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合浦海中，有珠池七所，其大者曰平江、杨梅、青婴，次曰乌坭、白沙、断望、海猪沙，而白龙池尤大。其底皆与海通，海水咸而珠池淡，淡乃生珠，盖月之精华所注焉。故珠生池中央者色白，生池边者色黄，以海水震荡，咸气侵之，故黄也。珠者蚌类也，蚌之阴精，圆泽为珠，故郭璞曰：琼蚌晞曜以莹珠，或以为石决明产，非也。珠一名神胎，凡珠有胎，盖蚌闻雷则〈疒秋〉瘦，其孕珠如孕子然，故曰珠胎，蚌之病也。珠胎故与月盈肭，望月而胎，中秋蚌始胎珠。中秋无月，则蚌无胎。《吕氏春秋》云：月群阴之本，月望则蚌蛤实，群阴盈。月晦则蚌蛤虚，群阴揪。《淮南子》云：蛤、蟹、珠、龟，与月盛衰。又云：月死而蠃蚌膲。语曰：涠蜯之精，孕为明月。又曰：蚌胎之珠，随月圆缺。予诗云："中秋月满珠同满、吐纳清光一一开。"明月本为珠作命，明珠元以月为胎是也。凡秋夕，海色空明，而天半闪烁如赤霞，此老蚌晒珠之候。蚌故自爱其珠，得月光多者其珠白，晒之所以为润泽也。凡蚌无阴阳牝牡，须雀雉变化而成，故能生珠，专一于阴也。曰珠牡者，言其蚌大无阴也，或以九孔蠃为珠牡，非也。曰珠母者，言其无阳也。蚌以月为食，与蟾蜍相为性命，呼吸太阴之精，无大小皆有珠，皆牝类也。称海曰珠母宜也。又珠母者，大珠在中，小珠环之也。予诗云："珠池千里水茫茫，蚌蛤秋来食月光。取水月中珠有孕，精华一片与天长"是也。凡采生珠，以二月之望为始，珠户人招集蠃夫，割五大牲以祷，稍不虔洁，则大风翻搅海水，或有大鱼在蚌蛤左右，珠不可得。又复望祭于白龙池，以斯池接近交趾，其水深不可得珠，冀珠神移其大珠至于边海也。予诗云："暮春争赛白龙池，挂席乘潮采不迟。千尺蠃筐垂海底，翻波不使巨鱼知"是也。采之之法，以黄藤丝棕及人发纽合为榄，大径三四寸，以铁为〈木琵〉，以二铁轮绞之，缆之收放，以数十人司之，每船〈木琶〉二，缆二，轮二，帆五六。其缆系船两旁以垂筐，筐中置珠媒引珠，乘风帆张，筐重则船不动，乃落帆收〈木琶〉而上。剖蚌出珠，蚌有一珠者，数珠者，有绝无珠者，有权得珊瑚碎枝及五色文石金银者，盖有数焉。珠身以圆白光莹细无丝络者为精珠，半明半暗者为褪光珠，次肉珠，次糙珠、药珠。大而稍扁者曰珰珠，所谓南海之明珰也。其曰走珠、滑珠、磥砢珠、官雨珠、税珠、{⺮总}符珠、稗珠。古有此名，今莫能尽辨。但以精珠龙睛粉白，重一分者银六倒，二分者四十倒，肉珠二分重者四倒，合八百颗而成一两者曰八百子，则十倒，合千颗而成一两者曰正千。八倒，其重七分者为珍，八分者为宝，故曰七珍八宝，其价则莫可定云。凡珠岁有丰耗，多得者谓之珠熟，少曰珠荒，然古时珠贱今珠贵，古时合浦人以珠易米，珠多而人不重。今天下人无贵贱皆尚珠，数万金珠，至五羊之市，一夕而售。奸人或以珠池为逋逃薮，与官吏交通，盗珠之人一，而买珠之人千百。产珠之池一隅，而用珠之国极于东西南朔。富者以多珠为荣，贫者以无珠为耻，至有金子不如珠子之语，此风俗之所以日偷也。圣明在上，不宝珠玉，以朴俭身先，是所望于今日矣。往总制林富有疏，请罢采珠，谓珠一采之后，数年始生，又数年而始长，又数年而始老，故禁私采，禁数采，所以生长之。今经数采，即以人命易珠，有不能多得者，言甚剀切。珠本神物善徙，太守廉则珠复还。予尝至合浦，止于城西卖鱼桥，故珠市也。闻珠母肉作秋海棠或杏华色，甚甘鲜而性太寒。《草木记》云：采珠人以珠术作鲊，今不可得。土人饷我珠肉，腊以为珍，持以下酒，谓珠比年皆他徙，即雷州之对乐池，高州石城之麻水池，旧多产珠，今亦无之。又元时，东莞之大步海媚珠池，产鸦蠃珍珠。又县之后海、龙岐、青蠃角、荔支庄一十三处，亦产珠母蠃及珠蠃树，今皆无之。元时张惟寅上状言：珠蚌生在数十丈水中，取之必以绳引而缒人而下，气欲绝，则掣动其绳，舟中人疾引而出，稍迟则七窍流血而死，或为恶鱼所噬。蚌逾百十，得珠仅能一二，乞申罢之，其言与林富相表裹，留心民命者，可不知之。

产合浦之地者，多称珠人。予尝有《珠人曲》云："一唇有数珠，大小相连缀。采珠乘月圆，扬帆入龙穴。"又云："珠母当秋孕，精华月全。明珠无大小，都在口唇边。"又云："水淡珠多白，水咸珠多黄。月光化为水，来养明月珰。"又云："生长珠池旁，食珠如食米。日夕剖神胎，珠肉荐芳醴。"又云："儿女抱珠筐，细珠弃不取。珠母肉微红，色似海棠乳。"盖蚌蛤食月之光以成珠，珠者月之光所凝，故色白，其肉亦白而有微红，则月中之一阳也。白又以水之淡，其水取之于月中，故淡也。水者月之光所化，虽在咸海之中，而精华不混。蚌蛤实月之光于腹而成珠于唇，珠在唇，故尝吐之以自媚也。大抵蚌蛤以月为命，月者水之精，珠则月之精。其生不易，故得之亦不易。

