| The first excerpt represents the element of Air. It speaks of mental influences and the process of thought, and is drawn from Polity of Athenians and Lacedaemonians by Xenophon:     inscribitur, p. 18 foll.; Newmann, "Pol. Aristot." ii. 326.
 [2] Harmosts.
 [3] "Xenelasies," {xenelasiai} technically called. See Plut. "Lycurg."
    27; "Agis," 10; Thuc. ii. 39, where Pericles contrasts the liberal
    spirit of the democracy with Spartan exclusiveness; "Our city is
    thrown open to the world, and we never expel a foreigner or
    prevent him from seeing or learning anything of which the secret,
    if revealed to an enemy, might profit him."--Jowett, i. 118.
 [4] Lit. "harmosts"; and for the taste of living abroad, see what is
    said of Dercylidas, "Hell." IV. iii. 2. The harmosts were not
    removed till just before Leuctra (371 B.C.), "Hell." VI. iv. 1,
 | The second excerpt represents the element of Fire. It speaks of emotional influences and base passions, and is drawn from Travels with a Donkey in the Cevenne by Robert Louis Stevenson: against the approach of winter.
 There was something in this landscape, smiling although wild, that 
explained to me the spirit of the Southern Covenanters.  Those who 
took to the hills for conscience' sake in Scotland had all gloomy 
and bedevilled thoughts; for once that they received God's comfort 
they would be twice engaged with Satan; but the Camisards had only 
bright and supporting visions.  They dealt much more in blood, both 
given and taken; yet I find no obsession of the Evil One in their 
records.  With a light conscience, they pursued their life in these 
rough times and circumstances.  The soul of Seguier, let us not 
forget, was like a garden.  They knew they were on God's side, with 
 |