Zebulun was a people that jeopardized their lives to the death; Naphtali also, on the high places of the field.

“The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles,

Jesus departed from there and came near to the sea of Galilee; and he went up on the mountain and sat there. Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He healed them, so that the multitude wondered when they saw the mute speaking, the injured healed, the lame walking, and the blind seeing—and they glorified the God of Israel.

First Preaching Tour of Galilee

Lives of Eminent Philosophers, Book 6: The Cynics

Menippus, also a Cynic, was by descent a Phoenician – a slave, as Achacus in his treatise on Ethics says. Diocles further informs us that his master was a citizen of Pontus and was named Baton. But as avarice made him very resolute in begging, he succeeded in becoming a Theban. There is no seriousness in him; but his books overflow with laughter, much the same as those of his contemporary Meleager. Hermippus says that he lent out money by the day and got a nickname from doing so. For he used to make loans on bottomry and take security, thus accumulating a large fortune.

The word "disabled" (ἀναπήρους), Diogenes held, ought to be applied not to the deaf or blind, but to those who have no wallet (πήρα). One day he made his way with head half shaven into a party of young revellers, as Metrocles relates in his Anecdotes, and was roughly handled by them. Afterwards he entered on a tablet the names of those who had struck him and went about with the tablet hung round his neck, till he had covered them with ridicule and brought universal blame and discredit upon them. He described himself as a hound of the sort which all men praise, but no one, he added, of his admirers dared go out hunting along with him. When some one boasted that at the Pythian games he had vanquished men, Diogenes replied, "Nay, I defeat men, you defeat slaves."

Diocles, however, says that it was by Menedemus of Eretria that he was thus dragged. For he being handsome and being thought to be intimate with Asclepiades the Phliasian, Crates slapped him on the side with a brutal taunt; whereupon Menedemus, full of indignation, dragged him along, and he declaimed as above. Zeno of Citium in his Anecdotes relates that in a fit of heedlessness he sewed a sheepskin to his cloak. He was ugly to look at, and when performing his gymnastic exercises used to be laughed at. He was accustomed to say, raising his hands, "Take heart, Crates, for it is for the good of your eyes and of the rest of your body.

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?

and the Cynic will think him worthy to receive him into his house? So if that is what you think and have in mind, you had much better look around for some nice dunghill, on which to have your fever, one that will give you shelter from the north wind, so that you won't get chilled. But you give me the impression of wanting to go into somebody's house for a while and to get filled up. Why, then, are you even laying your hand to so great an enterprise? But, said the young man, will marriage and children be undertaken by the Cynic as a matter of prime importance?—If, replied Epictetus, you grant me a city of wise men, it might very well be that no one will lightly adopt the Cynic's profession. For in whose interest would he take on this style of life? If, nevertheless, we assume that he does so act, there will be nothing to prevent him from both marrying and having children; for his wife will be another person like himself, and so will his father-in-law, and his children will be brought up in the same fashion. But in such an order of things as the present, which is like that of a battle-field, it is a question, perhaps, if the Cynic ought not to be free from distraction, wholly devoted to the service of God, free to go about among men, not tied down by the private duties of men, nor involved in relationships which he cannot violate and still maintain his role as a good and excellent man, whereas, on the other hand, if he observes them, he will destroy the messenger, the scout, the herald of the gods, that he is.

Come, what says Diogenes about poverty, death, hardship? How did he habitually compare his happiness with that of the Great King? Or rather, he thought there was no comparison between them. For where there are disturbances, and griefs, and fears, and ineffectual desires, and unsuccessful avoidances, and envies, and jealousies—where is there in the midst of all this a place for happiness to enter? But wherever worthless judgements are held, there all these passions must necessarily exist. And when the young man asked whether he, as a Cynic, should consent, if, when he had fallen ill, a friend asked him to come to his house, so as to receive proper nursing, Epictetus replied: But where will you find me a Cynic's friend? For such a person must be another Cynic, in order to be worthy of being counted his friend. He must share with him his sceptre and kingdom, and be a worthy ministrant, if he is going to be deemed worthy of friendship, as Diogenes became the friend of Antisthenes, and Crates of Diogenes. Or do you think that if a man as he comes up greets the Cynic, he is the Cynic's friend,

The Dhammapada

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.

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.

