The prose life of Alexander (Thornton Manuscripts)

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The Brahmins to Alexander. Greek errors. 83

communicacion with Godd, And neuer-þe-less files ȝour kynde

wit advowtries & fornicacions & seruyce of Mawmettis & false

goddis, and many oþer wikkede dedi : ilke a day þis ȝe do.

4 Ƿis ȝe luffe, and þarefore when ȝe ere dede ye sall suffere tour-

mentis wit-owtten nowmer. Ȝe wene þat Godd will be mercyable

vn-to ȝow bi-cause þat ȝe offre hym blode & flesse of dyuerse

besteȝ. Bot we on þe contrarye wyse luffeȝ clennesse bathe of

8 Body & of saule, so þat we mowe hafe after þis lyfe ioy þat

neuer sall hafe ende.

' Ȝee serue noȝte a God þat regneȝ in heuen, Bot ȝe do seruyce

to many false goddis. For als so many membris, als ȝe hafe on

12 ȝowr bodys, als many goddis ȝe wirchipe & serues. For ȝe calle

a man þe lesse werlde, and riȝte as a man here hase many

lymmes, so ȝe say þare are many goddes in heuen. Ȝe say luno

es godd of þe hert, bi-cause he was wonder angry; and Mars ȝe

16 say es godd of þe breste, bi-cause he was prynce of Batells.

Mercury ȝe calle godd of þe tung, bi-cause he was wonder

euloquent in spekyng. Hercules ȝe trowe be godd of þe armes,

Bi-cause he did twelfe passande dedes of armes. Ȝee trowe

20 Bacus be godd of þe throtte, for he fande firste drounkynnesse.

Couetise, ȝe say, es godd of þe lyuer, for he was þe firste lechoure

þat euer was. And ȝe say þat he hase in his hande a byrnand

fyrebrande whare-wit he styrres þe luste of lechery. Cereris

24 ȝe calle godd of þe wambe, bi-cause scho was þe firste Fynder

of wheete. And Venus, be-cause scho was moder of lechery, ȝe

say scho es godd of þe preuee membres of man & woman.

Mynerus, bi-cause scho was fynder of many werkes, ȝe say

28 wisdome risteȝ in her, and þare-fore ȝe call hir godd of þe heued.

And on þis wyse all þe body of man ȝe deuyde in goddes,

& na party þareoffe ȝe lefe in ȝour awen powere. Ne ȝe trowe

noȝte that a godd þat es in heuen made ȝour bodys of noghte.

32 False goddes ȝe wirchipe þat sall brynge ȝow to thralledome

& schame & schenchipe, and to thaym ȝe make sacrafice &

tribute payes. Vn-to Mars ȝe offere a Bare. To Bacus ȝe

offere a gayte; To Iune a pacoke; To Iubiter a Bulle; To

36 Appollo *a swane¹; To Venus a doufe; To Mynerua ane

owle; To Cereris floure; To Mercury hony. And Hercules ȝe

onowren wit floures & grene braunches of treesseȝ. Ƿe temple

[Typed in margin] their own kind with foul sins and idolatry. When they die they shall suffer endless pain and their slain beasts avail them nought.

The Greeks serve not one God but many. They have for every human member a god.

The account of all the Greek gods and their evil doings.

Thus they give all their body over to numberless gods, not worshipping the oneCreator, but rather false gods that bring them into * Leaf 35thraldom. The sacrifices [End margin]

[Footnote] 1 Bottom of leaf 34 swanne, top of leaf 35 swane. [End footnote]

