The king was grieved, but for the sake of his oaths and of those who sat at the table with him, he commanded it to be given, and he sent and beheaded John in the prison. His head was brought on a platter and given to the young lady; and she brought it to her mother. His disciples came, took the body, and buried it. Then they went and told Jesus. Now when Jesus heard this, he withdrew from there in a boat to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.

After these things, Jesus came with his disciples into the land of Judea. He stayed there with them and baptized. John also was baptizing in Enon near Salim, because there was much water there. They came and were baptized; for John was not yet thrown into prison. Therefore a dispute arose on the part of John’s disciples with some Jews about purification. They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him.”

Then with many other exhortations he preached good news to the people, but Herod the tetrarch, being reproved by him for Herodias, his brother’s wife, and for all the evil things which Herod had done, added this also to them all, that he shut up John in prison.

At Gilboa and in the Decapolis

Lives of Eminent Philosophers, Book 6: The Cynics

Alexander having on one occasion sent a letter to Antipater at Athens by a certain Athlios, Diogenes, who was present, said: Graceless son of graceless sire to graceless wight by graceless squire. Perdiccas having threatened to put him to death unless he came to him, "That's nothing wonderful," quoth he, "for a beetle or a tarantula would do the same." Instead of that he would have expected the threat to be that Perdiccas would be quite happy to do without his company. He would often insist loudly that the gods had given to men the means of living easily, but this had been put out of sight, because we require honeyed cakes, unguents and the like. Hence to a man whose shoes were being put on by his servant, he said, "You have not attained to full felicity, unless he wipes your nose as well; and that will come, when you have lost the use of your hands."

He dedicated to Asclepius a bruiser who, whenever people fell on their faces, used to run up to them and bruise them. All the curses of tragedy, he used to say, had lighted upon him. At all events he was A homeless exile, to his country dead. A wanderer who begs his daily bread. But he claimed that to fortune he could oppose courage, to convention nature, to passion reason. When he was sunning himself in the Craneum, Alexander came and stood over him and said, "Ask of me any boon you like." To which he replied, "Stand out of my light." Some one had been reading aloud for a very long time, and when he was near the end of the roll pointed to a space with no writing on it. "Cheer up, my men," cried Diogenes; "there's land in sight."

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.

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?"

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?

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.

The Dhammapada

He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream). Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.

A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.

Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).

The Bhagavad Gita

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.

Sanjaya said: To him thus with pity overcome, with smarting brimming eyes, despondent, Madhusûdana spake these words: The Blessed Lord said: Whence hath this dejection befallen thee in this perilous strait, ignoble, heaven-closing, infamous, O Arjuna? Yield not to impotence, O Partha! it doth not befit thee. Shake off this paltry faint-heartedness! Stand up, Parantapa! Arjuna said: How, O Madhusûdana, shall I attack Bhîshma and Drona with arrows in battle, they who are worthy of reverence, O slayer of foes?

Be not bewildered, be thou not afraid, Because thou hast beheld this awful Form; Cast fear away, and let thy heart rejoice; Behold again Mine own familiar shape. Sanjaya said: Vâsudeva, having thus spoken to Arjuna, again manifested His own Form, and consoled the terrified one, the Mahâtman again assuming a gentle form. Arjuna said: Beholding again Thy gentle human Form, O Janârdana, I am now collected, and am restored to my own nature.

Shinto Oracles

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.

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.

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

The Tao Te Ching

Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man! Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail. Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).

Gravity is the root of lightness; stillness, the ruler of movement. Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he do act lightly, he has lost his root (of gravity); if he proceed to active movement, he will lose his throne.

He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return. Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years. A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery. When things have attained their strong maturity they become old. This may be said to be not in accordance with the Tao: and what is not in accordance with it soon comes to an end.

The Analects of Confucius

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.'

When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to move forward with difficulty. He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted. He hastened forward, with his arms like the wings of a bird. When the guest had retired, he would report to the prince, 'The visitor is not turning round any more.'

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 Meaning of the Glorious Koran

(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!

And tell them of Abraham's guests, (How) when they came in unto him, and said: Peace. He said: Lo! we are afraid of you. They said: Be not afraid! Lo! we bring thee good tidings of a boy possessing wisdom. He said: Bring ye me good tidings (of a son) when old age hath overtaken me? Of what then can ye bring good tidings?

(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah). He will speak unto mankind in his cradle and in his manhood, and he is of the righteous.

The Japji

By obeying Him wisdom and understanding enter the mind; By obeying Him man knoweth all worlds; By obeying Him man suffereth not punishment; By obeying Him man shall not depart with Jam 4 So pure is God's name Whoever obeyeth God knoweth the pleasure of it in his own heart. 1 Or by hearing the Name man easily meditateth upon God. 2 Also translated man acquireth the best virtues. 3 Literally he knows it in his own mind, that is, he obtains a pleasure which is incommunicable. 4 The god of death, previously called Dharmraj. This verse means that man shall not die again, but be absorbed in God.

By hearing the Name truth, contentment, and divine knowledge are obtained. Hearing the Name is equal to bathing at the sixty-eight places of pilgrimage. By hearing the Name and reading it man obtaineth honour. 5 1 Surs are spiritual heroes. 2 The bull which the Hindus believe supports the earth. This is not believed in by the Sikhs. See below, pauri xvi. 3 Man shall not die again, but obtain deliverance. 4 Also translated By hearing the Name one is praised by high and low. 5 Also translated On hearing the Name man obtaineth honour by the knowledge acquired. By hearing the Name the mind is composed and fixed on God. 1 Nanak, the saints are ever happy. By hearing the Name sorrow and sin are no more.

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

World English Bible

In Camp Near Pella

After the messengers had conversed with Abner, they departed for Machaerus to tell all this to John. He was greatly comforted, and his faith was strengthened by the words of Jesus and the message of Abner.

144:8.6

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