When Pilate therefore heard these words, he brought Jesus out and sat down on the judgment seat at a place called “The Pavement”, but in Hebrew, “Gabbatha.” Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, “Behold, your King!”

When therefore Pilate heard this saying, he was more afraid. He entered into the Praetorium again, and said to Jesus, “Where are you from?” But Jesus gave him no answer. Pilate therefore said to him, “Aren’t you speaking to me? Don’t you know that I have power to release you and have power to crucify you?”

Pilate called together the chief priests, the rulers, and the people, and said to them, “You brought this man to me as one that perverts the people, and behold, having examined him before you, I found no basis for a charge against this man concerning those things of which you accuse him. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. I will therefore chastise him and release him.”

The Trial Before Pilate

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."

Being asked what learning is the most necessary, he replied, "How to get rid of having anything to unlearn." And he advised that when men are slandered, they should endure it more courageously than if they were pelted with stones. And he used to taunt Plato with being conceited. At all events when in a procession he spied a spirited charger he said, turning to Plato, "It seems to me that you would have made just such a proud, showy steed." This because Plato was constantly praising horseflesh. And one day he visited Plato, who was ill, and seeing the basin into which Plato had vomited, remarked, "The bile I see, but not the pride."

One day seeing a runaway slave sitting on the brink of a well, he said, "Take care, my lad, you don't fall in." Seeing a boy taking clothes at the baths, he asked, "Is it for a little unguent (ἀλειμμάτιον) or is it for a new cloak (ἄλλ' ἱμάτιον)?" Seeing some women hanged from an olive-tree, he said, "Would that every tree bore similar fruit." On seeing a footpad he accosted him thus: What mak'st thou here, my gallant? Com'st thou perchance for plunder of the dead? Being asked whether he had any maid or boy to wait on him, he said "No." "If you should die, then, who will carry you out to burial?" "Whoever wants the house," he replied.

Discourses 3.22: On the Calling of a Cynic

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

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

Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.

A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu). Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip? Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.

The Bhagavad Gita

My heart is weighed down with the vice of faintness; my mind is confused as to duty. I ask thee which may be the better—that tell me decisively. I am thy disciple, suppliant to Thee; teach me. For I see not that it would drive away this anguish that withers up my senses, if I should attain unrivalled monarchy on earth, or even the sovereignty of the Shining Ones.

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.

The man whom these torment not, O chief of men, balanced in pain and pleasure, steadfast, he is fitted for immortality. The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things. Know That to be indestructible by whom all this is pervaded. Nor can any work the destruction of that imperishable One.

Shinto Oracles

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

It is the upright heart of all men which is identical with the highest of the high, and therefore the God of Gods. There is no room in Heaven-and-Earth for the false and crooked person

The Tao Te Ching

If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it. The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence.

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!

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.

The Analects of Confucius

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. The Master was put in fear in K'wang. He said, 'After the death of King Wan, was not the cause of truth lodged here in me? 'If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?'

When he was carrying the scepter of his ruler, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making a bow, nor lower than their position in giving anything to another. His countenance seemed to change, and look apprehensive, and he dragged his feet along as if they were held by something to the ground. In presenting the presents with which he was charged, he wore a placid appearance. At his private audience, he looked highly pleased.

The Master said, '"If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments." True indeed is this saying!' The Master said, 'If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail.' The Master said, 'If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?'

The Meaning of the Glorious Koran

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.

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 Pharaoh said: Suffer me to kill Moses, and let him cry unto his Lord. Lo! I fear that he will alter your religion or that he will cause confusion in the land. Moses said: Lo! I seek refuge in my Lord and your Lord from every scorner who believeth not in a Day of Reckoning. And a believing man of Pharaoh's family, who hid his faith, said: Would ye kill a man because he saith: My Lord is Allah, and hath brought you clear proofs from your Lord? If he is lying, then his lie is upon him; and if he is truthful, then some of that wherewith he threateneth you will strike you. Lo! Allah guideth not one who is a prodigal, a liar.

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.

Praisers praise God, but have not acquired a knowledge of Him, As rivers and streams fall into the sea, but know not its extent. Kings and emperors who possess oceans and mountains of property and wealth, Are not equal to the worm which forgetteth not God in its heart.

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 Private Examination by Pilate

Pilate was not able to fathom Jesus’ words, nor was he able to understand the nature of his spiritual kingdom, but he was now certain that the prisoner had done nothing worthy of death. One look at Jesus, face to face, was enough to convince even Pilate that this gentle and weary, but majestic and upright, man was no wild and dangerous revolutionary who aspired to establish himself on the temporal throne of Israel. Pilate thought he understood something of what Jesus meant when he called himself a king, for he was familiar with the teachings of the Stoics, who declared that “the wise man is king.” Pilate was thoroughly convinced that, instead of being a dangerous seditionmonger, Jesus was nothing more or less than a harmless visionary, an innocent fanatic.

185:3.6

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