CHAPTER XV

THE PRINCE OF INDIA PREACHES GOD TO THE GREEKS

We will now take the liberty of reopening the audience chamber of the palace of Blacherne, presuming the reader holds it in recollection. It is the day when, by special appointment, the Prince of India appears before the Emperor Constantine to present his idea of a basis for Universal Religious Union. The hour is exactly noon.

A report of the Prince's former audience with His Majesty had awakened general curiosity to see the stranger and hear his discourse. This was particularly the feeling in spiritual circles; by which term the most influential makers of public opinion are meant. A sharp though decorous rivalry for invitations to be present on the occasion ensued.

The Emperor, in robes varied but little from those he wore the day of the Prince's first audience, occupied the throne on the dais. On both sides of him the company sat in a semicircular arrangement which left them all facing the door of the main entrance, and permitted the placement of a table in a central position under every eye.

The appearance of the assemblage would have disappointed the reader; for while the court was numerously represented, with every functionary in his utmost splendor of decoration, it was outnumbered by the brethren of the Holy Orders, whose gowns, for the most part of gray and black material unrelieved by gayety in color, imparted a sombreness to the scene which the ample light of the chamber could not entirely dissipate, assisted though it was by refractions in plenitude from heads bald and heads merely tonsured.

It should be observed now that besides a very striking exterior, the Emperor fancied he discerned in the Prince of India an idea enriched by an extraordinary experience. At loss to make him out, impressed, not unpleasantly, with the mystery the stranger had managed, as usual, to leave behind him, His Majesty had looked forward to this second appearance with interest, and turned it over with a view to squeezing out all of profit there might be in it. Why not, he asked himself, make use of the opportunity to bring the chiefs of the religious factions once more together? The explosive tendency which it seemed impossible for them to leave in their cells with their old dalmatics had made it politic to keep them apart widely and often as circumstances would permit; here, however, he thought the danger might be averted, since they would attend as auditors from whom speech or even the asking a question would be out of order unless by permission. The imperial presence, it was also judged, would restrain the boldest of them from resolving himself into a disputant.

The arrangement of the chamber for the audience had been a knotty problem to our venerable acquaintance, the Dean; but at last he submitted his plan, giving every invitee a place by ticket; the Emperor, however, blotted it out mercilessly. "Ah, my old friend," he said, with a smile which assuaged the pang of disapproval, "you have loaded yourself with unnecessary trouble. There was never a mass performed with stricter observance of propriety than we will now have. Fix the chairs thus"—and with a finger-sweep he described a semicircle—"here the table for the Prince. Having notified me of his intention to read from some ancient books, he must have a table—and let there be no reserved seat, except one for the Patriarch. Set a sedilium, high and well clothed, for him here on my right—and forget not a stool for his feet; for now to the bitterness of controversy long continued he has added a constriction of the lungs, and together they are grievous to old age."

"And Scholarius?"

"Scholarius is an orator; some say he is a prophet; I know he is not an official; so of the seats vacant when he arrives, let him choose for himself."

The company began coming early. Every Churchman of prominence in the city was in attendance. The reception was unusually ceremonious. When the bustle was over, and His Majesty at ease, the pages having arranged the folds of his embroidered vestments, he rested his hand lightly on the golden cone of the right arm of the throne, and surveyed the audience with a quiet assurance becoming his birth in the purple, looking first to the Patriarch, and bowing to him, and receiving a salute in return. To the others on the right he glanced next, with a gracious bend of the head, and then to those on the left. In. the latter quarter he recognized Scholarius, and covertly smiled; if Gregory had taken seat on the left, Scholarius would certainly have crossed to the right. There was no such thing as compromise in his intolerant nature.

One further look the Emperor gave to where, near the door, a group of women was standing, in attendance evidently upon the Princess Irene, who was the only one of them seated. Their heads were covered by veils which had the appearance of finely woven silver. This jealous precaution, of course, cut off recognition; nevertheless such of the audience as had the temerity to cast their eyes at the fair array were consoled by a view of jewelled hands, bare arms inimitably round and graceful, and figures in drapery of delicate colors, and of designs to tempt the imagination without offence to modesty—a respect in which the Greek costume has never been excelled. The Emperor recognized the Princess, and slightly inclined his head to her. He then spoke to the Dean:

"Wait on the Prince of India, and if he is prepared, accompany him hither."

