(11) "Do you not know that those who keep tigers do not venture to give them live animals as food, for fear of exciting their fury when killing the prey? Also, that whole animals are not given, for fear of exciting the tigers' fury when rending them? The periods of hunger and repletion are carefully watched in order to prevent such outbursts. The tiger is of a different species from man; but the latter too is manageable if properly managed, unmanageable if excited to fury. "Those who are fond of horses surround them with various conveniences. Sometimes mosquitoes or flies trouble them; and then, unexpectedly to the animal, a groom will brush them off, the result being that the horse breaks his bridle, and hurts his head and chest. The intention is good, but there is a want of real care for the horse. Against this you must be on your guard." A certain artisan was travelling to the Ch'i State. On reaching Ch'ü-yüan, he saw a sacred li tree, large enough to hide an ox behind it, a hundred spans in girth, towering up ten cubits over the hill top, and carrying behind it branches, many tens of the smallest of which were of a size for boats. Crowds stood gazing at it, but our artisan took no notice, and went on his way with out even casting a look behind. His apprentice however gazed his fill, and when he caught up his master, said, "Ever since I have handled an adze in your service, I have never seen such a splendid piece of timber as that. How was it that you, sir, did not care to stop and look at it?"

(6) And immediately the boys entered the House of Knives, the second place of torture in Xibalba. And what the lords wanted was that they would be cut to pieces by the knives, and would be quickly killed; that is what they Wished in their hearts. But the [boys] did not die. They spoke at once to the knives and said to them: "Yours shall be the flesh of all the animals," they said to the knives. And they did not move again, but all the knives were quiet.

(406) besprinkled with barley-meal and grated cheese, which are certainly inflammatory, and yet the sons of Asclepius who were at the Trojan war do not blame the damsel who gives him the drink, or rebuke Patroclus, who is treating his case. Well, he said, that was surely an extraordinary drink to be given to a person in his condition. Not so extraordinary, I replied, if you bear in mind that in former days, as is commonly said, before the time of Herodicus, the guild of Asclepius did not practise our present system of medicine, which may be said to educate diseases. But Herodicus, being a trainer, and himself of a sickly constitution, by a combination of training and doctoring found out a way of torturing first and chiefly himself, and secondly the rest of the world. How was that? he said. By the invention of lingering death; for he had a mortal disease which he perpetually tended, and as recovery was out of the question, he passed his entire life as a valetudinarian; he could do nothing but attend upon himself, and he was in constant torment whenever he departed in anything from his usual regimen, and so dying hard, by the help of science he struggled on to old age. A rare reward of his skill! Yes, I said; a reward which a man might fairly expect who never understood that, if Asclepius did not instruct his descendants in valetudinarian arts, the omission arose, not from ignorance or inexperience of such a branch of medicine, but because he knew that in all well-ordered states every individual has an occupation to which he must attend, and has therefore no leisure to spend in continually being ill. This we remark in the case of the artisan, but, ludicrously enough, do not apply the same rule to people of the richer sort. How do you mean? he said.

(208) For the visible body must perforce perish, Though he incurred chastisement, it affected his body only, And as a friend he now goes, free of pain, to his Friend. Thus at first he clung to the King's stirrup, Part of the story remains untold; it was retained The story of the princes remains unfinished, Here speech, like a camel, breaks down on its road; I will say no more, but guard my tongue from speech. The rest is told without aid of tongue

(284) 425 To say: He (serpent) whom Atum has bitten has filled the mouth of N., 425 while he wound himself up (lit. wound a winding). 425 The centipede was smitten by the householder, the householder was smitten by the centipede. 425 That lion is inside this lion. 425 Two bulls fight inside the ibis.

