卷二十六·历书第四
卷二十六·历书第四
司马迁
昔自在古，历建正作于孟春。于时冰泮发蛰，百草奋兴，秭鳺先滜。物乃岁具，生于东，次顺四时，卒于冬分。时鸡三号，卒明。抚十二月节，卒于丑。日月成，故明也。明者孟也，幽者幼也，幽明者雌雄也。雌雄代兴，而顺至正之统也。日归于西，起明于东；月归于东，起明于西。正不率天，又不由人，则凡事易坏而难成矣。
王者易姓受命，必慎始初，改正朔，易服色，推本天元，顺承厥意。
太史公曰：神农以前尚矣。盖黄帝考定星历，建立五行，起消息，正闰余，于是有天地神祇物类之官，是谓五官。各司其序，不相乱也。民是以能有信，神是以能有明德。民神异业，敬而不渎，故神降之嘉生，民以物享，灾祸不生，所求不匮。
少皞氏之衰也，九黎乱德，民神杂扰，不可放物，祸菑荐至，莫尽其气。颛顼受之，乃命南正重司天以属神，命火正黎司地以属民，使复旧常，无相侵渎。
其后三苗服九黎之德，故二官咸废所职，而闰余乖次，孟陬殄灭，摄提无纪，历数失序。尧复遂重黎之后，不忘旧者，使复典之，而立羲和之官。明时正度，则阴阳调，风雨节，茂气至，民无夭疫。年耆禅舜，申戒文祖，云“天之历数在尔躬”。舜亦以命禹。由是观之，王者所重也。
夏正以正月，殷正以十二月，周正以十一月。盖三王之正若循环，穷则反本。天下有道，则不失纪序；无道，则正朔不行于诸侯。
幽、厉之后，周室微，陪臣执政，史不记时，君不告朔，故畴人子弟分散，或在诸夏，或在夷狄，是以其禨祥废而不统。周襄王二十六年闰三月，而春秋非之。先王之正时也，履端于始，举正于中，归邪于终。履端于始，序则不愆；举正于中，民则不惑；归邪于终，事则不悖。
其后战国并争，在于强国禽敌，救急解纷而已，岂遑念斯哉！是时独有邹衍，明于五德之传，而散消息之分，以显诸侯。而亦因秦灭六国，兵戎极烦，又升至尊之日浅，未暇遑也。而亦颇推五胜，而自以为获水德之瑞，更名河曰“德水”，而正以十月，色上黑。然历度闰余，未能睹其真也。
汉兴，高祖曰“北畤待我而起”，亦自以为获水德之瑞。虽明习历及张苍等，咸以为然。是时天下初定，方纲纪大基，高后女主，皆未遑，故袭秦正朔服色。
至孝文时，鲁人公孙臣以终始五德上书，言“汉得土德，宜更元，改正朔，易服色。当有瑞，瑞黄龙见”。事下丞相张苍，张苍亦学律历，以为非是，罢之。其后黄龙见成纪，张苍自黜，所欲论著不成。而新垣平以望气见，颇言正历服色事，贵幸，后作乱，故孝文帝废不复问。
至今上即位，招致方士唐都，分其天部；而巴落下闳运算转历，然后日辰之度与夏正同。乃改元，更官号，封泰山。因诏御史曰：“乃者，有司言星度之未定也，广延宣问，以理星度，未能詹也。盖闻昔者黄帝合而不死，名察度验，定清浊，起五部，建气物分数。然盖尚矣。书缺乐弛，朕甚闵焉。朕唯未能循明也，绩日分，率应水德之胜。今日顺夏至，黄钟为宫，林钟为徵，太蔟为商，南吕为羽，姑洗为角。自是以后，气复正，羽声复清，名复正变，以至子日当冬至，则阴阳离合之道行焉。十一月甲子朔旦冬至已詹，其更以七年为太初元年。年名‘焉逢摄提格’，月名‘毕聚’，日得甲子，夜半朔旦冬至。”
◎历术甲子篇
太初元年，岁名“焉逢摄提格”，月名“毕聚”，日得甲子，夜半朔旦冬至。
【正北】
十二
无大余，无小余；无大余，无小余；
焉逢摄提格太初元年。
十二
大余五十四，小余三百四十八；大余五，小余八；
端蒙单阏二年。
闰十三
大余四十八，小余六百九十六；大余十，小余十六；
游兆执徐三年。
十二
大余十二，小余六百三；大余十五，小余二十四；
强梧大荒落四年。
十二
大余七，小余十一；大余二十一，无小余；
徒维敦牂天汉元年。
闰十三
大余一，小余三百五十九；大余二十六，小余八；
祝犁协洽二年。
十二
大余二十五，小余二百六十六；大余三十一，小余十六；
商横涒滩三年。
十二
大余十九，小余六百一十四；大余三十六，小余二十四；
昭阳作鄂四年。
闰十三
大余十四，小余二十二；大余四十二，无小余；横艾淹茂太始元年。
十二
大余三十七，小余八百六十九；大余四十七，小余八；
尚章大渊献二年。
闰十三
大余三十二，小余二百七十七；大余五十二，小余一十六；
焉逢困敦三年。
十二
大余五十六，小余一百八十四；大余五十七，小余二十四；
端蒙赤奋若四年。
十二
大余五十，小余五百三十二；大余三，无小余；
游兆摄提格征和元年。
