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<DATE>2011-02-05</DATE>
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<NAME>Mona Logarbo</NAME>
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<ITEM>Proofed and reviewed as part of batch B110110.apex.</ITEM>
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<VID>175201</VID>
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<P>A DISCOURSE BETWIXT ALEXANDER The Great, And DINDIMUS King of the <HI>Brachmans,</HI> Which has been Printed in Greek and Latine, and al&s;o into high Dutch, in <HI>Anno</HI> 1642. And made into Engli&s;h by <HI>T Raicroft</HI> in <HI>London,</HI> 1668.</P>
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<P><HI>LONDON,</HI> Printed in the Year 1688.</P>
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<HEAD>A DISCOURSE<LB>
Betwixt <HI>Alexander</HI> the Great, and <HI>Dindimus</HI> King of the <HI>Brachmans,</HI> which has been Printed in Greek and L<GAP DESC="illegible" EXTENT="4 letters">e, and al&s;o into high Dutch, in <HI>Anno</HI> 1642. And made into Engli&s;h by <HI>T. Raicroft</HI> in <HI>London,</HI> 1668.</HEAD>
<P>AND becau&s;e &s;ome through ignorance in Hi&s;tory have pre&s;umed to affirm that none of the Heathens &s;o (called) knew or pra|cti&s;<GAP DESC="illegible" EXTENT="1 letter">d &s;uch things, for the conviction of them, and a general &s;ervice to the truth, we &s;hall here alledge &s;ome remarkable examples to evince the truth of what is affirmed in tho&s;e particulars: which made <HI>Ari&s;totle</HI> in his <HI>Ethicks lib. 10. chap. 4. 7.</HI> &s;ay, <HI>they that did the&s;e things did them, not as men, but as having &s;ome thing divine, or of God in them.</HI></P>
<P>Not then to quote at large the Noble Te&s;timony given by <HI>Palladius, Ambro&s;ius</HI> and others, concerning <HI>Dindimus</HI> King of the <HI>Brach|mans,</HI> as they are at large publi&s;hed in Latine and Greek and print|ed in London by <HI>T. Raicroft 1668.</HI> intituled <HI>Palladius de Gen<GAP DESC="illegible" EXTENT="1 letter">i|bus Indiae &amp; Bragmanibus. S. Ambro&s;ius de moribus Brach|manorum, &amp; Anonymus de Brachmanibus.</HI> As al&s;o another in the high <HI>Dutch language,</HI> intituled, <HI><HI>Hi&s;torie von dem gro&s;|&s;en Konig Alexander, &amp;c. Yetzo auffs new aus der al|ten Teut&s;chen &s;prache in druck gebracht.</HI> Printed Anno 1642.</HI></P>
<P>All which do relate the excellent and Chri&s;tian Evangelical le&s;&s;ons given by the &s;aid <HI>Dindimns</HI> to <HI>Alexander,</HI> who &s;ent Amba&s;&s;adors to him to require him to come to him, promi&s;ing him great rewards if he did, and lo&s;s of his head if he did not, and this in the Name of <HI>Alexander</HI> the King of all men and Son of the great God jupiter. But <HI>Dindimus</HI> &s;miling at this Vapour, and not m<GAP DESC="illegible" EXTENT="1 letter">ving his h<GAP DESC="illegible" EXTENT="1 letter">nd from the leaves he lay upon, an&s;wered, <Q>God the great King never begot injury, but light, peace, life, the wa<GAP DESC="illegible" EXTENT="2 letters">r body and &s;oul<GAP DESC="illegible" EXTENT="1 letter">s, which he al&s;o receives when they have fini&s;hed their cour&s;e, nor was he ever the author of lu&s;t. This i<GAP DESC="illegible" EXTENT="1 letter"> my
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Lord. and only God, who as he hates murther &s;o he wag|eth not war, &amp;c. And a little further he &s;aith. The things that I &s;eek I ea&s;ily atiain to, tho&s;e things which I regard nor I am not to be driven to. If therefore Alexander take my head he &s;hall not de&s;tory my &s;oule which will return to the Lord, while the body which was taken out of the earth &s;hall thereunto return. For I being made a Spirit, &s;hall a&s;cend unto my God, who included us in the fle&s;h, and placed us upon this earth t<GAP DESC="illegible" EXTENT="1 letter"> try whether we being gone forth from him, would