合浦珠名曰南珠，其出西洋者曰西珠，出东洋者曰东珠。东珠豆青白色，其光润不如西珠，西珠又不如南珠。南珠自雷、廉至交趾，千里间六池，出断望者上，次竹林，次杨梅，次平山，至汗泥为下，然皆美于洋珠。宓山云：洋珠大如豆者，竟似夜光。但易碎又轻，一名玻璃珠。其中空故轻，凡珠有生珠，有养珠。生珠者以蚌晒之日中，其口自开，则珠光莹，谓之生珠。若剖蚌出珠，则黯黯矣，是谓死珠。养珠者，以大蚌浸水盆中，而以蚌质车作圆珠，俟大蚌口开而投之，频易清水，乘夜置月中。大蚌采玩月华，数月即成真珠，是谓养珠。养成与生珠如一，蚌不知其出于人也。蚌之精神，盖月之精神也。

吾粤所宝者珠，在古时凡生男子多命曰珠儿，生女多曰珠娘。珠娘之可知者，交趾王之女曰媚珠，双角山之女曰绿珠是也。大抵珠者粤之精华，月之所生，日之所养，以为士女之光耀。故凡还珠之郡，媚川之都，沉珠之浦，禺珠之乡，珠厓之国，生其地者，人多秀丽而文，是皆珠胎之所孕育者也。故夫月无光，以日而为光，故月有外景，皆日之景。珠无光以月而为光，故珠有内景，皆月之景。月生于日，珠生于月，而人物又生于珠。珠以月为母，以日为父，粤人之宝珠，盖所以宝日月也。粤故多珠，蚌、蛤、蠃生珠，鲛人慷慨以泣珠，鲸鲵目即明月珠。朱鳖吐珠，蠔亦有珠，复有骊龙之珠。骊龙珠产归善之笔架山，岁大比，辄有大光如斗，上下峰间。一出应举者一人，十出应十人，故其为士者祝云。今岁举贤书十人吐十珠，而河源桂山、茶山，龙川白额，亦有骊龙珠光见。粤又有龙珠，谚曰：种千亩木奴，不如一龙珠。又有蛇珠，谚曰：蛇珠千枚，不及玫瑰。玫瑰者，龙蚌之珠也。又海中有珠子树，其状如柳，蚌生于树，树生于石，蛋人尝玄身没海，凿石而得树，树上得蚌，蚌中得珠。予诗云："家家养得采珠儿，兼采珊瑚石上枝。珠母多生珠子树，海中攀折少人知。"

凡夜光之珠皆龙珠也。交广昔时人少而物多，故《南齐地理志》称：民户不多，俚獠猥杂。扌卷握之资，富兼十世，卷握之资，必龙珠之类也。合浦人向有得一龙珠者，不知其为宝也，以之易粟。其人纳之口中误吞之，腹遂胀满不能食。数数入水，未几遍体龙鳞，遂化为龙，所居室陷成深渊，故今谓之龙村。嗟夫。夜光之珠可宝也，然吞之则变为鳞介，失其性并失其身，人可以不慎乎哉。然今者岭南俗杂五方，人多而物不给，扌卷握之中，亦无甚难得之货，蚌珠且尽，况于龙颔之珠乎。昔危祐为廉州守，吏进一聚珠扇，叹曰：身为廉州，而执此扇以对吏民，独不愧于州名乎，却之。嗟乎，如祐者可谓无失其性者哉。

