For creatures of the dry land were turned into creatures of the waters, and creatures that swim moved upon the land.

But afterwards, they also saw a new kind of birds, when, led on by desire, they asked for luxurious dainties;

God said, “Let the waters abound with living creatures, and let birds fly above the earth in the open expanse of the sky.” God created the large sea creatures and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good. God blessed them, saying, “Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth.” There was evening and there was morning, a fifth day.

The Mammalian Era on Urantia

Lives of Eminent Philosophers, Book 6: The Cynics

When mice crept on to the table he addressed them thus, "See now even Diogenes keeps parasites." When Plato styled him a dog, "Quite true," he said, "for I come back again and again to those who have sold me." As he was leaving the public baths, somebody inquired if many men were bathing. He said, No. But to another who asked if there was a great crowd of bathers, he said, Yes. Plato had defined Man as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, "Here is Plato's man." In consequence of which there was added to the definition, "having broad nails." To one who asked what was the proper time for lunch, he said, "If a rich man, when you will; if a poor man, when you can."

Through watching a mouse running about, says Theophrastus in the Megarian dialogue, not looking for a place to lie down in, not afraid of the dark, not seeking any of the things which are considered to be dainties, he discovered the means of adapting himself to circumstances. He was the first, say some, to fold his cloak because he was obliged to sleep in it as well, and he carried a wallet to hold his victuals, and he used any place for any purpose, for breakfasting, sleeping, or conversing. And then he would say, pointing to the portico of Zeus and the Hall of Processions, that the Athenians had provided him with places to live in.

And he saw no impropriety either in stealing anything from a temple or in eating the flesh of any animal; nor even anything impious in touching human flesh, this, he said, being clear from the custom of some foreign nations. Moreover, according to right reason, as he put it, all elements are contained in all things and pervade everything: since not only is meat a constituent of bread, but bread of vegetables; and all other bodies also, by means of certain invisible passages and particles, find their way in and unite with all substances in the form of vapour. This he makes plain in the Thyestes, if the tragedies are really his and not the work of his friend Philiscus of Aegina or of Pasiphon, the son of Lucian, who according to Favorinus in his Miscellaneous History wrote them after the death of Diogenes. He held that we should neglect music, geometry, astronomy, and the like studies, as useless and unnecessary.

Discourses 3.22: On the Calling of a Cynic

See to what straits we are reducing our Cynic, how we are taking away his kingdom from him.—Yes, but Crates married.—You are mentioning a particular instance which arose out of passionate love, and you are assuming a wife who is herself another Crates. But our inquiry is concerned with ordinary marriage apart from special circumstances, and from this point of view we do not find that marriage, under present conditions, is a matter of prime importance for the Cynic. How, then, said the young man, will the Cynic still be able to keep society going?—In the name of God, sir, who do mankind the greater service? Those who bring into the world some two or three ugly-snouted children to take their place, or those who exercise oversight, to the best of their ability, over all mankind, observing what they are doing, how they are spending their lives, what they are careful about, and what they undutifully neglect? And were the Thebans helped more by all those who left them children than by Epaminondas who died without offspring? And did Priam, who begot fifty sons, all rascals, or Danaus, or Aeolus, contribute more to the common weal than did Homer? What? Shall high military command or writing a book prevent a man from marrying and having children, while such a person will not be regarded as having exchanged his childlessness for naught, and yet shall the Cynic's kingship not be thought a reasonable compensation?

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,

It is not in royalty. Otherwise Nero would have been a happy man, and Sardanapalus. Nay, even Agamemnon was not a happy man, though a much finer fellow than Sardanapalus or Nero; but while the rest are snoring what is he doing? "Many a hair did he pluck, by the roots, from his forehead." And what are his own words? "Thus do I wander," he says, and "To and fro am I tossed, and my heart is Leaping forth from my bosom." Poor man, what about you is in a bad state? Your possessions? No, it is not; rather you "are possessed of much gold and of much bronze." Your body? No, it is not. What, then, is wrong with you? Why, this: You have neglected and ruined whatever that is within you by which we desire, avoid, choose, and refuse. How neglected? It remains ignorant of the true nature of the good, to which it was born, and of the true nature of the evil, and of what is its own proper possession, and what is none of its own concern. And whenever some one of these things that are none of its own concern is in a bad way, it says, "Woe is me, for the Greeks are in danger." Ah, miserable governing principle, the only thing neglected and uncared for! "They are going to perish, slain by the Trojans." But if the Trojans do not kill them, will they not die anyway? "Yes, but not all at once." What difference does it make, then? For if death is an evil, whether they die all at once, or die one at a time, it is equally an evil. Nothing else is going to happen, is it, but the separation of the paltry body from the soul? "Nothing." And is the door closed for you, if the Greeks perish? Are you not permitted to die? "I am." Why, then, do you grieve? "Woe is me, a king, and holding the sceptre of Zeus!" A king does not become unfortunate any more than a god becomes unfortunate.

