one nature of avarice thus cutting it into many opinions. 2.11 Calanus, our false friend, held this opinion, but he is trampled down by us; and the one responsible for many evils among you all is honored and is esteemed by you; but being useless to us, he is sent away by us, having been scorned, and all the things that we trample underfoot, these the avaricious Calanus admired, your vain friend, but not ours. Wretched and more pitiable than the miserable, he destroyed his own soul by being avaricious. And for this reason he did not appear worthy of us nor worthy of friendship with God nor {of the freedom among us nor of the freedom from care among us nor did he} rest in these cares in the woods, delighting in them, nor did he have hope of the expectation after these things, having killed his miserable soul with avarice. 2.12 But there is a certain Dandamis among us, who lies in the woods on spring leaves, having near him a spring, as if milking the pure breast of a mother". 2.13 Then Alexander the king, having heard all these things, summoned their teacher and the master of these words to meet him. And they pointed out to him from a distance the place of Dandamis. But when Alexander went there, he did not see him as he passed by; for he was lying in the {thick} woods on leaves, resting in peace, having a spring nearby as if milking the pure breast of mother earth. When, therefore, Alexander did not see Dandamis, the leader and teacher of the Brahmans, he sends to him a certain friend of his, Onesicratus by name, saying to him: 2.14 "Hasten to the teacher of the Brahmans, the great Dandamis, O Onesicratus, and either bring him to us, or having learned about him, where he lives, report to me quickly, so that I myself may go to him". And Onesicratus said to him: "What has been commanded I will do with speed; for yours is it to command, and mine to do". And this man, having gone and found the great Dandamis, said: "Greetings, teacher of the Brahmans, the son of the great god Zeus, king Alexander, who is lord of every man, calls you, who will offer you many fine gifts if you come to him, but if you do not come, he will cut off your head". But Dandamis, having heard and smiled gracefully, did not even lift his head from the leaves, but laughing at this while lying down, he answered thus: 2.15 "God, the great king, never begets violence, but light, peace, life and water, the body of man and souls; and these he receives when fate releases those not subdued by desire. This is my only lord and god, who turns away from murder, who does not work wars. But Alexander is