6—2

communication with God, and never-the-less fills your kind with adultry and fornications and service of Mawmettis and false gods, and many other wicked deeds: [that a day?] this ye do. Wise ye praise, and therefore when ye are dead shall suffer torments outside [?]. Ye doubt that God will be mercyable onto you because that ye offer him blood and flesh of diverse beasts. But we on the contrary wise praise cleanness bath of body and soul, so that we now have after this life joy that never shall have end. Ye serve not a God that reigns in heaven, but ye do service to many false gods. For all so many members, all ye have on your bodies, all many gods ye worship and serve. For ye call a man the [lesser?] world, and right as a man here has many [?], so ye say there are many gods in heaven. Ye say Juno is god of the heart, because he was wonder angry; and Mars ye say is god of the breast, because he was prince of battles. Mercury ye call god of the tounge, because he was wonder eloquent in speaking. Hercules ye trust be god of the arms, because he did twelve past deeds of arms. Ye trust Bacus be god of the [trot? throat?], for he find first drunkenness. Couetise, ye say, is god of the liar, for he was the first lecher that ever was. And ye say that he has in his hand a [burning?] firebrandwith which he stirs the lust of lechery. Cereris ye call god of the womb, because she was the first finder of wheat. And Venus, because she was mother of lechery, ye say is god of the [perverse?] members of man and woman. Mynerus, because she was finder of many works, ye say wisdom rests in her, and therefore ye call her god of the [herd?]. And on this wise all the body of many [divide?] in gods, and nay party thereof ye leave in your own power. No ye trust not that a god that is in heaven made your bodies of nothing. False gods ye worship that shall bring you to slavery and shame and sinship, and to them ye make sacrafice and tribute pay. Onto Mars ye offer a bear. To Bacus ye offer a [goat?]; To Juno a peacock; to Jupiter a bull; to Apollo a swane; to Venus a dove; to Minerva an owl; to Cereris flour; to Mercury honey. And Hercules ye honor with flowers and green branches of trees. We temple

[Typed in margin] their own kind with foul sins and adultry. When they die they shall suffer endless pain and their slain beasts avail them nought. The Greeks serve not one God but many. They have for every human member a god. The account of all the Greek gods and their evil doings. Thus they give all their body over to numberless gods, not worshipping the one Creator, but rather false gods that bring them into *Leaf 35 slavery. The sacrifices [End margin]

¹ Bottom of leaf 34 swanne, top of leaf 35 swane.

6—2

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84 The Bahmins to Alexander; the ills of Heathendom.

[Typed in margin] which they offer to their gods. The gods become not their helpers but their tormentors, egging them on to all evils. Yet they must

hearken to them.

Righteous punishment for the ill deeds of the Greeks.

The prayers of the Greeks are evil, so that they are harmed whether such be heard or not.

All the torments of hell are in the Greeks through their own vices.

And the bodies of the Greeks are a living hell. [End margin]

