Yin Benji — Sima Qian, Records of the Grand Historian, chapter 3
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 third of them.
This chapter follows the Yin (Shang) dynasty from the legendary birth of its ancestor Xie, whose mother is said to have conceived after swallowing a swallow's egg, through Cheng Tang's overthrow of the tyrant Jie of Xia with the counsel of Yi Yin. It carries the royal line forward through Tai Jia's banishment and repentance, Pan Geng's move of the capital, Wu Ding's rise from silence to able rule with the minister Fu Yue, and the recurring pattern of the dynasty's decline and renewal, down to the final king, Zhou Xin (紂), whose cruelty toward Bi Gan and the Viscount of Ji and infatuation with Da Ji bring on his defeat by King Wu of Zhou at Muye.
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 Yin (殷本紀)
- The Ancestors of Yin (殷先祖)
- Cheng Tang (成湯)
- From Tai Ding to Tai Jia (太丁至太甲)
- From Wo Ding to Tai Wu (沃丁至太戊)
- The Disorder of Nine Generations (九世亂)
- Pan Geng (盤庚)
- From Xiao Xin to Emperor Yi (小辛至帝乙)
- Emperor Xin (帝辛)
- The Grand Historian's Judgment (太史公論)
Translation
Annals of Yin (殷本紀)
The Ancestors of Yin (殷先祖)
Xie (契) of Yin — his mother was called Jiandi, a daughter of the You Song clan and the second consort of Emperor Ku. Three of them went out to bathe, and they saw a dark bird let fall its egg. Jiandi took it and swallowed it, and so conceived and bore Xie. When Xie was grown he assisted Yu in ordering the waters and had merit in it. Emperor Shun then charged Xie, saying: "The hundred families are not affectionate to one another, and the five relations are untaught. You shall be minister of education and shall reverently spread abroad the five teachings; let the five teachings rest in leniency." He was enfeoffed at Shang and granted the surname Zi. Xie rose in the time of Tang, Yu, and Great Yu; his works were manifest among the hundred families, and by them the hundred families were brought to peace.
Xie died, and his son Zhaoming was set up. Zhaoming died, and his son Xiangtu was set up. Xiangtu died, and his son Changruo was set up. Changruo died, and his son Caoyu was set up. Caoyu died, and his son Ming was set up. Ming died, and his son Zhen was set up. Zhen died, and his son Wei was set up. Wei died, and his son Baoding was set up. Baoding died, and his son Baoyi was set up. Baoyi died, and his son Baobing was set up. Baobing died, and his son Zhuren was set up. Zhuren died, and his son Zhugui was set up. Zhugui died, and his son Tianyi was set up; this was Cheng Tang.
Cheng Tang (成湯)
Cheng Tang: from Xie down to Tang there were eight removals. Tang first dwelt at Bo, following the dwelling of the former kings, and the Proclamation of the Emperor was made.
Tang went out against the feudal lords. The Earl of Ge did not sacrifice, and Tang first attacked him. Tang said: "I have a saying. When a man looks into water he sees his own form; when he looks at the people he knows whether there is good order or not." Yi Yin (伊尹) said: "Clear indeed! If words can be listened to, then the Way advances. In ruling a state and treating its people as one's children, all who do good will be found in the king's offices. Strive, strive!" Tang said: "If you cannot revere the charge, I will punish you heavily and put you to death, and there shall be no pardon." The Campaign of Tang was made.
Yi Yin's name was Aheng. Aheng wished to gain access to Tang and had no means, so he became an attendant in the bridal train of the You Shen clan, carrying the cauldron and the chopping board, and by means of flavors he persuaded Tang and led him toward the kingly Way. Some say that Yi Yin was a scholar in retirement, and that Tang sent men with gifts to invite him; five times they went back and forth, and only then was he willing to go and follow Tang, speaking of the affairs of the uncrowned king and of the nine sorts of ruler. Tang raised him up and entrusted him with the government of the state. Yi Yin left Tang and went to Xia. Having found Xia loathsome, he returned again to Bo. He came in by the north gate and met Nü Jiu and Nü Fang, and the Nü Jiu and the Nü Fang were made.
Tang went out and saw a man in the fields who had spread nets on all four sides and was praying: "From the four quarters of all under Heaven, let everything come into my net." Tang said: "Ah — that would take them all!" He removed three of the sides and prayed: "Those that wish to go left, go left; those that wish to go right, go right. Only those that do not obey the command, let them come into my net." The feudal lords heard of it and said: "The virtue of Tang is complete indeed — it reaches even to the birds and beasts."