闰十三
大余四十四，小余八百八十；大余八，小余八；
强梧单阏二年。
十二
大余八，小余七百八十七；大余十三，小余十六；
徒维执徐三年。
十二
大余三，小余一百九十五；大余十八，小余二十四；
祝犁大芒落四年。
闰十三
大余五十七，小余五百四十三；大余二十四，无小余；
商横敦牂后元元年。
十二
大余二十一，小余四百五十；大余二十九，小余八；
昭阳汁洽二年。
闰十三
大余十五，小余七百九十八；大余三十四，小余十六；
横艾涒滩始元元年。
【正西】
十二
大余三十九，小余七百五；大余三十九，小余二十四；
尚章作噩二年。
十二
大余三十四，小余一百一十三；大余四十五，无小余；
焉逢淹茂三年。
闰十三
大余二十八，小余四百六十一；大余五十，小余八；
端蒙大渊献四年。
十二
大余五十二，小余三百六十八；大余五十五，小余十六；
游兆困敦五年。
十二
大余四十六，小余七百一十六；无大余，小余二十四；
强梧赤奋若六年。
闰十三
大余四十一，小余一百二十四；大余六，无小余；
徒维摄提格元凤元年。
十二
大余五，小余三十一；大余十一，小余八；
祝犁单阏二年。
十二
大余五十九，小余三百七十九；大余十六，小余十六；
商横执徐三年。
闰十三
大余五十三，小余七百二十七；大余二十一，小余二十四；
昭阳大荒落四年。
十二
大余十七，小余六百三十四；大余二十七，无小余；
横艾敦牂五年。
闰十三
大余十二，小余四十二；大余三十二，小余八；
尚章汁洽六年。
十二
大余三十五，小余八百八十九；大余三十七，小余十六；
焉逢涒滩元平元年
十二
大余三十，小余二百九十七；大余四十二，小余二十四；
端蒙作噩本始元年。
闰十三
大余二十四，小余六百四十五；大余四十八，无小余；
游兆阉茂二年。
十二
大余四十八，小余五百五十二；大余五十三，小余八；
强梧大渊献三年。
十二
大余四十二，小余九百；大余五十八，小余十六；
徒维困敦四年。
闰十三
大余三十七，小余三百八；大余三，小余二十四；
祝犁赤奋若地节元年。
十二
大余一，小余二百一十五；大余九，无小余；
商横摄提格二年。
闰十三
大余五十五，小余五百六十三；大余十四，小余八；
昭阳单阏三年。
【正南】
十二
大余十九，小余四百七十；大余十九，小余十六；
横艾执徐四年。
十二
大余十三，小余八百一十八；大余二十四，小余二十四；
尚章大荒落元康元年。
闰十三
大余八，小余二百二十六；大余三十，无小余；
焉逢敦牂二年。
十二
大余三十二，小余一百三十三；大余三十五，小余八；
端蒙协洽三年。
十二
大余二十六，小余四百八十一；大余四十，小余十六；
游兆涒滩四年。
闰十三
大余二十，小余八百二十九；大余四十五，小余二十四；
强梧作噩神雀元年。
十二
大余四十四，小余七百三十六；大余五十一，无小余；
徒维淹茂二年。
十二
大余三十九，小余一百四十四；大余五十六，小余八；
祝犁大渊献三年。
闰十三
大余三十三，小余四百九十二；大余一，小余十六；
商横困敦四年。
十二
大余五十七，小余三百九十九；大余六，小余二十四；
昭阳赤奋若五凤元年。
闰十三
大余五十一，小余七百四十七；大余十二，无小余；
横艾摄提格二年。
十二
大余十五，小余六百五十四；大余十七，小余八；
尚章单阏三年。
十二
大余十，小余六十二；大余二十二，小余十六；
焉逢执徐四年。
闰十三
大余四，小余四百一十；大余二十七，小余二十四；
端蒙大荒落甘露元年。
十二
大余二十八，小余三百一十七；大余三十三，无小余；
游兆敦牂二年。
十二
大余二十二，小余六百六十五；大余三十八，小余八；
强梧协洽三年。
闰十三
大余十七，小余七十三；大余四十三，小余十六；
徒维涒滩四年。
十二
大余四十，小余九百二十；大余四十八，小余二十四；
祝犁作噩黄龙元年。
闰十三
大余三十五，小余三百二十八；大余五十四，无小余；
商横淹茂初元元年。
【正东】
十二
大余五十九，小余二百三十五；大余五十九，小余八；
昭阳大渊献二年。
十二
大余五十三，小余五百八十三；大余四，小余十六；
横艾困敦三年。
闰十三
大余四十七，小余九百三十一；大余九，小余二十四；
尚章赤奋若四年。
十二
大余十一，小余八百三十八；大余十五，无小余；
焉逢摄提格五年。
十二
大余六，小余二百四十六；大余二十，小余八；