of Couetyse ȝe enourne wit roseȝ. Alle ȝour myghte & ȝoure triste ȝe putt in þam þat may ȝow na-thyng helpe at nede. Now sothely ȝe pray þam noȝte to be ȝour helpers, Bot ȝoure tourmentours. For it byhoues nedis be þat, als many 4 goddes als ȝe wirchipe & gyffeȝ þam powere of ȝour lymmes, als many tourmenteȝ ȝe suffere. Ane of ȝour goddes stirres ȝow to fornycacion. Ane oþer to ete & drynke to mekill, and anoþer to feghte & stryffe. All ere þay ȝour lordes, and to 8 þam ȝe obey & serues and wirchippes. So þat wonder it es þat ȝour wrechid bodys fayles noȝte for þe many seruyceȝ þat ȝe do to so many goddes. And gud riȝte it es þat ȝe serue swilke goddes bi-cause of þe many wikkede dedis þat ȝe do. And for ȝe will noȝte ceese of ȝour ill dedis, þarefore ȝe serue swilke goddes till ȝour awenn harme, For euermare þay desyre þat ȝe do ill. If ȝour goddes here ȝow when ȝe pray to þam, þay do ȝow harme in ȝour conscience. For þat that ȝe pray 16 fore es ill. And if þay here ȝow noghte, þan ere þay contrarye to ȝour desyres. Whare-fore whethir þay here ȝow, or þay here ȝow noghte, euer-mare þay do ȝow disesse. Ƿise ere þa¹ tourmenteȝ þat oure doctours talde vs offe, þat here in this 20 werlde tourementȝ ȝow as ȝe ware dede. For, and ȝe consyder wele, þare may no man suffere wers tourment þan ȝe doo. For all þe takens þat oure doctours tellȝ vs ere in helle, and we see þam in ȝowe.² Ƿare are many paynes in helle, 24 ȝe suffre paynes when ȝe wake for to do advowtres, fornycacions, & thiftes, man-slawghters. And namely, þat ȝe bee filled of werdly reches; ȝa, & of worldly rechesse. For oure doctours says, þare es in helle so mekill thriste, þat it may 28 neuer be slokend; and ȝe haue so grete Couetyse of worldely reches þat ȝe may neuer be full. Ƿay say also þat in helle þare es a hunde þat es callede Cerberus þe whilke hase thre heuedes; And if ȝee conseder ryȝte, ȝour wambes are lyke Cerberus. 32 For mekill etyng & drynkkynge, þay say also, þare es³ in helle a maner of nedder þat es called Idra. And ȝe for þe many viceȝ, þat ȝe hafe bicause of ȝour full wambeȝ may be callede Idra. Whare-fore & we bi-held wele all þat 36

¹ MS. reads þa. ² in ȝowe inserted in the right-hand margin by the same scribe. ³ MS. twice over, þare es.

[Typed in margin] which they offer to their gods. The gods become not their helpers but their tormenters, egging them on to all evils. Yet they must herken to them. Righteous punishment fo rthe ill deeds of the Greeks. The prayers of the Greeks are evil, so that they are harmed whether such be heard or not. All the torments of hell are in the Greeks through their own vices. And the bdies of the Greks are a living hell. [End margin]

of courtesy ye adorn with roses. All your might & your trust ye put in him that may know nothing help at need. Now truly ye pray them not to be your helpers, but your tormentors. For it [?] [?] be that, all many gods all ye worship and give them power of your [?], all many torments ye wuffer. One of your gods stirs you to fornicatin. One other to eat and drink to [a] great [extent], and another to [fight? fate?] and strife. All ere they your lords, and to them ye obey and serve and worship. So that wonder it es that your wrechid bodies fail not for the many service that ye do to so many gods. And good will it is that ye serve those gods because of the many wicked deeds that ye do. And for ye will not cease of your ill deeds, therefore ye serve those gods till your own harm, for evermore they desire that ye do ill. If your gods here know when ye pray to them, they do know harm in your conscience. For that that ye pray for is ill. And if you thay here know not, then ere they contrary to your desires. Wherefore whether they here know, or they here know not, evermore they do know disease. Wise ere the¹ torment that our doctors fortell us of, that here in this world torment know as ye [cruel?] deed. For, and ye consider well, there may no man suffer more tourment than ye do. For all the takens that our doctors tell us ere in hell, and we see them in you.² Surely are many pains in hell, ye suffer pains when ye wake for to do adultries, fornications, and thefts, manslaughters. And namely, that ye be filled worldly riches; [ya?] and of worldly richness. For our doctors say, there is in hell so much thirst, that it may never been slowed; and and ye have so great courtesy of wordly riches that ye may never be full. They say also that in hell there is a hound that is called Cerberus the which has three hounds; and if ye consider right, your wombes are like Cerberus. For much eating and drinking, they say also, there is³ in hell a manner of snake that is called Hydra. And ye for the many vices, that ye have because of your full wombs may be called Hydra. Wherefore and behold well all that

¹ MS. reads þa. ² in ȝowe inserted in the right-hand margin by the same scribe. ³ MS. twice over, þare es.