Passing out a side door, the master of ceremonies presently reappeared with Nilo in guidance. The black giant was as usual barbarously magnificent in attire; and staring at him, the company did not observe the burden he brought in, and laid on the table. He retired immediately; then they looked, and saw a heap of books and MSS. in rolls left behind him—quaint, curious volumes, so to speak, yellow with age and exposure, and suggestive of strange countries, and a wisdom new, if not of more than golden worth. And they continued to gaze and wonder at them, giving warrant to the intelligent forethought of the Prince of India which sent Nilo in advance of his own entry.

Again the door was thrown open, and this time the Dean ushered the Prince into the chamber, and conducted him toward the dais. Thrice the foreigner prostrated himself; the last time within easy speaking distance of His Majesty, who silently agreed with the observant lookers-on, that he had never seen the salutations better executed.

"Rise, Prince of India," the Emperor said, blandly, and well pleased.

The Prince arose, and stood before him, his eyes downcast, his hands upon his breast—suppliancy in excellent pantomime.

"Be not surprised, Prince of India, at the assemblage you behold." Thus His Majesty proceeded. "Its presence is due, I declare to you, not so much to design of mine as to the report the city has had of your former audience, and the theme of which you then promised to discourse." Without apparently noticing the low reverence in acknowledgment of the compliment, he addressed himself to the body of listeners. "I regard it courtesy to our noble Indian guest to advise you, my Lords of the Court, and you, devotees of Christ and the Father, whose prayers are now the chief stay of my empire, that he is present by my appointment. On a previous occasion, he interested us—I speak of many of my very honorable assistants in Government—he interested us, I say, with an account of his resignation of the Kingship in his country, moved by a desire to surrender himself exclusively to study of religion. Under my urgency, he bravely declared he was neither Jew, Moslem, Hindoo, Buddhist nor Christian; that his travels and investigation had led him to a faith which he summed up by pronouncing the most holy name of God; giving us to understand he meant the God to whom our hearts have long been delivered. He also referred to the denominations into which believers are divided, and said his one motive in life was the bringing them together in united brotherhood; and as I cannot imagine a result more desirable, provided its basis obtain the sanction of our conscience, I will now ask him to proceed, if it be his pleasure, and speak to us freely."

Again the visitor prostrated himself in his best oriental manner; after which, moving backward, he went to the table and took a few minutes arranging the books and rolls. The spectators availed themselves of the opportunity to gratify their curiosity well as they could from mere inspection of the man; and as the liberty was within his anticipations, it gave him but slight concern.

We about know how he appeared to them. We remember his figure, low, slightly stooped, and deficiently slender;—we remember the thin yet healthful looking face, even rosy of cheek;—we can see him in his pointed red slippers, his ample trousers of glossy white satin, his long black gown, relieved at the collar and cuffs with fine laces, his hair fallen on his shoulders, beard overflowing his breast;—we can even see the fingers, transparent, singularly flexible in operation, turning leaves, running down pages and smoothing them out, and placing this roll or that book as convenience required, all so lithe, swift, certain, they in a manner exposed the mind which controlled them. At length, the preliminaries finished, the Prince raised his eyes, and turned them slowly about—those large, deep, searching eyes—wells from which, without discoverable effort, he drew magnetism at his pleasure.

He began simply, his voice distinct, and cast to make itself heard, and not more.

"This"—his second finger was on a page of the large volume heretofore described—"this is the Bible, the most Holy of Bibles. I call it the rock on which your faith and mine are castled." There was a stretching of necks to see, and he did not allow the sensation to pass.

"And more—it is one of the fifty copies of the Bible translated by order of the first Constantine, under supervision of his minister Eusebius, well known to you for piety and learning."

