Shiji The Han dynasty historiographer Sima Qian's c. 94 BCE Shiji (Records of the Grand Historian) records the Marquis of Sui in the House of Chu genealogy, an episode which is not mentioned in the Zuo zhuan above. "In the fifty-first year (690 B.C.), Chou summoned the Marquis of Sui, reproving him for causing Ch'u to be established as a kingdom. The King of Ch'u was angry and, thinking that Sui has turned its back on him, launched a punitive expedition against Sui. King Wu expired in the midst of his army and the troops were dismissed . " (  40 , tr. Nienhauser 2006: 388 ). The biography of Qin dynasty Grand chancellor Li Si (c. 280-208 BCE) collectively mentions Sui He zhi bao (隨和之寶, "treasures of [Marquis] Sui and [Mr.] He") in a letter advising Emperor Qin Shi Huang not to follow Zheng Guo's advice to expel foreigners from Qin. Now Your Majesty imports jade from the Kun Mountains and possesses the treasures of Sui and He. Dangling moon-bright pearls [明月之珠], you buckle on the sword Taia, are drawn by fine steeds like Xianli, set up phoenix banners blazoned with kingfisher feathers, and employ drums of sacred lizard skin. Not one of these various precious things is a product native to Qin, and yet Your Majesty takes joy in them. Why? If something must be a product of Qin before it can be acceptable, then no night-shining jewels [夜光之璧] would adorn the court chambers, no vessels of rhinoceros horn or elephant tusk would amuse and delight you, no women of Zheng and Wey would throng the harem, and no fine horses and spirited thoroughbreds would fill your stables. The gold and tin from south of the Yangtze could not be utilized, the vermilion and blue of Shu could not be used for pigment. (  87 , tr. Watson 1961 3: 182 ) The Shiji biography of the Han political advisor Zou Yang (鄒陽; c. 206-129 BCE) refers to the Suihouzhizhu and Yeguangzhibi (夜光之璧, "night-glowing jade ring") as valuable gems that could be overlooked unless they were examined. A twisted tree with gnarled roots, bent and bulging with not one straight twig may become the vessel of a ten-thousand chariot state. Why is this? Because it was first polished by [the ruler's] attendants. Thus when something arrives without notice, even though one might be giving away the Marquis of Sui's pearl [隨侯之珠] or a glowing jade ring [夜光之璧], one will acquire resentment and be accorded no gratitude. When men speak of one beforehand, one can establish such a merit with a wilted tree and a shrived stump that none will forget it. (  83 , tr. Nienhauser 2008: 291) . Shuo yuan The Shuo Yuan (Garden of Stories), which the historian and bibliographer Liu Xiang (77–6 BCE) compiled from early sources, quotes Mozi (cf. above) using Marquis of Sui's pearl in a conversation against ostentation with his disciple Qin Guxi (禽滑釐), called Qinzi (Master Qin), who asked about using embroidered silks and fine linens. Mozi said, "Suppose that in a year of bad times, someone wished to give you the pearl of the Marquis of Sui [隨侯之珠], yet would not allow you to sell it, but only to keep it as a valuable decoration. Or that he wished to give you a chung [zhōng (鍾, "cup")] of grain. If you would get the pearl you would not get the grain, and vice versa. Then which would you choose?" Qinzi answered that he would choose the grain that could rescue him from extremity. Mozi replied, "Truly so. So then why strive after lavishness? The Sage does not hasten to exalt what is without use and to delight in frivolity and licence." (tr. Fung 1952: 104). Lunheng The skeptical philosopher Wang Chong's c. 80 CE Lunheng (Balanced Discourses) has a passage contrasting genuine gemstones found in nature with artificial ones made by Daoist waidan alchemists, and it uses the ambiguous phrase suihou yi yao zuo zhu (隨侯以藥作珠), which can be literally translated "the Marquis of Sui made pearls from chemicals", (Forke 1907: 378) or contextually translated "by following proper timing (i.e. when to begin heating and how long to go on) pearls can be made from chemicals". (Needham and Wang 1962: 112) Chinese scholars traditionally interpreted this suihou as "Marquis of Sui", who was famous for the grateful snake's luminous pearl, yet the Lunheng is the only early text that claims that he made imitation pearls. Some modern sinologists familiar with early Chinese alchemy and glass production, such as Joseph Needham and Wang Ling, interpret suihou as an "old alchemical pun" meaning "following the [fire-]times", reading sui in its basic meaning "follow; comply with" and hóu (侯, "marquis") as a phonetic loan character for hòu (候, "time; wait; situation"), denoting the term huǒhou (火候, "fire-times; times when heating