史之为道,撰述欲其简,考证则欲其详.莫简於《春秋》,莫详於《左传》.《鲁史》所录,具载一事之始末,圣人观其始末,得其是非,而后能定以一字之褒贬.此作史之资考证也.丘明录以为传,后人观

史之为道,撰述欲其简,考证则欲其详.莫简於《春秋》,莫详於《左传》.《鲁史》所录,具载一事之始末,圣人观其始末,得其是非,而后能定以一字之褒贬.此作史之资考证也.丘明录以为传,后人观
史之为道,撰述欲其简,考证则欲其详.莫简於《春秋》,莫详於《左传》.《鲁史》所录,具载一事之始末,圣人观其始末,得其是非,而后能定以一字之褒贬.此作史之资考证也.丘明录以为传,后人观其始末,得其是非,而后能知一字之所以褒贬.此读史之资考证也.苟无事迹,虽圣人不能作《春秋》.苟不知其事迹,虽以圣人读《春秋》,不知所以褒贬.儒者好为大言,动曰舍传以求经.此其说必不通.其或通者,则必私求诸传,诈称舍传云尔.
司马光《通鉴》,世称绝作,不知其先为《长编》,后为《考异》.高似孙《纬略》,载其《与宋敏求书》,称到洛八年,始了晋、宋、齐、梁、陈、隋六代.唐文字尤多依年月编次为草卷,以四丈为一卷,计不减六七百卷.又称光作《通鉴》,一事用三四出处纂成,用杂史诸书凡二百二十二家.李焘《巽岩集》,亦称张新甫见洛阳有《资治通鉴》草稿盈两屋.（按焘集今已佚,此据马端临《文献通考》述其父廷鸾之言.）今观其书,如淖方成祸水之语则采及《飞燕外传》,张彖冰山之语则采及《开元天宝遗事》,并小说亦不遗之.然则古来著录,於正史之外兼收博采,列目分编,其必有故矣.
今总括群书,分十五类.首曰《正史》,大纲也.次曰《编年》,曰《别史》,曰《杂史》,曰《诏令奏议》,曰《传记》,曰《史钞》,曰《载记》,皆参考纪传者也.曰《时令》,曰《地理》,曰《职官》,曰《政书》,曰《目录》,皆参考诸志者也.曰《史评》,参考论赞者也.旧有《谱牒》一门,然自唐以后,谱学殆绝.玉牒既不颁於外,家乘亦不上於官,徒存虚目,故从删焉.
考私家记载,惟宋、明二代为多.盖宋、明人皆好议论,议论异则门户分,门户分则朋党立,朋党立则恩怨结.恩怨既结,得志则排挤於朝廷,不得志则以笔墨相报复.其中是非颠倒,颇亦荧听.然虽有疑狱,合众证而质之,必得其情.虽有虚词,参众说而核之,亦必得其情.张师棣《南迁录》之妄,邻国之事无质也.赵与峕《宾退录》证以金国官制而知之.《碧云騢》一书诬谤文彦博、范仲淹诸人,晁公武以为真出梅尧臣,王铚以为出自魏泰,邵博又证其真出尧臣,可谓聚讼.李焘卒参互而辨定之,至今遂无异说.此亦考证欲详之一验.然则史部诸书,自鄙倍冗杂,灼然无可采录外,其有裨於正史者,固均宜择而存之矣.
史部总序的翻译,注意不是原文,是译文!