not a god, knowing he is to die. How is he lord of all, who has not yet passed the river Tiberoboam nor the Cossoalus, nor has he set his throne in Palimbothra, nor has he yet passed Zonenade, nor has he seen the course {of the sun} of Mesopotamia, nor seen the one in Methoria and Carisoboria. And Scythia does not yet know his name. And if the land there has room for him, let him cross the Ganges and he will find a land able to bear men, if indeed the land among them no longer endures to carry him. 2.16 But as many things as Alexander offers me and as many gifts as he promises to give me, happen to be useless to me. But these things happen to be dear and good and useful to me: a home, these leaves, and rich food, the herbs on the shore and water for a drink. But the rest of the riches and things, gathered with anxiety (and those gathering them perishing along with them), provide nothing other than the grief with which every mortal is filled. But now I sleep on a bed of leaves with my eyes closed, guarding nothing; for if I wish to guard gold, I destroy my sleep as well. The earth bears all things for me like a mother {is} milk to the one born. I go to what I wish; what I do not wish to be anxious about, I am not forced. 2.17 But if Alexander takes away my head, he will not destroy the soul, but only a silent head; and my soul will go away to its master, leaving the body like a rag upon the earth, from where it was also taken. spirit

μίαν φύσιν τῆς φιλαργυρί ας εἰς πολλὰς γνώμας λοιπὸν κατατεμνούσης. 2.11 Κάλανος, ὁ ψευδὴς φίλος ἡμῶν, ταύτην ἔσχε τὴν γνώμην, ἀλλ' ὑφ' ἡμῶν καταπατεῖται· καὶ ὁ παραίτιος πολλῶν κακῶν πᾶσι παρ' ὑμῖν ἐστιν ἔντιμος καὶ τιμᾶται ὑφ' ὑμῶν· ἀνωφελὴς δὲ ὢν ἡμῖν παρ' ἡμῶν παραπέμπεται ἐξουδενωθείς, καὶ πάντα ὅσα ἡμεῖς καταπατοῦμεν, ταῦτα ἐθαύμασεν ὁ φιλαργυρήσας Κάλανος, ὁ μάται ος ὑμέτερος φίλος, ἀλλ' οὐχ ἡμέτερος. μέλεος δὲ καὶ τῶν ἀθλί ων ἐλεεινότερος τὴν ψυχὴν ἑαυτοῦ ἀπώλεσε φιλαργυρήσας. καὶ διὰ τοῦτο ἄξιος ἡμῶν οὐκ ἐφάνη οὐδὲ ἄξιος τῆς πρὸς τὸν θεὸν φιλίας οὐδὲ {τῆς παρ' ἡμῖν ἐλευθερίας οὐδὲ τῆς ἐν ἡμῖν ἀμεριμνίας οὐ δὲ} ἀνεπαύσατο ταῖς ἐν ταῖς ὕλαις ἀμεριμνίαις ἐν ταύταις ἐν τρυφήσας οὐδὲ ἐλπίδα ἔσχε τῆς μετὰ ταῦτα προσδοκίας τὴν ἀθλί αν αὐτοῦ ψυχὴν φιλαργυρίᾳ κατακτείνας. 2.12 ἔστι δέ τις παρ' ἡμῖν ∆άνδαμις, ὃς ἐν ὕλῃ ἀνάκειται ἐπὶ φύλλοις ἐαρινοῖς ἐγγὺς ἔχων πηγὴν ὡς μαζὸν ἀκέραιον ἀμέλγων μητρός". 