should begin and end"), which were "both ancient and important in Chinese alchemy." The Cantong qi uses Yijing hexagrams to express alchemical "fire-times". ( Needham and Wang  1956 : 330). This Lunheng context contrasts two genuine/artificial pairs: first jades and pearls as gemstones, then yangsui ("burning lenses") and brightly polished swords as fire starters. Compare the following English translations. The laws of Heaven can be applied in a right and in a wrong way. The right way is in harmony with Heaven, the wrong one owes its results to human astuteness, but cannot in its effects be distinguished from the right one. This will be shown by the following. Among the Tribute of Yü are mentioned jade and white corals. These were the produce of earth and genuine precious stones and pearls. But the Taoists melt five kinds of stones, and make five-coloured gems out of them. Their lustre, if compared with real gems, does not differ. Pearls in fishes and shells are as genuine as the jade-stones in the Tribute of Yu. Yet the Marquis of Sui made pearls from chemicals [隨侯以藥作珠], which were as brilliant as genuine ones. This is the climax of Taoist learning and a triumph of their skill. By means of a burning-glass one catches fire from heaven. Of five stones liquefied on the Ping-wu day of the 5th moon an instrument is cast, which, when polished bright, held up against the sun, brings down fire too, in precisely the same manner as, when fire is caught in the proper way. Now, one goes even so far as to furbish the crooked blades of swords, till they shine, when, held up against the sun, they attract fire also. Crooked blades are not burning-glasses; that they can catch fire is the effect of rubbing. Now, provided the bad-natured men are of the same kind as good-natured ones, then they can be influenced, and induced to do good. Should they be of a different kind, they can also be coerced in the same manner as the Taoists cast gems, Sui Hou made pearls [隨侯之所作珠], and people furbish the crooked blades of swords. Enlightened with learning and familiarized with virtue, they too begin by and by to practise benevolence and equity. (  8 , tr. Forke 1907: 378-379) . In the Tao of Heaven there are genuine [zhen 真] things and counterfeit [wei 偽] things; the true things are firm in their correspondence with Heaven's naturalness; the artificial things are due to human knowledge and art—and the latter are often indistinguishable from the former. The Tribute of Yu (chapter of the Shu Ching) speaks of bluish jade [qiulin 璆琳] and [langgan 琅玕] (possibly agate, ruby, or coral). These were the products of the earth, and genuine like jade and pearls. But now the Taoists melt and fuse [xiaoshuo 消爍] five kinds of minerals and make 'jade' of five colours out of them. The lustre of these is not at all different from that of true jade. Similarly, pearls from fishy oysters are like the bluish jade of the Tribute of Yu; all true and genuine (natural products). But by following proper timing (i.e. when to begin heating and how long to go on) pearls can be made from chemicals [yao 藥], just as brilliant as genuine ones. This is the climax of Taoist learning and a triumph of their skill. Now by means of the burning-mirror [yangsui] one catches fire from heaven. Yet of five mineral substances liquefied and transmuted on a [bingwu] day in the fifth month, an instrument [qi 器] is cast, which, when brightly polished and held up against the sun, brings down fire too, in precisely the same manner as when fire is caught in the proper way. Indeed, people go so far now as to furbish up the curved blades of swords, so that when held against the sun they attract fire also. Though curved blades are not (strictly speaking) burning mirrors, they can catch fire because of the rubbing to which they have been subjected. (tr. Needham and Wang 1962: 112) References Forke, Alfred, tr. (1907), Lun-hêng, Part 1, Philosophical Essays of Wang Ch'ung, Harrassowitz. Fung Yu-Lan (1952), A History of Chinese Philosophy': Vol. I, The Period of the Philosophers, tr. by Derk Bodde, E. J. Brill. Needham, Joseph and Wang Ling (1962), Science and Civilisation in China, Volume 4 Physics and Physical Technology Part 1: Physics, Cambridge University Press. Ssu-Ma Ch'ien author, Nienhauser, William H., tr. (2006), The Grand Scribe's Records; Volume 5.1, The Hereditary Houses of Pre-Han China, Part 1, Indiana University Press. Ssu-Ma Ch'ien author, Nienhauser, William H., tr. (2008), The Grand Scribe's Records: Volume 7, The Memoirs of Han China, Part I, Indiana University Press. Watson, Burton, tr. (I961), Records of the Grand Historian of China, 3 vols., Columbia University Press.
