(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.

(410) And the musician, who, keeping to the same track, is content to practise the simple gymnastic, will have nothing to do with medicine unless in some extreme case. That I quite believe. The very exercises and tolls which he undergoes are intended to stimulate the spirited element of his nature, and not to increase his strength; he will not, like common athletes, use exercise and regimen to develope his muscles. Very right, he said. Neither are the two arts of music and gymnastic really designed, as is often supposed, the one for the training of the soul, the other for the training of the body. What then is the real object of them? I believe, I said, that the teachers of both have in view chiefly the improvement of the soul. How can that be? he asked. Did you never observe, I said, the effect on the mind itself of exclusive devotion to gymnastic, or the opposite effect of an exclusive devotion to music? In what way shown? he said. The one producing a temper of hardness and ferocity, the other of softness and effeminacy, I replied. Yes, he said, I am quite aware that the mere athlete becomes too much of a savage, and that the mere musician is melted and softened beyond what is good for him. Yet surely, I said, this ferocity only comes from spirit, which, if rightly educated, would give courage, but, if too much intensified, is liable to become hard and brutal. That I quite think.

(4) At once he gave his orders to a rabbit: "Go and take your place over the ball-court; stay there within the oak grove," the rabbit was told by Xbalanqué; "when the ball comes to you, run out immediately, and I shall do the rest," the rabbit was told, when they gave him these instructions during the night. Presently day broke and the two boys were well and healthy. Then they went down to play ball. The head of Hunahpú was suspended over the ball-court. "We have triumphed! [said the Lords of Xibalba].You worked your own destruction, you have delivered yourselves," they said. In this way they annoyed Hunahpú. "Hit his head with the ball," they said. But they did not bother him with it; he paid no attention to it. Then the Lords of Xibalba threw out the ball. Xbalanqué went out to get it; the ball was going straight to the ring, but it stopped, bounced, and passed quickly over the ball-court and with a jump went toward the oak grove. Instantly the rabbit ran out and went hopping; and the Lords of Xibalba ran after it. They went, making noise and shouting after the rabbit. It ended by all of the Lords of Xibalba going.

(5) And offended by their defeat, the men of Xibalba immediately said: "What shall we do in order to overcome them?" And turning to the boys they said to them: "Go gather and bring us, early tomorrow morning, four gourds of flowers." So said the men of Xibalba to the boys. "Very well. And what kind of flowers?" they asked the men of Xibalba. "A branch of red chiptlín, a branch of white chiptlín, a branch of yellow chiptlín, and a branch of carinimac," said the men of Xibalba. "Very well," replied the boys. Thus the talk ended; equally strong and vigorous were the words of the boys. And their hearts were calm when they gave themselves up to be overcome. The Lords of Xibalba were happy, thinking that they had already defeated them. "This has turned out well for us. First they must cut them [the flowers]," said the Lords of Xibalba. "Where shall they go to get the flowers?" they said to themselves. "Surely you will give us our flowers tomorrow early; go, then, to cut them," the Lords of Xibalba said to Hunahpú and Xbalanqué. "Very well," they replied. "At dawn we shall play ball again," they said upon leaving.

(3) For some men are so cumbered in nice curious customs in bodily bearing, that when they shall ought hear, they writhe their heads on one side quaintly, and up with the chin: they gape with their mouths as they should hear with their mouth and not with their ears. Some when they should speak point with their fingers, either on their fingers, or on their own breasts, or on theirs that they speak to. Some can neither sit still, stand still, nor lie still, unless they be either wagging with their feet or else somewhat doing with their hands. Some row with their arms in time of their speaking, as them needed for to swim over a great water. Some be evermore smiling and laughing at every other word that they speak, as they were giggling girls and nice japing jugglers lacking behaviour. Seemly cheer were full fair, with sober and demure bearing of body and mirth in manner.

(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.

(5) "I enquired what this meant, but he would not tell me. May I ask its signification." "It means," answered Confucius, "that such a man is oblivious of the water around him. He regards the rapid as though dry land. He looks upon an upset as an ordinary cart accident. And if a man can but be impervious to capsizings and accidents in general, whither should he not be able comfortably to go? "A man who plays for counters will play well. If he stakes his girdle, he will be nervous; if yellow gold, he will lose his wits. His skill is the same in each case, but he is distracted by the value of his stake. And every one who attaches importance to the external, becomes internally without resource." T'ien K'ai Chih had an audience of Duke Wei of Chou. The Duke asked him, saying, "I have heard that Chu Hsien is studying the art of life. As you are a companion of his, pray tell me anything you know about it." "I do but ply the broom at his outer gate," replied T'ien K'ai Chih; "what should I know about my Master's researches?" "Don't be so modest," said the Duke. "I am very anxious to hear about it." "Well," replied T'ien, "I have heard my master say that keeping life is like keeping a flock of sheep. You look out for the laggards, and whip them up."