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合浦（今属广西）海中有七处产珠的池塘，大的叫做平江、杨梅、青婴，其次是乌坭、白沙、断望、海猪沙，而白龙池尤其大。这些池塘底部都与大海相通，海水是咸的，而珠池的水是淡的，淡水才能生长珍珠，大概是月亮的精华汇聚于此的缘故。所以生长在池塘中央的珍珠颜色洁白，生长在池塘边缘的颜色发黄，这是因为受到海水冲击震荡，咸气侵入，所以变黄。珍珠是蚌类产生的，蚌的阴性精华，凝聚成圆润光泽的便是珍珠，所以郭璞说：琼蚌吸收阳光精华来使珍珠莹润。也有人认为是石决明产生的，这是不对的。珍珠又叫“神胎”，凡是珍珠都有胎，大概是因为蚌听到雷声就会惊吓消瘦，它孕育珍珠就像孕育孩子一样，所以叫做“珠胎”，这是蚌的一种病态。珠胎因此会随着月亮的盈亏而变化，望月（满月）时蚌开始孕育珍珠，中秋节时蚌开始怀上珠胎。如果中秋没有月亮，那么蚌就不会有珠胎。《吕氏春秋》说：月亮是所有阴性事物的根本，月圆时蚌蛤就充实，所有阴性事物都丰盈。月晦（新月）时蚌蛤就空虚，所有阴性事物都收缩。《淮南子》说：蛤、蟹、珍珠、龟，都随着月亮的圆缺而盛衰。又说：月亮消失时螺和蚌就会干瘪。俗话说：涠蜯（一种蚌）的精华，孕育成明月（珍珠）。又说：蚌胎里的珍珠，随着月亮的圆缺而变化。我的诗写道：“中秋月满珠同满、吐纳清光一一开。”（中秋月圆时珍珠也饱满，蚌张开壳吐纳清光。）明月本来就是珍珠的生命之源，明珠原本就是以月亮为胎孕育的，正是这个道理。每到秋天的夜晚，海面清澈明朗，天边闪烁着像红霞一样的光芒，这就是老蚌在晒珍珠的时候。蚌本来就爱惜自己的珍珠，得到月光照射多的珍珠就洁白，晒珍珠是为了让它润泽。凡是蚌都没有阴阳雌雄之分，必须由雀和雉变化而成，所以能生出珍珠，这是因为它专一于阴性。所谓的“珠牡”，是说那种蚌体型大但没有阴性特征，有人认为九孔螺是珠牡，这是不对的。所谓的“珠母”，是说它没有阳性特征。蚌以月光为食，与蟾蜍相互依存，呼吸太阴（月亮）的精华，无论大小都有珍珠，都属于雌性。称大海为“珠母”是合适的。另外，“珠母”也指大珍珠在中间，小珍珠环绕周围的样子。我的诗写道：“珠池千里水茫茫，蚌蛤秋来食月光。取水月中珠有孕，精华一片与天长”正是这个意思。采捞天然珍珠，从农历二月十五日开始。珠户（专门从事采珠的人家）召集蠃夫（潜水采珠人），宰杀牛、羊、猪、狗、鸡五种 büyük 牲畜来祭祀祈祷，如果稍有不虔诚或不洁净，就会刮起大风搅动海水，或者有大鱼出现在蚌蛤周围，导致无法采到珍珠。还要在白龙池举行望祭（祭拜月神或海神），因为这个池靠近交趾（越南北部），水深难以采珠，希望珠神能把大珍珠移到靠近岸边的海域。我的诗写道：“暮春争赛白龙池，挂席乘潮采不迟。千尺蠃筐垂海底，翻波不使巨鱼知”正是这个意思。采珠的方法是，用黄藤丝、棕榈纤维和人的头发搓合成粗缆绳，直径大约三四寸，用铁做成像琵琶形状的耙子（可能是某种采捞工具），用两个铁轮来绞动缆绳，缆绳的收放由几十个人负责。每条船配有两个铁耙、两条缆绳、两个铁轮、五六面帆。缆绳系在船的两侧用来垂放筐子，筐子里放“珠媒”（可能是用来引诱或刺激蚌开壳的东西）来吸引珍珠。乘着风张满帆，当筐子变重导致船走不动时，就落下帆收起铁耙把筐子拉上来。剖开蚌取出珍珠，有的蚌里有一颗珍珠，有的有好几颗，有的完全没有，有时侥幸能得到珊瑚碎枝、五彩花纹的石头或者金银，这大概都是命中注定的。珍珠本身以圆润、洁白、光亮、晶莹、质地细腻没有丝状纹路的为“精珠”；半明半暗的叫做“褪光珠”；再次是“肉珠”；再往下是“糙珠”、“药珠”。大而稍微有点扁的叫做“珰珠”，就是所谓的南海明珰。至于所谓的走珠、滑珠、磥砢珠、官雨珠、税珠、{⺮总}符珠、稗珠，古代有这些名称，现在已经不能完全分辨了。只知道精珠像龙眼一样粉白，重一分的价值六“倒”（可能是当时的货币单位或衡量标准），重二分的价值四十倒；肉珠重二分的价值四倒；合八百颗重一两的叫做“八百子”，价值十倒；合一千颗重一两的叫做“正千”，价值八倒。重量达到七分的称为“珍”，达到八分的称为“宝”，所以有“七珍八宝”的说法，它们的价格就无法估算了。珍珠的产量每年都有丰收和歉收，采得多的时候叫做“珠熟”，少的时候叫做“珠荒”。然而古代珍珠便宜现在珍珠昂贵，古代合浦人用珍珠换米，珍珠多但人们不看重。现在天下无论贵贱都崇尚珍珠，价值数万金的珍珠，运到广州市场，一个晚上就能卖完。有些不法之徒把珠池当作逃犯的藏身之所，与官吏勾结，盗采珍珠的人只有一个，而买珍珠的人却有成百上千。产珍珠的池塘只在一小片区域，而使用珍珠的国家却遍及东西南北。富人以拥有很多珍珠为荣，穷人以没有珍珠为耻，甚至有“金子不如珠子”的说法，这就是社会风气日益败坏的原因。圣明的君主在位，不以珍珠美玉为宝，以朴素节俭作表率，这是我们今天所期望的。从前总制（官职名）林富上疏请求停止采珠，说珍珠采过一次后，需要好几年才能再生出来，又需要好几年才能长大，再过几年才能成熟，所以禁止私自采捞、禁止频繁采捞，是为了让它们生长。如今经过多次采捞，简直是用人命换珍珠，而且还采不到多少，这话说得非常恳切。珍珠本来是神物，会自己迁移，如果太守清廉，珍珠就会回来。我曾经到过合浦，住在城西的卖鱼桥，那里是过去的珍珠市场。听说珠母（蚌）的肉是秋海棠或杏花的颜色，非常甘甜鲜美但性情极寒。《草木记》说：采珠人用珠母肉做成鱼鲊，现在已经吃不到了。当地人送给我珠母肉，腊制后作为珍品，用来下酒。他们说珍珠这些年都迁徙到别处去了，就是雷州的对乐池、高州石城的麻水池，以前都盛产珍珠，现在也没有了。另外元朝时，东莞的大步海媚珠池，出产一种叫做鸦蠃的蚌所产的珍珠。还有县城后面的后海、龙岐、青蠃角、荔支庄等十三处地方，也产珠母蠃和一种叫珠蠃树的东西（可能指附着在某种物体上生长），现在都没有了。元朝时张惟寅上奏章说：产珠的蚌生长在几十丈深的水中，采捞时必须用绳子拴住人沉下去，等到（采珠人）快要憋不住气时，就拉动绳子，船上的人赶紧把他拉上来，稍微慢一点就会七窍流血而死，或者被恶鱼吃掉。剖开一百多个蚌，能得到的珍珠仅仅一两颗，请求朝廷下令禁止采珠。他的话和林富的奏疏可以相互印证。关心百姓生命的人，不能不知道这些情况。

