Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs. The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd. Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

Not so he who has applied his soul and meditates in the law of the Most High. He will seek out the wisdom of all the ancients and will be occupied with prophecies.

Mordecai was viceroy to King Ahasuerus, and was a great man in the kingdom, honored by the Jews, and lived his life loved by all his nation. [Mordecai said, “These things have come from God. For I remember the dream which I had concerning these matters; for not one detail of them has failed. There was the little spring which became a river, and there was light, and the sun and much water. The river is Esther, whom the king married and made queen. The two serpents are Haman and me. The nations are those which combined to destroy the name of the Jews. But as for my nation, this is Israel, even those who cried to God and were delivered; for the Lord delivered his people. The Lord rescued us out of all these calamities; and God worked such signs and great wonders as have not been done among the nations. Therefore he ordained two lots. One for the people of God, and one for all the other nations. And these two lots came for an appointed season, and for a day of judgment, before God, and for all the nations. God remembered his people and vindicated his inheritance. They shall observe these days in the month Adar, on the fourteenth and on the fifteenth day of the month, with an assembly, joy, and gladness before God, throughout the generations forever among his people Israel. In the fourth year of the reign of Ptolemeus and Cleopatra, Dositheus, who said he was a priest and Levite, and Ptolemeus his son brought this letter of Purim, which they said was authentic, and that Lysimachus the son of Ptolemeus, who was in Jerusalem, had interpreted.]

The Melchizedek Teachings in the Levant

Lives of Eminent Philosophers, Book 6: The Cynics

He came to be a distinguished man; so much so that he is even mentioned by the comic poet Menander. At any rate in one of his plays, The Groom, his words are: One Monimus there was, a wise man, Philo, But not so very famous. a. He, you mean, Who carried the scrip? b. Nay, not one scrip, but three. Yet never a word, so help me Zeus, spake he To match the saying, Know thyself, nor such Famed watchwords. Far beyond all these he went, Your dusty mendicant, pronouncing wholly vain All man's supposings. Monimus indeed showed himself a very grave moralist, so that he ever despised mere opinion and sought only truth. He has left us, besides some trifles blended with covert earnestness, two books, On Impulses and an Exhortation to Philosophy.

Of all the Socratics Antisthenes alone is praised by Theopompus, who says he had consummate skill and could by means of agreeable discourse win over whomsoever he pleased. And this is clear from his writings and from Xenophon's Banquet. It would seem that the most manly section of the Stoic School owed its origin to him. Hence Athenaeus the epigrammatist writes thus of them: Ye experts in Stoic story, ye who commit to sacred pages most excellent doctrines - that virtue alone is the good of the soul: for virtue alone saves man's life and cities. But that Muse that is one of the daughters of Memory approves the pampering of the flesh, which other men have chosen for their aim.

Hecato in the first book of his Anecdotes tells us he burned his compositions with the words: Phantoms are these of dreams o' the world below. Others say that when he set fire to his notes of Theophrastus's lectures, he added the line: Come hither, Hephaestus, Thetis now needeth thee. He divided things into such as are procurable for money, like a house, and such as can be procured by time and trouble, like education. Wealth, he said, is harmful, unless we put it to a worthy use. He died of old age, having choked himself. His disciples were Theombrotus and Cleomenes: Theombrotus had for his pupil Demetrius of Alexandria, while Cleomenes instructed Timarchus of Alexandria and Echecles of Ephesus. Not but what Echecles also heard Theombrotus, whose lectures were attended by Menedemus, of whom we shall speak presently. Menippus of Sinope also became renowned amongst them.

Discourses 3.22: On the Calling of a Cynic

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

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.

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

If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him. Let him admonish, let him teach, let him forbid what is improper!--he will be beloved of the good, by the bad he will be hated.

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

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.

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.

He who, having cast aside the ordinances of the Scriptures, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest goal. Therefore let the Scriptures be thy authority, in determining what ought to be done, or what ought not to be done. Knowing what hath been declared by the ordinances of the Scriptures, thou oughtest to work in this world.

It is said the fruit of a good action is harmonious and spotless; verily the fruit of Motion is pain, and the fruit of Inertia unwisdom From Harmony wisdom is born, and also greed from Motion; heedlessness and delusion are of Inertia and also unwisdom. They rise upwards who are settled in Harmony; the Active dwell in the mid-most place: the Inert go downwards, enveloped in the vilest

Shinto Oracles

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

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

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.

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!'

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

The philosopher Yu said, 'When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.' The Master said, 'He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-- such a person may be said indeed to love to learn.'

The Master said, 'A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang.' The Master said, 'The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:-- which one of these things belongs to me?' The Master said, 'The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-- these are the things which occasion me solicitude.'

The Master said, 'If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 'Hold faithfulness and sincerity as first principles. 'Have no friends not equal to yourself. 'When you have faults, do not fear to abandon them.' The philosopher Tsang said, 'Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-- then the virtue of the people will resume its proper excellence.'

The Meaning of the Glorious Koran

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

So hold thou fast to that which is inspired in thee. Lo! thou art on a right path. And lo! it is in truth a Reminder for thee and for thy folk; and ye will be questioned. And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? And verily We sent Moses with Our revelations unto Pharaoh and his chiefs, and he said: I am a messenger of the Lord of the Worlds.

Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses;

The Japji

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.

Make contentment and modesty thine earrings, self-respect thy wallet, meditation the ashes to smear on thy body; Make thy body, which is only a morsel for death, thy beggar's coat, and faith thy rule of life and thy staff. Make association with men thine Ai Panth, and the conquest of thy heart the conquest of the world. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

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!

World English Bible

The Teachings of Amenemope

Amenemope functioned to conserve the ethics of evolution and the morals of revelation and in his writings passed them on both to the Hebrews and to the Greeks. He was not the greatest of the religious teachers of this age, but he was the most influential in that he colored the subsequent thought of two vital links in the growth of Occidental civilization — the Hebrews, among whom evolved the acme of Occidental religious faith, and the Greeks, who developed pure philosophic thought to its greatest European heights.

95:4.4

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