and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Also, certain women of our company amazed us, having arrived early at the tomb; and when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive. Some of us went to the tomb and found it just like the women had said, but they didn’t see him.”

The disciples looked at one another, perplexed about whom he spoke. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus’ chest. Simon Peter therefore beckoned to him, and said to him, “Tell us who it is of whom he speaks.”

But Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came. The other disciples therefore said to him, “We have seen the Lord!” But he said to them, “Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe.”

Appearances to the Apostles and Other Leaders

Lives of Eminent Philosophers, Book 6: The Cynics

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."

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."

On coming to Myndus and finding the gates large, though the city itself was very small, he cried, "Men of Myndus, bar your gates, lest the city should run away." Seeing a man who had been caught stealing purple, he said: Fast gripped by purple death and forceful fate. When Craterus wanted him to come and visit him, "No," he replied, "I would rather live on a few grains of salt at Athens than enjoy sumptuous fare at Craterus's table." He went up to Anaximenes the rhetorician, who was fat, and said, "Let us beggars have something of your paunch; it will be a relief to you, and we shall get advantage." And when the same man was discoursing, Diogenes distracted his audience by producing some salt fish. This annoyed the lecturer, and Diogenes said, "An obol's worth of salt fish has broken up Anaximenes' lecture-class."

Discourses 3.22: On the Calling of a Cynic

"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.'"

Come, what says Diogenes about poverty, death, hardship? How did he habitually compare his happiness with that of the Great King? Or rather, he thought there was no comparison between them. For where there are disturbances, and griefs, and fears, and ineffectual desires, and unsuccessful avoidances, and envies, and jealousies—where is there in the midst of all this a place for happiness to enter? But wherever worthless judgements are held, there all these passions must necessarily exist. And when the young man asked whether he, as a Cynic, should consent, if, when he had fallen ill, a friend asked him to come to his house, so as to receive proper nursing, Epictetus replied: But where will you find me a Cynic's friend? For such a person must be another Cynic, in order to be worthy of being counted his friend. He must share with him his sceptre and kingdom, and be a worthy ministrant, if he is going to be deemed worthy of friendship, as Diogenes became the friend of Antisthenes, and Crates of Diogenes. Or do you think that if a man as he comes up greets the Cynic, he is the Cynic's friend,

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

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 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.

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.

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.

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?

Sanjaya said: Gudâkesha, conqueror of his foes, having thus addressed Hrishîkesha and said to Govinda, "I will not fight!", became silent. Then Hrishîkesha, smiling, as it were, O Bhârata, spake these words to him, despondent, in the midst of the two armies: The Blessed Lord said: Thou grievest for those that should not be griev ed for, yet speakest words of wisdom. The wise grieve neither for the living nor for the dead.

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

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 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

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.

1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

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 being very ill, Tsze-lu wished the disciples to act as ministers to him. During a remission of his illness, he said, 'Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? 'Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?'

The Master said, 'Some men of worth retire from the world. Some retire from particular states. Some retire because of disrespectful looks. Some retire because of contradictory language.' The Master said, 'Those who have done this are seven men.' Tsze-lu happening to pass the night in Shih- man, the gatekeeper said to him, 'Whom do you come from?' Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the other, 'who knows the impracticable nature of the times and yet will be doing in them.'

The Meaning of the Glorious Koran

He frowned and turned away Because the blind man came unto him. What could inform thee but that he might grow (in grace) Or take heed and so the reminder might avail him? As for him who thinketh himself independent, Unto him thou payest regard. Yet it is not thy concern if he grow not (in grace). But as for him who cometh unto thee with earnest purpose

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.

When the two Receivers receive (him), seated on the right hand and on the left, He uttereth no word but there is with him an observer ready. And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun. And the trumpet is blown. This is the threatened Day.

The Japji

I have no strength to speak and no strength to be silent. I have no strength to ask and no strength to give; I have no strength to live, and no strength to die; I have no strength to acquire empire or wealth which produce a commotion in the heart. I have no strength to meditate on Thee or ponder on divine knowledge; I have no strength to find the way to escape from the world. He in whose arm there is strength, may see what he can do. Nanak, no one is of superior or inferior strength before God.

By thinking I cannot obtain a conception of Him, even though I think hundreds of thousands of times. Even though I be silent and keep my attention firmly fixed on Him, I cannot preserve silence. The hunger of the hungry for God subsideth not though they obtain the load of the worlds. If man should have thousands and hundreds of thousands of devices, even one would not assist him in obtaining God. How shall man become true before God? How shall the veil of falsehood be rent? By walking, O Nanak, according to the will of the Commander as preordained.

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

World English Bible

Simon Zelotes was too much crushed to participate in the discussions. Most of the time he reclined on a couch in a corner of the room with his face to the wall; he did not speak half a dozen times throughout the whole day. His concept of the kingdom had crashed, and he could not discern that the Master’s resurrection could materially change the situation. His disappointment was very personal and altogether too keen to be recovered from on short notice, even in the face of such a stupendous fact as the resurrection.

191:0.8

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