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Today's Stichomancy for Ho Chi Minh

The first excerpt represents the past or something you must release, and is drawn from Men of Iron by Howard Pyle:

thou and no one shall constrain him. Methinks, also, thou dost not understand him. Speak from thy heart, Myles; why art thou afraid?"

"Because," said Myles, "I am so young, sir; I am but a raw boy. How should I dare be so hardy as to venture to set lance against such an one as the Sieur de la Montaigne? What would I be but a laughing-stock for all the world who would see me so foolish as to venture me against one of such prowess and skill?"

"Nay, Myles," said Lord George, "thou thinkest not well enough of thine own skill and prowess. Thinkest thou we would undertake to set thee against him, an we did not think that thou couldst hold


Men of Iron
The second excerpt represents the present or the deciding factor of the moment, and is drawn from Maid Marian by Thomas Love Peacock:

of starving out the besieged; but finding the duration of their supplies extend itself in an equal ratio with the prolongation of his hope, he made vigorous preparations for carrying the place by storm. He constructed an immense machine on wheels, which, being advanced to the edge of the moat, would lower a temporary bridge, of which one end would rest on the bank, and the other on the battlements, and which, being well furnished with stepping boards, would enable his men to ascend the inclined plane with speed and facility. Matilda received intimation of this design by the usual friendly channel of a blunt arrow, which must either have been sent from some secret friend in the prince's camp, or from some vigorous archer beyond it:

The third excerpt represents the future or something you must embrace, and is drawn from Theaetetus by Plato:

making knowledge impossible (compare Theaet.). They were asserting 'the one good under many names,' and, like the Cynics, seem to have denied predication, while the Cynics themselves were depriving virtue of all which made virtue desirable in the eyes of Socrates and Plato. And besides these, we find mention in the later writings of Plato, especially in the Theaetetus, Sophist, and Laws, of certain impenetrable godless persons, who will not believe what they 'cannot hold in their hands'; and cannot be approached in argument, because they cannot argue (Theat; Soph.). No school of Greek philosophers exactly answers to these persons, in whom Plato may perhaps have blended some features of the Atomists with the vulgar materialistic tendencies of mankind in general (compare Introduction