It seemed at first every Churchman was on his feet, but directly the Emperor observed Scholarius and the Patriarch seated, the latter diligently crossing himself. The excitement can be readily comprehended by considering the assemblage and its composition of zealots and relic-worshippers, and that, while the tradition respecting the fifty copies was familiar, not a man there could have truly declared he had ever seen one of them—so had they disappeared from the earth.

"These are Bibles, also," the speaker resumed, upon the restoration of order—"Bibles sacred to those unto whom they were given as that imperishable monument to Moses and David is to us; for they too are Revelations from God—ay, the very same God! This is the Koran—and these, the Kings of the Chinese—and these, the Avesta of the Magians of Persia—and these, the Sutras well preserved of Buddha—and these, the Vedas of the patient Hindoos, my countrymen."

He carefully designated each book and roll by placing his finger on it.

"I thank Your Majesty for the gracious words of introduction you were pleased to give me. They set before my noble and most reverend auditors my history and the subject of my discourse; leaving me, without wrong to their understanding, or waste of time or words, to invite them to think of the years it took to fit myself to read these Books—for so I will term them—years spent among the peoples to whom they are divine. And when that thought is in mind, stored there past loss, they will understand what I mean by Religion, and the methods I adopted and pursued for its study. Then also the value of the assertions I make can be intelligently weighed.... This first—Have not all men hands and eyes? We may not be able to read the future in our palms; but there is no excuse for us if we do not at least see God in them. Similarity is law, and the law of Nature is the will of God. Keep the argument with you, O my Lord, for it is the earliest lesson I had from my travels.... Animals when called to, the caller being on a height over them, never look for him above the level of their eyes; even so some men are incapable of thinking of the mysteries hidden out of sight in the sky; but it is not so with all; and therein behold the partiality of God. The reason of the difference between the leaves of trees not of the same species, is the reason of the inequality of genius among races of men. The Infinite prefers variety because He is more certainly to be perceived in it. At this stop now, my Lord, mark the second lesson of my travels. God, wishing above all things to manifest Himself and His character to all humanity, made choice amongst the races, selecting those superior in genius, and intrusted them with special revelations; whence we have the two kinds of religion, natural and revealed. Seeing God in a stone, and worshipping it, is natural religion; the consciousness of God in the heart, an excitant of love and gratitude inexpressible except by prayer and hymns of praise—that, O my Lord, is the work and the proof of revealed religion.... I next submit the third of the lessons I have had; but, if I may have your attention to the distinction, it is remarkable as derived from my reading"—here he covered all the books on the table with a comprehensive gesture—"my reading more than my travels; and I call it the purest wisdom because it is not sentiment, at the same time that it is without so much as a strain of philosophy, being a fact clear as any fact deducible from history—yes, my Lord, clearer, more distinct, more positive, most undeniable—an incident of the love the Universal Maker has borne his noblest creatures from their first morning—a Godly incident which I have had from the study of these Bibles in comparison with each other. In brief, my Lord, a revelation not intended for me above the generality of men; nevertheless a revelation to me, since I went seeking it—or shall I call it a recompense for the crown and throne I voluntarily gave away?"

The feeling the Prince threw into these words took hold of his auditors. Not a few of them were struck with awe, somewhat as if he were a saint or prophet, or a missionary from the dead returned with secrets theretofore locked up fast in the grave. They waited for his next saying—his third lesson, as he termed it—with anxiety.

"The Holy Father of Light and Life," the speaker went on, after a pause referable to his consummate knowledge of men, "has sent His Spirit down to the world, not once merely, or unto one people, but repeatedly, in ages sometimes near together, sometimes wide apart, and to races diverse, yet in every instance remarkable for genius."

There was a murmur at this, but he gave it no time.