(561) passion is over—supposing that he then re-admits into the city some part of the exiled virtues, and does not wholly give himself up to their successors—in that case he balances his pleasures and lives in a sort of equilibrium, putting the government of himself into the hands of the one which comes first and wins the turn; and when he has had enough of that, then into the hands of another; he despises none of them but encourages them all equally. Very true, he said. Neither does he receive or let pass into the fortress any true word of advice; if any one says to him that some pleasures are the satisfactions of good and noble desires, and others of evil desires, and that he ought to use and honour some and chastise and master the others—whenever this is repeated to him he shakes his head and says that they are all alike, and that one is as good as another. Yes, he said; that is the way with him. Yes, I said, he lives from day to day indulging the appetite of the hour; and sometimes he is lapped in drink and strains of the flute; then he becomes a water-drinker, and tries to get thin; then he takes a turn at gymnastics; sometimes idling and neglecting everything, then once more living the life of a philosopher; often he is busy with politics, and starts to his feet and says and does whatever comes into his head; and, if he is emulous of any one who is a warrior, off he is in that direction, or of men of business, once more in that. His life has neither law nor order; and this distracted existence he terms joy and bliss and freedom; and so he goes on.

(1) The boys returned happily to the ball-court to play; they were playing alone a long time and cleared the court where their parents had played. And the Lords of Xibalba, hearing them, said: "Who are they who play again over our heads and disturb us with the noise they make? Perchance Hun-Hunahpú and Vucub-Hunahpú did not die, those who wished to exalt themselves before us? Go at once and call them!"

(5) See that you do not walk quickly. Would I not arrive sooner?" the snake said to the toad. "Come here," he said. At once Zaquicaz swallowed the toad. And from then on this was the food of snakes, who still today swallow toads. The snake went quickly and having met Vac, which is a very large bird, the hawk, [the latter] instantly swallowed the snake. Shortly afterward it arrived at the ball-court. From that time, this has been the food of hawks, who devour snakes in the fields. And upon arrival, the hawk perched upon the cornice of the ball-court where Hunahpú and Xbalanqué were amusing themselves playing ball. Upon arriving, the hawk began to cry: "Vac-có! Vac-có!" it said cawing. ["Here is the hawk! Here is the hawk!"]

(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.

(13) Branded as an impostor and a charlatan, his miracles declared to be legerdemain, and his very generosity suspected of an ulterior motive, the Comte di Cagliostro is undoubtedly the most calumniated man in modem history. "The mistrust," writes W. H. K. Trowbridge, "that mystery and magic always inspire made Cagliostro with his fantastic personality an easy target for calumny. After having been riddled with abuse till he was unrecognizable, prejudice, the foster child of calumny, proceeded to lynch him, so to speak. For over one hundred years his character has dangled on the gibbet of infamy, upon which the sbirri of tradition have inscribed a curse on any one who shall attempt to cut him down. His fate has been his fame. He is remembered in history, not so much for anything he did, as for what was done to him." (See Cagliostro, the Splendour and Misery of a Master of Magic.)

(465) those who are to them in the relation of parents; fear, that the injured one will be succoured by the others who are his brothers, sons, fathers. That is true, he replied. Then in every way the laws will help the citizens to keep the peace with one another? Yes, there will be no want of peace. And as the guardians will never quarrel among themselves there will be no danger of the rest of the city being divided either against them or against one another. None whatever. I hardly like even to mention the little meannesses of which they will be rid, for they are beneath notice: such, for example, as the flattery of the rich by the poor, and all the pains and pangs which men experience in bringing up a family, and in finding money to buy necessaries for their household, borrowing and then repudiating, getting how they can, and giving the money into the hands of women and slaves to keep—the many evils of so many kinds which people suffer in this way are mean enough and obvious enough, and not worth speaking of. Yes, he said, a man has no need of eyes in order to perceive that. And from all these evils they will be delivered, and their life will be blessed as the life of Olympic victors and yet more blessed. How so? The Olympic victor, I said, is deemed happy in receiving a part only of the blessedness which is secured to our citizens, who have won a more glorious victory and have a more complete maintenance at the public cost. For the victory which they have won is the salvation of the whole State; and the crown with which they and their children are crowned is the fulness of all that life needs; they receive

(398) our souls’ health the rougher and severer poet or story-teller, who will imitate the style of the virtuous only, and will follow those models which we prescribed at first when we began the education of our soldiers. We certainly will, he said, if we have the power. Then now, my friend, I said, that part of music or literary education which relates to the story or myth may be considered to be finished; for the matter and manner have both been discussed. I think so too, he said. Next in order will follow melody and song. That is obvious. Every one can see already what we ought to say about them, if we are to be consistent with ourselves. I fear, said Glaucon, laughing, that the word ‘every one’ hardly includes me, for I cannot at the moment say what they should be; though I may guess. At any rate you can tell that a song or ode has three parts—the words, the melody, and the rhythm; that degree of knowledge I may presuppose? Yes, he said; so much as that you may. And as for the words, there will surely be no difference between words which are and which are not set to music; both will conform to the same laws, and these have been already determined by us? Yes. And the melody and rhythm will depend upon the words? Certainly. We were saying, when we spoke of the subject-matter, that we had no need of lamentation and strains of sorrow? True.

