Duke Yin

雖無事，必舉正月，謹始也。公何以不言即位？成公志也。焉成之？言君之不取為公也。君之不取為公，何也？將以讓桓也。讓桓正乎？曰：不正。《春秋》成人之美，不成人之惡。隱不正而成之，何也？將以惡桓也。其惡桓，何也？隱將讓而桓弒之，則桓惡矣；桓弒而隱讓，則隱善矣。善則其不正焉，何也？《春秋》貴義而不貴惠，信道而不信邪。孝子揚父之美，不揚父之惡。先君之慾與桓，非正也，邪也；雖然，既勝其邪心以與隱矣。己探先君之邪志，而遂以與桓，則是成父之惡也。兄弟，天倫也。為子受之父，為諸侯受之君。己廢天倫，而忘君父，以行小惠，曰小道也。若隱者，可謂輕千乘之國。蹈道，則未也。

(This passage explains the Annals entry “First year, spring, the king’s first month.”) Even though nothing is recorded for this year, “first month” must still be written, because a beginning is treated with solemnity. Why is Yin’s “accession” not recorded? To fulfill Yin’s intention. What does it mean to fulfill his intention? It shows that Yin himself did not intend to be the ruler. He was unwilling to take the ruler’s seat; why? He intended to yield it to Huan. Was yielding to Huan in accord with the proper way? The answer: it was not. The Annals fulfills others’ good deeds and does not fulfill others’ bad deeds. Yin’s yielding was not in accord with the proper way, yet the Annals fulfills it; why? In order to use it to show Huan’s evil. Why does this show Huan’s evil? Yin intended to yield, but Huan killed him, so Huan is evil; Huan committed regicide though Yin intended to yield, so Yin appears good. Since he appears good, why is it said that he was not in accord with the proper way? Because the Annals values righteousness and not private kindness; it trusts the proper way and does not trust crooked paths. A filial son spreads his father’s virtues and does not spread his father’s faults. The former ruler’s wish to give the ruler’s seat to Huan was itself not in accord with the proper way and was a crooked thought; even so, the former ruler later overcame that crooked thought and gave the seat to Yin. Yin, however, speculated about the former ruler’s earlier crooked thought and in the end meant to hand the seat to Huan, and this fulfills his father’s fault. The order among brothers is a constant relation fixed by Heaven. A son receives it from his father, and a feudal lord receives it from the Son of Heaven. Yin abandoned the heavenly relation and set aside the command of his ruler and father to do this small kindness, which can only be called a petty way. Someone like Yin may be said to have made light of a state of a thousand chariots; as for treading the proper path, that cannot yet be spoken of.

及者何？內為志焉爾。儀，字也。父，猶傅也，男子之美稱也。其不言邾子，何也？邾之上古微，未爵命於周也。不日，其盟渝也。眛，地名也。

(This passage explains the Annals entry “Third month, the duke and Yi Fu of Zhu made a covenant at Mei.”) What does “ji” (and) mean? It shows that this affair was one Lu itself took the initiative to do. “Yi” was his courtesy name. “Fu” is the same as “fu,” a term of honor for a man. Why is he not called “Viscount of Zhu”? Because in remote antiquity Zhu was a lowly state and had not yet received a rank from the Zhou Son of Heaven. The day is not recorded because this covenant was later broken. Mei is a place name.

克者何？能也。何能也？能殺也。何以不言殺？見段之有徒眾也。段，鄭伯弟也。何以知其為弟也？殺世子母弟目君，以其目君，知其為弟也。段，弟也，而弗謂弟；公子也，而弗謂公子

(This passage explains the Annals entry “Summer, fifth month, the Earl of Zheng overcame Duan at Yan.”) What does “ke” (overcame) mean? It means “was able.” Able to do what? Able to kill him. Why is it not written plainly as “killed”? To show that Duan had a group of partisans and killing him was not easy. Duan was the younger brother of the Earl of Zheng. How does one know he was a younger brother? Whenever a crown prince or a younger brother by the same mother is killed, the text names the ruler’s status when recording it; here the status of “Earl of Zheng” is named, so one knows Duan was his younger brother. Though Duan was obviously a younger brother, the text does not call him “brother”; though obviously a duke’s son, the text does not call him “duke’s son”—

