文言文	现代汉语	English
太史公曰：古者人臣功有五品，以德立宗庙定社稷曰勋，以言曰劳，用力曰功，明其等曰伐，积日曰阅。	太史公说，古时人臣的功绩有五等：依靠仁德安定国家的称“勋”；依靠出谋划策的称“劳”；借助武力的称“功”；明确功劳等级的称“伐”；凭借资历长短的称“阅”。	The Grand Historian remarks: In ancient times the subjects of a ruler were distinguished by five grades of merit. First were those who, by their virtue, established the ancestral temples of their families and maintained in their domains the altars of the soil and grain, and their merit was called "loyalty." Next were those who distinguished themselves by their sound advice, and their merit was called "exertion." Next were those who wielded their strength in battle, and their merit was called "achievement." Next were those who brought enlightenment to their ranks, and their merit was called "eminence." Finally there were those who held office for a long time, and their merit was called "longevity."
封爵之誓曰：“使河如带，泰山若厉。国以永宁，爰及苗裔。”	我朝的封爵誓词上讲：“即使黄河细得像衣带，泰山平得像磨刀石了，你们的封国也会永远安宁，还要把对你们的恩泽延及给后代。”	When the feudal lords received their titles they took an oath that, "though the Yellow River become no broader than a girdle, though Mount Tai become no larger than a whetstone, in peace and harmony will I possess this domain and it shall be handed down to my descendants after me."
始未尝不欲固其根本，而枝叶稍陵夷衰微也。	朝廷最初不是不想稳固这些功臣们的根本，但那些枝枝叶叶却渐渐的衰微了。	In the beginning each hoped that the root he had thus planted would be firm and sound, and yet the branches and leaves which sprang from it in time withered and died away.
余读高祖侯功臣，察其首封，所以失之者，曰：异哉新闻！	我读了有关高祖给功臣们的封侯的史料，考察了功臣侯们初次受封及他们后嗣失掉侯位的因由，认为，这真是和我所听到的传闻不一样！	When I read the records of the distinguished followers of Kao-tsu who were enfeoffed as marquises, and observe the reasons for which their descendants were deprived of the fiefs of their fathers, I am struck by how different the situation is from what I have heard concerning ancient times.
书曰“协和万国”，迁于夏商，或数千岁。	《尚书》说：“各个邦国都应协调和睦”，直到夏、商时代，有的邦国竟经历了几千年。	The Book of Documents, speaking of Emperor Yao, says, "He brought harmony to the ten thousand states," and some of these states maintained their existence through the changes of the Hsia and Shang dynasties and lasted for several thousand years.
盖周封八百，幽厉之後，见於春秋。	周朝分封了八百个诸侯，经幽王、厉王之后，在《春秋》的记载上还能见得到。	In like manner the eight hundred fiefs granted by the early Chou rulers may still be seen, even after the times of Kings Yu and Li, in the pages of the Spring and Autumn Annals.
尚书有唐虞之侯伯，历三代千有馀载，自全以蕃卫天子，岂非笃於仁义，奉上法哉？	《尚书》上记载了唐尧、虞舜时的侯伯，经历夏、商、周三代的千余年，仍然保全着自己的地位而屏卫着天子。这难道还不是因为他们深信仁义，遵奉君主的法令吗？	The nobles who were descendants of Emperors Yao and Shun mentioned in the Book of Documents held their positions throughout the three dynasties of Hsia, Shang, and Chou, a period of over a thousand years, and fulfilled their duty as guardians of the Son of Heaven. Was it not because they were diligent in virtue and attendant to the laws of their superiors?
汉兴，功臣受封者百有馀人。	汉朝兴起了，受到分封的功臣一百多人。	When the Han arose, over a hundred of the distinguished followers of Kao-tsu received fiefs.
