the captain of fifty, the honorable man, the counselor, the skilled craftsman, and the clever enchanter.

The standard of the camp of the children of Ephraim set forward according to their armies. Elishama the son of Ammihud was over his army. Gamaliel the son of Pedahzur was over the army of the tribe of the children of Manasseh. Abidan the son of Gideoni was over the army of the tribe of the children of Benjamin.

the mighty man, the man of war, the judge, the prophet, the diviner, the elder,

Government on a Neighboring Planet

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.

He would praise those who were about to marry and refrained, those who intending to go a voyage never set sail, those who thinking to engage in politics do no such thing, those also who purposing to rear a family do not do so, and those who make ready to live with potentates, yet never come near them after all. He used to say, moreover, that we ought to stretch out our hands to our friends with the fingers open and not closed. Menippus in his Sale of Diogenes tells how, when he was captured and put up for sale, he was asked what he could do. He replied, "Govern men." And he told the crier to give notice in case anybody wanted to purchase a master for himself. Having been forbidden to sit down, "It makes no difference," said he, "for in whatever position fishes lie, they still find purchasers."

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.

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.

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.

Here is concentrated his earnest attention and energy; but, as far as other things go, he lies flat on his back and snores; he is in perfect peace. There rises up no thief of his moral purpose, nor any tyrant over it. But of his body? Certainly. And of his paltry possessions? Certainly; and of his offices and honours. Why, then, does he pay any attention to these? So when anyone tries to terrify him by means of these things, he says to him, "Go to, look for children; they are scared by masks; but I know that they are made of earthenware, and have nothing inside." Such is the nature of the matter about which you are deliberating. Wherefore, in the name of God I adjure you, put off your decision, and look first at your endowment. For see what Hector says to Andromache. "Go," says he, "rather into the house and weave; but for men shall war be the business. Men one and all, and mostly for me." So did he recognize not only his own special endowment, but also her incapacity.

The Dhammapada

He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder. An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.

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.

Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.

The Bhagavad Gita

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.

Prowess, splendour, firmness, dexterity, and also not flying from battle, generosity, the nature of a ruler, are the Kshattriya duty, born of his own nature. Ploughing, protection of kine, and trade are the Vaishya duty, born of his own nature. Action of the nature of service is the Shûdra duty, born of his own nature. Man reacheth perfection by each being intent on his own duty. Listen thou how perfection is won by him who is intent on his own duty.

Thou, Lord, and Bhîshma, and Karna and Kripa, conquering in battle; Ashvatthâmâ, Vikarna, and Saumadatti also; And many others, heroes, for my sake renouncing their lives, with divers weapons and missiles, and all well-skilled in war. Yet insufficient seems this army of ours, though marshalled by Bhîshma, while that army of theirs seems sufficient, though marshalled by Bhîma; Therefore in the rank and file let all, standing firmly in their respective divisions, guard Bhîshma, even all ye generals.

Shinto Oracles

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

I am the protector of Japan against foreign violence and break the spear-points of Heavenly demons and Earthly demons. All enjoy my divine power. I derive strength from the multiplication of devout men in the land. Then do the forces of demons melt away like snow in the sun. When devout men are few, my powers dwindle, my heart is distressed and the demon powers gain vigour while the divine power is weakened

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.

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. Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

The Analects of Confucius

Tsze-kung asked, saying, 'What qualities must a man possess to entitle him to be called an officer? The Master said, 'He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.' Tsze-kung pursued, 'I venture to ask who may be placed in the next lower rank?' And he was told, 'He whom the circle of his relatives pronounce to be filial, whom his fellow- villagers and neighbours pronounce to be fraternal.' Again the disciple asked, 'I venture to ask about the class still next in order.' The Master said, 'They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class.' Tsze-kung finally inquired, 'Of what sort are those of the present day, who engage in government?' The Master said 'Pooh! they are so many pecks and hampers, not worth being taken into account.'

The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.' The Master said, 'To lead an uninstructed people to war, is to throw them away.'

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.'

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;

Your guardian can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue, and bow down (in prayer). And whoso taketh Allah and His messenger and those who believe for guardian (will know that), lo! the party of Allah, they are the victorious. O Ye who believe! Choose not for guardians such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers.

He it is Who gathereth you at night and knoweth that which ye commit by day. Then He raiseth you again to life therein, that the term appointed (for you) may be accomplished. And afterward unto Him is your return. Then He will proclaim unto you what ye used to do. He is the Omnipotent over His slaves. He sendeth guardians over you until, when death cometh unto one of you, Our messengers receive him, and they neglect not.

The Japji

Force is the attribute of the realm of action. Incomparable are they who dwell therein. There are very powerful warriors and heroes They are filled with the might of Ram.- There are many Sitas in the midst of greatness, Their beauty cannot be described- They die not, neither are they led astray In whose hearts God dwelleth. There dwell congregations of saints; They rejoice; the True One is in their hearts. God dwelleth in the true realm. He looketh on its denizens with an eye of favour, and rendereth them happy. There are continents, worlds, and universes. Whoever trieth to describe them shall never arrive at an end. There are worlds upon worlds and forms upon forms. They fulfil their functions according to God's orders: God beholding and contemplating them is pleased. Nanak, to describe them would be impossible.

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.

By His order bodies are produced; His order cannot be described. By His order souls are infused into them; by His order greatness is obtained. By His order men are high or low; by His order they obtain preordained pain or pleasure. By His order some obtain their reward; by His order others must ever wander in transmigration. All are subject to His order; none is exempt from it. He who understandeth God's order, O Nanak, is never guilty of egoism.

World English Bible

Military Preparedness

Graduates of the federal military schools may be commissioned as “guardians of civilization” in seven ranks, in accordance with ability and experience, by the president of the National Council of Defense. This council consists of twenty-five members, nominated by the highest parental, educational, and industrial tribunals, confirmed by the federal supreme court, and presided over ex officio by the chief of staff of co-ordinated military affairs. Such members serve until they are seventy years of age.

72:11.1

Closest passages