At that time Jie of Xia practiced a cruel government and was licentious and dissolute, and among the feudal lords the Kunwu clan made disorder. Tang then raised an army and led the feudal lords; Yi Yin followed Tang, and Tang himself took up the battle-axe and attacked Kunwu, and then attacked Jie.
Tang said: "Come here, you multitudes; come, and hear all my words. It is not that I, the little child, dare to raise up disorder; it is that Xia has many crimes. I have indeed heard the words of you, the multitude: the house of Xia is guilty. I stand in awe of the Lord on High and dare not fail to set this right. Now Xia has many crimes, and Heaven's mandate is that he be put to death. Now you of the multitude say, 'Our lord has no pity on us, his multitude; he casts aside our work of the harvest and cuts into us with his government.' And you say, 'He is guilty, but what is to be done about it?' The king of Xia has utterly exhausted the strength of the multitude and utterly plundered the state of Xia. The multitude are altogether slack and out of accord, and say, 'When will this sun perish? We and you will all die together!' Such is the virtue of Xia, and now I must certainly go. I ask that you join with me, the one man, in carrying out Heaven's punishment, and I will greatly reward you. Do not disbelieve me: I do not eat my words. If you do not follow the words of this oath, then I will put you and your wives and children to death, and there shall be no pardon." With this he instructed and commanded the host, and the Oath of Tang was made. Thereupon Tang said, "I am very martial," and he was styled the Martial King.
Jie was defeated at the ruins of You Song. Jie fled to Mingtiao, and the army of Xia was utterly routed. Tang then attacked San Zong and carried off their precious jade; Yi Bo and Zhong Bo made the Canon of Treasures. When Tang had conquered Xia he wished to move its altar of the soil, but it could not be done, and the Altar of Xia was made. Yi Yin made his report. Thereupon the feudal lords all submitted, and Tang mounted the seat of the Son of Heaven and settled all within the seas.
Tang returned and came to Taijuantao, where Zhong Hui made a proclamation. Having set aside the mandate of Xia, he returned to Bo and made the Proclamation of Tang:
"In the third month the king himself came to the eastern outskirts. He addressed the feudal lords and the assembled princes: 'Let none of you fail to have merit toward the people; be diligent and strong in your business. Otherwise I will punish you heavily and put you to death, and you shall bear me no grudge.' He said: 'Of old, Yu and Gao Yao labored long abroad, and because they had merit toward the people, the people had peace. In the east they made the Jiang, in the north the Ji, in the west the He, in the south the Huai. When the Four Watercourses had been put in order, the myriad people had dwelling places. Hou Ji came down and sowed, and husbandry raised the hundred grains. The Three Dukes all had merit toward the people, and therefore their descendants were established. Long ago Chi You and his grandees made disorder among the hundred families, and the Lord did not grant them his favor; there is evidence of it. The words of the former kings must not fail to be striven after.' He said: 'Whoever is without the Way shall not remain in his state; and you shall bear me no grudge.'" With this he gave command to the feudal lords. Yi Yin made All Possessed the One Virtue, and Jiu Dan made The Clear Dwelling.
Tang then changed the first day of the year, altered the colors of the robes, honored white, and held the court assemblies by daylight.
From Tai Ding to Tai Jia (太丁至太甲)
Tang passed away. The heir apparent Tai Ding died before he could be established, and so Tai Ding's younger brother Wai Bing was set up; this was Emperor Wai Bing. Emperor Wai Bing had been on the throne three years when he passed away, and Wai Bing's younger brother Zhong Ren was set up; this was Emperor Zhong Ren. Emperor Zhong Ren had been on the throne four years when he passed away, and Yi Yin then set up Tai Ding's son Tai Jia. Tai Jia was Cheng Tang's eldest grandson in the principal line; this was Emperor Tai Jia. In the first year of Emperor Tai Jia, Yi Yin made the Instructions of Yi, made The Setting Forth of the Charge, and made The Departed Sovereign.
When Emperor Tai Jia had been established three years, he was unenlightened, cruel, and oppressive; he did not follow Tang's laws and threw virtue into disorder. Thereupon Yi Yin banished him to the Tong Palace. For three years Yi Yin carried on the government in his place and took charge of the state, receiving the feudal lords at court.
Emperor Tai Jia dwelt in the Tong Palace for three years, repented of his faults, blamed himself, and turned back to goodness. Thereupon Yi Yin went out to welcome Emperor Tai Jia and handed the government over to him. Emperor Tai Jia cultivated virtue, the feudal lords all turned back to Yin, and the hundred families had quiet. Yi Yin commended him, and made the three chapters of the Instructions to Tai Jia, praising Emperor Tai Jia and calling him Taizong, the Great Ancestor.