天下初定，故大城名都散亡，户口可得而数者十二三，是以大侯不过万家，小者五六百户。	当时天下刚刚安定，以前那些大城名都的人口离散逃亡，可以统计的户口不过原来的十之二三，因此，大侯的封户不过万户，小的只有五六百户。	At that time peace had only just been restored to the world and the great towns and famous cities were deserted and in ruins, so that where there had been ten thousand families, only two or three could be found to enroll in the population registers. Of the greatest marquises did not exceed ten thousand families, while the smallest comprised only five or six hundred families.
後数世，民咸归乡里，户益息，萧、曹、绛、灌之属或至四万，小侯自倍，富厚如之。	以后几代，民众们都回归故乡了，户口才日益繁衍起来。萧何，曹参，周勃，灌婴这些人的后裔有的封户达到了四万，小侯的封户也增加了一倍，财产也像这样不断积累，他们确实富裕厚足了。	After a few decades, however, the people returned to their native towns and the number of households gradually increased, so that the number of men like Hsiao Ho, Ts'ao Ts'an, Chou Po, and Kuan Ying reached the number of forty thousand households, and those of the lesser marquises doubled in population.
子孙骄溢，忘其先，淫嬖。	于是，这些人的子孙骄傲自满了，忘记了自己祖先创业的艰难，干起了荒淫邪恶的勾当。	But in the midst of such affluence the descendants of these lords, giving themselves up to arrogance and luxurious living, and forgetting their duty to their fathers, fell into evil ways.
至太初百年之间，见侯五，馀皆坐法陨命亡国，秏矣。	从开始受封到太初时只有百余年的时间，而原来的侯爵保持至今的只剩下五家，其余的都因犯法而丧命亡国，一下子就全完了。	By the time of the era tai-ch'u [104 B.C.], a hundred years after the founding of the dynasty, there were only five of these marquises left. All the rest had been tried for some offense, had lost their lives, or had been deprived of their domains.
罔亦少密焉，然皆身无兢兢於当世之禁云。	这是国家法网渐渐严密的缘故，然而他们自己也没有小心翼翼地对待当世的禁令啊！	It is true that by this time the laws of the empire had become somewhat stricter and more exacting, and yet none of these men behaved with the slightest caution toward the restrictions of the times.
居今之世，志古之道，所以自镜也，未必尽同。	生活在今世，记住古代的道理是要把它当作镜子来对照自己，可不一定今天就与古代完全一样。	One who lives in the present age and considers the ways of the past has a mirror wherein he may see that the two are not necessarily alike.
帝王者各殊礼而异务，要以成功为统纪，岂可绲乎？	帝王们完全可以制定不同的礼仪而采取不同的统治方法，主要还是以成就功业为原则，岂能完全一样？	Emperors and kings all have different rites and different things which they consider important. If a man hopes to win success and establish a lasting family, he cannot afford to confuse past and present!
观所以得尊宠及所以废辱，亦当世得失之林也，何必旧闻？	观察功臣侯门为什么受到尊荣恩宠和为什么受到废黜羞辱，也是当今政治得失的经验教训，何必非得古代的传闻！	Again, if one examines the ways in which men win position and favor and the reasons why they lose these and incur disgrace, he will have the key to success and failure in his own age. What need is there to consult the traditions of antiquity?
於是谨其终始，表其文，颇有所不尽本末；著其明，疑者阙之。	在此，我考察了功臣侯们的始末，把关于他们的文献改列成下表，其中有些没能完全弄清本末之处。我只记述了那些清楚明确的材料，那些有疑问的地方就没有记录。	So I have with all diligence drawn up this chronological table and made a record of each fief from beginning to end. There are a number of places in which the listings are not complete. I have set down only what was certain, and in doubtful cases have left a blank.
後有君子，欲推而列之，得以览焉。	不过，以后如果有人想继续推究和说明其中的道理，这个表还是可以参阅的。	If scholars later on wish to surmise further and fill out the record, they will at least be able to peruse what I have written.