The disciples looked at one another, perplexed about whom he spoke. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus’ chest. Simon Peter therefore beckoned to him, and said to him, “Tell us who it is of whom he speaks.”

They remembered his words, returned from the tomb, and told all these things to the eleven and to all the rest. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. These words seemed to them to be nonsense, and they didn’t believe them. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.

After these things he was revealed in another form to two of them as they walked, on their way into the country. They went away and told it to the rest. They didn’t believe them, either.

Going Through Samaria

Lives of Eminent Philosophers, Book 6: The Cynics

One version is that his father entrusted him with the money and that he debased it, in consequence of which the father was imprisoned and died, while the son fled, came to Delphi, and inquired, not whether he should falsify the coinage, but what he should do to gain the greatest reputation; and that then it was that he received the oracle. On reaching Athens he fell in with Antisthenes. Being repulsed by him, because he never welcomed pupils, by sheer persistence Diogenes wore him out. Once when he stretched out his staff against him, the pupil offered his head with the words, "Strike, for you will find no wood hard enough to keep me away from you, so long as I think you've something to say." From that time forward he was his pupil, and, exile as he was, set out upon a simple life.

He did not lean upon a staff until he grew infirm; but afterwards he would carry it everywhere, not indeed in the city, but when walking along the road with it and with his wallet; so say Olympiodorus, once a magistrate at Athens, Polyeuctus the orator, and Lysanias the son of Aeschrio. He had written to some one to try and procure a cottage for him. When this man was a long time about it, he took for his abode the tub in the Metron, as he himself explains in his letters. And in summer he used to roll in it over hot sand, while in winter he used to embrace statues covered with snow, using every means of inuring himself to hardship.

The boys used to get by heart many passages from poets, historians, and the writings of Diogenes himself; and he would practise them in every short cut to a good memory. In the house too he taught them to wait upon themselves, and to be content with plain fare and water to drink. He used to make them crop their hair close and to wear it unadorned, and to go lightly clad, barefoot, silent, and not looking about them in the streets. He would also take them out hunting. They on their part had a great regard for Diogenes and made requests of their parents for him. The same Eubulus relates that he grew old in the house of Xeniades, and when he died was buried by his sons.

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?

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

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

He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world. Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.

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.

This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.' There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.

The Bhagavad Gita

Thus by Me this most secret teaching hath been told O sinless one. This known, he hath become illuminated and hath finished his work, O Bhârata.

Never is this to be spoken by thee to anyone who is without asceticism, nor without devotion, nor to one who desireth not to listen, nor yet to him who speaketh evil of Me. He who shall declare this supreme secret among My devotees, having shown the highest devotion for Me, without doubt he shall come to Me. Nor is there any among men who performeth dearer service to Me than he, nor any other shall be more beloved by Me on earth than he.

In detail tell me again of Thy yoga and glory, O Janardana; for me there is never satiety in hearing thy life-giving words. The Blessed Lord said: Blessed be thou! I will declare to thee My divine glory by its chief characteristics, O best of the Kurus; there is no end to details of Me. I, O Gudakesha, am the Self, seated in the heart of all beings; I am the beginning, the middle, and also the end of all beings.

Shinto Oracles

Leave the things of this world and come to me daily and monthly with pure bodies and pure hearts. You will then enjoy paradise in this world and have all your desires accomplished.

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

In the last days the world will be disturbed and all men troubled. The sovereign house will show respect for the military house, and local governors will make friends with wearisome fellows (Buddhist monks). Buddhist priests will take to them, wives, eat flesh, and propagate base doctrines. The land of Ashihara of the fair rice-ears is the rightful property of my descendants.

The Tao Te Ching

He who knows (the Tao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it. He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.' (Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness:--he is the noblest man under heaven.

Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows. Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.

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.'

The Analects of Confucius

The disciple Zan returning from the court, the Master said to him, 'How are you so late?' He replied, 'We had government business.' The Master said, 'It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it.'

The Master said, 'From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.' The Master said, 'I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.'

The Master said, 'He who speaks without modesty will find it difficult to make his words good.' Chan Ch'ang murdered the Duke Chien of Ch'i. Confucius bathed, went to court, and informed the duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that you will undertake to punish him.' The duke said, 'Inform the chiefs of the three families of it.' Confucius retired, and said, 'Following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says, "Inform the chiefs of the three families of it."' He went to the chiefs, and informed them, but they would not act. Confucius then said, 'Following in the rear of the great officers, I did not dare not to represent such a matter.'

The Meaning of the Glorious Koran

Till he was (distant) two bows' length or even nearer, And He revealed unto His slave that which He revealed. The heart lied not (in seeing) what it saw. Will ye then dispute with him concerning what he seeth? And verily he saw him yet another time By the lote-tree of the utmost boundary, Nigh unto which is the Garden of Abode.

(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!

Thus we detail the revelations, that haply they may return. Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray. And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought.

The Japji

By hearing the Name, the depth of the sea of virtue is sounded. 2 By hearing the Name men become Shaikhs, Pirs, and Emperors. By hearing the Name a blind man findeth his way By hearing the Name the unfathomable becometh fathom able. Nanak, the saints are ever happy. By hearing the Name sorrow and sin are no more. The condition of him who obeyeth God cannot be described. Whoever trieth to describe it, shall afterward repent. There is no paper, or pen, or writer To describe the condition of him who obeyeth God. So pure is His name Whoever obeyeth God knoweth the pleasure of it in his own heart. 3

There are hundreds of thousands of nether and upper regions. Men have grown weary at last of searching for God's limits; the Veds say one thing, that God has no limit. The thousands of Purans and Muhammadan books tell that in reality there is but one principle. If God can be described by writing, then describe Him; but such description is impossible. Nanak, call Him great; only He Himself knoweth how great He is.

By hearing the name of God men become Sidhs, Pirs, Surs, 1 and Naths; By hearing the Name man under standeth the real nature of the earth, its supporting bull, 2 and Heaven; By hearing the Name man obtaineth a knowledge of the continents, the worlds, and the nether regions. By hearing the Name death doth not affect one. 3 Nanak, the saints are ever happy. By hearing the Name sorrow and sin are no more.

World English Bible

The Woman of Sychar

Nalda told this entire story to the Apostle John the next day, but he never revealed it fully to the other apostles, and Jesus did not speak of it in detail to the twelve.

143:5.12

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