From Wo Ding to Tai Wu (沃丁至太戊)
Taizong passed away, and his son Wo Ding was set up. In the time of Emperor Wo Ding, Yi Yin died. When Yi Yin had been buried at Bo, Jiu Dan set forth the deeds of Yi Yin as instruction and made the Wo Ding.
Wo Ding passed away, and his younger brother Tai Geng was set up; this was Emperor Tai Geng. Emperor Tai Geng passed away, and his son Emperor Xiao Jia was set up. Emperor Xiao Jia passed away, and his younger brother Yong Ji was set up; this was Emperor Yong Ji. The way of Yin declined, and some of the feudal lords did not come.
Emperor Yong Ji passed away, and his younger brother Tai Wu was set up; this was Emperor Tai Wu. Emperor Tai Wu made Yi Zhi his chancellor. At Bo there was a portent: a mulberry and a paper-mulberry grew together in the court, and in a single evening they were thick enough to clasp with both hands. Emperor Tai Wu was afraid and questioned Yi Zhi. Yi Zhi said: "Your servant has heard that the uncanny cannot overcome virtue. Is there perhaps some fault in Your Majesty's government? Let Your Majesty cultivate virtue." Tai Wu followed this, and the portentous mulberry withered, died, and was gone. Yi Zhi spoke in praise of it to Wu Xian (巫咸). Wu Xian ordered the royal house with success, and the Xian Ai was made, and the Tai Wu was made. Emperor Tai Wu praised Yi Zhi in the ancestral temple and said that he would not treat him as a subject; Yi Zhi declined the honor, and the Charge at Yuan was made. Yin rose again, and the feudal lords turned back to it; therefore he was called Zhongzong, the Middle Ancestor.
The Disorder of Nine Generations (九世亂)
Zhongzong passed away, and his son Emperor Zhong Ding was set up. Emperor Zhong Ding moved to Ao; He Dan Jia dwelt at Xiang; Zu Yi moved to Xing. Emperor Zhong Ding passed away, and his younger brother Wai Ren was set up; this was Emperor Wai Ren. The record concerning Zhong Ding is defective and incomplete. Emperor Wai Ren passed away, and his younger brother He Dan Jia was set up; this was Emperor He Dan Jia. In the time of He Dan Jia, Yin declined again. He Dan Jia passed away, and his son Emperor Zu Yi was set up. When Emperor Zu Yi was established, Yin rose again. Wu Xian (巫賢) held office. Zu Yi passed away, and his son Emperor Zu Xin was set up. Emperor Zu Xin passed away, and his younger brother Wo Jia was set up; this was Emperor Wo Jia. Emperor Wo Jia passed away, and Zu Ding, the son of Wo Jia's elder brother Zu Xin, was set up; this was Emperor Zu Ding. Emperor Zu Ding passed away, and Nan Geng, the son of Wo Jia (the uncle who had reigned before him), was set up; this was Emperor Nan Geng. Emperor Nan Geng passed away, and Yang Jia, the son of Emperor Zu Ding, was set up; this was Emperor Yang Jia. In the time of Emperor Yang Jia, Yin declined.
From Zhong Ding onward the rightful heir was set aside and younger sons were set up in his place, and these younger sons sometimes contended to succeed one another; for nine generations together there was disorder, and because of this none of the feudal lords came to court.
Pan Geng (盤庚)
Emperor Yang Jia passed away, and his younger brother Pan Geng was set up; this was Emperor Pan Geng. In the time of Emperor Pan Geng, Yin already had its capital north of the Yellow River. Pan Geng crossed to the south of the river and dwelt again in the old dwelling of Cheng Tang. There had by then been five removals, with no settled place. The people of Yin sighed to one another and all resented it, not wishing to move. Pan Geng then declared to the feudal lords and the great ministers: "Of old the high sovereign Cheng Tang, together with your ancestors, settled all under Heaven; his laws and rules can be cultivated. If we cast them away and do not strive, how shall virtue be brought to completion?" Then he crossed to the south of the river, put Bo in order, and carried out the government of Tang; and after that the hundred families had quiet, and the way of Yin rose again. The feudal lords came to court, because he followed the virtue of Cheng Tang.
From Xiao Xin to Emperor Yi (小辛至帝乙)
Emperor Pan Geng passed away, and his younger brother Xiao Xin was set up; this was Emperor Xiao Xin. When Emperor Xiao Xin was established, Yin declined again. The hundred families longed for Pan Geng, and the three chapters of the Pan Geng were then made. Emperor Xiao Xin passed away, and his younger brother Xiao Yi was set up; this was Emperor Xiao Yi.