(8) "Speak," they said to the louse, and then it gave its message. "Your grandmother has said, boys: 'Go call them; the messengers of Hun-Camé and Vucub-Camé have come to tell them to go to Xibalba, saying: "They must come here within seven days to play ball with us, and they must also bring their playing gear, the ball, the rings, the gloves, the leather pads, in order that they may amuse themselves here," said the lords. They have really come,' said your grandmother. That is why I have come. For truly your grandmother said this and she cries and grieves, for this reason I have come." "Is it true?" the boys asked themselves when they heard this. And running quickly they arrived at their grandmother's side; they went only to take their leave of her.

(4) They made then, a great bonfire, a kind of oven; the men of Xibalba made it and filled it with thick branches. Shortly afterward the messengers arrived who had to accompany [the boys], the messengers of Hun-Camé and Vucub-Camé. "'Tell them to come. Go and get the boys; go there so that they may know we are going to burn them.' This the lords said, oh, boys!" the messengers exclaimed. "It is well," they answered. And setting out quickly, they arrived near the bonfire. There [the Lords of Xibalba] wanted to force the boys to play a mocking game with them. "Let us drink our chicha and fly four times, each one [over the bonfire] boys!" was said to them by Hun-Camé.

(3) "I will accustom myself to the dress," replied Chuang Tzŭ; and after practising for three days, he went again to see the young prince, who accompanied him into his father's presence. The latter drew a sharp sword and awaited Chuang Tzŭ's approach. But Chuang Tzŭ, when he entered the door of the audience chamber, did not hurry forward, neither did he prostrate himself before the prince. "What have you to say to me," cried the prince, "that you have obtained your introduction through the Heir Apparent?" "I have heard," replied Chuang Tzŭ, "that your Highness loves sword-play. Therefore I have come to exhibit my skill." "What can you do in that line?" asked the prince. "Were I to meet an opponent," said Chuang Tzŭ, "at every ten paces, I could go on for a thousand li without being stopped." "Bravo!" cried the prince. "There is not your match in the empire." "When I fight," continued Chuang Tzŭ, "I make a show of being weak but push a vigorous attack. The last to start, I am the first to arrive. I should like your Highness to make trial of me."

(422) to war with one such enemy; but there is no difficulty where there are two of them. How so? he asked. In the first place, I said, if we have to fight, our side will be trained warriors fighting against an army of rich men. That is true, he said. And do you not suppose, Adeimantus, that a single boxer who was perfect in his art would easily be a match for two stout and well-to-do gentlemen who were not boxers? Hardly, if they came upon him at once. What, now, I said, if he were able to run away and then turn and strike at the one who first came up? And supposing he were to do this several times under the heat of a scorching sun, might he not, being an expert, overturn more than one stout personage? Certainly, he said, there would be nothing wonderful in that. And yet rich men probably have a greater superiority in the science and practise of boxing than they have in military qualities. Likely enough. Then we may assume that our athletes will be able to fight with two or three times their own number? I agree with you, for I think you right. And suppose that, before engaging, our citizens send an embassy to one of the two cities, telling them what is the truth: Silver and gold we neither have nor are permitted to have, but you may; do you therefore come and help us in war, and take the spoils of the other city: Who, on hearing these words, would choose to fight against lean wiry dogs, rather than, with the dogs on their side, against fat and tender sheep? That is not likely; and yet there might be a danger to the

(9) The lords were astounded. "Sacrifice yourselves now, let us see it! We really like your dances!" said the lords. "Very well, Sirs," they answered. And they proceeded to sacrifice each other. Hunahpú was sacrificed by Xbalanqué; one by one his arms and his legs were sliced off, his head was cut from his body and carried away; his heart was torn from his breast and thrown onto the grass. All the Lords of Xibalba were fascinated. They looked on in wonder, but really it was only the dance of one man; it was Xbalanqué.

(4) Happy to hear this, the [lords] then sent their messengers to call [the boys] with flattery. "'Tell them to come here, tell them to come so that we may see what they do; that we may admire them and regard them with wonder,' this the lords said. 'So you shall say unto them,'" this was told to the messengers. They arrived at once before the dancers and gave them the message of the lords.