| The first excerpt represents the past or something you must release, and is drawn from Verses 1889-1896 by Rudyard Kipling: They have sought him over down and lea;
They have found him by the milk-white thorn
That guards the gates o' Faerie.
'Twas bent beneath and blue above,
Their eyes were held that they might not see
The kine that grazed beneath the knowes,
Oh, they were the Queens o' Faerie!
"Now cease your song," the King he said,
"Oh, cease your song and get you dight
Verses 1889-1896 |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from Nada the Lily by H. Rider Haggard: Dingaan, and now I have carried it through to the end."
Now when she heard these words, Nada the Lily trembled and wept, and,
sinking to the earth, she clasped the knees of Umslopogaas in
supplication: "Oh, do not this cruel thing by me, your sister," she
prayed; "take rather that great axe and make an end of me, and of the
beauty which has wrought so much woe, and most of all to me who wear
it! Would that I had not moved my head behind the shield, but had
suffered the axe to fall upon it. To this end I was dressed as a man,
that I might meet the fate of a man. Ah! a curse be on my woman's
weakness that snatched me from death to give me up to shame!"
Thus she prayed to Umslopogaas in her low sweet voice, and his heart
Nada the Lily |
The third excerpt represents the future or something you must embrace, and is drawn from Euthyphro by Plato: you able to show that your father was guilty of murder, or that all the
gods are agreed in approving of our prosecution of him? And must you not
allow that what is hated by one god may be liked by another? Waiving this
last, however, Socrates proposes to amend the definition, and say that
'what all the gods love is pious, and what they all hate is impious.' To
this Euthyphro agrees.
Socrates proceeds to analyze the new form of the definition. He shows that
in other cases the act precedes the state; e.g. the act of being carried,
loved, etc. precedes the state of being carried, loved, etc., and therefore
that which is dear to the gods is dear to the gods because it is first
loved of them, not loved of them because it is dear to them. But the pious
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