Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. Amazement took hold on all, and they glorified God. They were filled with fear, saying, “We have seen strange things today.”

When they heard it, they marveled, and left him and went away.

When he had said these words, the Jews departed, having a great dispute among themselves.

The Return from Rome

Lives of Eminent Philosophers, Book 6: The Cynics

When he was dining in a temple, and in the course of the meal loaves not free from dirt were put on the table, he took them up and threw them away, declaring that nothing unclean ought to enter a temple. To the man who said to him, "You don't know anything, although you are a philosopher," he replied, "Even if I am but a pretender to wisdom, that in itself is philosophy." When some one brought a child to him and declared him to be highly gifted and of excellent character, "What need then," said he, "has he of me?" Those who say admirable things, but fail to do them, he compared to a harp; for the harp, like them, he said, has neither hearing nor perception. He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life."

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." He also threw away his bowl when in like manner he saw a child who had broken his plate taking up his lentils with the hollow part of a morsel of bread. He used also to reason thus: "All things belong to the gods. The wise are friends of the gods, and friends hold things in common. Therefore all things belong to the wise." One day he saw a woman kneeling before the gods in an ungraceful attitude, and wishing to free her of superstition, according to Zolus of Perga, he came forward and said, "Are you not afraid, my good woman, that a god may be standing behind you? – for all things are full of his presence – and you may be put to shame?"

One day seeing a runaway slave sitting on the brink of a well, he said, "Take care, my lad, you don't fall in." Seeing a boy taking clothes at the baths, he asked, "Is it for a little unguent (ἀλειμμάτιον) or is it for a new cloak (ἄλλ' ἱμάτιον)?" Seeing some women hanged from an olive-tree, he said, "Would that every tree bore similar fruit." On seeing a footpad he accosted him thus: What mak'st thou here, my gallant? Com'st thou perchance for plunder of the dead? Being asked whether he had any maid or boy to wait on him, he said "No." "If you should die, then, who will carry you out to burial?" "Whoever wants the house," he replied.

Discourses 3.22: On the Calling of a Cynic

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

and he must first do his scouting accurately, and on returning must tell the truth, not driven by fear to designate as enemies those who are not such, nor in any other fashion be distraught or confused by his external impressions. He must, accordingly, be able, if it so chance, to lift up his voice, and, mounting the tragic stage, to speak like Socrates: "Alas! men, where are you rushing? What are you doing, O wretched people? Like blind men you go tottering all around. You have left the true path and are going off upon another; you are looking for serenity and happiness in the wrong place, where it does not exist, and you do not believe when another points them out to you. Why do you look for it outside? It does not reside in the body. If you doubt that, look at Myron, or Ophellius. It is not in possessions. If you doubt that, look at Croesus, look at the rich nowadays, the amount of lamentation with which their life is filled. It is not in office. Why, if it were, then those who have been consul two or three times ought to be happy men, but they are not. Whom are we going to believe about this question? You who look upon their estate from the outside and are dazzled by the external appearance, or the men themselves? What do they say? Listen to them when they lament, when they groan, when they think that their condition is more wretched and dangerous because of these very consulships, and their own reputation, and their prominence.

Can it be that we do not perceive the greatness of Diogenes, and have no adequate conception of his character, but have in mind the present-day representatives of the profession, these "dogs of the table, guards of the gate," who follow the masters not at all, except it be in breaking wind in public, forsooth, but in nothing else? Otherwise such points as these you have been raising would never have disturbed us, we should never have wondered why a Cynic will never marry or have children. Man, the Cynic has made all mankind his children; the men among them he has as sons, the women as daughters; in that spirit he approaches them all and cares for them all. Or do you fancy that it is in the spirit of idle impertinence he reviles those he meets? It is as a father he does it, as a brother, and as a servant of Zeus, who is Father of us all. If you will, ask me also if he is to be active in politics. you ninny, are you looking for any nobler politics than that in which he is engaged? Or would you have someone in Athens step forward and discourse about incomes and revenues, when he is the person who ought to talk with all men, Athenians, Corinthians, and Romans alike, not about revenues, or income, or peace, or war, but about happiness and unhappiness, about success and failure, about slavery and freedom?

The Dhammapada

The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.

The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

The Bhagavad Gita

And he who shall study this sacred dialogue of ours, by him I shall be worshipped with the sacrifice of wisdom. Such is My mind. The man also who, full of faith, merely heareth it unreviling, even he, freed from evil, obtaineth the radiant worlds of the righteous. Hath this been heard, O son of Prithâ, with one-pointed mind? Has thy delusion, caused by unwisdom, been destroyed, O Dhananjaya?

Then he, Dhananjaya, overwhelmed with astonishment, his hair upstanding, bowed down his head to the Shining One, and with joined palms spake. Arjuna said: Within Thy Form, O God, the Gods I see, All grades of beings with distinctive marks; Brahma, the Lord, upon His lotus-throne, The Rishis all, and Serpents, the Divine. With mouths, eyes, arms, breasts multitudinous, I see Thee everywhere, unbounded Form. Beginning, middle, end, nor source of Thee, Infinite Lord, infinite Form, I find;

Arjuna said: Destroyed is my delusion. I have gained knowledge through Thy grace, O Immutable one. I am firm, my doubts have fled away. I will do according to Thy word. Sanjaya said: I heard this marvellous dialogue of Vâsudeva, and of the great-souled Partha, causing my hair to stand on end. By the favour of Vyâsa I listened to this secret and supreme yoga from the Lord of Yoga, Krishna Himself, speaking before mine eyes.