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Alexander on the worthlessness of Brahmin austerity. 85

are in helle, pay duelle in the ȝow, wreches, þat swilke *Leaf 35 bk. a mysbileue haldes; whare-fore after þis lyfe, ȝe mon suffere Woe to the Greeks. paynes wit-owtten nomer.' When Alexander hadd redd þis Alexander is angry at 4 lettre, he was wonder wrathe, be-cause of iniury of his goddȝ. this letter, and Neuer-þe-less, be-lyfe he gart write anoþer agayne of this replies to Dindimus.

¹ 'Kyng of kynges, and lorde of lordeȝ, Alexander þe son of

8 godd Amon and of þe quene Olympias, to Dindimus, kyng If it be as Dindimus of þe Bragmayns, gretyng. If all be fun trew amanges says, then truly the ȝow þat þou hase sent wretyn in thy lettres, pan allanly ȝe Brahmins only are are gude men in þis werlde; for as þou says ȝe do nan ill. good. Yet the 12 Bot wit þou wele² for cerayne, þat þis maner of lyffyng Brahmins do this commeȝ noȝte of vertu bot of custom. All thyngeȝ þat we do, through custom, ȝe saye es synn. And all þe crafteȝ, þat ere amangeȝ vs on þe eschewing all civiliza16 customs þat man-kynde hedir-towarde hase hadd & vsed. tion, and envy of Owther ȝe schew bi ȝour wordeȝ, þat ȝe are goddeȝ, or ells till the gods. Their spargoddes ȝe hafe envy. And þare-fore ȝe say, as ȝe say, I may noȝt ingness and virtues write to ȝow all þe order of ȝour lyffyng. Bot als mekill þare-offe come from their 20 als I may vnderstande at this tyme, I sall write vn-to ȝow. poverty and the Ȝee

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86 Alexander on the foolishness of Brahmin austerity

do no ill, [] pouert & wrechidnes riȝte as ȝe do. Ȝe say also þat ȝour wyfes since their [] defect [] vseȝ na prowde aray for to plese þaire husbandeȝ, and þe cause *Leaf 36 [] hinders [] es for þay hafe na noþer* thyng for till araye þam wit.¹ Also ȝe them. [] Their chas- [] say ȝe do nane advoetries ne fornycacions. And þat es na tity is due [] to want of [] meruaile! For-whi, how sulde, þat hafe luste to lechery þat food. [] But the [] etes noȝte. Luste of lechery es noȝte comonly, bot yf it come Brahmins [] live as mere [] of hete of þe leuer of ells of habudance of mete & drynke.

poverty and wretchedness right as ye do. Ye say also that your wives use no proud array to please their husbands, and the cause is that they have no other thing [to use] until their wit.¹ Also ye say ye do no adultries nor fornications. And that is not a marvel! For why; how should ye that have a lust for lechery that eats naught? Lust for lechery is not commonplace, but it comes from the heat of the beloved meat and drink.

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Dindimus to Alexander. Of the goodly ways of the Brahmins. 87