"Ask you now how I could identify the Spirit so as to be able to declare to you solemnly, as I do in fear of God, that in the several repeated appearances of which I speak it was the very same Spirit? How do you know the man you met at set of sun yesterday was the man you saluted and had salute from this morning? Well, I tell you the Father has given the Spirit features by which it may be known—features distinct as those of the neighbors nearest you there at your right and left hands. Wherever in my reading Holy Books, like these, I hear of a man, himself a shining example of righteousness, teaching God and the way to God, by those signs I say to my soul: 'Oh, the Spirit, the Spirit! Blessed is the man appointed to carry it about!'"

Again the murmur, but again he passed on.

"The Spirit dwelt in the Holy of Holies set apart for it in the Tabernacle; yet no man ever saw it there, a thing of sight. The soul is not to be seen; still less is the Spirit of the Most High; or if one did see it, its brightness would kill him. In great mercy, therefore, it has always come and done its good works in the world veiled; now in one form, now in another; at one time, a voice in the air; at another, a vision in sleep; at another, a burning bush; at another, an angel; at another, a descending dove"—

"Bethabara!" shouted a cowled brother, tossing both hands up.

"Be quiet!" the Patriarch ordered.

"Thus always when its errand was of quick despatch," the Prince continued. "But if its coming were for residence on earth, then its habit has been to adopt a man for its outward form, and enter into him, and speak by him; such was Moses, such Elijah, such were all the Prophets, and such"—he paused, then exclaimed shrilly—"such was Jesus Christ!"

In his study at home, the Prince had undoubtedly thought out his present delivery with the care due an occasion likely to be a turning-point in his projects, if not his life; and it must at that time have required of him a supreme effort of will to resolve upon this climax; as it was, he hesitated, and turned the hue of ashes; none the less his unknowing auditors renewed their plaudits. Even the Emperor nodded approvingly. None of them divined the cunning of the speaker; not one thought he was pledging himself by his applause to a kindly hearing of the next point in the speech.

"Now, my Lord, he who lives in a close vale shut in by great mountains, and goes not thence so much as to the top of one of the mountains, to him the vastness and beauty of the world beyond his pent sky-line shall be secret in his old age as they were when he was a child. He has denied himself to them. Like him is the man who, thinking to know God, spends his days reading one Holy Book. I care not if it be this one"—he laid his finger on the Avesta—"or this one"—in the same manner he signified the Vedas—"or this one"—touching the Koran—"or this one"—laying his whole hand tenderly palm down on the most Holy Bible. "He shall know God—yes, my Lord, but not all God has done for men.... I have been to the mountain's top; that is to say, I know these books, O reverend brethren, as you know the beads of your rosaries and what each bead stands for. They did not teach me all there is in the Infinite—I am in too much awe for such a folly of the tongue—yet through them I know His Spirit has dwelt on earth in men of different races and times; and whether the Spirit was the same Spirit, I fear not leaving you to judge. If we find in those bearing it about likenesses in ideas, aims, and methods—a Supreme God and an Evil One, a Heaven and a Hell, Sin and a Way to Salvation, a Soul immortal whether lost or saved—what are we to think? If then, besides these likenesses, we find the other signs of divine authority, acknowledged such from the beginning of the world—Mysteries of Birth, Sinlessness, Sacrifices, Miracles done—which of you will rise in his place, and rebuke me for saying there were Sons of God in Spirit before the Spirit descended upon Jesus Christ? Nevertheless, that is what I say."

Here the Prince bent over the table pretending to be in search of a page in the most Holy Book, while—if the expression be pardonable—he watched the audience with his ears. He heard the rustle as the men turned to each other in mute inquiry; he almost heard their question, though they but looked it; otherwise, if it had been dark, the silence would have been tomb-like. At length, raising his head, he beheld a tall, gaunt, sallow person, clad in a monkish gown of the coarsest gray wool, standing and looking at him; the eyes seemed two lights burning in darkened depths; the air was haughty and menacing; and altogether he could not avoid noticing the man. He waited, but the stranger silently kept his feet.