貶之也。段失子弟之道矣，賤段而甚鄭伯也。何甚乎鄭伯？甚鄭伯之處心積慮，成於殺也。於鄢，遠也，猶曰取之其母之懷中而殺之云爾，甚之也。然則為鄭伯者宜奈何？緩追逸賊，親親之道也。

—this is to demean him. Duan had already lost the duty of a son and a younger brother, so the text looks down on Duan, and blames the Earl of Zheng even more. Why does it blame the Earl of Zheng more? Because the Earl of Zheng nursed his plan for a long time, waiting until he could kill his younger brother. Writing “at Yan” means that he chased him to a distant place, which is as if he had snatched his brother from his mother’s arms to kill him, and this states the matter more heavily. Then what should the Earl of Zheng have done to be right? When pursuing, slow down and let the fugitive escape; that would be the principle of loving one’s kin.

秋，七月，天王使宰咺來歸惠公、仲子之賵。

In autumn, the seventh month, the Son of Heaven sent Zai Xuan to present carriages and horses for the funerals of Duke Hui and Zhongzi.

母以子氏，仲子者何？惠公之母、孝公之妾也。禮，賵人之母則可，賵人之妾則不可。君子以其可辭受之，其志，不及事也。賵者，何也？乘馬曰賵，衣衾曰襚，貝玉曰含，錢財曰賻。

A mother is called by the clan title of her son. Who was Zhongzi? She was the mother of Duke Hui and a concubine of Duke Xiao. According to ritual, sending carriages and horses to assist another’s mother’s funeral is permissible, but sending carriages and horses to assist the funeral of another’s concubine is not. The superior person takes the side of it that can be justified, and accepted the goods. The text records this entry because the goods arrived after the funeral was already over. What is “feng”? Giving carriages and horses is called feng, giving clothing and bedding is called sui, giving pearls and jade is called han, and giving money and goods is called fu.

及者何？內卑者也。宋人，外卑者也。卑者之盟不日。宿，邑名也。

(This passage explains the Annals entry “Ninth month, made a covenant with the men of Song at Su.”) Whom does “ji” refer to? A person of low standing on the Lu side. “The men of Song” are the persons of low standing on the Song side. When persons of low standing make a covenant, the text does not record the day. Su is a place name.

來者，來朝也，其弗謂朝，何也？寰內諸侯，非有天子之命，不得出會諸侯，不正其外交，故弗與朝也。聘弓鍭矢，不出竟埸。束脩之肉，不行竟中。有至尊者，不貳之也。

(This passage explains the Annals entry “Winter, twelfth month, Earl Ji came.”) “Came” means he came to pay court. Why is it not simply said “court”? Because a feudal lord within the royal domain, without the Son of Heaven’s command, may not leave the borders to meet feudal lords outside; the text does not recognize this private diplomacy of his, and so does not grant him the term “court.” The bows and arrows used as ceremonial gifts for diplomatic visits may not be sent out of the borders; even a thin gift like a bundle of dried meat may not be exchanged privately within the domain. With the supreme Son of Heaven above, ministers below should not have a divided heart.

會者，外為主焉爾。知者慮，義者行，仁者守。有此三者，然後可以出會。會戎，危公也。

(This passage explains the Annals entry “Second year, spring, the duke met the Rong at Qian.”) Using the word “hui” (meet) shows that this meeting was initiated by the other side. The wise can plan, the righteous can carry out, and the benevolent can hold fast. When all three are present, only then can one leave the borders to meet others. When Duke Yin went to meet the Rong, the text is written this way out of concern for him.

入者，內弗受也。極，國也。茍焉以入人為志者，人亦入之矣。不稱氏者，滅同姓，貶也。

(This passage explains the Annals entry “Wu Hai led troops into Ji.”) Using the word “ru” (enter) shows that the other side did not accept him. Ji was a state. If a person is wholly bent on invading others’ territory, others will also invade his territory. The text does not write Wu Hai’s clan name because the state he destroyed was one of the same surname, so he is demeaned.

