Cain left Yahweh’s presence, and lived in the land of Nod, east of Eden. Cain knew his wife. She conceived, and gave birth to Enoch. He built a city, and named the city after the name of his son, Enoch. Irad was born to Enoch. Irad became the father of Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech. Lamech took two wives: the name of the first one was Adah, and the name of the second one was Zillah. Adah gave birth to Jabal, who was the father of those who dwell in tents and have livestock. His brother’s name was Jubal, who was the father of all who handle the harp and pipe. Zillah also gave birth to Tubal Cain, the forger of every cutting instrument of bronze and iron. Tubal Cain’s sister was Naamah. Lamech said to his wives, “Adah and Zillah, hear my voice. You wives of Lamech, listen to my speech, for I have slain a man for wounding me, a young man for bruising me.

The sons of Ham were: Cush, Mizraim, Put, and Canaan. The sons of Cush were: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah were: Sheba and Dedan. Cush became the father of Nimrod. He began to be a mighty one in the earth. He was a mighty hunter before Yahweh. Therefore it is said, “like Nimrod, a mighty hunter before Yahweh”. The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. Out of that land he went into Assyria, and built Nineveh, Rehoboth Ir, Calah, and Resen between Nineveh and the great city Calah. Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (which the Philistines descended from), and Caphtorim.

The sons of Ham: Cush, Mizraim, Put, and Canaan. The sons of Cush: Seba, Havilah, Sabta, Raama, Sabteca. The sons of Raamah: Sheba and Dedan. Cush became the father of Nimrod. He began to be a mighty one in the earth. Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (where the Philistines came from), and Caphtorim. Canaan became the father of Sidon his firstborn, Heth, the Jebusite, the Amorite, the Girgashite, the Hivite, the Arkite, the Sinite, the Arvadite, the Zemarite, and the Hamathite.

The Violet Race After the Days of Adam

Lives of Eminent Philosophers, Book 6: The Cynics

Menippus, also a Cynic, was by descent a Phoenician – a slave, as Achacus in his treatise on Ethics says. Diocles further informs us that his master was a citizen of Pontus and was named Baton. But as avarice made him very resolute in begging, he succeeded in becoming a Theban. There is no seriousness in him; but his books overflow with laughter, much the same as those of his contemporary Meleager. Hermippus says that he lent out money by the day and got a nickname from doing so. For he used to make loans on bottomry and take security, thus accumulating a large fortune.

There have been six men named Menippus: the first the man who wrote a History of the Lydians and abridged Xanthus; the second my present subject; the third a sophist of Stratonicea, a Carian by descent; the fourth a sculptor; the fifth and sixth painters, both mentioned by Apollodorus. However, the writings of Menippus the Cynic are thirteen in number: Necromancy. Wills. Epistles artificially composed as if by the gods. Replies to the physicists and mathematicians and grammarians; and A book about the birth of Epicurus; and The School's reverence for the twentieth day. Besides other works.

Menedemus was a pupil of Colotes of Lampsacus. According to Hippobotus he had attained such a degree of audacity in wonder-working that he went about in the guise of a Fury, saying that he had come from Hades to take cognisance of sins committed, and was going to return and report them to the powers down below. This was his attire: a grey tunic reaching to the feet, about it a crimson girdle; an Arcadian hat on his head with the twelve signs of the zodiac inwrought in it; buskins of tragedy; and he wore a very long beard and carried an ashen staff in his hand.

Discourses 3.22: On the Calling of a Cynic

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.

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

He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream). Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.

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.

The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.

The Bhagavad Gita

Having in ancient times emanated mankind together with sacrifice, the Lord of emanation said: "By this shall ye propagate; be this to you the giver of desire; "With this nourish ye the Shining Ones, and may the Shining Ones nourish you; thus nourishing one another ye shall reap the supremest good. "For, nourished by sacrifice, the Shining Ones shall bestow on you the enjoyments you desire." A thief verily is he who enjoyeth what is given by Them without returning Them aught.

Pure men worship the Gods; the passionate the gnomes and giants; the others, the dark folk, worship ghosts and troops of nature-spirits. The men who perform severe austerities, unenjoined by the Scriptures, wedded to vanity and egoism, impelled by the force of their desires and passions, Unintelligent, tormenting the aggregated elements forming the body, and Me also, seated in the inner body, know these demoniacal in their resolves.

This confusion draggeth to hell the slayers of the family, and the family; for their ancestors fall, deprived of rice-balls and libations. By these caste-confusing misdeeds of the slayers of the family, the everlasting caste customs and family customs are abolished. The abode of the men whose family customs are extinguished, O Janârdana, is everlastingly in hell. Thus have we heard.

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.

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

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

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.

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.

The Analects of Confucius

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.'

The superior man did not use a deep purple, or a puce colour, in the ornaments of his dress. Even in his undress, he did not wear anything of a red or reddish colour. In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment. Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow. The fur robe of his undress was long, with the right sleeve short. He required his sleeping dress to be half as long again as his body. When staying at home, he used thick furs of the fox or the badger. When he put off mourning, he wore all the appendages of the girdle. His under-garment, except when it was required to be of the curtain shape, was made of silk cut narrow above and wide below. He did not wear lamb's fur or a black cap, on a visit of condolence. On the first day of the month he put on his court robes, and presented himself at court.

The grand music master, Chih, went to Ch'i. Kan, the master of the band at the second meal, went to Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chueh, the band master at the fourth meal, went to Ch'in. Fang-shu, the drum master, withdrew to the north of the river. Wu, the master of the hand drum, withdrew to the Han. Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

The Meaning of the Glorious Koran

And (the tribes of) A'ad and Thamud, and the dwellers in Ar-Rass, and many generations in between. Each (of them) We warned by examples, and each (of them) We brought to utter ruin. And indeed they have passed by the township whereon was rained the fatal rain. Can it be that they have not seen it? Nay, but they hope for no resurrection.

And (the tribe of) A'ad, and Pharaoh, and the brethren of Lot, And the dwellers in the wood, and the folk of Tubb'a: every one denied their messengers, therefor My threat took effect. Were We then worn out by the first creation? Yet they are in doubt about a new creation. We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.

From a drop (of seed) when it is poured forth; And that He hath ordained the second bringing forth; And that He it is Who enricheth and contenteth; And that He it is Who is the Lord of Sirius; And that He destroyed the former (tribe of) A'ad, And (the tribe of) Thamud He spared not; And the folk of Noah aforetime, Lo! they were more unjust and more rebellious;

The Japji

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.

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.

There are hundreds of thousands of nether and upper regions. Men have grown weary at last of searching for God's limits; the Veds say one thing, that God has no limit. The thousands of Purans and Muhammadan books tell that in reality there is but one principle. If God can be described by writing, then describe Him; but such description is impossible. Nanak, call Him great; only He Himself knoweth how great He is.

World English Bible

Racial and Cultural Distribution

2. Pre-Sumerians and other Nodites. There were also present in Mesopotamia, near the mouth of the rivers, remnants of the ancient culture of the days of Dalamatia. With the passing millenniums, this group became thoroughly admixed with the Adamites to the north, but they never entirely lost their Nodite traditions. Various other Nodite groups that had settled in the Levant were, in general, absorbed by the later expanding violet race.

78:1.4

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