"Your Majesty," the Prince began again, perfectly composed, "these are but secondary matters; yet there is such light in them with respect to my main argument, that I think best to make them good by proofs, lest my reverend brethren dismiss me as an idler in words.... Behold the Bible of the Bodhisattwa"—he held up a roll of broad-leafed vellum, and turned it dextrously for better exhibition—"and hear, while I read from it, of a Birth, Life and Death which took place a thousand and twenty-seven years before Jesus Christ was born." And he read:

"'Strong and calm of purpose as the earth, pure in mind as the water-lily, her name figuratively assumed, Maya, she was in truth above comparison. On her in likeness as the heavenly queen the Spirit descended. A mother, but free from grief or pain, she was without deceit.'" The Prince stopped reading to ask: "Will not my Lord see in these words a Mary also 'blessed above other women'?" Then he read on: ..."'And now the queen Maya knew her time for the birth had come. It was the eighth day of the fourth moon, a serene and agreeable season. While she thus religiously observed the rules of a pure discipline, Bodhisattwa was born from her right side, come to deliver the world, constrained by great pity, without causing his mother pain or anguish.'" Again the Prince lifted his eyes from the roll. "What is this, my Lord, but an Incarnation? Hear now of the Child: ... 'As one born from recumbent space, and not through the gates of life, men indeed regarded his exceeding great glory, yet their sight remained uninjured; he allowed them to gaze, the brightness of his person concealed for a time, as when we look upon the moon in heaven. His body nevertheless was effulgent with light, and, like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattwa shone forth and was everywhere diffused. Upright and firm, and unconfused in mind, he deliberately took seven steps, the soles of his feet resting evenly upon the ground as he went, his footmarks remained bright as seven stars. Moving like the lion, king of beasts, and looking earnestly toward the four quarters, penetrating to the centre the principles of truth, he spoke thus with the fullest assurance: This birth is in the condition of Buddha; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.'" A third time the Prince stopped, and, throwing up his hand to command attention, he asked: "My Lord, who will say this was not also a Redeemer? See now what next ensued"—and he read on: "'And now from the midst of Heaven there descended two streams of pure water, one warm, the other cold, and baptized his head.'" Pausing again, the speaker searched the faces of his auditors on the right and left, while he exclaimed in magnetic repetition: "Baptism—Baptism—BAPTISM AND MIRACLE!"

Constantine sat, like the rest, his attention fixed; but the gray-clad monk still standing grimly raised a crucifix before him as if taking refuge behind it.

"My Lord is seeing the likenesses these things bear to the conception, birth and mission of Jesus Christ, the later Blessed One, who is nevertheless his first in love. He is comparing the incidents of the two Incarnations of the Spirit or Holy Ghost; he is asking himself: 'Can there have been several Sons of God?' and he is replying: 'That were indeed merciful—Blessed be God!'"

The Emperor made no sign one way or the other.

"Suffer me to help my Lord yet a little more," the Prince continued, apparently unobservant of the lowering face behind the crucifix. "He remembers angels came down the night of the nativity in the cave by Bethlehem; he cannot forget the song they sung to the shepherds. How like these honors to the Bodhisattwa!"—and he read from the roll: ... "'Meanwhile the Devas'—angels, if my Lord pleases—'the Devas in space, seizing their jewelled canopies, attending, raise in responsive harmony their heavenly songs to encourage him.' Nor was this all, my Lord," and he continued reading: "'On every hand the world was greatly shaken.... The minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, floated on the air, and rose through space, and then commingling came back to earth.... All cruel and malevolent kinds of beings together conceived a loving heart; all diseases and afflictions amongst men, without a cure applied, of themselves were healed; the cries of beasts were hushed; the stagnant waters of the river courses flowed apace; no clouds gathered on the heavens, while angelic music, self-caused, was heard around.... So when Bodhisattwa was born, he came to remove the sorrows of all living things. Mara alone was grieved.' O my reverend brethren!" cried the Prince, fervently, "who was this Mara that he should not share in the rejoicing of all nature else? In Christian phrase, Satan, and Mara alone was grieved."

