| The first excerpt represents the past or something you must release, and is drawn from The Monster Men by Edgar Rice Burroughs: only the sick old man, a Chinaman and von Horn to prevent it,
and the chances were that they all were asleep.
So he explained to the chief the plan that
had so suddenly sprung to his wicked mind.
"Three men with parangs may easily quiet the old man,
his assistant and the Chinaman," he said,
"and then we can take the girl along with us."
The chief refused at first, point-blank, to be a party to any
such proceedings. He knew what had happened to the Sakkaran
Dyaks after they had murdered a party of Englishmen,
and he did not purpose laying himself and his tribe open
The Monster Men |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from Agesilaus by Xenophon: furnish contingents of mounted troopers, and this in the conviction
that from such training-centres he would presently get a pick of
cavaliers proud of their horsemanship. And thus once more he won
golden opinions by the skill with which he provided himself with a
body of cavalry in the plenitude of strength and ripe for active
service.
[11] Instead of the plain {zetoie} of the parallel passage ("Hell."
III. iv. 15) the encomiast prefers the poetical {masteuoi}.
On the approach of early spring[12] he collected his whole armament at
Ephesus, and set himself to the work of training it. With that object
he proposed a series of prizes: one set for the cavalry squadron which
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The third excerpt represents the future or something you must embrace, and is drawn from Timaeus by Plato: considerations, we may truly say that fire is that part of her nature which
from time to time is inflamed, and water that which is moistened, and that
the mother substance becomes earth and air, in so far as she receives the
impressions of them.
Let us consider this question more precisely. Is there any self-existent
fire? and do all those things which we call self-existent exist? or are
only those things which we see, or in some way perceive through the bodily
organs, truly existent, and nothing whatever besides them? And is all that
which we call an intelligible essence nothing at all, and only a name?
Here is a question which we must not leave unexamined or undetermined, nor
must we affirm too confidently that there can be no decision; neither must
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