Shiji The Han dynasty historiographer Sima Qian's c. 94 BCE Shiji (Records of the Grand Historian) records the Marquis of Sui in the House of Chu genealogy, an episode which is not mentioned in the Zuo zhuan above. "In the fifty-first year (690 B.C.), Chou summoned the Marquis of Sui, reproving him for causing Ch'u to be established as a kingdom. The King of Ch'u was angry and, thinking that Sui has turned its back on him, launched a punitive expedition against Sui. King Wu expired in the midst of his army and the troops were dismissed " ( Chapter 40 ). The biography of Qin dynasty Grand chancellor Li Si (c. 280-208 BCE) collectively mentions Sui He zhi bao (隨和之寶, "treasures of [Marquis] Sui and [Mr.] He") in a letter advising Emperor Qin Shi Huang not to follow Zheng Guo's advice to expel foreigners from Qin. Now Your Majesty imports jade from the Kun Mountains and possesses the treasures of Sui and He. Dangling moon-bright pearls [明月之珠], you buckle on the sword Taia, are drawn by fine steeds like Xianli, set up phoenix banners blazoned with kingfisher feathers, and employ drums of sacred lizard skin. Not one of these various precious things is a product native to Qin, and yet Your Majesty takes joy in them. Why? If something must be a product of Qin before it can be acceptable, then no night-shining jewels [夜光之璧] would adorn the court chambers, no vessels of rhinoceros horn or elephant tusk would amuse and delight you, no women of Zheng and Wey would throng the harem, and no fine horses and spirited thoroughbreds would fill your stables. The gold and tin from south of the Yangtze could not be utilized, the vermilion and blue of Shu could not be used for pigment. ( Chapter 87 ) The Shiji biography of the Han political advisor Zou Yang (鄒陽; c. 206-129 BCE) refers to the Suihouzhizhu and Yeguangzhibi (夜光之璧, "night-glowing jade ring") as valuable gems that could be overlooked unless they were examined. A twisted tree with gnarled roots, bent and bulging with not one straight twig may become the vessel of a ten-thousand chariot state. Why is this? Because it was first polished by [the ruler's] attendants. Thus when something arrives without notice, even though one might be giving away the Marquis of Sui's pearl [隨侯之珠] or a glowing jade ring [夜光之璧], one will acquire resentment and be accorded no gratitude. When men speak of one beforehand, one can establish such a merit with a wilted tree and a shrived stump that none will forget it. ( Chapter 83 ) Shuo yuan The Shuo Yuan (Garden of Stories), which the historian and bibliographer Liu Xiang (77–6 BCE) compiled from early sources, quotes Mozi (cf. above) using Marquis of Sui's pearl in a conversation against ostentation with his disciple Qin Guxi (禽滑釐), called Qinzi (Master Qin), who asked about using embroidered silks and fine linens. Mozi said, "Suppose that in a year of bad times, someone wished to give you the pearl of the Marquis of Sui [隨侯之珠], yet would not allow you to sell it, but only to keep it as a valuable decoration. Or that he wished to give you a chung [zhōng (鍾, "cup")] of grain. If you would get the pearl you would not get the grain, and vice versa. Then which would you choose?" Qinzi answered that he would choose the grain that could rescue him from extremity. Mozi replied, "Truly so. So then why strive after lavishness? The Sage does not hasten to exalt what is without use and to delight in frivolity and licence." Lunheng The skeptical philosopher Wang Chong's c. 80 CE Lunheng (Balanced Discourses) has a passage contrasting genuine gemstones found in nature with artificial ones made by Daoist waidan alchemists, and it uses the ambiguous phrase suihou yi yao zuo zhu (隨侯以藥作珠), which can be literally translated "the Marquis of Sui made pearls from chemicals", or contextually translated "by following proper timing (i.e. when to begin heating and how long to go on) pearls can be made from chemicals". Chinese scholars traditionally interpreted this suihou as "Marquis of Sui", who was famous for the grateful snake's luminous pearl, yet the Lunheng is the only early text that claims that he made imitation pearls. Some modern sinologists familiar with early Chinese alchemy and glass production, such as Joseph Needham and Wang Ling, interpret suihou as an "old alchemical pun" meaning "following the [fire-]times", reading sui in its basic meaning "follow; comply with" and hóu (侯, "marquis") as a phonetic loan character for hòu (候, "time; wait; situation"), denoting the term huǒhou (火候, "fire-times; times when heating should begin and end"), which were "both ancient and important in Chinese alchemy." The Cantong qi uses Yijing hexagrams to express alchemical "fire-times". Needham and Wang ( 1956 ), p. 330. This Lunheng context contrasts two genuine/artificial pairs: first jades and pearls as gemstones, then yangsui ("burning lenses") and brightly