逆女，親者也。使大夫，非正也。以國氏者，為其來交接於我，故君子進之也。

(This passage explains the Annals entry “Ninth month, Lie Xu of Ji came to meet the bride.”) To welcome a new bride, the bridegroom himself should go. To send a grandee is not in accord with the proper way. The text puts the state’s name before his name and calls him “Lie Xu of Ji,” because he came to deal with our state of Lu, and so the superior person raises him by one rank.

禮：婦人謂嫁曰歸，反曰來歸。從人者也。婦人在家，制於父；既嫁，制於夫；夫死，從長子。婦人不專行，必有從也。「伯姬歸於紀」，此其如專行之辭，何也？曰：非專行也。吾伯姬歸於紀，故志之也。其不言使，何也？逆之道微，無足道焉爾。

According to ritual, a woman’s marrying out is called “gui,” and her being sent back to her natal family is called “lai gui,” because she follows others. An unmarried woman obeys her father, after marriage obeys her husband, and when her husband dies follows her eldest son. A woman does not decide for herself; she always has someone to follow. The text writes “Bo Ji married into Ji,” which sounds as if she herself decided; why? The answer: it was not she who decided. It is because Bo Ji of our state of Lu married into the state of Ji that this entry is recorded. Why is it not written that Ji sent someone to meet her? Because the rank of this welcoming was too low to be worth mentioning.

或曰紀子伯，莒子而與之盟，或曰年同爵同，故紀子以伯先也。

(This passage explains the Annals entry “Zi Bo of Ji and the Viscount of Ju made a covenant at Mi.”) One explanation is: the Viscount of Ji had become chief of the feudal lords, and so the Viscount of Ju made a covenant with him; another explanation is: the two were of the same age and the same rank, and so the Viscount of Ji, by the status of “bo” (elder), was placed first.

夫人薨，不地。夫人者，隱之妻也。卒而不書葬，夫人之義，從君者也。

(This passage explains the Annals entry “Twelfth month, yimao day, the Lady Zishi died.”) When the lady died, the text does not record the place. This lady was Duke Yin’s wife. Her death is recorded but not her burial, because a lady’s status follows the ruler’s (Duke Yin himself never became a formal ruler, so she never became a formal lady).

言日不言朔。食，晦日也。其「日有食之」，何也？吐者外壤，食者內壤；闕然不見其壤，「有食之」者也。「有」，內辭也，或外辭也。「有食之」者，內於日也。其不言食之者，何也？知其不可知，知也。

(This passage explains the Annals entry “Third year, spring, second month of the king, jisi day, there was an eclipse of the sun.”) The text records the day but not “shuo” (the new moon). This eclipse occurred on the last day of the month. Why is it written “the sun was eaten”? An analogy: what is spat out has its crumbs fall outside; what is eaten has its crumbs stay inside. A piece is missing from the sun’s face, but one cannot see where the missing part fell, so it is said “something ate it.” The word “you” (there was) is sometimes said from the inside and sometimes from the outside. Saying “there was something eating it” is said from within the sun’s face. Why is it not stated what thing ate it? To know that this matter cannot be known is itself a kind of wisdom.

高曰崩，厚曰崩，尊曰崩。天子之崩，以尊也。其崩之，何也？以其在民上，故崩之。其不名，何也？大上，故不名也。

(This passage explains the Annals entry “Third month, gengxu day, the Heavenly King died.”) When something high collapses it is called “beng,” when something thick falls down it is called “beng,” and the death of a noble person is also called “beng.” For the Son of Heaven’s death, “beng” is used, taking the sense of nobility. Why is the word “beng” used? Because he dwells high above the myriad people, so the collapse of a mountain is used to speak of him. Why is his name not written? Because he is utterly honored and great, so honored and great that he need not be named.

尹氏者，何也？天子之大夫也。外大夫不卒，此何以卒之也？於天子之崩為魯主，故隱而卒之。

(This passage explains the Annals entry “Summer, fourth month, xinmao day, Yin Shi died.”) Who was Yin Shi? He was a grandee of the Zhou Son of Heaven. When a grandee of a foreign state dies, the Annals ordinarily does not record it. Why is his death recorded here? Because when the Son of Heaven died, it was he who presided over the condolence affairs on behalf of Lu, and Lu grieved for him, so his death is recorded.