2.13 τότε Ἀλέξανδρος ὁ βασιλεὺς ἀκούσας ταῦτα πάντα παρεκά λεσε τὸν διδάσκαλον αὐτῶν καὶ πρύτανιν τῶν λόγων τούτων συν τυχεῖν. οἱ δὲ ὑποδεικνύουσι αὐτῷ μακρόθεν τὸν τόπον τοῦ ∆αν δάμεως. ἐλθὼν δὲ ἐκεῖ ὁ Ἀλέξανδρος οὐκ εἶδεν αὐτὸν παριών· ἐν ὕλαις γὰρ κατέκειτο {συχναῖς} ἐπὶ φύλλοις ἀναπαυόμενος ἐν εἰρήνῃ ἔχων πηγὴν ἐγγὺς ὡς μαζὸν ἀκέραιον ἀμέλγων μητρὸς γῆς. ὡς οὖν οὐκ εἶδεν ὁ Ἀλέξανδρος ∆άνδαμιν, τὸν τῶν Βραγμάνων ἐπιστάτην καὶ διδάσκαλον, πέμπει πρὸς αὐτὸν φίλον ἑαυτοῦ τινα Ὀνησίκρατον ὀνόματι λέγων τούτῳ· 2.14 "σπεῦσον πρὸς τὸν διδάσκαλον Βραγμάνων, τὸν μέγαν ∆άν δαμιν, ὦ Ὀνησίκρατε, καὶ ἢ αὐτὸν ἡμῖν ἄγαγε ἢ μαθὼν τὰ περὶ αὐτοῦ, ποῦ διάγει, ἀνάγγειλόν μοι τάχος, ὅπως ἐγὼ αὐτὸς παρα γένωμαι πρὸς αὐτόν". ὁ δὲ Ὀνησίκρατος ἔφη αὐτῷ· "τὸ κελευσθὲν ποιήσω διὰ τάχους· σὸν γὰρ τὸ προστάττειν, τὸ δὲ δρᾶν ἐμόν". πορευθεὶς δὲ οὗτος καὶ τὸν μέγαν ∆άνδαμιν εὑρὼν εἶπε· "χαί ροις, διδάσκαλε Βραγμάνων, υἱὸς θεοῦ ∆ιὸς τοῦ μεγάλου, βασι λεὺς Ἀλέξανδρος, ὅς ἐστι παντὸς ἀνθρώπου δεσπότης, καλεῖ σε, ὃς ἐλθόντι σοι πρὸς αὐτὸν πολλὰ καὶ καλὰ παρέξει δῶρα, μὴ ἐλ θόντος δέ σου τὴν κεφαλὴν ἀποτεμεῖ". ὁ δὲ ∆άνδαμις ἀκούσας καὶ μειδιάσας χαριέντως οὐδ' ἐπῆρεν ἑαυτοῦ τὴν κεφαλὴν ἀπὸ τῶν φύλλων, ἀλλὰ καταγελάσας τούτου κατακείμενος ἀπεκρίνατο οὕτως· 2.15 "ὁ θεός, ὁ μέγας βασιλεύς, ὕβριν οὐδέποτε γεννᾷ, ἀλλὰ φῶς, εἰρήνην, ζωὴν καὶ ὕδωρ, σῶμα ἀνθρώπου καὶ ψυχάς· καὶ ταύ τας δέχεται, ὅταν μοῖρα λύσῃ τὰς μὴ δαμασθείσας ἐπιθυμίᾳ. ἐμὸς οὗτος δεσπότης καὶ θεὸς μόνος, ὃς φόνον ἀποστρέφεται, πολέμους οὐ κατεργάζεται. Ἀλέξανδρος δὲ θεὸς οὔκ ἐστιν εἰδὼς ἀποθνῄσ κειν. πῶς πάντων ἐστὶ δεσπότης, ὃς οὔπω παρῆλθε ποταμὸν Τιβε ροβοὰμ οὐδὲ Κοσσόαλον οὐδὲ θρόνον ἑαυτοῦ τέθεικεν ἐν Παλιμβόθροις οὐδὲ Ζωνενάδη οὔπω παρῆλθε οὐδὲ τῆς Μεσοποταμίας {ἡλίου} ἴδεν τὸν δρόμον, οὔτε ἴδεν τὸν ἐν Μεθορίοις καὶ Καρι σοβορίοις. καὶ Σκυθία οὔπω γινώσκει αὐτοῦ τὸ ὄνομα. εἰ δὲ αὐ τὸν χωρεῖ ἡ ἐκεῖ γῆ, διαβαινέτω Γάγγην καὶ εὑρήσει γῆν δυνα μένην ἀνθρώπους φέρειν, εἴπερ ἡ παρ' αὐτοῖς οὐκέτι ὑπομένει βαστάζειν τοῦτον. 2.16 ὅσα δέ μοι ὁμολογεῖ Ἀλέξανδρος καὶ ὅσα ἐπαγγέλλεται παρέξειν μοι δῶρα, ἐμοὶ ἄχρηστα τυγχάνει. ταῦτα δέ μοι φίλα καὶ χρηστὰ καὶ χρήσιμα τυγχάνει· οἶκος, τὰ φύλλα ταῦτα καὶ τροφὴ πίων, αἱ παραθίνιαι βοτάναι καὶ ὕδωρ εἰς ποτόν. τὰ δὲ λοιπὰ χρήματά τε καὶ πράγματα μετὰ μερίμνης συναγόμενα (καὶ οἱ συνάγοντες ἅμ' ἐκείνοις ἀπολλύμενοι) οὐδὲν ἕτερον ἢ λύπην παρέχει ᾗ ἐστιν ἐμπεπλησμένος πᾶς βροτός. νῦν δὲ ἐγὼ καθεύδω ἐπὶ στρώμνης φύλλων κεκλεισμένοις ὄμμασιν οὐδὲν τηρῶν· χρυσὸν γὰρ ἐὰν θελήσω τηρεῖν, διαφθείρω μου καὶ τὸν ὕπνον. γῆ μοι πάντα φέρει ὡς μήτηρ γάλα {δέ ἐστι} τῷ τεχθέντι. ἐφ' ἃ θέλω ἔρχομαι, ὃ μὴ θέλω μεριμνᾶν οὐκ ἀναγκάζομαι. 2.17 ἐὰν δέ μου τὴν κεφαλὴν ἀφέλῃ ὁ Ἀλέξανδρος, τὴν ψυχὴν οὐκ ἀπολέσει, ἀλλὰ κεφαλὴν μόνην σιωπῶσαν· ψυχὴ δέ μου πρὸς τὸν δεσπότην ἀπελεύσεται τὸ σῶμα ὡς ῥάκος ἐπὶ τῆς γῆς καταλι ποῦσα, ὅθεν καὶ ἐλήφθη. πνεῦμα