live unto him, as he hath commanded: who deman<GAP DESC="illegible" EXTENT="1 letter">s an account of tho&s;e that de|part; for he is a judge of all injuries: and the &s;ighs o<GAP DESC="illegible" EXTENT="1 letter"> tho&s;e that are inj<GAP DESC="illegible" EXTENT="1 letter">riou&s;ly treated, become the pains of tho&s;e that injure them. L<GAP DESC="illegible" EXTENT="1 letter">t Alexander then threaten tho&s;e that love &s;ilver and gold, and fear death; neither of which hath place among the Brachmans, who do neither feare the one nor love the other. Go therefore, and tell Alexander, Dindimus wants him nor, and it he wants Dindimus, let him come to him.</Q> <HI>Which being reported to Alexander, he was the more de&s;ir us to &s;ee that &s;ingle old man that could conquer him after he had conquired &s;o many Nations.</HI> <Q>And &s;o coming to him &s;aid, I come to hear a word of wi&s;edome from thee whom I hear do&s;t conver&s;e with God.</Q> <HI>To whom Dindimus replyed,</HI> <Q>Very willingly would I admini&s;ter to thee the words of the wi&s;dome of God, had&s;t thou but place in thy mind to re|ceive the gift of God admini&s;tred. But thy mind being fil|led with various lu&s;ts, in&s;atiable avarice, and a devili&s;h de|&s;ire to rule, which fights again&s;t me, and my de&s;igne of drawing thee off from de&s;troying Nations and &s;hedding hu|m<GAP DESC="illegible" EXTENT="1 letter">ne blood is in all things contrary to the wi&s;dome by which I and the Brachmans are led, who wor&s;hip God, love men, contemn gold, de&s;pi&s;e death, and &s;light plea&s;ures: whereas Alexander and his, fear death, love gold, covet plea&s;ure, hate men, and de&s;pi&s;e God. <HI>adding</HI> how can I &s;peak unto thee the words of the wi&s;dome of God, who&s;e cogitations are &s;o filled with pomp, o&s;tentation and inordi|nate lu&s;te that a whole world is not able to &s;atiate thee?</Q> <HI>how|ever
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he refu&s;ed not to give him that coun&s;ell, which Alexander was (as he confu&s;&s;ed) convinced in his heart was good, but could not fol|low, Viz.</HI> <Q>to cea&s;e warring again&s;t men without, &amp; engage him&s;elf in another warfare, again&s;t the enemies within him|&s;elf, his lu&s;ts, his affections, his de&s;ires, &s;he de&s;ired to be rich indeed and to be a true victor: a&s;uring him that all his po|wer, all his ho&s;ts, all his &s;trength, all his Riches, all his Pomp, would at la&s;t not availe him any thing; But (&s;aith he) if thou will hearken to my words, thou &s;ha't po&s;&s;e&s;s of my goods, who have God to my friend, and whole in&s;pi|ration I enjoy within me. Thus thou &s;halt overcome lu&s;t the mother of penory, which never obtains what it &s;eeks. Thus thou &s;halt, with us, honour thy &s;elf, by becoming &s;uch as God had created thee. <HI>Adding</HI> though thou &s;lay me for telling thee the&s;e profitable things, If ar not. For (&s;aith he) I &s;hall return to my God which created all things, who knows my cau&s;e, and before whom nothing is hid<GAP DESC="illegible" EXTENT="1 letter">en.</Q></P>
<P><Q>I know not (&s;aith he) whether thou &s;halt be &s;o happy as to find thy &s;elf p<GAP DESC="illegible" EXTENT="1 letter">r&s;waded by my words, but I a&s;&s;ure thee, it thou&s;e not, when thou art departed hence I &s;hall &s;ee thee puni&s;hed for thy actions, and hear thee lament with deep and &s;harp &s;ighs, the mi&s;ery thou ha&s;t put many to, &amp;c. Viz. when thou &s;halt have no other companion then them mo|ry of the evils thou ha&s;t heap<GAP DESC="illegible" EXTENT="1 letter">d up upon thy &s;elf. For (&s;aith he) I know the pains ju&s;tly inflicted by God upon unju&s;t men. Then thou &s;halt &s;ay unto me, Dindimus, how good a coun&s;eller wert thou to me? <HI>&amp;c</HI></Q></P>
