All the temple-servants and the sons of the servants of Solomon were three hundred seventy two. These came up from Thermeleth, and Thelersas, Charaathalan leading them, and Allar; and they could not show their families, nor their stock, how they were of Israel: the sons of Dalan the son of Ban, the sons of Nekodan, six hundred fifty two.

God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high, having become as much better than the angels as the more excellent name he has inherited is better than theirs. For to which of the angels did he say at any time, “You are my Son. Today I have become your father?” and again, “I will be to him a Father, and he will be to me a Son?”

The priests: the sons of Jeddu, the son of Jesus, among the sons of Sanasib, nine hundred seventy two; the sons of Emmeruth, one thousand fifty two; the sons of Phassurus, one thousand two hundred forty seven; and the sons of Charme, one thousand seventeen. The Levites: the sons of Jesus, Kadmiel, Bannas, and Sudias, seventy four. The holy singers: the sons of Asaph, one hundred twenty eight. The gatekeepers: the sons of Salum, the sons of Atar, the sons of Tolman, the sons of Dacubi, the sons of Ateta, the sons of Sabi, in all one hundred thirty nine.

Personalities of the Grand Universe

Lives of Eminent Philosophers, Book 6: The Cynics

The boys used to get by heart many passages from poets, historians, and the writings of Diogenes himself; and he would practise them in every short cut to a good memory. In the house too he taught them to wait upon themselves, and to be content with plain fare and water to drink. He used to make them crop their hair close and to wear it unadorned, and to go lightly clad, barefoot, silent, and not looking about them in the streets. He would also take them out hunting. They on their part had a great regard for Diogenes and made requests of their parents for him. The same Eubulus relates that he grew old in the house of Xeniades, and when he died was buried by his sons.

There have been five men who were named Diogenes. The first, of Apollonia, a natural philosopher. The beginning of his treatise runs thus: "At the outset of every discourse, methinks, one should see to it that the basis laid down is unquestionable." The second – of Sicyon – who wrote an "Account of Peloponnesus." The third, our present subject. The fourth, a Stoic born at Seleucia, who is also called the Babylonian, because Seleucia is near Babylon. The fifth, of Tarsus, author of a work on poetical problems, which he attempts to solve. Now the philosopher is said by Athenodorus in the eighth book of his Walks to have always had a sleek appearance owing to his use of unguents.

On Talk. The seventh volume contains the following: On Education, or On Names, in five books. On the Use of Names: a controversial work. Of Questioning and Answering. Of Opinion and Knowledge, in four books. Of Dying. Of Life and Death. Of Those in the Underworld. Of Nature, in two books. A Problem concerning Nature, two books. Opinions, or The Controversialist. Problems about Learning. In the eighth volume are: On Music. On Commentators. On Homer. On Wickedness and Impiety. On Calchas. On the Scout. On Pleasure. The ninth volume contains: Of the Odyssey. Of the Minstrel's Staff. Athena, or Of Telemachus. Of Helen and Penelope. Of Proteus. Cyclops, or Of Odysseus.

Discourses 3.22: On the Calling of a Cynic

" You are the sun; you have the power, as you make the circuit of the heavens, to produce the year and the seasons, to give increase and nourishment to the fruits, to stir and to calm the winds, and to give warmth in moderation to the bodies of men; arise, make the circuit of the heavens, and so set in motion all things from the greatest to the least. You are a calf; when a lion appears, do what is expected of you; otherwise you will smart for it. You are a bull; come on and fight, for this is expected of you, it befits you, and you are able to do it. You are able to lead the host against Ilium; be Agamemnon. You are able to fight a duel with Hector; be Achilles." But if Thersites came along and claimed command, either he would not have got it, or if he had, he would have disgraced himself in the presence of a multitude of witnesses. So do you also think about the matter carefully; it is not what you think it is.

Can it be that we do not perceive the greatness of Diogenes, and have no adequate conception of his character, but have in mind the present-day representatives of the profession, these "dogs of the table, guards of the gate," who follow the masters not at all, except it be in breaking wind in public, forsooth, but in nothing else? Otherwise such points as these you have been raising would never have disturbed us, we should never have wondered why a Cynic will never marry or have children. Man, the Cynic has made all mankind his children; the men among them he has as sons, the women as daughters; in that spirit he approaches them all and cares for them all. Or do you fancy that it is in the spirit of idle impertinence he reviles those he meets? It is as a father he does it, as a brother, and as a servant of Zeus, who is Father of us all. If you will, ask me also if he is to be active in politics. you ninny, are you looking for any nobler politics than that in which he is engaged? Or would you have someone in Athens step forward and discourse about incomes and revenues, when he is the person who ought to talk with all men, Athenians, Corinthians, and Romans alike, not about revenues, or income, or peace, or war, but about happiness and unhappiness, about success and failure, about slavery and freedom?

