Therefore many of the Jews who came to Mary and saw what Jesus did believed in him. But some of them went away to the Pharisees and told them the things which Jesus had done. The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”

But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.” Now he didn’t say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. So from that day forward they took counsel that they might put him to death. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples.

Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. Then they sought for Jesus and spoke with one another as they stood in the temple, “What do you think—that he isn’t coming to the feast at all?” Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.

The Sojourn at Tyre and Sidon

Lives of Eminent Philosophers, Book 6: The Cynics

For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery. Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous.

When he was dining in a temple, and in the course of the meal loaves not free from dirt were put on the table, he took them up and threw them away, declaring that nothing unclean ought to enter a temple. To the man who said to him, "You don't know anything, although you are a philosopher," he replied, "Even if I am but a pretender to wisdom, that in itself is philosophy." When some one brought a child to him and declared him to be highly gifted and of excellent character, "What need then," said he, "has he of me?" Those who say admirable things, but fail to do them, he compared to a harp; for the harp, like them, he said, has neither hearing nor perception. He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life."

Cleomenes in his work entitled Concerning Pedagogues says that the friends of Diogenes wanted to ransom him, whereupon he called them simpletons; for, said he, lions are not the slaves of those who feed them, but rather those who feed them are at the mercy of the lions: for fear is the mark of the slave, whereas wild beasts make men afraid of them. The man had in fact a wonderful gift of persuasion, so that he could easily vanquish anyone he liked in argument. At all events a certain Onesicritus of Aegina is said to have sent to Athens the one of his two sons named Androsthenes, and he having become a pupil of Diogenes stayed there; the father then sent the other also, the aforesaid Philiscus, who was the elder, in search of him; but Philiscus also was detained in the same way.

Discourses 3.22: On the Calling of a Cynic

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?

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

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.

They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.

If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him. Let him admonish, let him teach, let him forbid what is improper!--he will be beloved of the good, by the bad he will be hated.

The Bhagavad Gita

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?

He who, having cast aside the ordinances of the Scriptures, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest goal. Therefore let the Scriptures be thy authority, in determining what ought to be done, or what ought not to be done. Knowing what hath been declared by the ordinances of the Scriptures, thou oughtest to work in this world.

Why should not we learn to turn away from such a sin, O Janârdana, who see the evils in the destruction of a family? In the destruction of a family the immemorial family traditions perish; in the perishing of tradition, lawlessness overcomes the whole family; Owing to predominance of lawlessness, O Krishna, the women of the family become corrupt; women corrupted, O Vârshneya, there ariseth caste confusion;

Shinto Oracles

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

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.

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.

The Tao Te Ching

When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

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.

If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers. Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew.

The Analects of Confucius

When the Master was in Ch'an, he said, 'Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves.' The Master said, 'Po-i and Shu-ch'i did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.'

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 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

And thou seest many of them vying one with another in sin and transgression and their devouring of illicit gain. Verily evil is what they do. Why do not the rabbis and the priests forbid their evil-speaking and their devouring of illicit gain? Verily evil is their handiwork. The Jews say: Allah's hand is fettered. Their hands are fettered and they are accursed for saying so. Nay, but both His hands are spread out wide in bounty. He bestoweth as He will. That which hath been revealed unto thee from thy Lord is certain to increase the contumacy and disbelief of many of them, and We have cast among them enmity and hatred till the Day of Resurrection. As often as they light a fire for war, Allah extinguisheth it. Their effort is for corruption in the land, and Allah loveth not corrupters.

Those of the Children of Israel who went astray were cursed by the tongue of David, and of Jesus, son of Mary. That was because they rebelled and used to transgress. They restrained not one another from the wickedness they did. Verily evil was that they used to do! Thou seest many of them making friends with those who disbelieve. Surely ill for them is that which they themselves send on before them: that Allah will be wroth with them and in the doom they will abide.

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.

The Japji

By obeying Him man's path is not obstructed; By obeying Him man departeth with honour and distinction; By obeying Him man proceedeth in ecstasy on his way; By obeying Him man formeth an alliance with virtue - So pure is God's name - Whoever obeyeth God knoweth the pleasure of it in his own heart. By obeying Him man attaineth the gate of salvation; By obeying Him man is saved with his family; By obeying Him the Guru is saved, and saveth his disciples; By obeying Him, O Nanak, man wandereth not in quest of alms- So pure is God's name - Whoever obeyeth God knoweth the pleasure of it in his own heart.

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

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.

World English Bible

The Return from Phoenicia

The mandate to close the synagogues of all Jewry to the teachings of Jesus and all his followers had worked adversely upon the scribes and Pharisees. Immediately upon Jesus’ removing himself as an object of controversy, there occurred a reaction among the entire Jewish people; there was general resentment against the Pharisees and the Sanhedrin leaders at Jerusalem. Many of the rulers of the synagogues began surreptitiously to open their synagogues to Abner and his associates, claiming that these teachers were followers of John and not disciples of Jesus.

156:6.7

Closest passages