<P><HI>Tho&s;e things Alexander heard (as tis &s;aid of Herod concerning John the Bapti&s;t) not only without wrath, but with a placed counte|nance, and replyed.</HI> <Q>O Dindimus thou true teacher of the Brachmans! I have found thee the mo&s;t excellent among&s;t men, by rea&s;on of the Spirit that is in thee; I know all that thou ha&s;t &s;poken is true; God hath brought thee forth and &s;ent thee into this place: in which thou art happy and rich, wanting nothing, all thy life long quiet, injoying much re&s;t.</Q></P>
<P><PB REF="4"><Q>But what &s;hall I do who cohabit with continual &s;laugh|ters? &amp;c. who if I would live in the de&s;ert, my Lievtenants would not &s;uffer me, and though they would being in this &s;tate. it is not lawful for me to quit them, for how &s;hall I defend my &s;elf before God, who hath a&s;&s;igned me this Lot.</Q></P>
<P><Q>But thou reverend old man and &s;ervant of God, for the&s;e words of wi&s;dom wherewith thou ha&s;t helped, and rejoy|ced me, dehorting me from war, receive thou my pre&s;ents and de&s;pi&s;e me not: I am affected with k<GAP DESC="illegible" EXTENT="1 letter">ndne&s;s, honour|ing wi&s;dom,</Q> <HI>and &s;o commanded his &s;ervants to bring forth gold and &s;everal &s;orts of array, bread and oyle. Which Dindmus behold|ing lauged, &s;aing to Alexander</HI> <Q>Per&s;wade (if thou can&s;t, the birds about the woods to receive thy gold, and &s;ing the bet|ter for it: but if thou can&s;t not p<GAP DESC="illegible" EXTENT="1 letter">r&s;wade them, nor &s;halt thou ever per&s;wade me, to be wor&s;e then they. I there|fore receive no anprefitable pre&s;ent, which I can neither eat nor drink, nor do I &s;erve &s;oul-hurtful riches, &amp;c. Here's nothing in this de&s;ert to be bought with gold, For God gi|ves me all things freely, &amp;c. &s;elling nothing for gold, but freely be&s;towing all good things, and even the mind on tho&s;e that freely accept it, <HI>&amp;c.</HI></Q> <HI>But the oyle be took; and walk|ing about the wood gathered &s;ome &s;ticks, and kindling a fire, he &s;aid,</HI> <Q>The Brachmans have all things, being &s;ed by providence, and into the fire he powred the ovle, till it was all con&s;um|ed and &s;ang a hymne unto God. Oh God immortall, I give thee in all things thanks. For thou rule&s;t in all things, giving all things abundantly unto thy creatures for their food. Thou creating this world do&s;t pre&s;erve it, ex|pecting the &s;ouls which thou ha&s;t &s;ent into it, that thou may&s;t, as God, ju&s;tify tho&s;e that have laid a pious life, and condemn tho&s;e that have not obeyed thy laws. For all righteous judgment is with thee and life eternal prepared by thee. Who with eternal goodne&s;s &s;hewe&s;t mercy unto all.</Q></P>
<P>He that &s;hall read <HI>Hermes Tri&s;megi&s;tus, his Divine Pimander,</HI> tran&s;lated out of Arabick by the famous Dr. Everard, printed in Engli&s;h 1657. and e&s;pecially his book, or <HI>&s;ecret &s;ermon in the
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mount, of Regeneration, and the profe&s;&s;ion of &s;ilence,</HI> if he under&s;t and what he reads, &s;hall without all he&s;itation &s;ay, the things there uttered tran&s;cend the reach of natural wi&s;dome and proceed from a more profound &s;ource. As al&s;o his Doctrine in his 12. Book called <HI>Crater or Monas,</HI> where he doth not darkly preach the Bapti&s;m of Chri&s;t, i. e. of the Spirit which he (in his dialect) calls the mind.</P>
<P>A certain Indian Monk or &s;eclu&s;e, an ancient man living in a chappel in toe I&s;land Calempluy which certain Portugals having robbed of no &s;mall trea&s;ure, they were by this old man &s;harply reproved and advi&s;ed, <HI>if they e&s;cape the ju&s;t judgment of God, and find mercy and pardon of their &s;ins, that their &s;ouls might not peri&s;h eternally, to re&s;tore the &s;poyle they had taken a|way, to pray with tears for forgivene&s;s, and as freely to give almes as they would be&s;tow any thing upon them&s;elves.</HI> Which they pro|mi&s;ed to do, but fearing lea&s;t their prey might be taken from them, they asked him whether there were no arms upon the I&s;land: the <HI>old man</HI> replyed no, adding <HI>that all that would go to heaven, &s;tood more in need of patience to bear injuries, then arms to revenge them&s;elves. <HI>See Ridderus</HI> his &s;hamed Cbri&s;tian.</HI></P>