Emperor Xiao Yi passed away, and his son Emperor Wu Ding was set up. When Emperor Wu Ding came to the throne he thought of raising Yin up again, but had not yet found the man to assist him. For three years he did not speak; the affairs of government were decided by the chief steward, while he observed the manners of the state. One night Wu Ding dreamed that he had obtained a sage, whose name was Yue. Taking what he had seen in the dream, he looked over his assembled ministers and the hundred officers, and none of them was the man. Thereupon he sent his craftsmen to search for him in the countryside, and Yue was found in the midst of Fuxian. At that time Yue was a bound laborer, ramming earth at Fuxian. He was brought before Wu Ding, and Wu Ding said, "This is he." Having got him, he spoke with him, and he was indeed a sage. He raised him up and made him chancellor, and the state of Yin was greatly well ordered. Therefore he gave him Fuxian for a surname, and he was styled Fu Yue.
Emperor Wu Ding sacrificed to Cheng Tang. The next day a pheasant flew up, alighted on the ear of the cauldron, and cried, and Wu Ding was afraid. Zu Ji said: "Let the king not be anxious; first put the affairs of government in order." Zu Ji then instructed the king, saying: "It is Heaven that watches over those below and takes their righteousness for its standard. Of the years it sends down, some are long and some are not long; it is not that Heaven cuts men off young — they themselves sever their allotted span midway. There are people who do not accord with virtue and who will not listen when charged with their offense; and when Heaven has already laid its charge upon them to set their virtue right, they still say, 'What is that to us?' Alas! It is the king's inheritance to reverence the people, and there is nothing in this that is not Heaven's continuing. In the regular sacrifices, do not offer rites belonging to the way that is cast aside." Wu Ding put the government in order and practiced virtue, and all under Heaven rejoiced, and the way of Yin rose again.
Emperor Wu Ding passed away, and his son Emperor Zu Geng was set up. Zu Ji commended Wu Ding for having turned the portent of the pheasant into virtue, and established his temple as that of Gaozong, the High Ancestor; and the Day of the Rong Sacrifice of Gaozong and its Instruction were then made.
Emperor Zu Geng passed away, and his younger brother Zu Jia was set up; this was Emperor Jia. Emperor Jia was licentious and disorderly, and Yin declined again.
Emperor Jia passed away, and his son Emperor Lin Xin was set up. Emperor Lin Xin passed away, and his younger brother Geng Ding was set up; this was Emperor Geng Ding. Emperor Geng Ding passed away, and his son Emperor Wu Yi was set up. Yin again left Bo and moved north of the Yellow River.
Emperor Wu Yi was without the Way. He made a puppet figure and called it the Spirit of Heaven. He gambled with it, having a man make the moves on its behalf. When the Spirit of Heaven lost, he disgraced and insulted it. He made a leather bag, filled it with blood, and shot up at it, calling this "shooting at Heaven." Wu Yi was hunting between the Yellow River and the Wei when there was a violent thunderclap, and Wu Yi was struck dead. His son Emperor Tai Ding was set up. Emperor Tai Ding passed away, and his son Emperor Yi was set up. When Emperor Yi was established, Yin declined still further.
Emperor Yi's eldest son was called Qi, the Viscount of Wei. Qi's mother was of low rank, and so he could not be the heir. The younger son was Xin, whose mother was the principal queen, and Xin became the heir. Emperor Yi passed away, and his son Xin was set up; this was Emperor Xin, whom all under Heaven called Zhou (紂).
Emperor Xin (帝辛)
Emperor Zhou was by nature quick at discrimination and swift, very keen in hearing and sight; his talent and strength surpassed other men, and with his bare hands he could fight fierce beasts. His knowledge was enough to fend off remonstrance, and his speech was enough to gloss over his faults. He boasted of his abilities before his ministers and raised his fame above all under Heaven, holding that all others came out beneath himself. He loved wine and licentious pleasures and doted on women. He loved Da Ji, and whatever Da Ji said, that he followed. He therefore had the music master Juan compose new licentious airs, the dances of Beili, and the enervating music. He made the taxes heavy in order to fill the Deer Terrace with cash and to load the Great Bridge with grain. He gathered ever more dogs, horses, and rare things and stuffed his palaces and chambers with them. He enlarged the parks and terraces at Shaqiu, and took many wild beasts and flying birds and put them there. He was slack toward the ghosts and the spirits. He assembled a great crowd for music and games at Shaqiu, made a pool of wine and hung up meat for a forest, and had men and women chase one another naked among them, drinking through the whole of the night.