生长在合浦一带的人，多被称为“珠人”。我曾经写过《珠人曲》：“（蚌的）一个唇边有好几颗珍珠，大小相连在一起。采珍珠要趁着月圆时，扬帆驶入龙穴（指深海珠池）。”又写道：“珠母在秋天孕育，精华来自圆月。明亮的珍珠无论大小，都在（蚌的）口唇边。”又写道：“水淡珍珠多洁白，水咸珍珠多发黄。月光化作了水，来养育这明月珰（珍珠）。”又写道：“生长在珠池旁边，吃珍珠就像吃米饭。每天剖开神胎（指蚌），用珠母肉配上美酒。”又写道：“儿女抱着采珠筐，细小的珍珠都丢弃不要。珠母的肉微微发红，颜色像海棠花的花蕊。”大概蚌蛤是靠吞食月光来生成珍珠的，珍珠是月光的凝结，所以颜色洁白，它的肉也是白色带点微红，这就是月亮中的一点阳气。珍珠的洁白也因为水的清淡，这水是从月亮中取得的，所以清淡。水是月光所化，即使在咸海之中，它的精华也不会混杂。蚌蛤把月光充实在腹中，在唇边生成珍珠，珍珠在唇边，所以蚌常常把它吐出来自我炫耀。总的来说，蚌蛤以月亮为生命根本，月亮是水的精华，珍珠则是月亮的精华。它的生成不容易，所以得到它也很不容易。

合浦产的珍珠叫做“南珠”，从西洋（泛指西方海洋地区）来的叫做“西珠”，从东洋（泛指东方海洋地区，可能包括日本、琉球等地）来的叫做“东珠”。东珠呈豆青白色，光泽圆润不如西珠，西珠又不如南珠。南珠从雷州、廉州到交趾，千里之间有六个珠池，出产于断望池的最好，其次是竹林池，再次是杨梅池、平山池，到汗泥池（即乌坭池）的最差，但都比西洋、东洋的珍珠要好。宓山（可能是人名或书名）说：西洋珠有大如豆子的，简直像夜明珠。但是容易破碎而且轻，也叫玻璃珠。因为它内部是空的所以轻。凡是珍珠有“生珠”和“养珠”的区别。生珠是指把蚌放在太阳下晒，它的口会自己张开，这时取出的珍珠光泽晶莹，叫做生珠。如果是剖开蚌壳取出的珍珠，颜色就会黯淡，叫做死珠。“养珠”是指，把大蚌浸在水盆里，用蚌壳的材料车成圆珠，等大蚌张开口时投进去，经常更换清水，趁夜晚放在月光下。大蚌采集吸收月亮的精华，几个月就能变成真正的珍珠，这叫做养珠。养成的珍珠和天然生长的珍珠一样，蚌并不知道这是人为的。蚌的精神，大概就是月亮的精神。

我们广东所珍视的就是珍珠。在古代，生男孩多取名叫“珠儿”，生女孩多叫“珠娘”。有记载的珠娘，可知的是交趾王的女儿叫媚珠，双角山（地名，或指石崇爱妾）的女子叫绿珠。总的来说，珍珠是广东的精华，是月亮所生、太阳所养，用来增添男女的光彩。所以凡是那些与珍珠有关的地方，如还珠郡（合浦郡的别称）、媚川都、沉珠浦、禺珠乡、珠厓国，生长在这些地方的人，大多容貌秀丽而且有文采，这都是珍珠的灵气所孕育的。所以说，月亮本身不发光，依靠太阳而发光，因此月亮有外在的景象，都是太阳的景象。珍珠本身不发光，依靠月亮而发光，因此珍珠有内在的光华，都是月亮的景象。月亮生于太阳，珍珠生于月亮，而人物又受到珍珠的影响而生。珍珠以月亮为母亲，以太阳为父亲。广东人珍爱珍珠，大概就是因为珍爱日月。广东因此多产珍珠，不仅蚌、蛤、螺能生珠，传说鲛人伤心时能哭出珍珠，鲸鲵的眼睛就是明月珠。红色的鳖能吐珠，蚝也有珍珠，还有骊龙的珍珠。骊龙珠产在归善（今惠州）的笔架山，每逢科举大比之年，就会有像斗一样大的光芒在山峰间上下闪耀。光芒出现一次，就预示有一人能考中；出现十次，就预示有十人能考中。所以当地的读书人会祈祷说：今年选拔贤才十人，请骊龙吐出十颗珍珠。而河源的桂山、茶山，龙川的白额山，也有骊龙珠的光芒出现。广东还有龙珠，谚语说：“种一千亩的柑橘树（木奴），不如得到一颗龙珠。”还有蛇珠，谚语说：“一千枚蛇珠，也比不上一颗玫瑰（指一种极品珍珠）。”玫瑰，是龙蚌（传说中的蚌）所产的珍珠。另外海中还有一种珠子树，形状像柳树，蚌生长在树上，树生长在石头上。疍家渔民常常潜入深海，凿开石头得到这种树，从树上得到蚌，从蚌中得到珍珠。我的诗写道：“家家养得采珠儿，兼采珊瑚石上枝。珠母多生珠子树，海中攀折少人知。”

凡是能发夜光的珍珠都是龙珠。古代交州、广州一带人少物产多，所以《南齐书·地理志》记载：民户不多，俚族、獠族混杂。手里掌握的财富，可以富裕十代人。这种“卷握之资”，必定是像龙珠一类的宝物。从前合浦有个人得到一颗龙珠，不知道它的珍贵，用它换了粮食。买珠的人把它含在口中，不小心吞了下去，肚子就胀满不能吃饭。他常常跳进水里，没过多久全身长满了龙鳞，于是变成了龙，他住的房子塌陷成了一个深渊，所以现在那个地方叫做龙村。唉！夜光珠确实是宝贝，但是吞下去就会变成长鳞片的动物，失去了本性也失去了身体，人怎么能不谨慎呢？然而如今岭南风俗混杂了各地的人，人口多了而物产不够用，手中掌握的财物，也没有什么特别稀罕的货色了，连蚌珠都快要采光了，何况是龙下巴里的珍珠呢？从前危祐做廉州太守，有下属进献一把用珍珠串成的扇子，危祐感叹道：“我身为廉州太守，却拿着这样的扇子面对下属和百姓，难道不愧对‘廉’这个州名吗？”于是退回了扇子。唉！像危祐这样的人，可以说是没有丧失本性的人啊。