武氏子者，何也？天子之大夫也。天子之大夫，其稱武氏子，何也？未畢喪，孤未爵；未爵使之，非正也。其不言使，何也？無君也。歸死者曰賵，歸生者曰賻。曰歸之者，正也；求之者，非正也。周雖不求，魯不可以不歸；魯雖不歸，周不可以求之。求之為言，得不得，未可知之辭也。交譏之。

(This passage explains the Annals entry “Autumn, the son of the Wu clan came to ask for funeral gifts.”) Who was the son of the Wu clan? He was a grandee of the Zhou Son of Heaven. Since he was the Son of Heaven’s grandee, why is he called only “son of the Wu clan”? Because the mourning period for the former king was not over, the successor king was still in mourning and had not yet had time to confer rank on his subordinates; to send him on a mission without conferring rank is not in accord with the proper way. Why is it not written “the Heavenly King sent”? Because during mourning there was not yet a formal ruler. What is sent to the dead is called “feng,” and what is sent to the living is called “fu.” For others to send it of their own accord is in accord with the proper way, and to come and ask for it is not. Even if the Zhou house had not come to ask, Lu should not have failed to send; and even if Lu had not sent, the Zhou house should not have come to ask. The word “ask” itself carries the sense that whether the request will be granted is uncertain. The text criticizes both sides together.

冬，十有二月，齊侯、鄭伯盟於石門。癸未，葬宋繆公。

In winter, the twelfth month, the Marquis of Qi and the Earl of Zheng made a covenant at Shimen. On the guiwei day, Duke Miao of Song was buried.

四年春，王二月，莒人伐杞，取牟婁。傳曰：言伐言取，所惡也。諸侯相伐、取地於是始。故謹而志之也。

In the fourth year, spring, the second month of the Zhou calendar, the men of Ju attacked Qi and seized Mulou. The commentary says: writing both “attack” and “seize” expresses loathing. Feudal lords attacking one another and seizing land begins with this one affair. So the text records it solemnly.

戊申，衛祝籲弒其君完。大夫弒其君，以國氏者，嫌也。弒而代之也。

On the wushen day, Zhu Xu of Wei killed his ruler Wan. A grandee killed his own ruler, yet the text puts the state name “Wei” before his name, because there is a suspicion that has to be pointed out here: after killing the ruler he took his place himself.

夏，公及宋公遇於清。及者，內為志焉爾。遇者，志相得也。

In summer, Duke Yin and the Duke of Song met at Qing. The word “ji” shows that Lu took the initiative. The word “yu” (meet) shows that the intentions of both sides agreed.

秋，翬帥師會宋公、陳侯、蔡人、衛人伐鄭。翬者，何也？公子翬也。其不稱公子，何也？貶之也。何為貶之也？與於弒公，故貶也。

In autumn, Hui led an army to join the Duke of Song, the Marquis of Chen, the men of Cai, and the men of Wei in attacking Zheng. Who was Hui? He was Prince Hui. Why is he not called “prince”? To demean him. Why demean him? Because he took part in the killing of Duke Yin, and so he is demeaned.

九月，衛人殺祝籲於濮。稱人以殺，殺有罪也。祝籲之挈，失嫌也。其月，謹之也。於濮者，譏失賊也。

In the ninth month, the men of Wei killed Zhu Xu at Pu. Writing “the men of such-and-such state killed” indicates that the one killed was a guilty person. Here “Zhu Xu” is singled out and called by his bare name because the suspicion of usurpation no longer needs to be pointed out. The month is recorded to show solemnity. Naming the place Pu criticizes Wei for letting this rebel run outside before he was caught.

冬，十有二月，衛人立晉。衛人者，眾辭也。立者不宜立也。晉之名惡也，其稱人以立之，何也？得眾也，得眾則是賢也。賢則其曰不宜立，何也？《春秋》之義：諸侯與正而不與賢也。

In winter, the twelfth month, the men of Wei installed Prince Jin as ruler. “The men of Wei” is a way of speaking that indicates the multitude. The word “install” indicates that this person should not have been installed. The bare name “Jin” indicates disapproval. If so, why is it also said that the multitude installed him? Because he had the multitude’s support; having the multitude’s support shows he was worthy. Since he was worthy, why is it said that he should not have been installed? Because the Annals’ rule of interpretation is that a feudal lord’s succession recognizes only rightful status and not worthiness.