The hundred families resented him and some of the feudal lords rebelled. Thereupon Zhou made the punishments heavier, and there was the law of the roasting beam. He made Chang, the Earl of the West, together with the Marquis of Jiu and the Marquis of E, his Three Dukes. The Marquis of Jiu had a beautiful daughter, and he sent her in to Zhou. The daughter of the Marquis of Jiu took no delight in licentiousness; Zhou was enraged and killed her, and had the Marquis of Jiu chopped into mincemeat. The Marquis of E contended with him strongly and argued sharply, and Zhou had the Marquis of E dried into strips of meat as well. Chang, the Earl of the West, heard of it and sighed in secret. Hu, the Marquis of Chong, learned of this and told Zhou, and Zhou imprisoned the Earl of the West at Youli. The Earl of the West's ministers, Hong Yao and his fellows, sought out beautiful women, rare things, and fine horses to present to Zhou, and Zhou then pardoned the Earl of the West. When the Earl of the West came out, he presented the land west of the Luo and asked that the punishment of the roasting beam be abolished. Zhou granted it, gave him bow and arrows, axe and battle-axe, and empowered him to campaign and punish, as Earl of the West. Zhou employed Fei Zhong in the government. Fei Zhong was skilled at flattery and fond of gain, and the people of Yin were not close to him. Zhou also employed Wu Lai. Wu Lai was skilled at slander and defamation, and because of this the feudal lords grew still more estranged.
The Earl of the West returned home and secretly cultivated virtue and did good, and many of the feudal lords turned away from Zhou and went over to the Earl of the West. The Earl of the West grew ever greater, and by this Zhou gradually lost the weight of his power. The prince Bi Gan remonstrated, and he would not listen. Shang Rong was a worthy man whom the hundred families loved, and Zhou dismissed him. When the Earl of the West attacked the state of Ji and extinguished it, Zu Yi, a minister of Zhou, heard of it and laid the blame on Zhou (周); in fear he hurried to report to Zhou, saying: "Heaven has already ended the mandate of our Yin. Neither the men who divine nor the great tortoise dare to find good fortune in it. It is not that the former kings do not aid us their descendants; it is that the king by his excess and cruelty has cut himself off. Therefore Heaven has cast us away: we have no peaceful eating, we do not consider or know the nature Heaven gives, we do not walk by the statutes. Now among our people there is not one who does not wish for the ruin, and they say, 'Why does Heaven not send down its terror? Why does the great mandate not come?' What will the king do now?" Zhou said: "Was my life not given a mandate that rests with Heaven?" Zu Yi went back and said: "Zhou cannot be remonstrated with." After the Earl of the West had died, King Wu of Zhou campaigned eastward and came to Mengjin, and the feudal lords who turned from Yin and assembled with Zhou numbered eight hundred. The feudal lords all said, "Zhou may now be attacked." King Wu said, "You do not yet know the mandate of Heaven." And he went back home again.
Zhou's excess and disorder grew and did not stop. The Viscount of Wei remonstrated repeatedly and was not heeded; he then took counsel with the Grand Master and the Junior Master and departed. Bi Gan said, "One who is another man's minister cannot but contend to the death," and he then remonstrated with Zhou insistently. Zhou was enraged and said, "I have heard that a sage's heart has seven openings." He cut Bi Gan open and looked at his heart. The Viscount of Ji was afraid; he feigned madness and became a slave, and Zhou imprisoned him as well. Yin's Grand Master and Junior Master then took up their sacrificial and musical vessels and fled to Zhou. King Wu of Zhou thereupon led the feudal lords to attack Zhou. Zhou likewise sent out troops to resist him at Muye. On the jiazi day Zhou's army was defeated. Zhou fled, went in and climbed the Deer Terrace, put on his robe of precious jade, and went into the fire and died. King Wu of Zhou then cut off Zhou's head and hung it from the great white banner. He killed Da Ji. He released the Viscount of Ji from his imprisonment, raised a mound over the grave of Bi Gan, and set up a mark of honor at the gate of Shang Rong's village. He enfeoffed Zhou's son Wu Geng, Lufu, so as to continue the sacrifices of Yin, and ordered him to carry out the government of Pan Geng. The people of Yin were greatly pleased. Thereupon King Wu of Zhou became Son of Heaven. His posterity lowered the title of "emperor" and used the title of "king." And the descendants of Yin were enfeoffed as feudal lords, subject to Zhou.
