| The first excerpt represents the element of Air. It speaks of mental influences and the process of thought, and is drawn from Treasure Island by Robert Louis Stevenson:
Treasure Island |
The second excerpt represents the element of Fire. It speaks of emotional influences and base passions, and is drawn from Albert Savarus by Honore de Balzac: house, to admire the effect of the boat on the lake. One of the young
men met the glance thus indifferently given by the unknown fair.
"Let us stop here," said he to his friend. "We meant to make Lucerne
our headquarters for seeing Switzerland; you will not take it amiss,
Leopold, if I change my mind and stay here to take charge of our
possessions. Then you can go where you please; my journey is ended.
Pull to land, men, and put us out at this village; we will breakfast
here. I will go back to Lucerne to fetch all our luggage, and before
you leave you will know in which house I take a lodging, where you
will find me on your return."
"Here or at Lucerne," replied Leopold, "the difference is not so great
Albert Savarus |
| The third excerpt represents the element of Water. It speaks of pure spiritual influences and feelings of love, and is drawn from Kenilworth by Walter Scott: your leisure seems to permit, you shall, nevertheless, be well
repaid by the use I will make of this rare drug. Permit me," he
added, "to walk before you, for we are now to quit the broad
street and we will make double speed if I lead the way."
Tressilian acquiesced, and, following the smith down a lane which
turned to the left hand towards the river, he found that his
guide walked on with great speed, and apparently perfect
knowledge of the town, through a labyrinth of by-streets, courts,
and blind alleys, until at length Wayland paused in the midst of
a very narrow lane, the termination of which showed a peep of the
Thames looking misty and muddy, which background was crossed
Kenilworth |
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 Charmides by Plato: discussion (in which I know not whether you or I are more right, but, at
any rate, no clear result was attained), and to raise a new one in which I
will attempt to prove, if you deny, that temperance is self-knowledge.
Yes, I said, Critias; but you come to me as though I professed to know
about the questions which I ask, and as though I could, if I only would,
agree with you. Whereas the fact is that I enquire with you into the truth
of that which is advanced from time to time, just because I do not know;
and when I have enquired, I will say whether I agree with you or not.
Please then to allow me time to reflect.
Reflect, he said.
I am reflecting, I replied, and discover that temperance, or wisdom, if
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