"Do the likenesses stop with the births, my brethren are now asking. Let us follow the Bodhisattwa. On reaching the stage of manhood, he also retired into the wilderness. 'The valley of the Se-na was level and full of fruit trees, with no noxious insects,' say these Scriptures: 'and there he dwelt under a sala tree. And he fasted nigh to death. The Devas offered him sweet dew, but he rejected it, and took but a grain of millet a day.' Now what think you of this as a parallel incident of his sojourn in the wilderness?" And he read: ... "'Mara Devaraga, enemy of religion, alone was grieved, and rejoiced not. He had three daughters, mincingly beautiful, and of a pleasant countenance. With them, and all his retinue, he went to the grove of "fortunate rest," vowing the world should not find peace, and there'"—the Prince forsook the roll—"'and there he tempted Bodhisattwa, and menaced him, a legion of devils assisting.' The daughters, it is related, were changed to old women, and of the battle this is written: ... 'And now the demon host waxed fiercer, and added force to force, grasping at stones they could not lift, or lifting them they could not let them go; their flying spears stuck fast in space refusing to descend; the angry thunder-drops and mighty hail, with them, were changed into five-colored lotus flowers; while the foul poison of the dragon snakes was turned into spicy-breathing air'—and Mara fled, say the Scriptures, fled gnashing his teeth, while Bodhisattwa reposed peacefully under a fall of heavenly flowers." The Prince, looking about him after this, said calmly: "Now judge I by myself; not a heart here but hears in the intervals of its beating, the text: 'Then was Jesus led up by the Spirit into the wilderness to be tempted of the devil'—and that other text: 'Then the devil leaveth him, and behold, angels came and ministered unto him.' Verily, my Lord, was not the Spirit the same Spirit, and did it not in both incarnations take care of its own?"

Thereupon the Prince again sought for a page on the roll, watching the while with his ears, and the audience drew long breaths, and rested from their rigor of attention. Then also the Emperor spoke to the Prince.

"I pray you, Prince of India, take a little rest. Your labor is of the kind exhaustive to mind and body: and in thought of it, I ordered refreshments for you and these, my other guests. Is not this a good time to renew thyself?"

The Prince, rising from a low reverence, replied:

"Indeed Your Majesty has the kingly heart; but I pray you, in return, hear me until I have brought the parallel, my present point of argument, to an end; then I will most gladly avail myself of your great courtesy; after which—your patience, and the goodwill of these reverend fathers, holding on—I will resume and speedily finish my discourse."

"As you will. We are most interested. Or"—and the Emperor, glancing over toward the monk on his feet, said coldly: "Or, if my declaration does not fairly vouch the feeling of all present, those objecting have permission to retire upon the adjournment. We will hear you, Prince."

The ascetic answered by lifting his crucifix higher. Then, having found the page he wanted, the Prince, holding his finger upon it, proceeded:

"It would not become me, my Lord, to assume an appearance of teaching you and this audience, most learned in the Gospels, concerning them, especially the things said by the Blessed One of the later Incarnation, whom we call The Christ. We all know the Spirit for which he was both habitation and tongue, came down to save the world from sin and hell; we also know what he required for the salvation. So, even so, did Bodhisattwa. Listen to him now—he is talking to his Disciples: ... 'I will teach you,' he said, to the faithful Ananda, 'a way of Truth, called the Mirror of Truth, which, if an elect disciple possess, he may himself predict of himself, "Hell is destroyed for me, and rebirth as an animal, or a ghost, or any place of woe. I am converted. I am no longer liable to be reborn in a state of suffering, and am assured of final salvation."'... Ah, Your Majesty is asking, will the parallel never end? Not yet, not yet! For the Bodhisattwa did miracles as well. I read again: ... 'And the Blessed One came once to the river Ganges, and found it overflowing. Those with him, designing to cross, began to seek for boats, some for rafts of wood, while some made rafts of basket-work. Then the Blessed One, as instantaneously as a strong man would stretch forth his arm and draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of his brethren.'"