史之为道,撰述欲其简,考证则欲其详.莫简於《春秋》,莫详於《左传》.《鲁史》所录,具载一事之始末,圣人观其始末,得其是非,而后能定以一字之褒贬.此作史之资考证也.丘明录以为传,后人观
就史书应该遵守的规律而言,描述事件应该尽可能简略,而考据求证则应该尽可能详尽,没有比《春秋》描述更简略,没有比《左传》考据更详实的了.鲁国史书中记载了每一件事情的来龙去脉,孔子通过这些描述判断其中的是非,然后才能用一两个字暗寓褒贬.这就是写史书需要考证的.左丘明撰写《左传》,后人阅读事情的始末,判定是非,然后才能理解字里行间暗寓的褒贬,这就是读史书需要考证的.如果没有这些事情的记录,即使是孔圣人也写不出春秋；如果不知道这些事迹,即使是孔圣人来读春秋,也不知道为什么要对其中的人物有所褒贬.儒者喜欢大言,动不动就舍弃史传来求读经典,这样必然是不通的.有些人能读通,也必然是私下里阅读史传,然后假称没有借鉴.司马光的《资治通鉴》,后世称为绝作,却不知道它的前身先是《长编》,然后是《考异》.高似孙《纬略》,记载在他的《与宋敏求书》中,说到洛八年,才完成了晋、宋、齐、梁、陈、隋六个朝代.关于唐朝的文字尤其多,按照年月依次编辑为草稿,把四丈作为一卷的话,总数不下六七百卷.也有人说,司马光写《资治通鉴》,一件事情要援引三四个出处才编纂成,用了二百二十个人所著的各种杂史和参考书.李焘《巽岩集》中也说张新甫曾经看到洛阳有《资治通鉴》的草稿,塞满了两间屋子.（李焘的这本集子现在已经失传了,这里是根据马端临的《文献通考》中转述他父亲马廷鸾的话.）现在看这本书,例如“淖方成祸水”的话是出自《飞燕外传》,“张彖冰山”的话则出自《开元天宝遗事》,还有一些小说也没有落下.但是从古至今的著录,在正史之外兼收博采,分配目录,必然有缘故.现在总括各种书籍,分为十五类,开头的是《正史》,也就是大纲.其次是《编年》《别史》《杂史》《诏令奏议》《传记》《史钞》《载记》,都是参考纪传的.还有《时令》《地理》《职官》《政书》《目录》,这些都是参考各种传志的.《史评》的是参考各种评论的.过去还有《谱牒》这一项,但是从唐朝之后,谱学就几乎没有了.玉牒不对外颁布,家乘也不上报,只有虚目而已,所以删掉.私家记载,只有宋明两个朝代最多,因为宋明两个朝代的人都喜欢议论,议论有不一样的意见就产生了门户之分,有了门户流派的区别就有了朋党,有了朋党就会产生恩怨,彼此有了恩怨,得志的时候就在朝廷上排挤意见不同者,不得志了就用笔墨文章来报复,中间难免是非颠倒,迷惑视听.但即使有疑问和曲解,有大家的力量考证对质,也一定能得到正解.即使有虚假的言辞,参考大家的说法来核实,也一定能了解到真情.张师棣《南迁录》的妄言,是邻国的事情,没法对质.赵与峕《宾退录》用金国官制作佐证就可以知道.《碧云騢》一书污蔑诽谤文彦博、范仲淹等人,晁公武认为是梅尧臣写的,王铚认为是魏泰写的,邵博又考证说确实是梅尧臣写的,可以算得上是罗圈架了.然后李焘参考几种说法而分辨定论,到现在也就没有别的说法了.这也是考证一定要详尽的验证.所以史部的这些书,除了确实非常冗长繁杂没什么可借鉴的之外,凡是对正史有补充的,都应该选择精华留存下来啊.

History in the word, accounts for its Jane, textual research to is to its detail. Mo Jane in the spring and autumn annals, mo details in zuozhuan. "Lu recorded history", a load of mind-in last, behold...

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History in the word, accounts for its Jane, textual research to is to its detail. Mo Jane in the spring and autumn annals, mo details in zuozhuan. "Lu recorded history", a load of mind-in last, behold, saint view its last, behold, the wrong, then can set in a word of praise or blame. This history in the endowment textual research also. QiuMingLu thought preach, and future generations view its last, behold, the wrong, then can know a word is appraisement. The histories of endowment textual research also. If no deeds, although saint cannot do the spring and autumn annals. If do not know its deeds, though the saint read the spring and autumn annals, don't know so appraisement. Confucian good for big words, move yue shezhuan order by. This its said will impassability. Its or links, then will ask who preach and private the gag says shezhuan YunEr.
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