ȝour lyffng and ȝour maners commes mare of foundnesse þan of wysdom. For sen ȝe are men ȝe schulde hafe þe vetuȝ of a resonable creature, and þat hafe ȝe noghte.' When Dindimus 4 hadd redd þis lettre, onane he wrate anoþer to kyng Alexander of þis tenour. 1 'Dyndimus, þe mayster of þe Bragmayns, vn-till Alender, gretyng. We hafe vndirstand þe tenour of þi lettres & þus we 8 ansuere. We are noȝte lordeȝ of this werlde, as we sulde euermarae lyffe þare in. But we ere pilgrymes in þis werlde, and when dede commeȝ we wende till oþer habytacions. Oure Synneȝ greueȝ vs noȝte, ne we duelle noȝte in þe tabernacles of 12 synners.2 We do na thyfe. And for þe conseynce þat we haue, we gaa noȝte furthe in open. We say noȝte þat we ere goddes, ne nane envy has vn-to þam. Godd þat made all þat es in þis werlde, he ordeyned many diuerse thyngeȝ. For 16 warne dyuersitees ware of thyngȝe þe werlde myȝte noghte stande. Godd gaffe man fre will, for to discerne all thyngeȝ þat ere in þe werlde, and chese whilke hym lyste. Whare-fore he þat leues þe ill & heseȝ þe gude, noȝte godd, but goddes 20 frende he may be called. Be cause þat we luffe contently, and in quite & reste, ȝe sya þat we were goddeȝ, or elles þat we hafe envy to goddeȝ. But this suspeccion þat ȝe hafe of vs, perteneȝ to ȝow. For ȝe þat ere blawen full of 24 þe wynde of ride ȝe aray ȝour bodys wit gloryous clethyng, and on ȝour fyngers, ȝe putt iowells of golde & precyous stanes. 'Bot I pray ȝow, what profit does þis ȝow: Golde and siuer 28 saues noȝte a manes saule, ne susteneȝ noȝte mens bodys. Bot we þat knawes þe verray profitt of golde, and þe kynd þareoffe, when vs thirteȝ, & gase to þe ryuere for to take vs a drynke, if we fynde golde in þe way, we trede apon it wit oure 32 fete. For golde noþer filleȝ vs when we hunger, ne slokens our thirste & drynke water, it putteȝ away his thirste. Also if a man hunger & ete mete, it does away his hunger. Bot and 36 golde ware of þe same kynde, als son als a man hadd it, þe vice of Couetyse suld be slokynde in hym. Be þis cause es golde ill.

' Two lines with small red capital D and small cursive d in the margin beside.

2 MS. synners with a contraction mark over the y.

[In margins] due either to pride or peevishness. He deems the Brahmins live so through folly.

Dindimus to Alexander.

*Leaf 36 bk.

Man is not lord of this world, but a pilgrim in it. The virtue of the Brahmins.

God made things diverse so that the world might endure.

He gave man free will to choose of all that which him list. Not they, but the Greeks seem envious of the gods.

Gold and silver save none. They despise it as useless, quenching neither hunger nor thirst.

Neither does it slack the vice of covetousness.

your lives and your manners come more from [fondness?] than from wisdom. Since you are men, you should have the virtues of reasonable creatures, but you do not. When Dindimus read this letter, he wrote another one to king Alexander of the same intent. Dindimus was the ruler of the Brahmins until Alexander the Great. We understood the intent of the letters, and as such, we answered. We are not the rulers of this world, and this we should know and live according to everymore. But we are the pilgrims of this world, and when death comes we will leave to other habitations. Our sins do not hurt us, nor do we dwell on the tabernacles of sinners. We do not steal. And [in regards to] the conscience that we have, we [don't bring it up publically?]. We don't say that we are gods, and we envy no one. God, who made all that is in this world, has created many diverse things. Beware, without diversities of things the world might not continue. God gave man free will, so that he may discern all things that are in the world, and choose those which he likes. Wherefore, he who loves the bad and hates the good--[who believes] not [in] God, but gods-- may be called a friend. Because we love contently, in restfulness, you say that we are gods, or at least that we must envy the gods. But this idea that you have of us pertains to yourselves. For you are filled with the wind of pride, you adorn your bodies with glorious clothing, and your fingers with swaths of gold and precious stones. But I ask you this: What profit does this bring to you? Gold and silver saves not a man's soul, nor sustains his body. But for we that know the [evil?] meaning of gold, and the kind thereof, when we thirst, and look to the river to take a drink, if we find gold to be in the way, we tread upon it with our feet. For gold neither fills us up when we hunger, nor quenches our thirst, whereas when we drink water, it quenches our thirst. Also, if a man is hungry and eats meat, it does away with his hunger. But if gold did the same, and also son and man had it, the vice of greed should be satisfied in him. Be this because gold is evil.

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