King Wu of Zhou passed away, and Wu Geng, together with Shu of Guan and Shu of Cai, made disorder. King Cheng ordered the Duke of Zhou to put them to death, and set up the Viscount of Wei in Song, to continue the line of Yin.
The Grand Historian's Judgment (太史公論)
The Grand Historian says: I have used the Hymns to put in order the affairs of Xie; from Cheng Tang onward I have gathered from the Documents and the Odes. Xie's surname was Zi, and his descendants, enfeoffed separately, took their states for their surnames: there are the Yin clan, the Lai clan, the Song clan, the Kongtong clan, the Zhi clan, the Beiyin clan, and the Muyi clan. Confucius said that the road-chariot of Yin was the best of chariots, and that among colors they honored white.
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 recurring accession formula that carries the royal line forward reign by reign was kept consistent throughout; Tang's oaths and proclamations and the Grand Historian's closing judgment were kept as their own registers.
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 names: the last king of Yin, personally named Xin, is called Zhou (紂) throughout the source, a name distinct in character from the later Zhou (周) dynasty that overthrows him; the distinction is kept clear in the translation and glossed where it first arises.
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3 殷本紀
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.
殷先祖
殷契，母曰簡狄，有娀氏之女，為帝嚳次妃。三人行浴，見玄鳥墮其卵，簡狄取吞之，因孕生契。契長而佐禹治水有功。帝舜乃命契曰：「百姓不親，五品不訓，汝為司徒而敬敷五教，五教在寬。」封于商，賜姓子氏。契興於唐、虞、大禹之際，功業著於百姓，百姓以平。
契卒，子昭明立。昭明卒，子相土立。相土卒，子昌若立。昌若卒，子曹圉立。曹圉卒，子冥立。冥卒，子振立。振卒，子微立。微卒，子報丁立。報丁卒，子報乙立。報乙卒，子報丙立。報丙卒，子主壬立。主壬卒，子主癸立。主癸卒，子天乙立，是為成湯。
成湯
成湯，自契至湯八遷。湯始居亳，從先王居，作帝誥。
湯征諸侯。葛伯不祀，湯始伐之。湯曰：「予有言：人視水見形，視民知治不。」伊尹曰：「明哉！言能聽，道乃進。君國子民，為善者皆在王官。勉哉，勉哉！」湯曰：「汝不能敬命，予大罰殛之，無有攸赦。」作湯征。
