| The first excerpt represents the element of Air. It speaks of mental influences and the process of thought, and is drawn from Charmides by Plato: rubbed off this adversative and inferential form: they have fewer links of
connection, there is less mortar in the interstices, and they are content
to place sentences side by side, leaving their relation to one another to
be gathered from their position or from the context. The difficulty of
preserving the effect of the Greek is increased by the want of adversative
and inferential particles in English, and by the nice sense of tautology
which characterizes all modern languages. We cannot have two 'buts' or two
'fors' in the same sentence where the Greek repeats (Greek). There is a
similar want of particles expressing the various gradations of objective
and subjective thought--(Greek) and the like, which are so thickly
scattered over the Greek page. Further, we can only realize to a very
|
The second excerpt represents the element of Fire. It speaks of emotional influences and base passions, and is drawn from The Devil's Dictionary by Ambrose Bierce: Grace the Archbishop of Canterbury (whom I equally and profoundly
revere) will assent to its dissemination."
SPOOKER, n. A writer whose imagination concerns itself with
supernatural phenomena, especially in the doings of spooks. One of
the most illustrious spookers of our time is Mr. William D. Howells,
who introduces a well-credentialed reader to as respectable and
mannerly a company of spooks as one could wish to meet. To the terror
that invests the chairman of a district school board, the Howells
ghost adds something of the mystery enveloping a farmer from another
township.
STORY, n. A narrative, commonly untrue. The truth of the stories
The Devil's Dictionary |
| The third excerpt represents the element of Water. It speaks of pure spiritual influences and feelings of love, and is drawn from Reason Discourse by Rene Descartes: Also, amid many opinions held in equal repute, I chose always the most
moderate, as much for the reason that these are always the most convenient
for practice, and probably the best (for all excess is generally vicious),
as that, in the event of my falling into error, I might be at less
distance from the truth than if, having chosen one of the extremes, it
should turn out to be the other which I ought to have adopted. And I
placed in the class of extremes especially all promises by which somewhat
of our freedom is abridged; not that I disapproved of the laws which, to
provide against the instability of men of feeble resolution, when what is
sought to be accomplished is some good, permit engagements by vows and
contracts binding the parties to persevere in it, or even, for the
Reason Discourse |
The fourth excerpt represents the element of Earth. It speaks of physical influences and the impact of the unseen on the visible world, and is drawn from Philebus by Plato: any refinement can we avoid some taint of bodily sense adhering to the
meaning of the word.
Again: the higher the view which men take of life, the more they lose
sight of their own pleasure or interest. True religion is not working for
a reward only, but is ready to work equally without a reward. It is not
'doing the will of God for the sake of eternal happiness,' but doing the
will of God because it is best, whether rewarded or unrewarded. And this
applies to others as well as to ourselves. For he who sacrifices himself
for the good of others, does not sacrifice himself that they may be saved
from the persecution which he endures for their sakes, but rather that they
in their turn may be able to undergo similar sufferings, and like him stand
|