(589) Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?’ He can hardly avoid saying Yes—can he now? Not if he has any regard for my opinion. But, if he agree so far, we may ask him to answer another question: ‘Then how would a man profit if he received gold and silver on the condition that he was to enslave the noblest part of him to the worst? Who can imagine that a man who sold his son or daughter into slavery for money, especially if he sold them into the hands of fierce and evil men, would be the gainer, however large might be the sum which he received? And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable? Eriphyle took the necklace as the price of her husband’s life, but he is taking a bribe in order to compass a worse ruin.’ Yes, said Glaucon, far worse—I will answer for him. Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large? Clearly. And men are blamed for pride and bad temper when the

(3) "We shall use our ball," said the Lords of Xibalba. "By no means, shall you use [your ball], but ours," the boys answered. "Not that one, but ours we shall use," insisted the Lords of Xibalba. "Very well," said the boys. "Let us play for a worm, the chil," said the Lords of Xibalba. "No, but instead, the head of the puma shall speak," said the boys. "Not that," said those of Xibalba. "Very well," said Hunahpú. Then the Lords of Xibalba seized the ball; they threw it directly at the ring of Hunahpú. Immediately, while those of Xibalba grasped the handle of the knife of flint, the ball rebounded and bounced all around the floor of the ball-court. "What is this?" exclaimed Hunahpú and Xbalanqué. "You wish to kill us? Perchance you did not send to call us? And your own messengers did not come? In truth, unfortunate are we! We shall leave at once," the boys said to them.

(3) "Your Highness' method of avoiding misfortune," said the philosopher of Shih-nan, "is but a shallow one. A handsome fox or a striped leopard will live in a mountain forest, hiding beneath some precipitous cliff. This is their repose. They come out at night and keep in by day. This is their caution. Though under the stress of hunger and thirst, they lie hidden, hardly venturing to slink secretly to the river bank in search of food. This is their resoluteness. Nevertheless, they do not escape the misfortune of the net and the trap. But what crime have they committed? 'Tis their skin which is the cause of their trouble; and is not the State of Lu your Highness' skin? I would have your Highness put away body and skin alike, and cleansing your heart and purging it of passion, betake yourself to the land where mortality is not.

(589) the lion-like qualities, but to starve and weaken the man, who is consequently liable to be dragged about at the mercy of either of the other two; and he is not to attempt to familiarize or harmonize them with one another—he ought rather to suffer them to fight and bite and devour one another. Certainly, he said; that is what the approver of injustice says. To him the supporter of justice makes answer that he should ever so speak and act as to give the man within him in some way or other the most complete mastery over the entire human creature. He should watch over the many-headed monster like a good husbandman, fostering and cultivating the gentle qualities, and preventing the wild ones from growing; he should be making the lion-heart his ally, and in common care of them all should be uniting the several parts with one another and with himself. Yes, he said, that is quite what the maintainer of justice say. And so from every point of view, whether of pleasure, honour, or advantage, the approver of justice is right and speaks the truth, and the disapprover is wrong and false and ignorant? Yes, from every point of view. Come, now, and let us gently reason with the unjust, who is not intentionally in error. ‘Sweet Sir,’ we will say to him, ‘what think you of things esteemed noble and ignoble?

(590) lion and serpent element in them disproportionately grows and gains strength? Yes. And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him? Very true. And is not a man reproached for flattery and meanness who subordinates the spirited animal to the unruly monster, and, for the sake of money, of which he can never have enough, habituates him in the days of his youth to be trampled in the mire, and from being a lion to become a monkey? True, he said. And why are mean employments and manual arts a reproach? Only because they imply a natural weakness of the higher principle; the individual is unable to control the creatures within him, but has to court them, and his great study is how to flatter them. Such appears to be the reason. And therefore, being desirous of placing him under a rule like that of the best, we say that he ought to be the servant of the best, in whom the Divine rules; not, as Thrasymachus supposed, to the injury of the servant, but because every one had better be ruled by divine wisdom dwelling within him; or, if this be impossible, then by an external authority, in order that we may be all, as far as possible, under the same government, friends and equals. True, he said.

(3) Presently they [the boys] entered into the midst of fire in the House of Fire, inside which there was only fire; but they were not burned. Only the coals and the wood burned. And, as usual, they were well when it dawned. But what they [the Lords of Xibalba] wished was that [the boys] would die rapidly, where they had been. Nevertheless, it did not happen thus, which disheartened the Lords of Xibalba. Then they put them into the House of Bats. There was nothing but bats inside this house, the house of Camazotz, a large animal, whose weapons for killing were like a dry point, and instantly those who came into their presence perished.