and the Cynic will think him worthy to receive him into his house? So if that is what you think and have in mind, you had much better look around for some nice dunghill, on which to have your fever, one that will give you shelter from the north wind, so that you won't get chilled. But you give me the impression of wanting to go into somebody's house for a while and to get filled up. Why, then, are you even laying your hand to so great an enterprise? But, said the young man, will marriage and children be undertaken by the Cynic as a matter of prime importance?—If, replied Epictetus, you grant me a city of wise men, it might very well be that no one will lightly adopt the Cynic's profession. For in whose interest would he take on this style of life? If, nevertheless, we assume that he does so act, there will be nothing to prevent him from both marrying and having children; for his wife will be another person like himself, and so will his father-in-law, and his children will be brought up in the same fashion. But in such an order of things as the present, which is like that of a battle-field, it is a question, perhaps, if the Cynic ought not to be free from distraction, wholly devoted to the service of God, free to go about among men, not tied down by the private duties of men, nor involved in relationships which he cannot violate and still maintain his role as a good and excellent man, whereas, on the other hand, if he observes them, he will destroy the messenger, the scout, the herald of the gods, that he is.

The Dhammapada

Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized. A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower? The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.

The Bhagavad Gita

The people who know the day of Brahmâ, a thousand ages in duration, and the night a thousand ages in ending, they know day and night. From the unmanifested all the manifested stream forth at the coming of day; at the coming of night they dissolve, even in That called the unmanifested. This multitude of beings, going forth repeatedly, is dissolved at the coming of night: by ordination, O Pârtha, it streams forth at the coming of day.

The knowers of the three, the Soma-drinkers, the purified from sin, worshipping Me with sacrifice, pray of Me the way to heaven; they, ascending to the holy world of the Ruler of the Shining Ones, eat in heaven the divine feasts of the Shining Ones. They, having enjoyed the spacious heaven-world, their holiness withered, come back to this world of death. Following the virtues enjoined by the three, desiring desires, they obtain the transitory.

There is not an entity, either on the earth or again in heaven among the Shining Ones, that is liberated from these three qualities, born of Matter. Of Brâhmanas, Kshattriyas, Vaishyas and Shûdras, O Parantapa, the duties have been distributed, according to the qualities born of their own natures. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, wisdom, knowledge, belief in God, are the Brâhmana duty, born of his own nature.

Shinto Oracles

All ye of high and low degree, rather than pray to Heaven- and-Earth, rather than pray to all the Kami, dutifully serve your parents. For your parents are the Gods of without and within. If that which is within is not bright it is useless to pray only for that which is without

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

I refuse the offerings of the impure of heart. Some Gods are great, some small, some good and others bad. My name is Dai jizai wō bosatsu.

The Tao Te Ching

The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy. What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased. What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.

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.

1. What (Tao's) skilful planter plants Can never be uptorn; What his skilful arms enfold, From him can ne'er be borne. Sons shall bring in lengthening line, Sacrifices to his shrine. Tao when nursed within one's self, His vigour will make true; And where the family it rules What riches will accrue! The neighbourhood where it prevails In thriving will abound; And when 'tis seen throughout the state, Good fortune will be found. Employ it the kingdom o'er, And men thrive all around. In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom. How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).

The Analects of Confucius

The Master said, 'Heaven produced the virtue that is in me. Hwan T'ui-- what can he do to me?' The Master said, 'Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;-- that is my way.' There were four things which the Master taught,-- letters, ethics, devotion of soul, and truthfulness.

The Master said, 'A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.' The Master said, 'Shan, my doctrine is that of an all-pervading unity.' The disciple Tsang replied, 'Yes.' The Master went out, and the other disciples asked, saying, 'What do his words mean?' Tsang said, 'The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others,-- this and nothing more.'

The Master said, 'While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.' The Master said, 'If the son for three years does not alter from the way of his father, he may be called filial.' The Master said, 'The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.'

The Meaning of the Glorious Koran

Lo! thou hast by day a chain of business. So remember the name of thy Lord and devote thyself with a complete devotion - Lord of the East and the West; there is no God save Him; so choose thou Him alone for thy defender - And bear with patience what they utter, and part from them with a fair leave-taking.

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

They surely disbelieve who say: Lo! Allah is the third of three; when there is no God save the One Allah. If they desist not from so saying a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of Him? For Allah is Forgiving, Merciful. The Messiah, son of Mary, was no other than a messenger, messengers (the like of whom) had passed away before him. And his mother was a saintly woman. And they both used to eat (earthly) food. See how We make the revelations clear for them, and see how they are turned away!

The Japji

One Maya in union with God gave birth to three acceptable children. One of them is the creator, the second the provider, the third performeth the function of destroyer. As it pleaseth God, He directeth them by His orders. He beholdeth them, but is not seen by them. This is very marvellous. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

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!

Such is the practice in the realm of righteousness. I now describe the condition of the realm of knowledge. How many winds, waters, and fires! how many Krishans and Shivs! How many Brahmas who fashioned worlds! how many forms, colours, and garbs! How many lands of grace like this! how many mountains! how many Dhrus and instructors such as his. How many Indars, how many moons and suns, how many regions and countries! How many Sidhs, Budhs, how many Naths! how many goddesses and representations of them How many demigods and demons! how many saints, how many jewels and seas! How many sources of life! how many languages! and how many lines of kings! How many possessors of divine knowledge! how many worshippers! Nanak, there is no end of them.

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