When they had sung a hymn, they went out to the Mount of Olives.

Now when evening had come, he was reclining at the table with the twelve disciples. As they were eating, he said, “Most certainly I tell you that one of you will betray me.”

When the hour had come, he sat down with the twelve apostles. He said to them, “I have earnestly desired to eat this Passover with you before I suffer, for I tell you, I will no longer by any means eat of it until it is fulfilled in God’s Kingdom.” He received a cup, and when he had given thanks, he said, “Take this and share it among yourselves, for I tell you, I will not drink at all again from the fruit of the vine, until God’s Kingdom comes.”

The Farewell Discourse

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."

Noticing a good-looking youth lying in an exposed position, he nudged him and cried, "Up, man, up, lest some foe thrust a dart into thy back!" To one who was feasting lavishly he said: Short-liv'd thou'lt be, my son, by what thou – buy'st. As Plato was conversing about Ideas and using the nouns "tablehood" and "cuphood," he said, "Table and cup I see; but your tablehood and cuphood, Plato, I can nowise see." "That's readily accounted for," said Plato, "for you have the eyes to see the visible table and cup; but not the understanding by which ideal tablehood and cuphood are discerned."

One day when he was censured for keeping company with evil men, the reply he made was, "Well, physicians are in attendance on their patients without getting the fever themselves." "It is strange," said he, "that we weed out the darnel from the corn and the unfit in war, but do not excuse evil men from the service of the state." When he was asked what advantage had accrued to him from philosophy, his answer was, "The ability to hold converse with myself." Some one having called upon him over the wine for a song, he replied, "Then you must accompany me on the pipe." When Diogenes begged a coat of him, he bade him fold his cloak around him double.

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.

What are you, then? Truly a shepherd! for you wail as the shepherds do when a wolf carries off one of their sheep; and these men over whom you rule are sheep. But why did you come here in the first place? Your desire was not in danger, was it, or your avoidance, your choice, or your refusal? "No," he answers, "but my brother's frail wife was carried off." Was it not, then, a great gain to lose a frail and adulterous wife? "Shall we, then, be despised by the Trojans?" Who are they? Wise men or foolish? If wise, why are you fighting with them? If foolish, why do you care? "In what, then, is the good, since it is not in these things? Tell us. Sir messenger and scout." "It is where you do not expect it, and do not wish to look for it. For if you had wished, you would have found it within you, and you would not now be wandering outside, nor would you be seeking what does not concern you, as though it were your own possession. Turn your thoughts upon yourselves, find out the kind of preconceived ideas which you have. what sort of a thing do you imagine the good to be? Serenity, happiness, freedom from restraint. Come, do you not imagine it to be something naturally great? Something precious? Something not injurious?

"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.'"

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.

But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.

Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.

The Bhagavad Gita

When thy mind, bewildered by the Scriptures, shall stand immovable, fixed in contemplation, then shalt thou attain unto yoga. Arjuna said: What the mark, of him who is stable of mind, steadfast in contemplation, O Keshava? How doth the stable-minded talk, how doth he sit, how walk? The Blessed Lord said: When a man abandoneth, O Pârtha, all the desires of the heart, and is satisfied in the Self by the Self, then is he called stable in mind.

Then, beholding the sons of Dhritarâshtra standing arrayed, and flight of missiles about to begin, he whose crest is an ape, the son of Pându, took up his bow, And spake this word to Hrishîkesha, O Lord of Earth: Arjuna said: In the midst, between the two armies, stay my chariot, O Achyuta, That I may behold these standing, longing for battle, with whom I must strive in this outbreaking war,

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.

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

The Tao Te Ching

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.

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.

To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease. Music and dainties will make the passing guest stop (for a time). But though the Tao as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.

The Analects of Confucius

The Master said, 'Those whose courses are different cannot lay plans for one another.' The Master said, 'In language it is simply required that it convey the meaning.' The Music-master, Mien, having called upon him, when they came to the steps, the Master said, 'Here are the steps.' When they came to the mat for the guest to sit upon, he said, 'Here is the mat.' When all were seated, the Master informed him, saying, 'So and so is here; so and so is here.' The Music-master, Mien, having gone out, Tsze-chang asked, saying. 'Is it the rule to tell those things to the Music- master?' The Master said, 'Yes. This is certainly the rule for those who lead the blind.'

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.'

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 Meaning of the Glorious Koran

And when I inspired the disciples, (saying): Believe in Me and in My messenger, they said: We believe. Bear witness that we have surrendered (unto Thee) "we are muslims". When the disciples said: O Jesus, son of Mary! Is thy Lord able to send down for us a table spread with food from heaven? He said: Observe your duty to Allah, if ye are true believers.

(They said:) We wish to eat thereof, that we may satisfy our hearts and know that thou hast spoken truth to us, and that thereof we may be witnesses. Jesus, son of Mary, said: O Allah, Lord of us! Send down for us a table spread with food from heaven, that it may be a feast for us, for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers.

They said: It is no hurt, for lo! unto our Lord we shall return. Lo! we ardently hope that our Lord will forgive us our sins because we are the first of the believers. And We inspired Moses, saying: Take away My slaves by night, for ye will be pursued. Then Pharaoh sent into the cities summoners, (Who said): Lo! these indeed are but a little troop,

The Japji

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!

What is that gate, what is that mansion where Thou, God, sittest and watchest over all things? How many various and countless instruments are played! How many musicians, How many musical measures with their consorts, and how many singers sing Thee! Wind, water, and fire sing Thee; Dharmraj sings at Thy gate. The recording angels, who know how to write, and on whose record Dharmraj judgeth sing Thee. Ishar, Brahma, and Devi, ever beautiful as adorned by Thee, sing Thee. Indar seated on his throne with the gods at Thy gate sing Thee. Sidhs in meditation sing Thee; holy men in contemplation sing Thee. The continent, the true, and the patient sing Thee; unyielding heroes sing Thee. The pandits and the supreme Rikhis, reading their Veds, sing Thee in every age. The lovely celestial maids who beguile the heart in the upper, middle, and nether regions sing Thee. The jewels created by Thee with the sixty-eight places of Hindu pilgrimage sing Thee. Mighty warriors and divine heroes sing Thee; the four sources of life sing Thee. The continents, the worlds, and the universe made and supported by Thy hands sing Thee. The saints who please Thee, and who are imbued with Thy love sing Thee. The many others who sing Thee I cannot remember; how could Nanak recount them? That God is ever true, He is the true Lord, and the true Name. He who made this world is and shall be; He shall neither depart, nor be made to depart. He who created things of different colours, descriptions, and species, Beholdeth His handiwork which attesteth His greatness. He will do what pleaseth Himself; no order may be issued to Him. He is King, the King of kings, O Nanak; all remain subject to His will.

Who can sing His power? Who hath power to sing it? Who can sing His gifts or know His signs? Who can sing His attributes, His greatness, and His deeds? Who can sing His knowledge whose study is arduous? Who can sing Him, who fashioneth the body and again destroyeth it? Who can sing Him, who taketh away life and again restoreth it? Who can sing Him, who appeareth to be far, but is known to be near. Who can sing Him, who is all -seeing and omnipresent? In describing Him there would never be an end. Millions of men give millions upon millions of descriptions of Him, but they fail to describe Him. The Giver giveth; the receiver groweth weary of receiving. In every age man subsisteth by His bounty. The Commander by His order hath laid out the way of the world. Nanak, God the unconcerned is happy.

World English Bible

AFTER singing the Psalm at the conclusion of the Last Supper, the apostles thought that Jesus intended to return immediately to the camp, but he indicated that they should sit down. Said the Master:

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