英文

In the sea off Hepu (now part of Guangxi), there are seven pearl-producing ponds. The large ones are called Pingjiang, Yangmei, and Qingying; the next largest are Wuni, Baisha, Duanwang, and Haizhusha; and Bailongchi (White Dragon Pond) is especially large. The bottoms of all these ponds connect to the sea. Seawater is salty, but the water in the pearl ponds is fresh; only freshwater produces pearls, likely because the essence of the moon gathers there. Therefore, pearls grown in the center of the ponds are white, while those grown near the edges are yellowish, because they are disturbed by seawater and invaded by saltiness, hence the yellow color. Pearls are produced by蚌 (bàng - oysters or mussels). The yin essence of the蚌 condenses into round, lustrous pearls. Thus, Guo Pu said: "The precious蚌 absorbs the sun's brilliance to make the pearl lustrous." Some believe pearls are produced by abalone (石决明 - shíjuémíng), which is incorrect. Pearls are also called "divine fetuses" (神胎 - shéntāi). All pearls have a 'fetus' because the蚌 supposedly shrinks in fear upon hearing thunder; its gestation of a pearl is like carrying a child, hence the name "pearl fetus" (珠胎 - zhūtāi), considered an ailment of the蚌. The pearl fetus thus waxes and wanes with the moon. The蚌 begins gestation at the full moon (望月 - wàngyuè), and starts forming the pearl fetus around the Mid-Autumn Festival. If there is no moon during Mid-Autumn, the蚌 will not conceive a pearl. The Lüshi Chunqiu states: "The moon is the root of all yin things. When the moon is full, clams and mussels are full, and all yin things are abundant. When the moon wanes (晦 - huì), clams and mussels are empty, and all yin things contract." The Huainanzi says: "Clams, crabs, pearls, and turtles wax and wane with the moon." It also says: "When the moon 'dies' (new moon), snails and mussels shrivel." A saying goes: "The essence of the wéi bàng (涠蜯 - a type of mussel) conceives the bright moon (pearl)." Another says: "The pearl in the mussel's womb waxes and wanes with the moon." My poem says: "Mid-Autumn moon full, pearls alike are full; inhaling, exhaling pure light, one by one they open." The bright moon dictates the pearl's fate; the bright pearl originates from the moon as its womb – this is correct. On autumn nights, when the sea is clear and bright, and the sky shimmers like red clouds, it is time for the old mussels to 'sun' their pearls. Mussels cherish their pearls; those that receive more moonlight become white. Sunning makes them lustrous. Mussels lack distinct male or female sexes; they must transform from sparrows and pheasants (a mythical belief) to produce pearls, being purely yin. What is called "zhu mu" (珠牡 - pearl male) refers to large mussels lacking yin characteristics; some mistakenly identify the nine-hole snail (九孔蠃 - jiǔkǒngluó, likely abalone) as the zhu mu, which is wrong. What is called "zhu mu" (珠母 - pearl mother) means it lacks yang characteristics. Mussels feed on moonlight, are interdependent with toads (蟾蜍 - chánchú), and breathe the essence of the Great Yin (太阴 - tàiyīn, the moon). All mussels, large or small, have pearls and are considered female. Calling the sea "zhu mu" (pearl mother) is appropriate. Additionally, "zhu mu" can refer to a large central pearl surrounded by smaller ones. My poem says: "Pearl ponds stretch a thousand li, vast waters; mussels and clams come in autumn to feed on moonlight. Drawing water mid-month, the pearls conceive; a sheet of essence, enduring as heaven" – this captures it. The harvesting of natural pearls begins on the fifteenth day of the second lunar month. Pearl households (珠户 - zhūhù) gather divers (蠃夫 - luófū) and sacrifice the five major livestock animals (五大牲 - wǔdàshēng: ox, sheep, pig, dog, chicken) in prayer. If there is any lack of piety or cleanliness, great winds will stir the sea, or large fish may appear near the mussels, making pearl harvesting impossible. They also perform a 'looking' sacrifice (望祭 - wàngjì) at Bailongchi, because this pond is near Jiaozhi (northern Vietnam) and its deep waters make pearl retrieval difficult; they hope the pearl spirit will move the large pearls closer to the shore. My poem says: "Late spring, they compete to worship at Bailongchi; hoisting sails, riding the tide, harvesting without delay. Thousand-foot diving baskets lowered to the seabed; churning waves hide them from giant fish" – this is it. The method of harvesting involves twisting yellow rattan fibers, palm fibers, and human hair into a thick rope (榄 - lǎn), three to four cun (寸 - ancient Chinese inch) in diameter. Iron is used to make a pipa-shaped rake (〈木琵〉- pípá, likely a dredge), and two iron wheels are used to wind the rope. Dozens of people manage the rope's release and retrieval. Each boat has two rakes, two ropes, two wheels, and five or six sails. The ropes are tied to the sides of the boat to lower baskets. Inside the baskets, "pearl bait" (珠媒 - zhūméi, possibly irritants or lures) is placed to attract pearls (or induce pearl formation/opening). They sail with the wind; when the basket becomes heavy and the boat stops moving, they lower the sails, haul up the rake and basket. They pry open the mussels to extract pearls. Some mussels contain one pearl, some several, some none at all. Occasionally, they might luckily find broken coral branches, colorful patterned stones, gold, or silver – this seems fated. Pearls are classified: "fine pearls" (精珠 - jīngzhū) are perfectly round, white, lustrous, translucent, and smooth without striations. Those half-bright and half-dull are "faded light pearls" (褪光珠 - tuìguāngzhū). Next are "flesh pearls" (肉珠 - ròuzhū), then "coarse pearls" (糙珠 - cāozhū) and "medicine pearls" (药珠 - yàozhū). Large and slightly flattened ones are called "dāng pearls" (珰珠 - dāngzhū), the so-called "bright dāng of the South Sea." As for names like "running pearls" (走珠), "slippery pearls" (滑珠), "lumpy pearls" (磥砢珠), "official rain pearls" (官雨珠), "tax pearls" (税珠), "{⺮总}符珠" (zhuàngfúzhū?), and "tare pearls" (稗珠 - bàizhū) – these ancient names exist, but cannot be fully identified today. However, fine pearls, powder-white like dragon eyes, weighing one fen (分 - ancient unit of weight) are worth six "dao" (倒 - possibly a unit of currency or exchange value), while those weighing two fen are worth forty dao. Flesh pearls weighing two fen are worth four dao. Pearls where 800 make up one liang (两 - ancient unit of weight, about 37g) are called "eight hundred count" (八百子 - bābǎizǐ) and are worth ten dao. Those where 1,000 make up one liang are called "standard thousand" (正千 - zhèngqiān) and are worth eight dao. Those weighing seven fen are considered "rare" (珍 - zhēn), and eight fen are "treasures" (宝 - bǎo), hence the saying "seven rare, eight treasure" (七珍八宝 - qīzhēnbābǎo); their price is indeterminable. Pearl harvests vary annually; abundant harvests are called "pearl ripe" (珠熟 - zhūshú), while poor ones are "pearl famine" (珠荒 - zhūhuāng). However, pearls were cheap in ancient times but are expensive now. Ancient Hepu people traded pearls for rice; pearls were abundant and not highly valued. Today, everyone, noble or commoner, covets pearls. Pearls worth tens of thousands in gold can be sold overnight in the markets of Guangzhou (五羊 - Wǔyáng). Some criminals use the pearl ponds as hideouts, colluding with officials. For every one person stealing pearls, there are thousands buying them. The pearl-producing ponds are in one small corner, yet the nations using pearls span east, west, south, and north. The rich pride themselves on owning many pearls, the poor feel ashamed without them, leading to the saying "gold pieces are not as good as pearl pieces" (金子不如珠子 - jīnzǐ bùrú zhūzǐ). This is how customs deteriorate daily. A wise ruler is in power, not treasuring pearls and jade, setting an example of simplicity and frugality – this is what is hoped for today. Formerly, Governor-General (总制 - zǒngzhì) Lin Fu submitted a memorial requesting the cessation of pearl diving, stating that after one harvest, it takes several years for pearls to regrow, several more years to grow large, and several more to mature. Therefore, prohibiting private harvesting and frequent harvesting allows them to grow. Now, frequent harvesting means trading human lives for pearls, often without much gain. His words were very pertinent. Pearls are inherently spiritual things and tend to migrate; if the prefect (太守 - tàishǒu) is incorruptible, the pearls will return. I once visited Hepu and stayed at the Fish-Selling Bridge (卖鱼桥 - Màiyúqiáo) west of the city, the former pearl market. I heard that the flesh of the pearl mother (mussel) is the color of autumn crabapple or apricot blossom, very sweet and fresh but extremely 'cold' in nature (according to traditional Chinese medicine). The Caomu Ji (草木记 - Record of Flora) says: Pearl divers used pearl mother flesh to make fish paste (鲊 - zhǎ), but this is unobtainable now. Locals gifted me some pearl mother flesh, preserved like cured meat (腊 - là) as a delicacy, served with wine. They said the pearls had all migrated elsewhere in recent years. Even the Duile Pond (对乐池) in Leizhou and the Mashui Pond (麻水池) in Gaozhou's Shicheng, formerly rich in pearls, are now barren. Also, during the Yuan Dynasty, the Meizhu Pond (媚珠池) in Dongguan's Dabu Sea (大步海) produced pearls from the "crow snail" (鸦蠃 - yāluó). Thirteen other locations, including Houhai (后海), Longqi (龙岐), Qingluojiao (青蠃角), and Lizhizhuang (荔支庄) behind the county seat, also produced pearl mother snails (珠母蠃 - zhūmǔluó) and "pearl snail trees" (珠蠃树 - zhūluóshù, perhaps meaning snails attached to tree-like structures), but these are all gone now. During the Yuan Dynasty, Zhang Weiyin submitted a report stating: Pearl mussels live in water tens of zhang (丈 - ancient unit of length, about 3.3m) deep. To retrieve them, divers must be lowered on ropes. When they are about to run out of breath, they tug the rope, and the people on the boat quickly pull them up. A slight delay means death by bleeding from the seven orifices, or being eaten by vicious fish. Opening over a hundred mussels yields only one or two pearls. He pleaded for the practice to be banned. His words echo Lin Fu's. Those who care for the people's lives cannot ignore this.