五年春，公觀魚於棠。傳曰：常事曰事，非常曰觀。禮：尊不親小事，卑不屍大功。魚，卑者之事也，公觀之，非正也。

In the fifth year, spring, Duke Yin went to Tang to watch fishing. The commentary says: routine matters are written as “affair,” and matters out of the ordinary are written as “watch.” According to ritual, the honored do not personally handle small matters, and the lowly do not take on great deeds. Fishing is what the lowly do, and for Duke Yin to go personally to watch it was not in accord with the proper way.

秋，衛師入郕。入者，內弗受也。郕，國也。將卑師眾曰師。

In autumn, the army of Wei entered Cheng. The word “enter” shows that the other side did not accept them. Cheng was a state. When the commander leading troops is of low rank but has many men, it is called “shi” (army).

九月，考仲子之宮。考者，何也？考者，成之也，成之為夫人也。禮：庶子為君。為其母築宮，使公子主其祭也。於子祭，於孫止。仲子者，惠公之母，隱孫而修之，非隱也。

In the ninth month, the temple of Zhongzi was completed. What does “kao” mean? “Kao” means completion, here making Zhongzi’s status that of a lady. According to ritual: when a son of a concubine becomes ruler, he may set up a separate temple for his own mother, and have a duke’s son preside over the sacrifice, which goes on until the generation of the son and stops at the generation of the grandson. Zhongzi was the mother of Duke Hui, and Duke Yin was already of the grandson generation, yet he built a temple for her, which was not what Duke Yin should have done.

初獻六羽。初，始也。穀梁子曰：「舞《夏》，天子八佾，諸公六佾，諸侯四佾。初獻六羽，始僭樂矣。」屍子曰：「舞《夏》，自天子至諸侯，皆用八佾。初獻六羽，始厲樂矣。」

For the first time the six-row feather dance was used. “Chu” means beginning. Guliangzi said: “In the dance of the Xia music, the Son of Heaven uses eight rows, a duke uses six rows, and feudal lords use four rows. Lu using six rows of feathers for the first time was the beginning of overstepping the music regulations.” Shizi said: “In the dance of the Xia music, from the Son of Heaven to the feudal lords all use eight rows. Lu using six rows of feathers for the first time was the beginning of reducing the music regulations.”

冬，十有二月辛巳，公子彄卒。隱不爵命大夫，其曰公子彄，何也？先君之大夫也。

In winter, the twelfth month, xinsi day, Prince Hui died. Duke Yin did not confer rank on grandees, yet here he is called “Prince Hui”; why? Because he was a grandee who had already received his appointment while the former ruler was alive.

宋人伐鄭，圍長葛。伐國不言圍邑，此其言圍，何也？久之也。伐不逾時，戰不逐奔，誅不填服。苞人民、毆牛馬，曰侵；斬樹木、壞宮室，曰伐。

The men of Song attacked Zheng and besieged Changge. When attacking a state, the text does not ordinarily write that its walled towns were besieged; here “besieged” is written; why? To show that the siege lasted too long. According to the rules, an army does not take the field beyond one season, does not pursue fleeing troops in battle, and does not extend punitive attack to those who have already submitted. To seize the people and drive off oxen and horses is called “qin” (invade); to cut down trees and destroy houses is called “fa” (strike).

六年春，鄭人來輸平。輸者，墮也。平之為言，以道成也。來輸平者，不果成也。

In the sixth year, spring, the men of Zheng came to break the old agreement. “Shu” means to destroy. The word “ping” (peace) means both sides make peace according to the proper way. To say “came to break the peace” means that this peace was in the end not made.

冬，宋人取長葛。外取邑不志，此其志，何也？久之也。

In winter, the men of Song seized Changge. When foreign states seize one another’s towns, the Annals ordinarily does not record it; here it records it; why? Because the siege lasted too long.

七年春，王三月，叔姬歸於紀。其不言逆，何也？逆之道微，無足道焉爾。

In the seventh year, spring, third month of the Zhou calendar, Shu Ji married into Ji. Why is it not written that Ji came to meet her? Because the rank of this welcoming was too low to be worth mentioning.