端蒙单阏永光元年。
闰十三
无大余，小余五百九十四；大余二十五，小余十六；
游兆执徐二年。
十二
大余二十四，小余五百一；大余三十，小余二十四；
强梧大荒落三年。
十二
大余十八，小余八百四十九；大余三十六，无小余；
徒维敦牂四年。
闰十三
大余十三，小余二百五十七；大余四十一，小余八；
祝犁协洽五年。
十二
大余三十七，小余一百六十四；大余四十六，小余十六；
商横涒滩建昭元年。
闰十三
大余三十一，小余五百一十二；大余五十一，小余二十四；
昭阳作噩二年。
十二
大余五十五，小余四百一十九；大余五十七，无小余；
横艾阉茂三年。
十二
大余四十九，小余七百六十七；大余二，小余八；
尚章大渊献四年。
闰十三
大余四十四，小余一百七十五；大余七，小余十六；
焉逢困敦五年。
十二
大余八，小余八十二；大余十二，小余二十四；
端蒙赤奋若竟宁元年。
十二
大余二，小余四百三十；大余十八，无小余；
游兆摄提格建始元年。
闰十三
大余五十六，小余七百七十八；大余二十三，小余八；
强梧单阏二年。
十二
大余二十，小余六百八十五；大余二十八，小余十六；
徒维执徐三年。
闰十三
大余十五，小余九十三；大余三十三，小余二十四；
祝犁大荒落四年。
右历书：大余者，日也。小余者，月也。端蒙者，年名也。支：丑名赤奋若，寅名摄提格。干：丙名游兆。正北，冬至加子时；正西，加酉时；正南，加午时；正东，加卯时。
Volume 26 · Treatise on the Calendar, Fourth
司马迁
Long ago, from the earliest antiquity, the calendar set its correct beginning at the first month of spring. At that season the ice breaks up and the creatures that had gone underground come forth, the hundred grasses surge into growth, and the cuckoo is the first to call by the swollen waters. Things are then furnished forth for the year: they are born in the east, pass in order through the four seasons, and end at the division of winter. At that season the cock crows three times and then it is full light. The twelve months and their nodes are ordered through, ending at the branch chou. Sun and moon are thereby completed, and so there is brightness. The bright is the eldest, the dark is the youngest; dark and bright are female and male. Female and male rise in alternation, and thereby the succession that reaches the correct standard is followed. The sun goes home in the west and rises bright in the east; the moon goes home in the east and rises bright in the west. If the correct beginning does not follow Heaven, and does not accord with man either, then all affairs are easily ruined and hard to bring to completion.
