ahead. When he pleaded to present it and would not give up despite his indignation, he was behind." (Chapter 14.56) "Thus when your [views] tally with what is essential, you will value what is true and [give] equal [consideration to] the present and the ancient. If you do not have the means to heed persuasions, then you will value what has come down from the past, [simply] because it is remote. This is why [Bian] He [和氏] cried so hard that he bled at the foot of Mount Jing." (Chapter 19.7). Heshibi with other treasures The Marquis of Sui's pearl is commonly used with Mr. He's jade-disk, for example, the Shiji lists "the treasures of Sui and He [隨和之寶] among Qin Shi Huangdi's imported valuables. The c. 4th-2nd centuries BCE Mozi ([Sayings of] Mozi) mentions them with the legendary Nine Tripod Cauldrons, namely, a set of Chinese ritual bronze ding "tripod cauldrons", said to have been cast by mythical Yu the Great after controlling the Great Flood. In response to criticism from his disciple Wu Mazi (巫馬子) that "To leave contemporaries alone and to praise the early kings is to praise rotten bones", Mozi (c. 470-391 BCE) explains how a state's yi ("righteousness; justice") is more important than the ritual "efficacy" (lì, 利 "benefit; profit") of its treasures. The jade of Ho [和氏之璧], the pearl of Duke Sui, and the nine tings—these are what the feudal lords value as excellent treasures. Can they enrich the country, multiply the people, put the government in order, and place the state in safety? Of course they cannot. Excellent treasures are to be valued for their efficacy. Now since the jade of Ho, the pearl of Duke Sui, and the nine tings cannot benefit men, then they are not the excellent treasures in the world. On the other hand, if righteousness is employed in the government of the state the population will be increased, the government will be in order, and the state will be secure. The excellent treasures are to be valued for their efficacy. Now righteousness can benefit men. So then righteousness is the excellent treasure of the world. (Chapger 11) The 3rd-century Hanfeizi Jie Lao (解老, "Explanations of Laozi") chapter uses He's jade-disk and Sui's pearl in order to differentiate between lǐ (禮, "ritual; ceremony; good form; propriety") and wén (文, "ornamentation; embellishment; elaboration; cultured"). Propriety is the mode expressive of