Going on a little further from there, he saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.

In these days, he went out to the mountain to pray, and he continued all night in prayer to God. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot; Judas the son of James; and Judas Iscariot, who also became a traitor.

They immediately left their nets and followed him. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. They immediately left the boat and their father, and followed him.

The Twelve Apostles

Lives of Eminent Philosophers, Book 6: The Cynics

Being asked what was the height of human bliss, he replied, "To die happy." When a friend complained to him that he had lost his notes, "You should have inscribed them," said he, "on your mind instead of on paper." As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, "I am horribly afraid I have done something wrong." When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you.

He would praise those who were about to marry and refrained, those who intending to go a voyage never set sail, those who thinking to engage in politics do no such thing, those also who purposing to rear a family do not do so, and those who make ready to live with potentates, yet never come near them after all. He used to say, moreover, that we ought to stretch out our hands to our friends with the fingers open and not closed. Menippus in his Sale of Diogenes tells how, when he was captured and put up for sale, he was asked what he could do. He replied, "Govern men." And he told the crier to give notice in case anybody wanted to purchase a master for himself. Having been forbidden to sit down, "It makes no difference," said he, "for in whatever position fishes lie, they still find purchasers."

He was great at pouring scorn on his contemporaries. The school of Euclides he called bilious, and Plato's lectures waste of time, the performances at the Dionysia great peep-shows for fools, and the demagogues the mob's lacqueys. He used also to say that when he saw physicians, philosophers and pilots at their work, he deemed man the most intelligent of all animals; but when again he saw interpreters of dreams and diviners and those who attended to them, or those who were puffed up with conceit of wealth, he thought no animal more silly. He would continually say that for the conduct of life we need right reason or a halter.

Discourses 3.22: On the Calling of a Cynic

But that is not your way. If someone flogs you, go stand in the midst and shout, "O Caesar, what do I have to suffer under your peaceful rule? let us go before the Proconsul." But what to a Cynic is Caesar, or a Proconsul, or anyone other than He who has sent him into the world, and whom he serves, that is, Zeus? Does he call upon anyone but Zeus? And is he not persuaded that whatever of these hardships he suffers, it is Zeus that is exercising him? Nay, but Heracles, when he was being exercised by Eurystheus, did not count himself wretched, but used to fulfil without hesitation everything that was enjoined upon him: and yet is this fellow, when he is being trained and exercised by Zeus, prepared to cry out and complain? Is he a man worthy to carry the staff of Diogenes? Hear his words to the passers-by as he lies ill of a fever: "Vile wretches," he said, "are you not going to stop? Nay, you are going to take that long, long journey to Olympia, to see the struggle of worthless athletes; but do you not care to see a struggle between fever and a man?" No doubt a man of that sort would have blamed God, who had sent him into the world, for mistreating him! Nay, he took pride in his distress, and demanded that those who passed by should gaze upon him. Why, what will he blame God for? Because he is living a decent life? What charge does he bring against Him? The charge that He is exhibiting his virtue in a more brilliant style?

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

Furthermore, the Cynic ought to possess great natural charm and readiness of wit—otherwise he becomes mere snivel, and nothing else—so as to be able to meet readily and aptly whatever befalls; as Diogenes answered the man who said: "Are you the Diogenes who does not believe in the existence of the gods?" by saying, "And how can that be? You I regard as hated by the gods!" Or again, when Alexander stood over him as he was sleeping and said, Sleeping the whole night through beseems not the giver of counsel, he replied, still half asleep, Who hath charge of the folk, and for many a thing must be watchful. But above all, the Cynic's governing principle should be purer than the sun; if not, he must needs be a gambler and a man of no principle, because he will be censuring the rest of mankind, while he himself is involved in some vice. For see what this means. To the kings and tyrants of this world their bodyguards and their arms used to afford the privilege of censuring certain persons, and the power also to punish those who do wrong, no matter how guilty they themselves were; whereas to the Cynic it is his conscience which affords him this power, and not his arms and his bodyguards.

The Dhammapada

As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back. As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter). It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.

A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.

