Marquis of Sui's pearl
The Marquis of Sui's pearl, which is frequently paired with another famous regalia, the Heshibi, became a literary Chinese metaphor for underestimating a valuable person or thing.
Suíhóuzhū (隨侯珠, "the Marquis of Sui's pearl") has a literary synonym Suíhóuzhīzhū (隨侯之珠) with the Classical Chinese grammatical possessive affix zhī (之).
This is usually translated as English "Marquis" or "Marquess", but more generally means an "honorific term applied in pre-imperial times to all rulers of states, regardless of actual rank".
Suihouzhu ("Marquis of Sui's pearl") frequently occurs in context with one of the most famous jades of Chinese antiquity, Héshìbì (和氏璧) or Héshìzhībì (和氏之璧, both meaning "Clan He's jade-disk").
Bì (璧, "carved jade-disk with a round hole in center") is an ancient Chinese artifact, which first became important grave goods in the Liangzhu culture (3400–2250 BCE).
The master bladesmith Ou Yezi made three iron swords for King Goujian (r. 496–465 BCE) of Yue, named Lóngyuān (龍渊, Dragon Gulf), Tài'ē (泰阿, Great Riverbank), and Gōngbù (工布, Artisanal Display).
[9] Li Shizhen's 1578 Bencao Gangmu pharmacopeia describes a shenlong Divine Dragon holding in its mouth leizhu (雷珠, "thunder pearls/beads") that would "light the entire house at night".
The Chinese Warring States period legend of the Marquis of Sui's pearl is the earliest known example of a Grateful Animal story about repaying a debt in gratitude to a human being.
The Chunqiu records that when the Zhou ruler Duke Ai of Qin (r. 536–501 BCE) was enthroned in 537, "The viscount of Chu, the marquises of Chen and Sui, and the baron of Xu, laid siege to [the capital of] Cai.
"[15] The Zuo zhuan commentary suggests that the viscount had rewarded the marquis of Sui "as a peer of the kingdom" for his previous military assistance to Chu and called him "now to take the field as one of the other princes.
King Wuling of Zhao (r. 325–299 BCE) summoned Zheng Tong (鄭同) for an audience and asked how to avoid warfare with neighboring feudal states.
Zheng replied, Well, let us suppose there is a man who carries with him the pearl of Sui-hou [隨侯之珠] and the Ch'ih-ch'iu armband [持丘之環] as well as goods valued at ten thousand in gold.
This book and the Zhuangzi have almost identical descriptions of using the marquis of Sui's pearl as a crossbow pellet in order illustrate foolishly losing much and gaining little.
Now if a man were to use the pearl of the Marquis of Sui [隨侯之珠] as a pellet to shoot at a sparrow a thousand yards up in the air, the world would surely ridicule him.
[21] The c. 3rd–1st centuries BCE Daoist Zhuangzi ([Writings of] Master Zhuang) reiterates the story of shooting at a distant sparrow with the marquis's pearl.
The c. 3rd–1st century BCE Chuci (Songs of Chu) poetry anthology collectively refers to Marquis Sui's pearl and Bian He's jade-disk (Suihe 隨和), and to the Tai'e sword.
For example, "Disgust with the World" includes him in a list of rulers who rejected loyal people, "And I grieve, too, for Bian He, the man of Chu [悲楚人之和氏兮]: / The jade he presented was judged worthless stone.
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.
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.
(Chapter 87)[30] 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.
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.
(Chapter 83)[31] The Shuo Yuan (Garden of Stories), which the historian and bibliographer Liu Xiang (77–6 BCE) compiled from early sources, quotes Mozi (cf.
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.
[35] 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.
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.
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).
[34] Although a post-Han text, the imperial historian Gan Bao's c. 350 CE Soushen Ji (In Search of the Supernatural) has two interesting stories about grateful animals presenting luminous pearls/gems.
The c. 222 CE De Natura Animalium (On the Characteristics of Animals), compiled by Claudius Aelianus, told the story of Heraclea or Herakleis, a virtuous widow of Tarentum, who after seeing a fledgling stork fall and break its leg, nursed it back to health, and set it free.
Awakening that night, she saw that the gem "diffused a brightness and a gleam, and the house was lit up as though a torch had been brought in, so strong a radiance came from, and was engendered by, the lump of stone.
"[36] Based upon the similarities within these Greek and Chinese versions of the story, even in details such as the grateful animal returning after one year, are so striking, that a "historical connection between the two is obvious.
