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Today's Stichomancy for Nicolas Cage

The first excerpt represents the element of Air. It speaks of mental influences and the process of thought, and is drawn from Herbert West: Reanimator by H. P. Lovecraft:

just outside the gate. A fainter trail led away toward the woods, but it soon gave out. The next night devils danced on the roofs of Arkham, and unnatural madness howled in the wind. Through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. Eight houses were entered by a nameless thing which strewed red death in its wake -- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. A few persons had half seen it in the dark, and said it was white and like a malformed


Herbert West: Reanimator
The second excerpt represents the element of Fire. It speaks of emotional influences and base passions, and is drawn from Charmides by Plato:

the same, as I maintain, and as the letters imply (Greek), and yet they may be easily misunderstood; and succeeding sages who added 'Never too much,' or, 'Give a pledge, and evil is nigh at hand,' would appear to have so misunderstood them; for they imagined that 'Know thyself!' was a piece of advice which the god gave, and not his salutation of the worshippers at their first coming in; and they dedicated their own inscription under the idea that they too would give equally useful pieces of advice. Shall I tell you, Socrates, why I say all this? My object is to leave the previous 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.

The third excerpt represents the element of Water. It speaks of pure spiritual influences and feelings of love, and is drawn from Theaetetus by Plato:

but do not produce them, except in so far as they are objects of sense themselves.

Physiology speaks to us of the wonderful apparatus of nerves, muscles, tissues, by which the senses are enabled to fulfil their functions. It traces the connexion, though imperfectly, of the bodily organs with the operations of the mind. Of these latter, it seems rather to know the conditions than the causes. It can prove to us that without the brain we cannot think, and that without the eye we cannot see: and yet there is far more in thinking and seeing than is given by the brain and the eye. It observes the 'concomitant variations' of body and mind. Psychology, on the other hand, treats of the same subject regarded from another point of view.

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 Philebus by Plato:

religion and right.

We may further remark that our moral ideas, as the world grows older, perhaps as we grow older ourselves, unless they have been undermined in us by false philosophy or the practice of mental analysis, or infected by the corruption of society or by some moral disorder in the individual, are constantly assuming a more natural and necessary character. The habit of the mind, the opinion of the world, familiarizes them to us; and they take more and more the form of immediate intuition. The moral sense comes last and not first in the order of their development, and is the instinct which we have inherited or acquired, not the nobler effort of reflection which created them and which keeps them alive. We do not stop to reason about