<P><HI>Lucupang Emperor of China, taught that it was the part of a great mind, to forgive injuries, and that the greatne&s;s of the mind never &s;hines clearer then where opportunities of revenge are neglected. Demo|nax</HI> taught that <HI>we ought not to be wrath with offenders, but endea|vour to become their amenders: to &s;in,</HI> &s;aith he, <HI>is humane, but to amend the faults of others is the part of God, or of men mo&s;t near unto him.</HI></P>
<P><HI>Claudianus</HI> taught, <HI>that we ought to be ready to forgive offenders, of our own accord, and more ready to lay a&s;ide anger then to &s;tirr it up, and not refu&s;e reconciliation with any that &s;eek it.</HI></P>
<P><HI>King <GAP DESC="blank" EXTENT="1 word"></HI> the Emperor of China &s;aid, <HI>there is nothing that encrea&s;eth vertue, more then the &s;lighting of all &s;u&s;tained injuries.</HI></P>
<P>Nothing inferiour to this was that action of <HI>Lycurgus</HI> that famous <HI>Spartan Legi&s;lator,</HI> who, for making whole&s;om laws to reduce his people to good manners was hated &s;toned, and, among many other in&s;olencies &s;u&s;tained, had one of his eyes &s;mot out, with a cudgell, by a certain young man called
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<HI>Alexander,</HI> for which he being apprehended, and condem|ned to dye, <HI>Licurgus redeemed him, took him as a friend into his own hou&s;e and there taught him to live well, &s;o that its &s;aid be became a good man.</HI> If this be not to overcome evil with good; what is?</P>
<P>That famous Athenian General <HI>Pericles</HI> having been upon a time, all the day long reviled by a certain man, who fol|lowed him even to his hou&s;e at night railing at him, was by this noble man &s;o meekly born <HI>that he not only reviled him not a|gain but commanded his &s;ervant, with his lanterne to light him home.</HI></P>
<P><HI>Phocion</HI> that noble Athenian being unju&s;tly condemned to dye, by the drinking (after manner of that countrey) a cup of p<GAP DESC="illegible" EXTENT="1 letter">y&s;on, being asked what he would leave in charge to his &s;on, an&s;wered, <HI>Nothing but this, that he &s;hould never &s;o re|member this cup, as to avenge his death.</HI></P>
<P><HI>Ari&s;tides</HI> an Athenian noble and righteous man, being ba|ni&s;hed out of Athens, and in order thereunto, by the Magi|&s;trats led out of town, a certain ill-natured per&s;on, ran after him, and &s;pit in his face. <HI>Whereupon the meek man only d<GAP DESC="illegible" EXTENT="1 letter">&s;ired the Magi&s;trats to teach that man for the future to be more mannerly. And after he was, through envy thus unju&s;tly bani&s;hed, &s;eing his countrey in perill, &s;ecretly helped it again&s;t King X<GAP DESC="illegible" EXTENT="1 letter">rxes, being the chief occa&s;ion of that victory.</HI></P>
<P><HI>Solon</HI> being by one abu&s;ed who &s;pit in his face, <HI>nothing mo|ved thereat,</HI> &s;aid, <HI>If a fi&s;her man, to catch a &s;mall fi&s;h, bear the &s;ea water, why &s;hould not I to catch a man bear th<GAP DESC="illegible" EXTENT="1 letter">s.</HI></P>
<P>Ju&s;t &s;o <HI>Ari&s;tippus,</HI> when having reproved Diony&s;ius, who for it &s;pat in his face; &s;aid, <HI>If a fi&s;her man be not afraid of being wet to catch a &s;mall fi&s;h, why &s;hould I to catch a whole &s;almon fear a little &s;prinkleing?</HI></P>
<P>The &s;ame <HI>Ari&s;tippus</HI> being railed at held his tongue, and went his way; the Reviler following him, &s;aid. What! Do&s;t thou runn away? <HI>Ari&s;tippus</HI> replyed, <HI>Thou ha&s;t power to &s;peak evill, and I to forbeare hearing (or heeding) it.</HI></P>
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