He went up into the mountain and called to himself those whom he wanted, and they went to him. He appointed twelve, that they might be with him, and that he might send them out to preach and to have authority to heal sicknesses and to cast out demons: Simon (to whom he gave the name Peter); James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder); Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him. Then he came into a house.

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.

He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him.

Training Evangelists at Bethsaida

Lives of Eminent Philosophers, Book 6: The Cynics

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.

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.

Onesicritus some report to have been an Aeginetan, but Demetrius of Magnesia says that he was a native of Astypalaea. He too was one of the distinguished pupils of Diogenes. His career seems to have resembled that of Xenophon; for Xenophon joined the expedition of Cyrus, Onesicritus that of Alexander; and the former wrote the Cyropaedia, or Education of Cyrus, while the latter has described how Alexander was educated: the one a laudation of Cyrus, the other of Alexander. And in their diction they are not unlike: except that Onesicritus, as is to be expected in an imitator, falls short of his model. Amongst other pupils of Diogenes were Menander, who was nicknamed Drymus or "Oakwood," a great admirer of Homer; Hegesias of Sinope, nicknamed "Dog-collar"; and Philiscus of Aegina mentioned above.

Discourses 3.22: On the Calling of a Cynic

"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.'"

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.

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?

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.

If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.

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.

The Bhagavad Gita

That time wherein going forth Yogîs return not, and also that wherein going forth they return, that time shall I declare to thee, O prince of the Bhâratas. Fire, light, day-time, the bright fortnight, the six months of the northern path—then, going forth, the men who know the Eternal go to the Eternal. Smoke, night-time, the dark fortnight also, the six months of the southern path—then the Yogî, obtaining the moonlight, returneth.

The Blessed Lord said: With the mind clinging to me, O Pârtha, performing yoga, refuged in Me, how thou shalt without doubt know Me to the uttermost, that hear thou. I will declare to thee this knowledge and wisdom in its completeness, which, having known, there is nothing more here needeth to be known. Among thousands of men scarce one striveth for perfection; of the successful strivers scarce one knoweth Me in essence.

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.

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.

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

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

The Tao Te Ching

Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

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).

The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

The Analects of Confucius

When the Master was eating by the side of a mourner, he never ate to the full. He did not sing on the same day in which he had been weeping. The Master said to Yen Yuan, 'When called to office, to undertake its duties; when not so called, to lie retired;-- it is only I and you who have attained to this.' Tsze-lu said, 'If you had the conduct of the armies of a great State, whom would you have to act with you?' The Master said, 'I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution.'

The Master being very ill, Tsze-lu wished the disciples to act as ministers to him. During a remission of his illness, he said, 'Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? 'Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?'

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

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.

O my two fellow-prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. Thus is the case judged concerning which ye did inquire. And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years.

He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me. I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest. So, when he had withdrawn from them and that which they were worshipping beside Allah, We gave him Isaac and Jacob. Each of them We made a prophet.

The Japji

One Maya in union with God gave birth to three acceptable children. One of them is the creator, the second the provider, the third performeth the function of destroyer. As it pleaseth God, He directeth them by His orders. He beholdeth them, but is not seen by them. This is very marvellous. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

God created nights, seasons, lunar days, and week days, Wind, water, fire, and the nether regions. In the midst of these He established the earth as a temple. In it He placed living beings of different habits and kinds. Their names are various and endless, And they are judged according to their acts. True is God, and true is His court. There the elect are accepted and honoured. The Merciful One marketh them according to their acts. The bad and the good shall there be distinguished. Nanak, on arrival there, this shall be seen.

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

The Father’s Business

During these periods of absence, Jesus was accompanied by only two of the apostles. He had released Peter, James, and John temporarily from their assignment as his personal companions that they might also participate in the work of training the new evangelistic candidates, numbering more than one hundred. When the Master desired to go to the hills about the Father’s business, he would summon to accompany him any two of the apostles who might be at liberty. In this way each of the twelve enjoyed an opportunity for close association and intimate contact with Jesus.

148:3.3

Closest passages