For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”, without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.

The king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King’s Valley). Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.

Your influence covered the earth, and you filled it with parables and riddles.

The Melchizedek Teachings in the Orient

Lives of Eminent Philosophers, Book 6: The Cynics

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.

When he was dining in a temple, and in the course of the meal loaves not free from dirt were put on the table, he took them up and threw them away, declaring that nothing unclean ought to enter a temple. To the man who said to him, "You don't know anything, although you are a philosopher," he replied, "Even if I am but a pretender to wisdom, that in itself is philosophy." When some one brought a child to him and declared him to be highly gifted and of excellent character, "What need then," said he, "has he of me?" Those who say admirable things, but fail to do them, he compared to a harp; for the harp, like them, he said, has neither hearing nor perception. He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life."

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." He also threw away his bowl when in like manner he saw a child who had broken his plate taking up his lentils with the hollow part of a morsel of bread. He used also to reason thus: "All things belong to the gods. The wise are friends of the gods, and friends hold things in common. Therefore all things belong to the wise." One day he saw a woman kneeling before the gods in an ungraceful attitude, and wishing to free her of superstition, according to Zolus of Perga, he came forward and said, "Are you not afraid, my good woman, that a god may be standing behind you? – for all things are full of his presence – and you may be put to shame?"

Discourses 3.22: On the Calling of a Cynic

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

What are you, then? Truly a shepherd! for you wail as the shepherds do when a wolf carries off one of their sheep; and these men over whom you rule are sheep. But why did you come here in the first place? Your desire was not in danger, was it, or your avoidance, your choice, or your refusal? "No," he answers, "but my brother's frail wife was carried off." Was it not, then, a great gain to lose a frail and adulterous wife? "Shall we, then, be despised by the Trojans?" Who are they? Wise men or foolish? If wise, why are you fighting with them? If foolish, why do you care? "In what, then, is the good, since it is not in these things? Tell us. Sir messenger and scout." "It is where you do not expect it, and do not wish to look for it. For if you had wished, you would have found it within you, and you would not now be wandering outside, nor would you be seeking what does not concern you, as though it were your own possession. Turn your thoughts upon yourselves, find out the kind of preconceived ideas which you have. what sort of a thing do you imagine the good to be? Serenity, happiness, freedom from restraint. Come, do you not imagine it to be something naturally great? Something precious? Something not injurious?

The Dhammapada

A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.

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.

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

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.

At the close of many births the man full of wisdom cometh unto Me; "Vâsudeva is all." saith he, the Mahâtmâ, very difficult to find. They whose wisdom hath been rent away by desires go forth to other Shining Ones, resorting to various external observances, according to their own natures. Any devotee who seeketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man.

The Blessed Lord said: To thee, the uncarping, verily shall I declare this profoundest Secret, wisdom with knowledge combined, which, having known, thou shalt be freed from evil. Kingly Science, kingly Secret, supreme Purifier, this; intuitional, according to righteousness, very easy to perform, imperishable. Men without faith in this knowledge, O Parantapa, not reaching Me, return to the paths of this world of death.

Shinto Oracles

Of old the people of my country knew not my name. Therefore I was born into the visible world and endured a base existence. In highest Heaven I am the Deity of the Sun, in the mid-sky I show my doings. I hide in the great Earth and produce all things: in the midst of the Ocean I am the eight Dragon-kings, and my power pervades the four seas. If the poorest of mankind come here once for worship, show me their faces and declare their wishes, within seven days, fourteen days, twenty-one days, or it may be three years or seven years, according to the person and the importance of his prayer, I will surely grant their heart's desire. But the wicked of heart must not apply to me. Those who do not abandon mercy will not be abandoned by me

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

The Tao Te Ching

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 Tao, considered as unchanging, has no name. Though in its primordial simplicity it may be small, the whole world dares not deal with (one embodying) it as a minister. If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him. Heaven and Earth (under its guidance) unite together and send down the sweet dew, which, without the directions of men, reaches equally everywhere as of its own accord. As soon as it proceeds to action, it has a name. When it once has that name, (men) can know to rest in it. When they know to rest in it, they can be free from all risk of failure and error. The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys.

There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things. I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great. Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is.

The Analects of Confucius

The Master said, 'A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.' The Master said, 'Shan, my doctrine is that of an all-pervading unity.' The disciple Tsang replied, 'Yes.' The Master went out, and the other disciples asked, saying, 'What do his words mean?' Tsang said, 'The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others,-- this and nothing more.'

The Master said, 'Learn as if you could not reach your object, and were always fearing also lest you should lose it.' The Master said, 'How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!' The Master said, 'Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. 'How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!'

The Master said, 'Heaven produced the virtue that is in me. Hwan T'ui-- what can he do to me?' The Master said, 'Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;-- that is my way.' There were four things which the Master taught,-- letters, ethics, devotion of soul, and truthfulness.

The Meaning of the Glorious Koran

Lo! This is in the former scrolls. The Books of Abraham and Moses.

When that which shroudeth did enshroud the lote-tree, The eye turned not aside nor yet was overbold. Verily he saw one of the greater revelations of his Lord. Have ye thought upon Al-Lat and Al-'Uzza And Manat, the third, the other? Are yours the males and His the females? That indeed were an unfair division! They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them.

Maketh he the gods One Allah? Lo! that is an astounding thing. The chiefs among them go about, exhorting: Go and be staunch to your gods! Lo! this is a thing designed. We have not heard of this in later religion. This is naught but an invention. Hath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom.

The Japji

Make divine knowledge thy food, compassion thy store-keeper, and the voice which is in every heart the pipe to call to repast. Make Him who hath strung the whole world on His string thy spiritual Lord; let wealth and supernatural power be relishes for others. Union and separation is the law which regulateth the world. By destiny we receive our portion. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

One Maya in union with God gave birth to three acceptable children. One of them is the creator, the second the provider, the third performeth the function of destroyer. As it pleaseth God, He directeth them by His orders. He beholdeth them, but is not seen by them. This is very marvellous. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

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

The Struggle for Truth in China

This composite belief spread through the lands of the yellow and brown races as an underlying influence in religio-philosophic thought. In Japan this proto-Taoism was known as Shinto, and in this country, far-distant from Salem of Palestine, the peoples learned of the incarnation of Machiventa Melchizedek, who dwelt upon earth that the name of God might not be forgotten by mankind.

94:5.6

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