| The first excerpt represents the past or something you must release, and is drawn from The Tanach: 1_Chronicles 24: 6 And Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and the heads of the fathers' houses of the priests and of the Levites: one father's house being taken for Eleazar, and proportionately for Ithamar.
1_Chronicles 24: 7 Now the first lot came forth to Jehoiarib, the second to Jedaiah;
1_Chronicles 24: 8 the third to Harim, the fourth to Seorim;
1_Chronicles 24: 9 the fifth to Malchijah, the sixth to Mijamin;
1_Chronicles 24: 10 the seventh to Hakkoz, the eighth to Abijah;
1_Chronicles 24: 11 the ninth to Jeshua, the tenth to Shecaniah;
1_Chronicles 24: 12 the eleventh to Eliashib, the twelfth to Jakim;
1_Chronicles 24: 13 the thirteenth to Huppah, the fourteenth to Jeshebeab;
1_Chronicles 24: 14 the fifteenth to Bilgah, the sixteenth to Immer;
1_Chronicles 24: 15 the seventeenth to Hezir, the eighteenth to Happizzez;
The Tanach |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from The Son of Tarzan by Edgar Rice Burroughs: had made for her a year or two before. The head of the doll was
rudely chipped from ivory, while the body was a rat skin stuffed
with grass. The arms and legs were bits of wood, perforated at
one end and sewn to the rat skin torso. The doll was quite
hideous and altogether disreputable and soiled, but Meriem
thought it the most beautiful and adorable thing in the whole
world, which is not so strange in view of the fact that it was
the only object within that world upon which she might bestow
her confidence and her love.
Everyone else with whom Meriem came in contact was, almost
without exception, either indifferent to her or cruel. There was,
The Son of Tarzan |
The third excerpt represents the future or something you must embrace, and is drawn from Alcibiades II by Platonic Imitator: 'Margites' which Socrates has just made; but it is not used in the sense
which it has in Homer.) to make such a request; a man must be very careful
lest he pray for evil under the idea that he is asking for good, when
shortly after he may have to recall his prayer, and, as you were saying,
demand the opposite of what he at first requested.
SOCRATES: And was not the poet whose words I originally quoted wiser than
we are, when he bade us (pray God) to defend us from evil even though we
asked for it?
ALCIBIADES: I believe that you are right.
SOCRATES: The Lacedaemonians, too, whether from admiration of the poet or
because they have discovered the idea for themselves, are wont to offer the
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