(11) Instantly the Lords of Xibalba paled and their faces became livid because of the flowers. They sent at once for the guardians of the flowers. "Why did you permit them to steal our flowers? These which we see here are our flowers," they said to the guardians. "We noticed nothing, my lord. Our tails also suffered," they answered. And then the [lords] tore at their mouths as a punishment for having let that which was under their care be stolen. Thus were Hun-Camé and Vucub-Camé defeated by Hunahpú and Xbalanqué. And this was the beginning of their deeds. From that time the mouth of the owl is divided, cleft as it is today. Immediately they went down to play ball, and also they played several tie-matches. Then they finished playing and agreed to play again the following day at dawn. So said the Lords of Xibalba. "It is well," said the boys upon finishing.

(1) After an association of this kind, they turned their attention to the health of the body. Most of them, however, used unction and the course; but a less number employed themselves in wrestling in gardens and groves; others in leaping with leaden weights in their hands, or in pantomime gesticulations, with a view to the strength of this body, studiously selecting for this purpose opposite exercises. Their dinner consisted of bread and honey or the honey-comb; but they did not drink wine during the day. They also employed the time after dinner in the political economy pertaining to strangers and guests, conformably to the mandate of the laws. For they wished to transact all business of this kind in the hours after dinner.

But when it was evening they again betook themselves to walking; yet not singly as in the morning walk, but in parties of two or three, calling to mind as they walked, the disciplines they had learnt, and exercising themselves in beautiful studies. After they had walked, they made use of the bath; and having washed themselves, they assembled in the place where they eat together, and which contained no more than ten who met for this purpose. These, however, being collected together, libations and sacrifices were performed with fumigations and frankincense. After this they went to supper, which they finished before the setting of the sun. But they made use of wine and maze, and bread, and every kind of food that is eaten with bread, and likewise raw and boiled herbs.

The flesh also of such animals was placed before them as it was lawful to immolate; but they rarely fed on fish: for this nutriment was not, for certain causes, useful to them. In a similar manner also they were of opinion, that the animal which is not naturally noxious to the human race, should neither be injured nor slain. But after this supper libations were performed, and these were succeeded by readings. It was the custom however with them for the youngest to read, and the eldest ordered what was to be read, and after what manner. But when they were about to depart, the cup-bearer poured out a libation for them; and the libation being performed, the eldest announced to them the following precepts: That a mild and fruitful plant should neither be injured nor corrupted, nor in a similar manner, any animal which is not noxious to the human race.

And farther still, that it is necessary to speak piously and form proper conceptions of the divine, dæmoniacal, and heroic genera; and in a similar manner, of parents and benefactors. That it is proper likewise to give assistance to law, and to be hostile to illegality. But these things being said, each departed to his own place of abode. They also wore a white and pure garment. And in a similar manner they lay on pure and white beds, the coverlets of which were made of thread; for they did not use woollen coverlets. With respect to hunting they did not approve of it, and therefore did not employ themselves in an exercise of this kind. Such therefore were the precepts which were daily delivered to the disciples of Pythagoras, with respect to nutriment and their mode of living.

(8) "And what may the Wei I be like?" asked the Duke. "The Wei I," replied Huang, "is as broad as a cart-wheel and as long as the shaft. It wears purple clothes and a red cap. It is a sentient being, and whenever it hears the rumble of thunder, it stands up in a respectful attitude. Those who see this bogy are like to be chieftains among men." The Duke laughed exultingly and said, "The very one I saw!" Thereupon he dressed himself and sat up; and ere the day had closed, without knowing it, his sickness had left him. Chi Hsing Tzŭ was training fighting cocks for the prince. At the end of ten days the latter asked if they were ready. "Not yet," replied Chi; "they are in the stage of seeking fiercely for a foe." Again ten days elapsed, and the prince made a further enquiry. "Not yet," replied Chi; "they are still excited by the sounds and shadows of other cocks." Ten days more, and the prince asked again. "Not yet," answered Chi; "the sight of an enemy is still enough to excite them to rage." But after another ten days, when the prince again enquired, Chi said, "They will do. Other cocks may crow, but they will take no notice. To look at them one might say they were of wood. Their virtue is complete. Strange cocks will not dare meet them, but will run." Confucius was looking at the cataract at Lü-liang. It fell from a height of thirty jen, and its foam reached forty li away. No scaly, finny creature could enter therein.