伊尹名阿衡。阿衡欲奸湯而無由，乃為有莘氏媵臣，負鼎俎，以滋味說湯，致于王道。或曰，伊尹處士，湯使人聘迎之，五反，然後肯往從湯，言素王及九主之事。湯舉任以國政。伊尹去湯適夏。既醜有夏，復歸于亳。入自北門，遇女鳩、女房，作女鳩女房。
湯出，見野張網四面，祝曰：「自天下四方皆入吾網。」湯曰：「嘻，盡之矣！」乃去其三面，祝曰：「欲左，左；欲右，右。不用命，乃入吾網。」諸侯聞之，曰：「湯德至矣，及禽獸。」
當是時，夏桀為虐政淫荒，而諸侯昆吾氏為亂。湯乃興師率諸侯，伊尹從湯，湯自把鉞以伐昆吾，遂伐桀。湯曰：「格女眾庶，來，女悉聽朕言。匪台小子，敢行舉亂，有夏多罪，予維聞女眾言，夏氏有罪。予畏上帝，不敢不正。今夏多罪，天命殛之。今女有眾，女曰：『我君不恤我眾，舍我嗇事而割政』。女其曰：『有罪，其柰何』？夏王率止眾力，率奪夏國。有眾率怠不和，曰：『是日何時喪？予與女皆亡』！夏德若茲，今朕必往。爾尚及予一人致天之罰，予其大理女。女毋不信，朕不食言。女不從誓言，予則帑僇女，無有攸赦。」以告令師，作湯誓。於是湯曰：「吾甚武」，號曰武王。
桀敗於有娀之虛，桀犇於鳴條，夏師敗績。湯遂伐三㚇，俘厥寶玉，義伯、仲伯作典寶。湯既勝夏，欲遷其社，不可，作夏社。伊尹報。於是諸侯畢服，湯乃踐天子位，平定海內。
湯歸至于泰卷陶，中𤳹作誥。既絀夏命，還亳，作湯誥：「維三月，王自至於東郊。告諸侯群后：『毋不有功於民，勤力迺事。予乃大罰殛女，毋予怨。』曰：『古禹、皋陶久勞于外，其有功乎民，民乃有安。東為江，北為濟，西為河，南為淮，四瀆已修，萬民乃有居。后稷降播，農殖百穀。三公咸有功于民，故后有立。昔蚩尤與其大夫作亂百姓，帝乃弗予，有狀。先王言不可不勉。』曰：『不道，毋之在國，女毋我怨。』」以令諸侯。伊尹作咸有一德，咎單作明居。
湯乃改正朔，易服色，上白，朝會以晝。
太丁至太甲
湯崩，太子太丁未立而卒，於是迺立太丁之弟外丙，是為帝外丙。帝外丙即位三年，崩，立外丙之弟中壬，是為帝中壬。帝中壬即位四年，崩，伊尹迺立太丁之子太甲。太甲，成湯適長孫也，是為帝太甲。帝太甲元年，伊尹作伊訓，作肆命，作徂后。
帝太甲既立三年，不明，暴虐，不遵湯法，亂德，於是伊尹放之於桐宮。三年，伊尹攝行政當國，以朝諸侯。
帝太甲居桐宮三年，悔過自責，反善，於是伊尹迺迎帝太甲而授之政。帝太甲修德，諸侯咸歸殷，百姓以寧。伊尹嘉之，迺作太甲訓三篇，襃帝太甲，稱太宗。
沃丁至太戊
太宗崩，子沃丁立。帝沃丁之時，伊尹卒。既葬伊尹於亳，咎單遂訓伊尹事，作沃丁。
沃丁崩，弟太庚立，是為帝太庚。帝太庚崩，子帝小甲立。帝小甲崩，弟雍己立，是為帝雍己。殷道衰，諸侯或不至。
帝雍己崩，弟太戊立，是為帝太戊。帝太戊立伊陟為相。亳有祥，桑穀共生於朝，一暮大拱。帝太戊懼，問伊陟。伊陟曰：「臣聞妖不勝德，帝之政其有闕與？帝其修德。」太戊從之，而祥桑枯死而去。伊陟贊言于巫咸。巫咸治王家有成，作咸艾，作太戊。帝太戊贊伊陟于廟，言弗臣，伊陟讓，作原命。殷復興，諸侯歸之，故稱中宗。
九世亂
中宗崩，子帝中丁立。帝中丁遷于隞，河亶甲居相，祖乙遷于邢。帝中丁崩，弟外壬立，是為帝外壬。仲丁書闕不具。帝外壬崩，弟河亶甲立，是為帝河亶甲。河亶甲時，殷復衰。河亶甲崩，子帝祖乙立。帝祖乙立，殷復興。巫賢任職。祖乙崩，子帝祖辛立。帝祖辛崩，弟沃甲立，是為帝沃甲。帝沃甲崩，立沃甲兄祖辛之子祖丁，是為帝祖丁。帝祖丁崩，立弟沃甲之子南庚，是為帝南庚。帝南庚崩，立帝祖丁之子陽甲，是為帝陽甲。帝陽甲之時，殷衰。
自中丁以來，廢適而更立諸弟子，弟子或爭相代立，比九世亂，於是諸侯莫朝。
盤庚
帝陽甲崩，弟盤庚立，是為帝盤庚。帝盤庚之時，殷已都河北，盤庚渡河南，復居成湯之故居，迺五遷，無定處。殷民咨胥皆怨，不欲徙。盤庚乃告諭諸侯大臣曰：「昔高后成湯與爾之先祖俱定天下，法則可修。舍而弗勉，何以成德！」乃遂涉河南，治亳，行湯之政，然後百姓由寧，殷道復興。諸侯來朝，以其遵成湯之德也。
小辛至帝乙
帝盤庚崩，弟小辛立，是為帝小辛。帝小辛立，殷復衰。百姓思盤庚，迺作盤庚三篇。帝小辛崩，弟小乙立，是為帝小乙。