People living in the Hepu area are often called "pearl people" (珠人 - zhūrén). I once wrote a "Song of the Pearl People" (珠人曲 - Zhūrén Qū): "One lip holds several pearls, large and small linked together. They harvest pearls under the full moon, sailing into the dragon's den (deep sea)." Also: "The pearl mother conceives in autumn, its essence from the full moon. Bright pearls, large or small, are all by the lip's edge." Also: "Freshwater makes pearls whiter, saltwater makes them yellower. Moonlight transforms into water, nourishing the bright moon dāng (pearl)." Also: "Growing up beside the pearl ponds, eating pearls like eating rice. Daily they cut open the divine fetus (mussel), serving pearl flesh with fine wine." Also: "Children hold pearl baskets, tiny pearls discarded. The pearl mother's flesh is faintly red, colored like crabapple buds." It seems mussels consume moonlight to form pearls; pearls are the coagulation of moonlight, hence their white color. Their flesh is also white with a hint of red, representing the touch of yang within the moon. The whiteness also comes from the freshwater, which is 'taken' from the moon, hence its freshness. The water is transformed moonlight; even in the salty sea, its essence remains pure. Mussels fill their bellies with moonlight and form pearls at their lips. Because the pearls are at the lips, the mussels sometimes 'spit' them out to display their beauty. Fundamentally, mussels depend on the moon for life; the moon is the essence of water, and pearls are the essence of the moon. Their creation is not easy, thus obtaining them is also not easy.

