曰：「然，如何？」皋陶曰：「於！慎其身脩，思長，敦序九族，衆明高翼，近可遠在已。」禹拜美言，曰：「然。」皋陶曰：「於！在知人，在安民。」禹曰：「吁！皆若是，惟帝其難之。知人則智，能官人；能安民則惠，黎民懷之。能知能惠，何憂乎驩兜，何遷乎有苗，何畏乎巧言善色佞人？」皋陶曰：「然，於！亦行有九德，亦言其有德。」乃言曰：「始事事，寬而栗，柔而立，愿而共，治而敬，擾而毅，直而溫，簡而廉，剛而實，彊而義，章其有常，吉哉。日宣三德，蚤夜翊明有家。日嚴振敬六德，亮采有國。翕受普施，九德咸事，俊乂在官，百吏肅謹。毋教邪淫奇謀。非其人居其官，是謂亂天事。天討有辠，五刑五用哉。吾言厎可行乎？」禹曰：「女言致可績行。」皋陶曰：「余未有知，思贊道哉。」
帝舜謂禹曰：「女亦昌言。」禹拜曰：「於，予何言！予思日孳孳。」皋陶難禹曰：「何謂孳孳？」禹曰：「鴻水滔天，浩浩懷山襄陵，下民皆服於水。予陸行乘車，水行乘舟，泥行乘橇，山行乘檋，行山栞木。與益予衆庶稻鮮食。以決九川致四海，浚畎澮致之川。與稷予衆庶難得之食。食少，調有餘補不足，徙居。衆民乃定，萬國爲治。」皋陶曰：「然，此而美也。」
禹曰：「於，帝！慎乃在位，安爾止。輔德，天下大應。清意以昭待上帝命，天其重命用休。」帝曰：「吁，臣哉，臣哉！臣作朕股肱耳目。予欲左右有民，女輔之。余欲觀古人之象，日月星辰，作文繡服色，女明之。予欲聞六律五聲八音，來始滑，以出入五言，女聽。予即辟，女匡拂予。女無面諛，退而謗予。敬四輔臣。諸衆讒嬖臣，君德誠施皆清矣。」禹曰：「然。帝即不時，布同善惡則毋功。」
帝曰：「毋若丹朱傲，維慢游是好，毋水行舟，朋淫于家，用絕其世。予不能順是。」禹曰：「予娶塗山，辛壬癸甲；生啓，予不子，以故能成水土功。輔成五服，至于五千里，州十二師，外薄四海，咸建五長，各道有功。苗頑不即功，帝其念哉。」帝曰：「道吾德，乃女功序之也。」
皋陶於是敬禹之德，令民皆則禹。不如言，刑從之。舜德大明。
於是夔行樂，祖考至，羣后相讓，鳥獸翔舞，簫韶九成，鳳皇來儀，百獸率舞，百官信諧。帝用此作歌曰：「陟天之命，維時維幾。」乃歌曰：「股肱喜哉，元首起哉，百工熙哉！」皋陶拜手稽首揚言曰：「念哉，率爲興事，慎乃憲，敬哉！」乃更爲歌曰：「元首明哉，股肱良哉，庶事康哉！」又歌曰：「元首叢脞哉，股肱惰哉，萬事墮哉！」帝拜曰：「然，往欽哉！」於是天下皆宗禹之明度數聲樂，爲山川神主。
帝舜薦禹於天，爲嗣。十七年而帝舜崩。三年喪畢，禹辭辟舜之子商均於陽城。天下諸侯皆去商均而朝禹。禹於是遂即天子位，南面朝天下，國號曰夏后，姓姒氏。
帝禹立而舉皋陶薦之，且授政焉，而皋陶卒。封皋陶之後於英、六，或在許。而后舉益，任之政。
十年，帝禹東巡狩，至于會稽而崩。以天下授益。三年之喪畢，益讓帝禹之子啓，而辟居箕山之陽。禹子啓賢，天下屬意焉。及禹崩，雖授益，益之佐禹日淺，天下未洽。故諸侯皆去益而朝啓，曰「吾君帝禹之子也」。於是啓遂即天子之位，是爲夏后。
啓
夏后，禹之子，其母塗山氏之女也。
有扈氏不服，啓伐之，大戰於甘。將戰，作甘誓，乃召六卿申之。啓曰：「嗟！六事之人，予誓告女：有扈氏威侮五行，怠棄三正，天用勦絕其命。今予維共行天之罰。左不攻于左，右不攻于右，女不共命。御非其馬之政，女不共命。用命，賞于祖；不用命，僇于社，予則帑僇女。」遂滅有扈氏。天下咸朝。
太康
夏后崩，子帝太康立。帝太康失國，昆弟五人，須于洛汭，作五子之歌。
中康
太康崩，弟中康立，是爲帝中康。帝中康時，羲、和湎淫，廢時亂日。胤往征之，作胤征。
相至孔甲
中康崩，子帝相立。帝相崩，子帝少康立。帝少康崩，子帝予立。帝予崩，子帝槐立。帝槐崩，子帝芒立。帝芒崩，子帝泄立。帝泄崩，子帝不降立。帝不降崩，弟帝扃立。帝扃崩，子帝廑立。帝廑崩，立帝不降之子孔甲，是爲帝孔甲。帝孔甲立，好方鬼神，事淫亂。夏后氏德衰，諸侯畔之。天降龍二，有雌雄，孔甲不能食，未得豢龍氏。陶唐既衰，其后有劉累，學擾龍于豢龍氏，以事孔甲。孔甲賜之姓曰御龍氏，受豕韋之後。龍一雌死，以食夏后。夏后使求，懼而遷去。
皋至履癸
孔甲崩，子帝皋立。帝皋崩，子帝發立。帝發崩，子帝履癸立，是爲桀。帝桀之時，自孔甲以來而諸侯多畔夏，桀不務德而武傷百姓，百姓弗堪。迺召湯而囚之夏臺，已而釋之。湯修德，諸侯皆歸湯，湯遂率兵以伐夏桀。桀走鳴條，遂放而死。桀謂人曰：「吾悔不遂殺湯於夏臺，使至此。」湯乃踐天子位，代夏朝天下。湯封夏之後，至周封於杞也。
太史公論
太史公曰：禹爲姒姓，其後分封，用國爲姓，故有夏后氏、有扈氏、有男氏、斟尋氏、彤城氏、襃氏、費氏、杞氏、繒氏、辛氏、冥氏、斟戈氏。孔子正夏時，學者多傳夏小正云。自虞、夏時，貢賦備矣。或言禹會諸侯江南，計功而崩，因葬焉，命曰會稽。會稽者，會計也。
Source Colophon
The Chinese text follows the Chinese Wikisource transcription of Sima Qian's Records of the Grand Historian (article 史記/卷002, revision of 23 June 2026), inspected from a witness copy captured on 22 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header, navigation links, license templates, and modern contributors' footnotes have been removed; the text is otherwise complete and unaltered.
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