帝小乙崩，子帝武丁立。帝武丁即位，思復興殷，而未得其佐。三年不言，政事決定於冢宰，以觀國風。武丁夜夢得聖人，名曰說。以夢所見視群臣百吏，皆非也。於是迺使百工營求之野，得說於傅險中。是時說為胥靡，筑於傅險。見於武丁，武丁曰是也。得而與之語，果聖人，舉以為相，殷國大治。故遂以傅險姓之，號曰傅說。
帝武丁祭成湯，明日，有飛雉登鼎耳而呴，武丁懼。祖己曰：「王勿憂，先修政事。」祖己乃訓王曰：「唯天監下典厥義，降年有永有不永，非天夭民，中絕其命。民有不若德，不聽罪，天既附命正厥德，乃曰其柰何。鳴呼！王嗣敬民，罔非天繼，常祀毋禮于棄道。」武丁修政行德，天下咸驩，殷道復興。
帝武丁崩，子帝祖庚立。祖己嘉武丁之以祥雉為德，立其廟為高宗，遂作高宗肜日及訓。
帝祖庚崩，弟祖甲立，是為帝甲。帝甲淫亂，殷復衰。
帝甲崩，子帝廩辛立。帝廩辛崩，弟庚丁立，是為帝庚丁。帝庚丁崩，子帝武乙立。殷復去亳，徙河北。
帝武乙無道，為偶人，謂之天神。與之博，令人為行。天神不勝，乃僇辱之。為革囊，盛血，卬而射之，命曰「射天」。武乙獵於河渭之閒，暴雷，武乙震死。子帝太丁立。帝太丁崩，子帝乙立。帝乙立，殷益衰。
帝乙長子曰微子啓，啓母賤，不得嗣。少子辛，辛母正后，辛為嗣。帝乙崩，子辛立，是為帝辛，天下謂之紂。
帝辛
帝紂資辨捷疾，聞見甚敏；材力過人，手格猛獸；知足以距諫，言足以飾非；矜人臣以能，高天下以聲，以為皆出己之下。好酒淫樂，嬖於婦人。愛妲己，妲己之言是從。於是使師涓作新淫聲，北里之舞，靡靡之樂。厚賦稅以實鹿臺之錢，而盈鉅橋之粟。益收狗馬奇物，充仞宮室。益廣沙丘苑臺，多取野獸蜚鳥置其中。慢於鬼神。大㝡樂戲於沙丘，以酒為池，縣肉為林，使男女倮相逐其閒，為長夜之飲。
百姓怨望而諸侯有畔者，於是紂乃重刑辟，有炮格之法。以西伯昌、九侯、鄂侯為三公。九侯有好女，入之紂。九侯女不憙淫，紂怒，殺之，而醢九侯。鄂侯爭之彊，辨之疾，并脯鄂侯。西伯昌聞之，竊嘆。崇侯虎知之，以告紂，紂囚西伯羑里。西伯之臣閎夭之徒，求美女奇物善馬以獻紂，紂乃赦西伯。西伯出而獻洛西之地，以請除炮格之刑。紂乃許之，賜弓矢斧鉞，使得征伐，為西伯。而用費中為政。費中善諛，好利，殷人弗親。紂又用惡來。惡來善毀讒，諸侯以此益疏。
西伯歸，乃陰修德行善，諸侯多叛紂而往歸西伯。西伯滋大，紂由是稍失權重。王子比干諫，弗聽。商容賢者，百姓愛之，紂廢之。及西伯伐飢國，滅之，紂之臣祖伊聞之而咎周，恐，奔告紂曰：「天既訖我殷命，假人元龜，無敢知吉，非先王不相我後人，維王淫虐用自絕，故天弃我，不有安食，不虞知天性，不迪率典。今我民罔不欲喪，曰『天曷不降威，大命胡不至』？今王其柰何？」紂曰：「我生不有命在天乎！」祖伊反，曰：「紂不可諫矣。」西伯既卒，周武王之東伐，至盟津，諸侯叛殷會周者八百。諸侯皆曰：「紂可伐矣。」武王曰：「爾未知天命。」乃復歸。
紂愈淫亂不止。微子數諫不聽，乃與大師、少師謀，遂去。比干曰：「為人臣者，不得不以死爭。」迺強諫紂。紂怒曰：「吾聞聖人心有七竅。」剖比干，觀其心。箕子懼，乃詳狂為奴，紂又囚之。殷之大師、少師乃持其祭樂器奔周。周武王於是遂率諸侯伐紂。紂亦發兵距之牧野。甲子日，紂兵敗。紂走，入登鹿臺，衣其寶玉衣，赴火而死。周武王遂斬紂頭，縣之大白旗。殺妲己。釋箕子之囚，封比干之墓，表商容之閭。封紂子武庚祿父，以續殷祀，令修行盤庚之政。殷民大說。於是周武王為天子。其後世貶帝號，號為王。而封殷後為諸侯，屬周。
周武王崩，武庚與管叔、蔡叔作亂，成王命周公誅之，而立微子於宋，以續殷後焉。
太史公論
太史公曰：余以頌次契之事，自成湯以來，采於書詩。契為子姓，其後分封，以國為姓，有殷氏、來氏、宋氏、空桐氏、稚氏、北殷氏、目夷氏。孔子曰，殷路車為善，而色尚白。
Source Colophon
The Chinese text follows the Chinese Wikisource transcription of Sima Qian's Records of the Grand Historian (article 史記/卷003, revision of 21 July 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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