“There are three things which are stately in their march, four which are stately in going:

There are nine things that I have thought of, and in my heart counted happy, and the tenth I will utter with my tongue: a man who has joy with his children, and a man who lives and sees the fall of his enemies.

“Now these are the ordinances which you shall set before them:

Development of the State

Lives of Eminent Philosophers, Book 6: The Cynics

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.

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.

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.

Discourses 3.22: On the Calling of a Cynic

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 a man is engaging in such exalted politics, do you ask me if he is to engage in politics? Ask me also, if he will hold office. Again I will tell you: Fool, what nobler office will he hold than that which he now has? And yet such a man needs also a certain kind of body, since if a consumptive comes forward, thin and pale, his testimony no longer carries the same weight. For he must not merely, by exhibiting the qualities of his soul, prove to the laymen that it is possible, without the help of the things which they admire, to be a good and excellent man, but he must also show, by the state of his body, that his plain and simple style of life in the open air does not injure even his body: "Look," he says, "both I and my body are witnesses to the truth of my contention." That was the way of Diogenes, for he used to go about with a radiant complexion, and would attract the attention of the common people by the very appearance of his body. But a Cynic who excites pity is regarded as a beggar; everybody turns away from him, everybody takes offence at him. No, and he ought not to look dirty either, so as not to scare men away in this respect also; but even his squalor ought to be cleanly and attractive.

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?

The Dhammapada

The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter). If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).

But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.

As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:

The Bhagavad Gita

Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications. Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events,

Earth, water, fire, air, ether, Mind, and Reason also and Egoism—these are the eightfold division of My nature. This the inferior. Know My other nature, the higher, the life-element, O mighty-armed, by which the universe is upheld. Know this to be the womb of all beings. I am the source of the forthgoing of the whole universe and likewise the place of its dissolving.

Reason, wisdom, non-illusion, forgiveness, truth, self-restraint, calmness, pleasure, pain, existence, non-existence, fear, and also courage Harmlessness, equanimity, content, austerity, almsgiving, fame and obloquy are the various characteristics of beings issuing from Me. The seven great Rishis, the ancient Four, and also the Manus, were born of My nature, and mind; of them this race was generated. He who knows in essence that sovereignty and yoga of Mine, he is harmonised by unfaltering yoga; there is no doubt thereof.

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

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

For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm:--this is the way to secure that its enduring life shall long be seen.

A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose. How do I know that it is so? By these facts:--In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are. Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'

1. The government that seems the most unwise, Oft goodness to the people best supplies; That which is meddling, touching everything, Will work but ill, and disappointment bring. Misery!--happiness is to be found by its side! Happiness!--misery lurks beneath it! Who knows what either will come to in the end? Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time. Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.

The Analects of Confucius

Confucius said, 'When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule, the cases will be few in which they do not lose their power in three generations. 'When right principles prevail in the kingdom, government will not be in the hands of the Great officers. 'When right principles prevail in the kingdom, there will be no discussions among the common people.'

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.'

The Master said, '"If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments." True indeed is this saying!' The Master said, 'If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail.' The Master said, 'If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?'

The Meaning of the Glorious Koran

He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no God save Him. How then are ye turned away?

And the king said: Lo! I saw in a dream seven fat kine which seven lean were eating, and seven green ears of corn and other (seven) dry. O notables! Expound for me my vision, if ye can interpret dreams. They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams. And he of the two who was released, and (now) at length remembered, said: I am going to announce unto you the interpretation, therefore send me forth.

And who pay heed to their prayers. These are the heirs Who will inherit paradise. There they will abide. Verily We created man from a product of wet earth; Then placed him as a drop (of seed) in a safe lodging; Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators!

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.

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.

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

The Evolution of Representative Government

There are ten steps, or stages, to the evolution of a practical and efficient form of representative government, and these are:

71:2.9

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