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!”

Immediately in the morning the chief priests, with the elders, scribes, and the whole council, held a consultation, bound Jesus, carried him away, and delivered him up to Pilate. Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.”

Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, “Behold, the man!”

Just Before the Crucifixion

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."

Further, when Meidias assaulted him and went on to say, "There are 3000 drachmas to your credit," the next day he took a pair of boxing-gauntlets, gave him a thrashing and said, "There are 3000 blows to your credit." When Lysias the druggist asked him if he believed in the gods, "How can I help believing in them," said he, "when I see a god-forsaken wretch like you?" Others give this retort to Theodorus. Seeing some one perform religious purification, he said, "Unhappy man, don't you know that you can no more get rid of errors of conduct by sprinklings than you can of mistakes in grammar?" He would rebuke men in general with regard to their prayers, declaring that they asked for those things which seemed to them to be good, not for such as are truly good.

He carried on a regular campaign of invective against the courtesans, habituating himself to meet their abuse. When Demetrius of Phalerum sent him loaves of bread and some wine, he reproached him, saying, "Oh that the springs yielded bread as well as water!" It is clear, then, that he was a water-drinker. When the police-inspectors found fault with him for wearing muslin, his answer was, "I'll show you that Theophrastus also wears muslin." This they would not believe: so he led them to a barber's shop and showed them Theophrastus being shaved. At Thebes he was flogged by the master of the gymnasium – another version being that it was by Euthycrates and at Corinth; and being dragged by the heels, he called out, as if it did not affect him: Seized by the foot and dragged o'er heaven's high threshold:

Discourses 3.22: On the Calling of a Cynic

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.

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?"

The Dhammapada

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net. The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).

The Bhagavad Gita

With many mouths and eyes, with many visions of marvel, with many divine ornaments, with many upraised divine weapons; Wearing divine necklaces and vestures, anointed with divine unguents, the God all-marvellous, boundless, with face turned everywhere. If the splendour of a thousand suns were to blaze out together in the sky, that might resemble the glory of that Mahâtman. There Pândava beheld the whole universe, divided into manifold parts, standing in one in the body of the Deity of Deities.

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!

Shining, a mass of splendour everywhere, With discus, mace, tiara, I behold: Blazing as fire, as sun dazzling the gaze, From all sides in the sky, immeasurable. Lofty beyond all thought, unperishing, Thou treasure-house supreme, all-immanent; Eternal Dharma's changeless Guardian, Thou; As immemorial Man I think of Thee. Nor source, nor midst, nor end; infinite force, Unnumbered arms, the sun and moon Thine eyes I see Thy face, as sacrificial fire Blazing, its splendour burneth up the worlds.

Shinto Oracles

When the sky is clear, and the wind hums in the fir-trees, 'tis the heart of a God who thus reveals himself

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

All ye who come before me hoping to attain the accomplishment of your desires, pray with hearts pure from falsehood, clean within and without, reflecting the truth like a mirror. If those who are falsely accused of crime come to me for help, within seven days their prayer will be granted, or else call me not a God.

The Tao Te Ching

He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

The things which from of old have got the One (the Tao) are-- Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

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!'

The Analects of Confucius

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.

Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, 'If he can bear to do this, what may he not bear to do?' The three families used the YUNG ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, '"Assisting are the princes;-- the son of heaven looks profound and grave:"-- what application can these words have in the hall of the three families?'

The Master instructing the grand music- master of Lu said, 'How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.' The border warden at Yi requested to be introduced to the Master, saying, 'When men of superior virtue have come to this, I have never been denied the privilege of seeing them.' The followers of the sage introduced him, and when he came out from the interview, he said, 'My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.'

The Meaning of the Glorious Koran

And the trumpet is blown, and all who are in the heavens and all who are in the earth swoon away, save him whom Allah willeth. Then it is blown a second time, and behold them standing waiting! And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged.

And the moon is eclipsed And sun and moon are united, On that day man will cry: Whither to flee! Alas! No refuge! Unto thy Lord is the recourse that day. On that day man is told the tale of that which he hath sent before and left behind. Oh, but man is a telling witness against himself, Although he tender his excuses.

By those who drag forth to destruction, By the meteors rushing, By the lone stars floating, By the angels hastening, And those who govern the event, On the day when the first trump resoundeth. And the second followeth it, On that day hearts beat painfully While eyes are downcast (Now) they are saying: Shall we really be restored to our first state

The Japji

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.

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.

His seat and His storehouses are in every world. What was to be put into them was put in at one time. The Creator beholdeth His creation. Nanak, true is the work of the True One. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age! Were one tongue to become a hundred thousand, and a hundred thousand to become twentyfold more, I would utter the name of the one Lord of the world hundreds of thousands of times with all my tongues. In this way I should ascend the stairs of the Lord, and become one with Him. On hearing of the exaltation of the religious the vile become jealous. Nanak, the former have found the Kind One, while false is the boasting of the false.

World English Bible

The Master’s Attitude

From first to last, in his so-called trial before Pilate, the onlooking celestial hosts could not refrain from broadcasting to the universe the depiction of the scene of “Pilate on trial before Jesus.”

186:2.6

Closest passages