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.”

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.

Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. They took counsel together that they might take Jesus by deceit and kill him. But they said, “Not during the feast, lest a riot occur among the people.”

At the Feast of Tabernacles

Lives of Eminent Philosophers, Book 6: The Cynics

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."

He was gathering figs, and was told by the keeper that not long before a man had hanged himself on that very fig-tree. "Then," said he, "I will now purge it." Seeing an Olympian victor casting repeated glances at a courtesan, "See," he said, "yonder ram frenzied for battle, how he is held fast by the neck fascinated by a common minx." Handsome courtesans he would compare to a deadly honeyed potion. He was breakfasting in the marketplace, and the bystanders gathered round him with cries of "dog." "It is you who are dogs," cried he, "when you stand round and watch me at my breakfast." When two cowards hid away from him, he called out, "Don't be afraid, a hound is not fond of beetroot."

Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief." Noticing a lad one day throwing stones at a cross (gibbet), "Well done," he said, "you will hit your mark." When some boys clustered round him and said, "Take care he doesn't bite us," he answered, "Never fear, boys, a dog does not eat beetroot." To one who was proud of wearing a lion's skin his words were, "Leave off dishonouring the habiliments of courage." When some one was extolling the good fortune of Callisthenes and saying what splendour he shared in the suite of Alexander, "Not so," said Diogenes, "but rather ill fortune; for he breakfasts and dines when Alexander thinks fit."

Discourses 3.22: On the Calling of a Cynic

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.

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?

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

The Dhammapada

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 a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions. There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity. There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.

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

And gaze on those here gathered together ready to fight, desirous of pleasing in battle the evil-minded son of Dhritarâshtra. Sanjaya said: Thus addressed by Gudâkesha, Hrishîkesha, O Bhârata, having stayed that best of chariots in the midst, between the two armies, Over against Bhîshma, Drona and all the rulers of the world, said: "O Pârtha, behold these Kurus gathered together."

Sanjaya said: Having heard these words of Keshava, he who weareth a diadem, with joined palms, quaking and prostrating himself, spake again to Krishna, stammering with fear, casting down his face. Arjuna said: Hrishîkesha! in Thy magnificence Rightly the world rejoiceth, hymning Thee; The Râkshasas to every quarter fly In fear; the hosts of Siddhas prostrate fall. How should they otherwise, O loftiest Self! First Cause! Brahmâ Himself less great than Thou. Infinite, God of Gods, home of all worlds, Unperishing, Sat, Asat, That supreme!

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?

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.

All ye men who dwell under Heaven. Receive the just commands of the Gods. Regard Heaven as your father, Earth as your mother, and all things as your brothers and sisters. You will then enjoy this divine country which excels all others, free from hate and sorrow. Obey the instructions of the Heaven-shining Deity and honour the Mikado. If any are rebellious, come before me and name their names. I will surely crush the foe and yield you satisfaction

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

The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong? There is always One who presides over the infliction of death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!

In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people). How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'

If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display. The great Tao (or way) is very level and easy; but people love the by-ways. Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth;--such (princes) may be called robbers and boasters. This is contrary to the Tao surely!

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, '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 head of the Chi family was going to attack Chwan-yu. Zan Yu and Chi-lu had an interview with Confucius, and said, 'Our chief, Chi, is going to commence operations against Chwan-yu.' Confucius said, 'Ch'iu, is it not you who are in fault here? 'Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign:-- What has your chief to do with attacking it?' Zan Yu said, 'Our master wishes the thing; neither of us two ministers wishes it.' Confucius said, 'Ch'iu, there are the words of Chau Zan,-- "When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?" 'And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:-- whose is the fault?' Zan Yu said, 'But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants.' Confucius said. 'Ch'iu, the superior man hates that declining to say-- "I want such and such a thing," and framing explanations for the conduct. 'I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. 'So it is.-- Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil. 'Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it. 'And yet he is planning these hostile movements within the State.-- I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court.'

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.

And because of their disbelief and of their speaking against Mary a tremendous calumny; And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.

And he drew forth his hand (from his bosom), and lo! it was white for the beholders. The chiefs of Pharaoh's people said: Lo! this is some knowing wizard, Who would expel you from your land. Now what do ye advise? They said (unto Pharaoh): Put him off (a while) - him and his brother - and send into the cities summoners,

The Japji

Pilgrimage, austerities, mercy, and almsgiving on general and special occasions Whosoever performeth, may obtain some little honour; But he who heareth and obeyeth and loveth God in his heart, Shall wash off his impurity in the place of pilgrimage within him. All virtues are Thine, O Lord; none are mine. There is no devotion without virtue. From the Self-existent proceeded Maya (athi), whence issued a word which produced Brahma and the rest- 'Thou art true, Thou art beautiful, there is ever pleasure in Thy heart!' What the time, what the epoch, what the lunar day, and what the week-day, What the season, and what the month when the world was created, The Pandits did not discover; had they done so, they would have recorded it in the Purans. Nor did the Qazis discover it; had they done so, they would have recorded it in the Quran: Neither the Jogi nor any other mortal knows the lunar day, or the week-day, or the season, or the month. Only the Creator who fashioned the world knoweth when He did so. How shall I address Thee, O God? how shall I praise Thee? how shall I describe Thee? and how shall I know Thee? Saith Nanak, everybody speaketh of Thee, one wiser than another. Great is the Lord, great is His name; what He doeth cometh to pass. Nanak, he who is proud shall not be honoured on his arrival in the next world.

The elect are acceptable, the elect are distinguished; The elect obtain honour in God's court; The elect shed lustre on the courts of kings. The attention of the elect is bestowed on the one Guru. If any one say he can form an idea of God, he may say so, But the Creator's works cannot be numbered. The bull that is spoken of is righteousness, the offspring of mercy, Which supported by patience maintaineth the order of nature. Whoever understandeth this is a true man. What a load there is upon the bull! Beyond this earth there are more worlds, more and more. What power can support their weight? The names of living things, their species, and colours Have all been written with a flowing pen. Doth any one know how to write an account of them? If the account were written, how great it would be! What power and beautiful form are Thine, O God! Who hath power to know how great Thy gifts are? By one word Thou didst effect the expansion of the world, Whereby hundreds of thousands of rivers were produced. What power have I to describe Thee? So powerless am I, that I cannot even once be a sacrifice unto Thee. Whatever pleaseth Thee is good. Thou, Formless One, art ever secure.

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.

World English Bible

The First Temple Talk

When the Pharisees and their agents heard the people talking this way, they took counsel with their leaders and decided that something should be done forthwith to put a stop to these public appearances of Jesus in the temple courts. The leaders of the Jews, in general, were disposed to avoid a clash with Jesus, believing that the Roman authorities had promised him immunity. They could not otherwise account for his boldness in coming at this time to Jerusalem; but the officers of the Sanhedrin did not wholly believe this rumor. They reasoned that the Roman rulers would not do such a thing secretly and without the knowledge of the highest governing body of the Jewish nation.

162:2.5

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