夏，城中丘。城，為保民為之也。民眾城小，則益城。益城無極。凡城之志，皆譏也。

In summer, a city wall was built at Zhongqiu. City walls are built to protect the people. If the people are many and the city is too small, it should be enlarged; but enlargement has no limit. Whenever the Annals records the building of a city wall, it is a criticism.

齊侯使其弟年來聘。諸侯之尊，弟兄不得以屬通。其弟雲者，以其來接於我，舉其貴者也。

The Marquis of Qi sent his younger brother Nian to Lu on a diplomatic visit. Feudal lords are of honored rank, and among brothers one cannot address by kinship terms. Here “his younger brother” is written because he came to deal with our state of Lu, and so the most honored of his statuses is cited.

冬，天王使凡伯來聘，戎伐凡伯於楚丘以歸。凡伯者，何也？天子之大夫也。國而曰伐，此一人而曰伐，何也？大天子之命也。戎者，衛也；戎衛者，為其伐天子之使，貶而戎之也。楚丘，衛之邑也。以歸，猶愈乎執也。

In winter, the Son of Heaven sent Fan Bo to Lu on a diplomatic visit, and the Rong attacked Fan Bo at Chuqiu and took him back as captive. Who was Fan Bo? He was a grandee of the Son of Heaven. The word “fa” (strike) is ordinarily used for a state, and here it is also used for a person; why? To magnify the Son of Heaven’s mission. The “Rong” spoken of here is in fact Wei; calling Wei “Rong” is because it attacked the Son of Heaven’s envoy, and so it is demeaned and treated as a barbarian. Chuqiu was a walled town of Wei. Writing “took back” is slightly better than writing “seized.”

八年春，宋公、衛侯遇於垂。不期而會曰遇。遇者，志相得也。

In the eighth year, spring, the Duke of Song and the Marquis of Wei met at Chui. Meeting without a prior appointment is called “yu” (meet). The word “yu” shows that the intentions of both sides agreed.

三月，鄭伯使宛來歸邴。名宛，所以貶鄭伯，惡與地也。

In the third month, the Earl of Zheng sent Wan to return Bing. Calling Wan by his bare name is used to demean the Earl of Zheng, and shows loathing at his privately giving land away.

庚寅，我入邴。入者，內弗受也。日入，惡入者也。邴者，鄭伯所受命於天子，而祭泰山之邑也。

On the gengyin day, our state of Lu entered Bing. The word “enter” shows that the other side did not accept it. The day is recorded because of loathing for the one who entered. Bing was originally a walled town that the Earl of Zheng had received from the Son of Heaven to supply the expenses for sacrifices at Mount Tai.

夏，六月己亥，蔡侯考父卒。諸侯日卒，正也。

In summer, sixth month, jihai day, Kao Fu, Marquis of Cai, died. When a feudal lord dies, recording the day is in accord with the norm.

辛亥，宿男卒。宿，微國也。未能同盟，故男卒也。

On the xinhai day, the Baron of Su died. Su was a small state. It had never been in a covenant with anyone, so his death is recorded only by the rank of “baron.”

秋，七月庚午，宋公、齊侯、衛侯盟於瓦屋。外盟不日，此其日，何也？諸侯之參盟於是始，故謹而日之也。誥誓不及五帝，盟詛不及三王，交質子不及二伯。

In autumn, seventh month, gengwu day, the Duke of Song, the Marquis of Qi, and the Marquis of Wei made a covenant at Wuwu. When foreign states hold a covenant among themselves, the text does not record the day; here the day is recorded; why? A covenant among three states begins with this one, so the day is solemnly recorded. To bind people by proclamations and oaths was not done in the age of the Five Emperors; to bind people by covenant oaths and curses was not done in the age of the Three Kings; to exchange hostages was not done before the two hegemons Duke Huan of Qi and Duke Wen of Jin.

九月辛卯，公及莒人盟於包來。可言公及人，不可言公及大夫。

In the ninth month, xinmao day, Duke Yin made a covenant with the men of Ju at Baolai. The text may write “the duke and the men of such-and-such state” but cannot write “the duke and a grandee of such-and-such state”; a ruler cannot be ranked alongside a foreign grandee.