When a king of another surname receives the mandate, he must take care over the very outset: he changes the first day of the correct first month, alters the colour of the robes, traces things back to the origin of Heaven, and complies with and carries on its intent.
The Lord Grand Astrologer says: Before Shennong it is too remote to speak of. It seems that the Yellow Emperor examined and fixed the stars and the calendar, established the Five Phases, set in motion the waning and waxing, and regulated the intercalary remainder; and thereupon there were officers for Heaven, for Earth, for the spirits, and for the classes of things, and these were called the Five Officers. Each attended to his own sequence, and they did not fall into confusion with one another. The people were by this means able to have good faith, and the spirits were by this means able to have bright power. People and spirits had separate occupations; they were reverent and did not profane one another. Therefore the spirits sent down fine harvests, the people made offerings of their produce, calamity and misfortune did not arise, and what was sought was not wanting.
When the house of Shaohao declined, the Nine Li threw its power into disorder, people and spirits were jumbled together, things could not be set in their classes, disasters came one upon another, and none lived out his allotted vital force. Zhuanxu took over from them, and thereupon commanded Chong, the Director of the South, to take charge of Heaven and so to have the spirits as his province, and commanded Li, the Director of Fire, to take charge of Earth and so to have the people as his province, causing the old constancy to be restored, with no encroaching and profaning of one upon the other.
Afterwards the Three Miao submitted to the way of the Nine Li, and so the two offices both abandoned their duties: the intercalary remainder fell out of its place, the first month of spring was wiped out, the Sheti stars had no record kept of them, and the reckoning of the calendar lost its order. Yao then sought out again the descendants of Chong and Li, those who had not forgotten the old ways, and had them take charge of it once more, and he set up the office of Xi and He. The seasons being made clear and the measures correct, the yin and the yang were in tune, wind and rain came at their proper intervals, the vigorous vital force arrived, and the people suffered neither early death nor pestilence. When Yao was advanced in years he ceded the throne to Shun, and admonished him in the temple of the Accomplished Ancestor, saying, "The calendrical reckoning of Heaven rests in your person." Shun likewise laid this charge upon Yu. Looking at it from this, it is what kings hold weighty.
The Xia made the first month the correct one, the Yin the twelfth month, the Zhou the eleventh month. It seems that the correct months of the Three Kings went as in a cycle, and, having run their course, returned to the root. When the world has the Way, the record and its order are not lost; when it is without the Way, the correct first day is not observed among the feudal lords.
After You and Li, the house of Zhou grew weak, subordinate ministers held the government, the scribes did not record the seasons, and the ruler did not announce the first day of the month. Therefore the sons and younger brothers of the calendar men scattered, some among the Xia states, some among the Yi and the Di; and so the observation of portents fell away and was not held together. In the twenty-sixth year of King Xiang of Zhou there was an intercalary third month, and the Spring and Autumn Annals condemns it. When the former kings regulated the seasons, they trod upon the starting point at the beginning, raised up the correct standard at the middle, and referred the odd remainder to the end. Treading upon the starting point at the beginning, the sequence then did not go astray; raising up the correct standard at the middle, the people then were not confused; referring the odd remainder to the end, affairs then did not run contrary.
Afterwards the Warring States contended together, and their concern was with strengthening the state and capturing the enemy, with rescuing themselves from emergencies and unravelling their entanglements, and nothing more — what leisure had they to give thought to this! At that time there was only Zou Yan, who was clear about the succession of the Five Powers and who set out the divisions of waning and waxing, and by this he made himself conspicuous among the feudal lords. And then too, Qin having destroyed the six states, the business of arms was at its most troublesome, and the days since the ascent to the supreme station were few, so there was no leisure for it. Yet Qin also did a fair amount of reckoning with the mutual conquest of the Five, and took itself to have obtained the auspicious token of the power of Water. It changed the name of the He, calling it "the Water of Power," made the tenth month the correct one, and esteemed black among colours. As for the degrees of the calendar and the intercalary remainder, however, it was not able to see the truth of them.