The Bhagavad Gita

He whose mind is free from anxiety amid pains, indifferent amid pleasures, loosed from passion, fear and anger, is called a sage of stable mind. He who on every side is without attachments, whatever hap of fair and foul, who neither likes nor dislikes, of such a one the understanding is well poised. When, again, as a tortoise draws in on all sides its limbs, he withdraws his senses from the objects of sense, then is his understanding well poised.

When thy mind, bewildered by the Scriptures, shall stand immovable, fixed in contemplation, then shalt thou attain unto yoga. Arjuna said: What the mark, of him who is stable of mind, steadfast in contemplation, O Keshava? How doth the stable-minded talk, how doth he sit, how walk? The Blessed Lord said: When a man abandoneth, O Pârtha, all the desires of the heart, and is satisfied in the Self by the Self, then is he called stable in mind.

The man who is full of faith obtaineth wisdom, and he also who hath mastery over his senses; and, having obtained wisdom, he goeth swiftly to the supreme Peace. But the ignorant, faithless, doubting self goeth to destruction; nor this world, nor that beyond, nor happiness, is there for the doubting self. He who hath renounced actions by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the Self, actions do not bind him, O Dhananjaya.

Shinto Oracles

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

I am the protector of Japan against foreign violence and break the spear-points of Heavenly demons and Earthly demons. All enjoy my divine power. I derive strength from the multiplication of devout men in the land. Then do the forces of demons melt away like snow in the sun. When devout men are few, my powers dwindle, my heart is distressed and the demon powers gain vigour while the divine power is weakened

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

The Tao Te Ching

He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will. He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity.

The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.' Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'

1. Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

The Analects of Confucius

The Master said of Tsze-ch'an that he had four of the characteristics of a superior man:-- in his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.' The Master said, 'Yen P'ing knew well how to maintain friendly intercourse. The acquaintance might be long, but he showed the same respect as at first.'

Tsze-chang asked what constituted intelligence. The Master said, 'He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing.'

Chi K'ang asked about Chung-yu, whether he was fit to be employed as an officer of government. The Master said, 'Yu is a man of decision; what difficulty would he find in being an officer of government?' K'ang asked, 'Is Ts'ze fit to be employed as an officer of government?' and was answered, 'Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?' And to the same question about Ch'iu the Master gave the same reply, saying, 'Ch'iu is a man of various ability.'

The Meaning of the Glorious Koran

And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous. And Ishmael and Elisha and Jonah and Lot. Each one (of them) did We prefer above (Our) creatures, With some of their forefathers and their offspring and their brethren; and We chose them and guided them unto a straight path. Such is the guidance of Allah wherewith He guideth whom He will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain.

Then we heard his prayer and saved him from the anguish. Thus we save believers. And Zachariah, when he cried unto his Lord: My Lord! Leave me not childless, though Thou art the Best of inheritors. Then We heard his prayer, and bestowed upon him John, and adjusted his wife (to bear a child) for him. Lo! they used to vie one with the other in good deeds, and they cried unto Us in longing and in fear, and were submissive unto Us.

(And it was said unto his son): O John! Hold fast the Scripture. And we gave him wisdom when a child, And compassion from Our presence, and purity; and he was devout, And dutiful toward his parents. And he was not arrogant, rebellious. Peace on him the day he was born, and the day he dieth and the day he shall be raised alive!

The Japji

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

Make continence thy furnace, resignation thy goldsmith, Understanding thine anvil, divine knowledge thy tools, The fear of God thy bellows, austerities thy fire, Divine love thy crucible, and melt God's name therein. In such a true mint the Word shall be coined. This is the practice of those on whom God looketh with an eye of favour. Nanak, the Kind One by a glance maketh them happy.

The air is the guru, water our father, and the great earth our mother; Day and night are our two nurses, male and female, who set the whole world a-playing. Merits and demerits shall be read out in the presence of the Judge. According to men's acts, some shall be near, and others distant from God. They who have pondered on the Name and departed after the completion of their toil, Shall have their countenances made bright, O Nanak; how many shall be emancipated in company with them!

World English Bible

James Zebedee

James Zebedee was a well-balanced thinker and planner. Along with Andrew, he was one of the more level-headed of the apostolic group. He was a vigorous individual but was never in a hurry. He was an excellent balance wheel for Peter.

139:3.7

Closest passages