冬，十有二月，無侅卒。無侅之名，未有聞焉。或曰隱不爵大夫也，或說曰故貶之也。

In winter, the twelfth month, Wu Hai died. Why Wu Hai is written with his bare name has no firm explanation that was heard. One view is that Duke Yin did not confer rank on grandees, and another view is that it is a deliberate demeaning.

九年春，天王使南季來聘。南，氏姓也。季，字也。聘，問也。聘諸侯，非正也。

In the ninth year, spring, the Son of Heaven sent Nan Ji to Lu on a diplomatic visit. “Nan” was his clan name and “Ji” his courtesy name. “Pin” (diplomatic visit) means to inquire. For the Son of Heaven to send people to visit the feudal lords is not in accord with the proper way.

三月癸酉，大雨，震電。震，雷也。電，霆也。

On the guiyou day of the third month, there was heavy rain, and also thunder and lightning. “Zhen” means thunder, and “dian” means a thunderbolt.

庚辰，大雨雪。志疏數也。八日之間，再有大變，陰陽錯行，故謹而日之也。雨月，志正也。

On the gengchen day, there was a great snowfall. This is recorded to show the closeness or distance of two heavenly changes. Two great anomalies in succession within eight days means the movement of yin and yang was disordered, and so the day is solemnly recorded. As for rain recorded only by month, that is the ordinary way of writing it.

俠卒。俠者，所俠也。弗大夫者，隱不爵大夫也。隱之不爵大夫，何也？曰：不成為君也。

Xia died. This “Xia” is the person named Xia. He is not called a grandee because Duke Yin did not confer rank on grandees. Why did Duke Yin not confer rank on grandees? The answer: because he did not regard himself as a formal ruler.

六月壬戌，公敗宋師於菅。內不言戰，舉其大者也。

On the renxu day of the sixth month, Duke Yin defeated the army of Song at Guan. For Lu’s own battles, the text does not write “fight,” but cites the weightier side instead.

辛未取郜，辛巳取防。取邑不日，此其日，何也？不正其乘敗人而深為利，取二邑，故謹而日之也。

On the day xinwei the city of Gao was seized, and on the day xinsi the city of Fang was seized. The seizing of a city is normally not recorded by day, but here it is recorded; why? Because the text disapproves of his taking great profit by exploiting a victory over others, seizing two cities one after another, and so it records the days with emphasis.

宋人、蔡人、衛人伐載，鄭伯伐取之。不正其因人之力而易取之，故主其事也。

The men of Song, the men of Cai and the men of Wei attacked the state of Zai, and the Earl of Zheng also sent troops and took it. The text disapproves of his getting it easily by borrowing others' strength, and so it places the main blame for the matter on him.

冬，十月壬午，齊人、鄭人入郕。入者，內弗受也。日入，惡入者也。郕，國也。

In winter, in the tenth month, on the day renwu, the men of Qi and the men of Zheng entered Cheng. The use of the word "entered" shows that the other side did not accept them. The date is recorded because the text hates those who went in. Cheng was a state.

十有一年春，滕侯、薛侯來朝。天子無事，諸侯相朝，正也。考禮修德，所以尊天子也。諸侯來朝，時正也。特言，同時也。累數，皆至也。

In the eleventh year, in spring, the Marquis of Teng and the Marquis of Xue came to court in Lu. When the Son of Heaven has no campaigns to undertake, for the feudal lords to visit one another at court is in accord with the right way. They compare ritual and whet virtue against each other, which is exactly how the Son of Heaven is honored. The feudal lords' coming to court is recorded by season, which is the regular practice. Mentioning them one by one shows that they arrived at the same time; counting them in sequence shows that they had all arrived.

冬，十有一月壬辰，公薨。公薨不地，故也。隱之，不忍地也。其不言葬，何也？君弒賊不討，不書葬，以罪下也。隱十年無正，隱不自正也；元年有正，所以正隱也。

In winter, in the eleventh month, on the day renchen, Duke Yin died. When a lord dies the place should be recorded, but here it is not, because his death involved a calamity. The text pities him and cannot bear to write where he died. Why is the burial not recorded? Because the lord was murdered and the killer was not punished, so the text does not record the funeral, in order to place the blame on the ministers. Throughout his ten years in office the text does not write "first month," because Duke Yin himself never settled his own position; only in the first year was "first month" written, and that was to settle Duke Yin's position for him.