When the Han arose, Gaozu said, "The northern altar was waiting for me to be raised," and likewise took himself to have obtained the auspicious token of the power of Water. Even those who were clear and practised in the calendar, and Zhang Cang and the rest, all held this to be so. At that time the empire had only just been settled and the great foundations of the bonds of government were being laid; and the Empress Dowager Gao was a woman ruling; so none of them had leisure for it, and therefore they took over Qin's correct first day and colour of robes.
By the time of Xiaowen, Gongsun Chen, a man of Lu, submitted a memorial on the Five Powers in their ending and beginning, saying, "The Han has obtained the power of Earth. It ought to change the reign era, alter the correct first day, and change the colour of the robes. There should be an auspicious token, and the token will be the appearance of a yellow dragon." The matter was sent down to the chancellor Zhang Cang. Zhang Cang had also studied the pitch-pipes and the calendar, and held it to be wrong, so it was dismissed. Afterwards a yellow dragon appeared at Chengji, Zhang Cang removed himself from office, and the treatise he had wished to compose was never finished. And Xinyuan Ping obtained audience through the observation of vapours, and had a good deal to say about the business of correcting the calendar and the colour of the robes, and was honoured and favoured; but afterwards he made a rebellion, and so Emperor Xiaowen set the matter aside and did not ask about it again.
When His Present Majesty came to the throne, he summoned the magician Tang Du and had him divide up the regions of Heaven; and Luoxia Hong of Ba carried out the calculations and turned the calendar about, after which the degrees of the days and the chronograms agreed with the Xia correct month. Thereupon the reign era was changed, the titles of the offices were altered, and the feng sacrifice was performed on Mount Tai. Accordingly an edict was issued to the Imperial Secretary, saying: "Recently the officials in charge said that the degrees of the stars had not been fixed. I extended the inquiry widely and made proclamation about it, so as to put the degrees of the stars in order, but they have not been able to reach it. I have heard that in ancient times the Yellow Emperor joined with it and did not die, that he examined and named and verified the measures, fixed the clear and the turbid, set up the five divisions, and established the numbers by which the vital breaths and things are apportioned. Yet this is remote indeed. The documents are defective and the music is slack, and I greatly lament it. It is only that I have not been able to follow it out clearly. Accumulating the divisions of the days, the reckoning has answered to the conquest of the power of Water. Today accords with the summer solstice: Huangzhong is made the gong, Linzhong the zhi, Taicu the shang, Nanlü the yu, Guxian the jue. From this time onward the vital breaths are again correct, the yu note is again clear, and names are again correctly related to their alterations; and when we come to the day zi falling at the winter solstice, then the way of the parting and joining of yin and yang will be in operation. The winter solstice at dawn on the new moon of the day jiazi in the eleventh month has now been reached: let the seventh year be changed to become the first year of the Taichu era. The year is to be named 'yanfeng shetige,' the month named 'bizou,' the day falls on jiazi, and at midnight it is the new moon at dawn and the winter solstice."
◎ The Calendrical Method: the Jiazi Chapter
In the first year of Taichu, the year is named "yanfeng shetige," the month is named "bizou," the day falls on jiazi, and at midnight it is the new moon at dawn and the winter solstice.
[The remainder of this chapter — lines 17 to 248 of the source, the seventy-six-year calendrical table of the Jiazi Chapter — has not been translated. It consists of repeating four-line entries giving, for each year, the quadrant marker (【正北】 and the rest), the number of months (twelve, or thirteen in an intercalary year), the "greater remainder" and "lesser remainder" for the new moon and for the winter solstice, and the archaic sexagenary name of the year with its reign date. Its content is numerical and formulaic; rendering it in English would be transcription rather than translation, and the source table remains available in the parallel pane.]