Pearls from Hepu are called "Southern Pearls" (南珠 - Nánzhū). Those from the Western Oceans (西洋 - Xīyáng, generally referring to areas west of China, including the Indian Ocean) are "Western Pearls" (西珠 - Xīzhū), and those from the Eastern Oceans (东洋 - Dōngyáng, areas east of China, like Japan or Ryukyu) are "Eastern Pearls" (东珠 - Dōngzhū). Eastern Pearls are bean-greenish white, less lustrous and smooth than Western Pearls, which in turn are inferior to Southern Pearls. Southern Pearls come from six ponds spread over a thousand li from Leizhou and Lianzhou to Jiaozhi. Those from Duanwang are the best, followed by Zhulin, then Yangmei, then Pingshan, with Hanni (i.e., Wuni) being the lowest grade, yet all are superior to foreign pearls. Mishan (宓山 - Mìshān, possibly a person or book) says: Western pearls as large as beans resemble night-luminescent pearls (夜光 - yèguāng). But they are fragile and light, also called glass pearls (玻璃珠 - bōlizhū). They are light because they are hollow inside. Pearls are distinguished as "live pearls" (生珠 - shēngzhū) and "cultured pearls" (养珠 - yǎngzhū). Live pearls are obtained by sunning the mussel until its shell opens naturally; the pearl's luster is brilliant, hence "live pearl." If the mussel is pried open to extract the pearl, it will be dull; this is called a "dead pearl" (死珠 - sǐzhū). "Cultured pearls" are made by soaking large mussels in a basin of water, then inserting a round bead, carved from mussel shell material, when the large mussel opens its mouth. The water is changed frequently, and the basin is placed under the moonlight at night. The large mussel absorbs the moon's essence, and after several months, the bead becomes a real pearl. This is called a cultured pearl. Cultured pearls look identical to live pearls; the mussel doesn't know it was man-made. The spirit of the mussel is likely the spirit of the moon.

What we Cantonese treasure is the pearl. In ancient times, baby boys were often named "Zhu'er" (珠儿 - Pearl Boy), and girls "Zhuniang" (珠娘 - Pearl Maiden). Known "Zhuniangs" include Mei Zhu (媚珠), daughter of the King of Jiaozhi, and Lü Zhu (绿珠 - Green Pearl), the girl from Shuangjiao Mountain (or Shi Chong's concubine). Generally, the pearl is the essence of Guangdong (粤 - Yuè), born of the moon, nurtured by the sun, adding radiance to men and women. Therefore, in places associated with pearls – like Huanzhu Commandery (还珠郡 - Huánzhūjùn, Hepu's alias), Meichuan Capital (媚川都), Chenzhu Inlet (沉珠浦), Yuzhu Village (禺珠乡), Zhuya State (珠厓国 - Zhūyáguó) – the people born there are often beautiful, elegant, and cultured, nurtured by the pearl's spirit (珠胎 - zhūtāi). Thus, the moon has no light of its own, shining by reflecting the sun; the moon's external appearance is the sun's reflection. Pearls have no light of their own, shining by reflecting the moon; the pearl's internal glow is the moon's reflection. The moon is born from the sun, the pearl is born from the moon, and people are, in turn, influenced ('born') by the pearl. The pearl takes the moon as its mother and the sun as its father. Cantonese people treasure pearls likely because they treasure the sun and moon. Guangdong thus has many pearls. Mussels, clams, and snails produce pearls. Merfolk (鲛人 - jiāorén) are said to weep pearls when moved. The eyes of whales (鲸鲵 - jīngní) are said to be bright moon pearls. Red turtles (朱鳖 - zhūbiē) spit pearls. Oysters (蠔 - háo) also have pearls. Furthermore, there are pearls of the Li Dragon (骊龙 - lílóng). Li Dragon pearls are produced at Bijia Mountain (笔架山 - Brush-rest Mountain) in Guishan (归善 - now Huizhou). During the years of the provincial imperial examinations (大比 - dàbǐ), a great light, as large as a measuring cup (斗 - dǒu), invariably appears, moving up and down between the peaks. One appearance predicts one successful candidate; ten appearances predict ten. Thus, the local scholars pray: "This year, select ten worthy scholars, may the dragon spit ten pearls." Li Dragon pearl lights have also been seen at Guishan and Chashan (茶山 - Tea Mountain) in Heyuan, and Baie (白额 - White Forehead) Mountain in Longchuan. Guangdong also has dragon pearls (龙珠 - lóngzhū). A proverb says: "Planting a thousand mu of 'wooden slaves' (木奴 - mùnú, citrus trees) is not as good as one dragon pearl." There are also snake pearls (蛇珠 - shézhū). A proverb says: "A thousand snake pearls are not worth one 'meigui' (玫瑰 - rose)." Meigui here refers to a pearl from a "dragon mussel" (龙蚌 - lóngbàng). Additionally, there is a "pearl tree" (珠子树 - zhūzishù) in the sea, resembling a willow. Mussels grow on the tree, and the tree grows on rocks. The Dan people (蛋人 - Dànrén, boat-dwelling ethnic group) sometimes dive deep into the sea, chisel the rock to get the tree, get mussels from the tree, and get pearls from the mussels. My poem says: "Every family raises pearl-diving sons, who also gather coral from branches on rocks. Pearl mothers often grow on pearl trees; few know how to climb and pick them in the sea."