Shinto Oracles

All men's love of children and love of self are heinous crimes. Nothing is more admirable than to sever, were it only for a time, all earthly relations If men will have upright hearts they must be neither foolish nor clever; they must indulge neither in grief nor in hate, but be as the flowers which unfold under the genial warmth of a vernal sun If there be any who, having studied the books of China or practised the teachings of India, despise the instructions of the Gods of our own Japan, I will go to their houses and either slay their infant children or visit them with, sore disease, or turn away from them their followers, or by the God of Fire destroy their dwellings. This is not because I hate the doctrines of China or India, but because it is rejecting the root for the branches

When the sky is clear, and the wind hums in the fir-trees, 'tis the heart of a God who thus reveals himself

Ye men of mine. Shun desire. If you shun desire you will ascend to a level with the Gods. Every little yielding to anxiety is a step away from the natural heart of man. If one leaves the natural heart of man, he becomes a beast. That men should be made so, is to me intolerable pain and unending sorrow

The Tao Te Ching

My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them. There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me. They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.

1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao. Therefore the sentence-makers have thus expressed themselves:-- 'The Tao, when brightest seen, seems light to lack; Who progress in it makes, seems drawing back; Its even way is like a rugged track. Its highest virtue from the vale doth rise; Its greatest beauty seems to offend the eyes; And he has most whose lot the least supplies. Its firmest virtue seems but poor and low; Its solid truth seems change to undergo; Its largest square doth yet no corner show A vessel great, it is the slowest made; Loud is its sound, but never word it said; A semblance great, the shadow of a shade.' The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.

The Analects of Confucius

Yen Yuan, in admiration of the Master's doctrines, sighed and said, 'I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind. 'The Master, by orderly method, skilfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety. 'When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so.'

The Master said, 'Some men of worth retire from the world. Some retire from particular states. Some retire because of disrespectful looks. Some retire because of contradictory language.' The Master said, 'Those who have done this are seven men.' Tsze-lu happening to pass the night in Shih- man, the gatekeeper said to him, 'Whom do you come from?' Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the other, 'who knows the impracticable nature of the times and yet will be doing in them.'

Tsze-kung was in the habit of comparing men together. The Master said, 'Tsze must have reached a high pitch of excellence! Now, I have not leisure for this.' The Master said, 'I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.' The Master said, 'He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily (when they occur);-- is he not a man of superior worth?'

The Meaning of the Glorious Koran

And when I inspired the disciples, (saying): Believe in Me and in My messenger, they said: We believe. Bear witness that we have surrendered (unto Thee) "we are muslims". When the disciples said: O Jesus, son of Mary! Is thy Lord able to send down for us a table spread with food from heaven? He said: Observe your duty to Allah, if ye are true believers.

But Allah took him up unto Himself. Allah was ever Mighty, Wise. There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them - Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way,

He frowned and turned away Because the blind man came unto him. What could inform thee but that he might grow (in grace) Or take heed and so the reminder might avail him? As for him who thinketh himself independent, Unto him thou payest regard. Yet it is not thy concern if he grow not (in grace). But as for him who cometh unto thee with earnest purpose

The Japji

Priceless are Thine attributes, O God, and priceless Thy dealings; Priceless Thy dealers, priceless Thy storehouses; Priceless what cometh from Thee, and priceless what is taken away; Priceless Thy rate and priceless the time for dealing; Priceless Thy justice and priceless Thy court; Priceless Thy weights and priceless Thy measures; Priceless Thy gifts and priceless Thy marks; Priceless Thy mercy and priceless Thine ordinances. How beyond all price Thou art cannot be stated. Ever speaking of Thee men continue to fix their thoughts on Thee. They who read the Veds and Purans speak of Thee; Learned men speak of Thee and deliver discourses on Thee; Brahmas speak of Thee, and Indars speak of Thee; The milkmaids and Krishan speak of Thee Shivs speak of Thee, the Sidhs speak of Thee; All the Budhas Thou hast created speak of Thee; The demons speak of Thee, the gods speak of Thee; Thy demigods, men, munis, and servants speak of Thee; How many speak of Thee or attempt to speak of Thee! How many depart while speaking of Thee! If Thou wert to create as many more as Thou hast created, Even then few of them would be able to speak adequately of Thee. Thou mayest be as great as Thou pleasest. Nanak, only the True One Himself knoweth how great He is. If any one were to speak improperly of God, Write him down as the most ignorant of men.

Praisers praise God, but have not acquired a knowledge of Him, As rivers and streams fall into the sea, but know not its extent. Kings and emperors who possess oceans and mountains of property and wealth, Are not equal to the worm which forgetteth not God in its heart.

True is the Lord, true is His name; it is uttered with endless love. People pray and beg, 'Give us, give us'; the Giver giveth His gifts; Then what can we offer Him whereby His court may be seen? What words shall we utter with our lips, on hearing which He may love us? At the ambrosial hour of morning meditate on the true Name and God's greatness. The Kind One will give us a robe of honour, and by His favour we shall reach the gate of salvation. Nanak, we shall thus know that God is altogether true.

World English Bible

At Athens—Discourse on Science

They were all more than astounded at the words of Jesus, and when the Greek took leave of them, he said: “At last my eyes have beheld a Jew who thinks something besides racial superiority and talks something besides religion.” And they retired for the night.

133:5.11

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