polished swords as fire starters. Compare the following English translations. The laws of Heaven can be applied in a right and in a wrong way. The right way is in harmony with Heaven, the wrong one owes its results to human astuteness, but cannot in its effects be distinguished from the right one. This will be shown by the following. Among the Tribute of Yü are mentioned jade and white corals. These were the produce of earth and genuine precious stones and pearls. But the Taoists melt five kinds of stones, and make five-coloured gems out of them. Their lustre, if compared with real gems, does not differ. Pearls in fishes and shells are as genuine as the jade-stones in the Tribute of Yu. Yet the Marquis of Sui made pearls from chemicals [隨侯以藥作珠], which were as brilliant as genuine ones. This is the climax of Taoist learning and a triumph of their skill. By means of a burning-glass one catches fire from heaven. Of five stones liquefied on the Ping-wu day of the 5th moon an instrument is cast, which, when polished bright, held up against the sun, brings down fire too, in precisely the same manner as, when fire is caught in the proper way. Now, one goes even so far as to furbish the crooked blades of swords, till they shine, when, held up against the sun, they attract fire also. Crooked blades are not burning-glasses; that they can catch fire is the effect of rubbing. Now, provided the bad-natured men are of the same kind as good-natured ones, then they can be influenced, and induced to do good. Should they be of a different kind, they can also be coerced in the same manner as the Taoists cast gems, Sui Hou made pearls [隨侯之所作珠], and people furbish the crooked blades of swords. Enlightened with learning and familiarized with virtue, they too begin by and by to practise benevolence and equity. ( Chapter 8 ) In the Tao of Heaven there are genuine [zhen 真] things and counterfeit [wei 偽] things; the true things are firm in their correspondence with Heaven's naturalness; the artificial things are due to human knowledge and art—and the latter are often indistinguishable from the former. The Tribute of Yu (chapter of the Shu Ching) speaks of bluish jade [qiulin 璆琳] and [langgan 琅玕] (possibly agate, ruby, or coral). These were the products of the earth, and genuine like jade and pearls. But now the Taoists melt and fuse [xiaoshuo 消爍] five kinds of minerals and make 'jade' of five colours out of them. The lustre of these is not at all different from that of true jade. Similarly, pearls from fishy oysters are like the bluish jade of the Tribute of Yu; all true and genuine (natural products). But by following proper timing (i.e. when to begin heating and how long to go on) pearls can be made from chemicals [yao 藥], just as brilliant as genuine ones. This is the climax of Taoist learning and a triumph of their skill. Now by means of the burning-mirror [yangsui] one catches fire from heaven. Yet of five mineral substances liquefied and transmuted on a [bingwu] day in the fifth month, an instrument [qi 器] is cast, which, when brightly polished and held up against the sun, brings down fire too, in precisely the same manner as when fire is caught in the proper way. Indeed, people go so far now as to furbish up the curved blades of swords, so that when held against the sun they attract fire also. Though curved blades are not (strictly speaking) burning mirrors, they can catch fire because of the rubbing to which they have been subjected. References 
D
.
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, tr. Nienhauser 2006: 388
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, tr. Watson 1961 3: 182
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(tr. Fung 1952: 104).
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(Forke 1907: 378)
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(Needham and Wang 1962: 112)
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: 330).
), p. 330.
A
Chapter
R
, tr. Forke 1907: 378-379) .
)
D
(tr. Needham and Wang 1962: 112)
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Forke, Alfred, tr. (1907), Lun-hêng, Part 1, Philosophical Essays of Wang Ch'ung, Harrassowitz. Fung Yu-Lan (1952), A History of Chinese Philosophy': Vol. I, The Period of the Philosophers, tr. by Derk Bodde, E. J. Brill. Needham, Joseph and Wang Ling (1962), Science and Civilisation in China, Volume 4 Physics and Physical Technology Part 1: Physics, Cambridge University Press. Ssu-Ma Ch'ien author, Nienhauser, William H., tr. (2006), The Grand Scribe's Records; Volume 5.1, The Hereditary Houses of Pre-Han China, Part 1, Indiana University Press. Ssu-Ma Ch'ien author, Nienhauser, William H., tr. (2008), The Grand Scribe's Records: Volume 7, The Memoirs of Han China, Part I, Indiana University Press. Watson, Burton, tr. (I961), Records of the Grand Historian of China, 3 vols., Columbia University Press.