The princes of the people lived in Jerusalem. The rest of the people also cast lots to bring one of ten to dwell in Jerusalem, the holy city, and nine parts in the other cities. The people blessed all the men who willingly offered themselves to dwell in Jerusalem.

Jerusalem is built as a city that is compact together,

Now these are the chiefs of the province who lived in Jerusalem; but in the cities of Judah, everyone lived in his possession in their cities—Israel, the priests, the Levites, the temple servants, and the children of Solomon’s servants. Some of the children of Judah and of the children of Benjamin lived in Jerusalem. Of the children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez; and Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of the Shilonite. All the sons of Perez who lived in Jerusalem were four hundred sixty-eight valiant men.

The Local System Headquarters

Lives of Eminent Philosophers, Book 6: The Cynics

He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, calling them showy ornaments of vice. The only true commonwealth was, he said, that which is as wide as the universe. He advocated community of wives, recognizing no other marriage than a union of the man who persuades with the woman who consents. And for this reason he thought sons too should be held in common.

On Justice and Courage: a hortative work in three books. Concerning Theognis, making a fourth and a fifth book. In the third volume are treatises: Of the Good. Of Courage. Of Law, or Of a Commonwealth. Of Law, or Of Goodness and Justice. Of Freedom and Slavery. Of Belief. Of the Guardian, or On Obedience. Of Victory: an economic work. In the fourth volume are included: Cyrus. The Greater Heracles, or Of Strength. The fifth contains: Cyrus, or Of Sovereignty. Aspasia. The sixth: Truth. Of Discussion: a handbook of debate. Satho, or Of Contradiction, in three books.

And he would wonder that the grammarians should investigate the ills of Odysseus, while they were ignorant of their own. Or that the musicians should tune the strings of the lyre, while leaving the dispositions of their own souls discordant; that the mathematicians should gaze at the sun and the moon, but overlook matters close at hand; that the orators should make a fuss about justice in their speeches, but never practise it; or that the avaricious should cry out against money, while inordinately fond of it. He used also to condemn those who praised honest men for being superior to money, while themselves envying the very rich. He was moved to anger that men should sacrifice to the gods to ensure health and in the midst of the sacrifice should feast to the detriment of health. He was astonished that when slaves saw their masters were gluttons, they did not steal some of the viands.

Discourses 3.22: On the Calling of a Cynic

For see, he must show certain services to his father-in-law, to the rest of his wife's relatives, to his wife herself; finally, he is driven from his profession, to act as a nurse in his own family and to provide for them. To make a long story short, he must get a kettle to heat water for the baby, for washing it in a bath-tub; wool for his wife when she has had a child, oil, a cot, a cup (the vessels get more and more numerous); not to speak of the rest of his business, and his distraction. Where, I beseech you, is left now our king, the man who has leisure for the public interest, Who hath charge of the folk and for many a thing must be watchful? Where, pray, is this king, whose duty it is to oversee the rest of men; those who have married; those who have had children; who is treating his wife well, and who ill; who quarrels; what household is stable, and what not; making his rounds like a physician, and feeling pulses? "You have a fever, you have a headache, you have the gout. You must abstain from food, you must eat, you must give up the bath; you need the surgeon's knife, you the cautery." Where is the man who is tied down to the duties of everyday life going to find leisure for such matters? Come, doesn't he have to get little cloaks for the children? Doesn't he have to send them off to a school-teacher with their little tablets and writing implements, and little notebooks; and, besides, get the little cot ready for them? For they can't be Cynics from the moment they leave the womb. And if he doesn't do all this, it would have been better to expose them at birth, rather than to kill them in this fashion.

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.

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

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.

Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.

The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.

The Bhagavad Gita

Mentally renouncing all actions, the sovereign dweller in the body resteth serenely in the nine-gated city, neither acting nor causing to act. The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and its fruit; nature, however, manifesteth. The Lord accepteth neither the evil-doing nor yet the well-doing of any. Wisdom is enveloped by unwisdom; therewith mortals are deluded.

Nor doth the sun lighten there, nor moon, nor fire; having gone thither they return not; that is My supreme abode. A portion of Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses of which the mind is the sixth, veiled in matter. When the Lord acquireth a body and when He abandoneth it, He seizeth these and goeth with them, as the wind takes fragrances from their retreats

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

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

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

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.

The Tao Te Ching

In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it). Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them. I would make the people return to the use of knotted cords (instead of the written characters). They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.

Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity):--this is what is meant by saying that favour and disgrace would seem equally to be feared. And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me? Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

The Analects of Confucius

Tsze-lu said, 'The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?' The Master replied, 'What is necessary is to rectify names.' 'So, indeed!' said Tsze-lu. 'You are wide of the mark! Why must there be such rectification?' The Master said, 'How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve. 'If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. 'When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. 'Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect.'

Tsze-chang asked Confucius, saying, 'In what way should a person in authority act in order that he may conduct government properly?' The Master replied, 'Let him honour the five excellent, and banish away the four bad, things;-- then may he conduct government properly.' Tsze- chang said, 'What are meant by the five excellent things?' The Master said, 'When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.' Tsze-chang said, 'What is meant by being beneficent without great expenditure?' The Master replied, 'When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;-- is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;-- is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;-- is not this to be majestic without being fierce?' Tsze-chang then asked, 'What are meant by the four bad things?' The Master said, 'To put the people to death without having instructed them;-- this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;-- this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;-- this is called injury. And, generally, in the giving pay or rewards to men, to do it in a stingy way;-- this is called acting the part of a mere official.'

Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa were sitting by the Master. He said to them, 'Though I am a day or so older than you, do not think of that. 'From day to day you are saying, "We are not known." If some ruler were to know you, what would you like to do?' Tsze-lu hastily and lightly replied, 'Suppose the case of a State of ten thousand chariots; let it be straitened between other large States; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables:-- if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognise the rules of righteous conduct.' The Master smiled at him. Turning to Yen Yu, he said, 'Ch'iu, what are your wishes?' Ch'iu replied, 'Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it;-- in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that.' 'What are your wishes, Ch'ih,' said the Master next to Kung-hsi Hwa. Ch'ih replied, 'I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant.' Last of all, the Master asked Tsang Hsi, 'Tien, what are your wishes?' Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and rose. 'My wishes,' he said, 'are different from the cherished purposes of these three gentlemen.' 'What harm is there in that?' said the Master; 'do you also, as well as they, speak out your wishes.' Tien then said, 'In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze among the rain altars, and return home singing.' The Master heaved a sigh and said, 'I give my approval to Tien.' The three others having gone out, Tsang Hsi remained behind, and said, 'What do you think of the words of these three friends?' The Master replied, 'They simply told each one his wishes.' Hsi pursued, 'Master, why did you smile at Yu?' He was answered, 'The management of a State demands the rules of propriety. His words were not humble; therefore I smiled at him.' Hsi again said, 'But was it not a State which Ch'iu proposed for himself?' The reply was, 'Yes; did you ever see a territory of sixty or seventy li or one of fifty or sixty, which was not a State?' Once more, Hsi inquired, 'And was it not a State which Ch'ih proposed for himself?' The Master again replied, 'Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one?

The Meaning of the Glorious Koran

By those who set the ranks in battle order And those who drive away (the wicked) with reproof And those who read (the Word) for a reminder, Lo! thy Lord is surely One; Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings. Lo! We have adorned the lowest heaven with an ornament, the planets;

And they say: If only this Qur'an had been revealed to some great man of the two towns? Is it they who apportion thy Lord's mercy? We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them may take labour from others; and the mercy of thy Lord is better than (the wealth) that they amass.

And were it not that mankind would have become one community, We might well have appointed, for those who disbelieve in the Beneficent, roofs of silver for their houses and stairs (of silver) whereby to mount, And for their houses doors (of silver) and couches of silver whereon to recline, And ornaments of gold. Yet all that would have been but a provision of the life of the world. And the Hereafter with your Lord would have been for those who keep from evil.

The Japji

In the realm of knowledge the light of divine knowledge is resplendent. There are heard songs from which millions of joys and pleasures proceed. Beauty is the attribute of the realm of happiness. There things are fashioned in an incomparable manner. What is done there cannot be described. Whoever endeavoureth to describe it shall afterwards repent. There are fashioned knowledge, wisdom, intellect, and understanding; And there too is fashioned the skill of demigods and men of supernatural power.

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.

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.

World English Bible

Residential and Administrative Areas

Considerable portions of Jerusem are assigned as residential areas, while other portions of the system capital are given over to the necessary administrative functions involving the supervision of the affairs of 619 inhabited spheres, 56 transitional-culture worlds, and the system capital itself. On Jerusem and in Nebadon these arrangements are designed as follows:

46:4.1

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