(33) And then if he finds his Master so unjust, that he rises up against him, and takes away his unrighteous Bread, which he thinks to eat under a soft Yoke, and worries him to the uttermost, and leaves him no Time to escape, he sticks full of Impatience under that heavy Burden, and grumbles and murmurs, and seeks all evil Devices to ease his Yoke, that he might eat his Bread in Quietness; and yet it will not be, the Driver [Hunter, cruel Tyrant his Master] is behind him, and takes away his Bread, and feeds him with Sorrow under his Yoke.

(7) "Come and sit down on our bench," they said. But the bench which they offered them was of hot stone, and when they sat down they were burned. They began to squirm around on the bench, and if they had not stood up they would have burned their seats. The Lords of Xibalba burst out laughing again; they were dying of laughter; they writhed from pain in their stomach, in their blood, and in their bones, caused by their laughter, all the Lords of Xibalba laughed. "Go now to that house," they said. "There you will get your sticks of fat pine and your cigar and there you shall sleep." Immediately they arrived at the House of Gloom. There was only darkness within the house. Meanwhile the Lords of Xibalba discussed what they should do. "Let us sacrifice them tomorrow, let them die quickly, quickly, so that we can have their playing gear to use in play," said the Lords of Xibalba to each other. Well, their fat-pine sticks were round and were called zaquitoc, which is the pine of Xibalba. Their fat-pine sticks were pointed and filed and were as bright as bone; the pine of Xibalba was very hard.

(6) "What does that mean?" asked the Duke. "In the State of Lu," said T'ien, "there was a man named Shan Pao. He lived on the mountains and drank water. All worldly interests he had put aside. And at the age of seventy, his complexion was like that of a child. Unluckily, he one day fell in with a hungry tiger who killed and ate him. "There was also a man named Chang I, who frequented the houses of rich and poor alike. At the age of forty he was attacked by some internal disease and died. "Shan Pao took care of his inner self, and a tiger ate his external man. Chang I took care of himself externally, but disease attacked him internally. These two individuals both omitted to whip up the laggards." Confucius said, "Neither affecting obscurity, nor courting prominence, but unconsciously occupying the happy mean,—he who can attain to these three will enjoy a surpassing fame. "In dangerous parts, where one wayfarer out of ten meets his death, fathers and sons and brothers will counsel each other not to travel without a sufficient escort. Is not this wisdom? And there where men are also greatly in danger, in the lists of passion, in the banquet hour, not to warn them is error indeed." The Grand Augur, in his ceremonial robes, approached the shambles and thus addressed the pigs:— "How can you object to die? I shall fatten you for three months. I shall discipline myself for ten days and fast for three. I shall strew fine grass, and place you bodily upon a carved sacrificial dish. Does not this satisfy you?"

(8) He spoke everything he felt, saying to his friend: "Listen, my friend, to the dream that I had last night. The heavens cried out and the earth replied, and I was standing between them. There appeared a man of dark visage-- his face resembled the Anzu," his hands were the paws of a lion, his nails the talons of an eagle!-- he seized me by my hair and overpowered me. I struck him a blow, but he skipped about like a jump rope, and then he struck me and capsizcd me like a raft, and trampled on me like a wild bull. He encircled my whole body in a clamp. 'Help me, my friend" (I cried), but you did not rescue me, you were afraid and did not..." "Then he... and turned me into a dove, so that my arms were feathered like a bird.

(5) At once Xbalanqué took possession of the head of Hunahpú; and taking the turtle he went to suspend it over the ball-court. And that head was actually the head of Hunahpú and the two boys were very happy. Those of Xibalba ran, then, to find the ball and having found it between the oaks, called them, saying: "Come here. Here is the ball. We found it," they said, and they brought it. When the Lords of Xibalba returned, they exclaimed, "What is this we see?" Then they began to play again. Both of them tied. Presently Xbalanqué threw a stone at the turtle, which came to the ground and fell in the ballcourt, breaking into a thousand pieces like seeds, before the lords. "Who of you shall go to find it? Where is the one who shall go to bring it?" said the Lords of Xibalba. And so were the Lords of Xibalba overcome by Hunahpú and Xbalanqué. These two suffered great hardships, but they did not die despite all that was done to them.

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.