All night-luminescent pearls are dragon pearls. In ancient times, the Jiaozhou-Guangzhou region had few people and abundant resources. Thus, the Book of Southern Qi, Geography Treatise states: "Households are few, Li and Liao peoples are mixed. Wealth held in the hand (扌卷握之资 - juǎnwò zhī zī) can last ten generations." This "wealth held in the hand" must refer to things like dragon pearls. Once, a man from Hepu obtained a dragon pearl but didn't know its value and traded it for grain. The buyer put it in his mouth and accidentally swallowed it. His belly swelled up, and he couldn't eat. He frequently went into the water. Soon, his whole body was covered in dragon scales, and he transformed into a dragon. His house collapsed and became a deep abyss, which is why the place is now called Longcun (龙村 - Dragon Village). Alas! Night-luminescent pearls are treasures, but swallowing one leads to transformation into a scaled creature, losing one's nature and body. How can people not be cautious? However, nowadays, Lingnan's customs are mixed with those from all directions; people are many, but resources are insufficient. There isn't much rare wealth to be held in the hand anymore. Even mussel pearls are nearly exhausted, let alone pearls from a dragon's jaw. Formerly, when Wei You (危祐) was the prefect of Lianzhou, an official presented him with a fan adorned with clustered pearls. Wei You sighed, "As the prefect of Lianzhou ('Lian' meaning incorruptible), holding such a fan before my officials and people, am I not ashamed of the prefecture's name?" He refused it. Alas! Someone like Wei You can be called a person who did not lose his true nature.

文化解读/分析

此条目是《广东新语》中关于珍珠极为详尽的篇章，融合了博物学、民俗学、经济学、地理学、历史学以及作者的文学创作和哲学思辨。

1. 博物与民俗认知：屈大均详细描述了合浦珍珠的产地（七大珠池）、珍珠的生成环境（淡水、月光精华）、颜色差异原因（咸淡水影响）、珍珠的本质（蚌之阴精），并引用古籍（《吕氏春秋》、《淮南子》、郭璞）佐证“珠与月”的神秘联系。他将珍珠视为“神胎”，认为蚌孕珠如同怀孕，受月相影响，甚至认为蚌由鸟雀变化而来，以月光为食，这些都反映了当时独特的自然观和阴阳五行思想，以及将科学观察与神秘想象相结合的民俗认知模式。老蚌晒珠、珠母肉的性味描述、珠人食珠如米等细节，也极具民俗色彩。
2. 采珠业的记录：条目细致记录了明清时期合浦采珠业的流程，包括采珠时间（二月望）、祭祀仪式（祷神、望祭白龙池）、采珠队伍（珠户、蠃夫）、采珠工具（藤棕发缆、铁耙、铁轮、船帆）、采珠方法（垂筐诱捕、剖蚌取珠）以及采珠的艰辛与危险（风浪、大鱼、潜水窒息、恶鱼噬咬、得珠率低），并引用林富、张惟寅的奏疏，揭示了采珠业背后残酷的“以人命易珠”现实，体现了作者的人文关怀。
3. 珍珠的分类与经济价值：屈大均对珍珠进行了细致分类（精珠、褪光珠、肉珠、糙珠、珰珠等），并记录了古代名目。更重要的是，他给出了不同等级珍珠（精珠、肉珠、八百子、正千）的计重方式和大致价格（以“倒”为单位），并点明了“七珍八宝”的概念及其极高价值。这为

4. 研究明清时期珍珠贸易和市场提供了宝贵的一手资料。他还敏锐地观察到珍珠价值的历史变迁（古贱今贵）和社会风尚的转变（全民尚珠），批判了过度追捧珍珠导致的社会奢靡之风（“金子不如珠子”、“风俗日偷”），并表达了对统治者崇尚朴俭的期望。

   4. 地理与历史变迁：条目不仅聚焦合浦，也提及了雷州、高州、东莞等广东其他地区的历史产珠地及其衰落，反映了珠池资源的变迁和可能的生态环境变化。同时，通过“还珠郡”的典故（太守孟尝清廉，离去之珠复还），强调了地方官德与资源盛衰的关联，带有劝诫意味。
   5. 养珠技术：屈大均记载了“养珠”的方法，即人工将蚌壳圆珠植入大蚌体内，利用蚌的生理机制和月光精华使其变成真珍珠。这可能是关于人工养殖珍珠的较早记录之一，显示了当时工匠的智慧和对珍珠形成过程的理解，具有重要的科技史价值。
   6. 文化象征与地方认同：作者将珍珠提升到“粤之精华”的高度，认为它与日月同辉，孕育了岭南秀丽的人文。从“珠儿”、“珠娘”的命名习俗，到媚珠、绿珠等历史人物，再到与珍珠相关的地名，都强化了珍珠作为广东地域文化象征的地位。他将人宝珠与宝日月联系起来，赋予了珍珠崇高的哲学和文化意义。
   7. 神话传说与文学想象：屈大均广泛搜集并记录了与珍珠相关的各种神话传说，如鲛人泣珠、鲸鲵目为珠、朱鳖吐珠、骊龙珠（与科举功名关联）、蛇珠、龙蚌玫瑰珠、珠子树、龙珠化龙等，极大地丰富了文本的奇幻色彩和文化内涵。这些传说既反映了民间对珍奇之物的想象，也蕴含着特定的文化寓意（如龙珠化龙故事警示贪欲）。作者本人亦有多首《珠人曲》嵌入文中，以诗歌形式咏叹采珠生活和珍珠文化，展现了他的文学才华。
   8. 作者的立场与反思：贯穿全文，屈大均不仅是记录者，也是评论者和反思者。他同情采珠人的艰辛，批判社会的奢靡风气，赞扬清廉官吏（危祐），感叹资源的枯竭和世事变迁。他对珍珠的描述充满了对自然造化、月亮精华的赞美，但也对其引发的社会问题和人性贪欲保持警惕。

   总而言之，屈大均的“珠”条目是一篇集自然知识、民俗风情、经济状况、历史地理、神话传说、社会批判和个人感怀于一体的鸿篇巨制，是研究明清广东珍珠文化、海洋经济、社会生活乃至作者思想的珍贵文献。

   关键词

   珍珠、南珠、合浦、珠池、采珠、珠人、蠃夫、月亮、珠胎、蚌、珠母、精珠、珰珠、七珍八宝、珍珠贸易、经济史、民俗、祭祀、养珠、东珠、西珠、广东、屈大均、广东新语、货语、神话传说、骊龙珠、龙珠、珠子树、还珠郡、危祐、林富、张惟寅