The Bhagavad Gita

Demoniacal men know neither right energy nor right abstinence; nor purity, nor even propriety, nor truth is in them. "The universe is without truth, without basis," they say, "without a God; brought about by mutual union, and caused by lust and nothing else." Holding this view, these ruined selves of small understanding, of fierce deeds, come forth as enemies for the destruction of the world.

Arjuna said: Those that sacrifice full of faith, but casting aside the ordinances of the Scriptures, what is verily their condition, O Krishna? Is it one of Purity, Passion, or Darkness? The Blessed Lord said: Threefold is by nature the inborn faith of the embodied—pure, passionate, and dark. Hear thou of these. The faith of each is shaped to his own nature, O Bhârata. The man consists of his faith; that which his faith is, he is even that.

Who abide ever in this teaching of Mine full of faith and free from caviling, they too are released from actions. Who carp at My teaching and act not thereon, senseless, deluded in all knowledge, know thou these mindless ones as fated to be destroyed. Even the man of knowledge behaves in conformity with his own nature; beings follow nature; what shall restraint avail?

Shinto Oracles

Even though men prepare for us a pure abode and offer there the rare things of the land, though they hang up offerings of the seven precious things, and with anxious hearts pray to us for hundreds of days, yet will we refuse to enter the house of the depraved and miserly. But we will surely visit the dwellings even of those in deep mourning without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai. Hear all men! If you desire to obtain help from the Gods, put away pride. Even a hair of pride shuts you off from the Gods as it were by a great cloud. Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those who practise tedious ceremonies.

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.

Of old the people of my country knew not my name. Therefore I was born into the visible world and endured a base existence. In highest Heaven I am the Deity of the Sun, in the mid-sky I show my doings. I hide in the great Earth and produce all things: in the midst of the Ocean I am the eight Dragon-kings, and my power pervades the four seas. If the poorest of mankind come here once for worship, show me their faces and declare their wishes, within seven days, fourteen days, twenty-one days, or it may be three years or seven years, according to the person and the importance of his prayer, I will surely grant their heart's desire. But the wicked of heart must not apply to me. Those who do not abandon mercy will not be abandoned by me

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.

When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

The sage has no invariable mind of his own; he makes the mind of the people his mind. To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere. The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.

The Analects of Confucius

Tsze-lu got Tsze-kao appointed governor of Pi. The Master said, 'You are injuring a man's son.' Tsze-lu said, 'There are (there) common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned?' The Master said, 'It is on this account that I hate your glib-tongued people.'

Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, 'Have you seen my master, sir!' The old man replied, 'Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain:-- who is your master?' With this, he planted his staff in the ground, and proceeded to weed. Tsze-lu joined his hands across his breast, and stood before him. The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons. Next day, Tsze-lu went on his way, and reported his adventure. The Master said, 'He is a recluse,' and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone. Tsze-lu then said to the family, 'Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that.'

The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the subject?' They replied, 'Tsze-hsia says:-- "Associate with those who can advantage you. Put away from you those who cannot do so."' Tsze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?-- who is there among men whom I will not bear with? Am I devoid of talents and virtue?-- men will put me away from them. What have we to do with the putting away of others?'

The Meaning of the Glorious Koran

Lo! those who believe, and those who are Jews, and Sabaeans, and Christians - Whosoever believeth in Allah and the Last Day and doeth right - there shall no fear come upon them neither shall they grieve. We made a covenant of old with the Children of Israel and We sent unto them messengers. As often as a messenger came unto them with that which their souls desired not (they became rebellious). Some (of them) they denied and some they slew.

Is it not a token for them that the doctors of the Children of Israel know it? And if We had revealed it unto one of any other nation than the Arabs, And he had read it unto them, they would not have believed in it. Thus do We make it traverse the hearts of the guilty. They will not believe in it till they behold the painful doom,

Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low. And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they!

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.

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

Numberless are the fools appallingly blind; Numberless are the thieves and devourers of others' property; Numberless those who establish their sovereignty by force; Numberless the cut-throats and murderers; Numberless the sinners who pride themselves on committing sin; Numberless the liars who roam about lying; Numberless the filthy who enjoy filthy gain; Numberless the slanderers who carry loads of calumny on their heads; Nanak thus describeth the degraded. So lowly am I, I cannot even once be a sacrifice unto Thee. Whatever pleaseth Thee is good. Formless One, Thou art ever secure.

World English Bible

The Stop at Ramah

In Zebulun the people were of a mixed race, hardly Jew or gentile, and few of them really believed in Jesus, notwithstanding they had heard of the healing of the sick at Capernaum.

146:3.11

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