The Dhammapada

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.

For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.

Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.

The Bhagavad Gita

Uchchaishravas of horses know me, nectar-born; Airâvata of lordly elephants, and of men the Monarch. Of weapons I am the thunderbolt; of cows I am Kâmadhuk; I am Kandarpa of the progenitors; of serpents Vâsuki am I. And I am Ananta of Nâgas, Varuna of sea-dwellers I; and of ancestors Aryaman; Yama of governors am I. And I am Prahlâda of Daityas; of calculators Time am I; and of wild beasts I the imperial beast; and Vainateya of birds.

Then he, Dhananjaya, overwhelmed with astonishment, his hair upstanding, bowed down his head to the Shining One, and with joined palms spake. Arjuna said: Within Thy Form, O God, the Gods I see, All grades of beings with distinctive marks; Brahma, the Lord, upon His lotus-throne, The Rishis all, and Serpents, the Divine. With mouths, eyes, arms, breasts multitudinous, I see Thee everywhere, unbounded Form. Beginning, middle, end, nor source of Thee, Infinite Lord, infinite Form, I find;

The sons of Dhṛitarâshtra, and with them The multitude of all these kings of earth, Bhîshma, and Drona, Sûta's royal son, And all the noblest warriors of our hosts, Into Thy gaping mouths they hurrying rush, Tremendous-toothed and terrible to see; Some caught within the gaps between Thy teeth Are seen, their heads to powder crushed and ground. As river-floods impetuously rush, Hurling their waters into ocean's lap, So fling themselves into Thy flaming mouths, In haste, these mighty men, these lords of earth.

Shinto Oracles

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.

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

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

The Tao Te Ching

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!'

When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

The Analects of Confucius

The Master said, 'Tsang Wan kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters.-- Of what sort was his wisdom?'

Tsze-chang asked whether the affairs of ten ages after could be known. Confucius said, 'The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.'

When he was about to mount his carriage, he would stand straight, holding the cord. When he was in the carriage, he did not turn his head quite round, he did not talk hastily, he did not point with his hands. Seeing the countenance, it instantly rises. It flies round, and by and by settles. The Master said, 'There is the hen-pheasant on the hill bridge. At its season! At its season!' Tsze-lu made a motion to it. Thrice it smelt him and then rose.

The Meaning of the Glorious Koran

And he sought among the birds and said: How is it that I see not the hoopoe, or is he among the absent? I verily will punish him with hard punishment or I verily will slay him, or he verily shall bring me a plain excuse. But he was not long in coming, and he said: I have found out (a thing) that thou apprehendest not, and I come unto thee from Sheba with sure tidings.

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise.

Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see. Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things.

The Japji

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.

The elect are acceptable, the elect are distinguished; The elect obtain honour in God's court; The elect shed lustre on the courts of kings. The attention of the elect is bestowed on the one Guru. If any one say he can form an idea of God, he may say so, But the Creator's works cannot be numbered. The bull that is spoken of is righteousness, the offspring of mercy, Which supported by patience maintaineth the order of nature. Whoever understandeth this is a true man. What a load there is upon the bull! Beyond this earth there are more worlds, more and more. What power can support their weight? The names of living things, their species, and colours Have all been written with a flowing pen. Doth any one know how to write an account of them? If the account were written, how great it would be! What power and beautiful form are Thine, O God! Who hath power to know how great Thy gifts are? By one word Thou didst effect the expansion of the world, Whereby hundreds of thousands of rivers were produced. What power have I to describe Thee? So powerless am I, that I cannot even once be a sacrifice unto Thee. Whatever pleaseth Thee is good. Thou, Formless One, art ever secure.

World English Bible

The Modern Mountain Stage - Age of the Elephant and the Horse

Birds continued to evolve, though few marked changes occurred. Reptiles were similar to modern types — snakes, crocodiles, and turtles.

61:3.14

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