The stir the quotation gave rise to being quieted, the Prince, quitting the roll, said: "Like that, my Lord, was the Bodhisattwa's habit on entering assemblies of men, to become of their color—he, you remember, was from birth of the color of gold just flashed in the crucible—and in a voice like theirs instructing them. Then, say the Scriptures, they, not knowing him, would ask, Who may this be that speaks? A man or a God? Then he would vanish away. Like that again was his purifying the water which had been stirred up by the wheels of five hundred carts passing through it. He was thirsty, and at his bidding his companion filled a cup, and lo! the water was clear and delightful. Still more decided, when he was dying there was a mighty earthquake, and the thunders of heaven broke forth, and the spirits stood about to see him until there was no spot, say the Scriptures, in size even as the pricking of the point of the tip of a hair not pervaded with them; and he saw them, though they were invisible to his disciples; and then when the last reverence of his five hundred brethren was paid at his feet, the pyre being ready, it took fire of itself, and there was left of his body neither soot nor ashes—only the bones for relics. Then, again, as the pyre had kindled itself, so when the body was burned up streams of water descended from the skies, and other streams burst from the earth, and extinguished the fire. Finally, my Lord, the parallel ends in the modes of death. Bodhisattwa chose the time and place for himself, and the circumstances of his going were in harmony with his heavenly character. Death was never arrayed in such beauty. The twin Sala trees, one at the head of his couch, the other at the foot, though out of season, sprinkled him with their flowers, and the sky rained powder of sandal-wood, and trembled softly with the incessant music and singing of the floating Gandharvis. But he whose soul was the Spirit, last incarnate, the Christ"—the Prince stopped—the blood forsook his face—he took hold of the table to keep from falling—and the audience arose in alarm.

"Look to the Prince!" the Emperor commanded.

Those nearest the ailing man offered him their arms, but with a mighty effort he spoke to them naturally: "Thank you, good friends—it is nothing." Then he said louder: "It is nothing, my Lord—it is gone now. I was about to say of the Christ, how different was his dying, and with that ends the parallel between him and the Bodhisattwa as Sons of God.... Now, if it please Your Majesty, I will not longer detain your guests from the refreshments awaiting them."

A chair was brought for him; and when he was seated, a long line of servants in livery appeared with the collation.

In a short time the Prince was himself again. The mention of the Saviour, in connection with his death, had suddenly projected the scene of the Crucifixion before him, and the sight of the Cross and the sufferer upon it had for the moment overcome him.

CHAPTER XVI

HOW THE NEW FAITH WAS RECEIVED

It had been better for the Prince of India if he had not consented to the intermission graciously suggested by the Emperor. The monk with the hollow eyes who had arisen and posed behind his crucifix, like an exorcist, was no other than George Scholarius, whom, for the sake of historical conformity, we shall from this call Gennadius; and far from availing himself of His Majesty's permission to retire, that person was observed to pass industriously from chair to chair circulating some kind of notice. Of the refreshments he would none; his words were few, his manner earnest; and to him, beyond question, it was due that when order was again called, the pleasure the Prince drew from seeing every seat occupied was dashed by the scowling looks which met him from all sides. The divining faculty, peculiarly sharpened in him, apprised him instantly of an influence unfriendly to his project—a circumstance the more remarkable since he had not as yet actually stated any project.

Upon taking the floor, the Prince placed the large Judean Bible before him opened, and around it his other references, impressing the audience with an idea that in his own view the latter were of secondary importance.

"My Lord, and Reverend Sirs," he began, with a low salutation to the Emperor, "the fulness of the parallel I have run between the Bodhisattwa, Son of Maya, and Jesus Christ, Son of Mary, may lead to a supposition that they were the only Blessed Ones who have appeared in the world honored above men because they were chosen for the Incarnation of the Spirit. In these Scriptures," unrolling the Sutra or Book of the Great Decease—"frequent statements imply a number of Tathagatas or Buddhas of irregular coming. In this"—putting a finger on a Chinese King—"time is divided into periods termed Kalpas, and in one place it is said ninety-eight Buddhas illuminated one Kalpa [Footnote: EAKIN'S Chinese Buddhism, 14.]—that is, came and taught as Saviours. Nor shall any man deny the Spirit manifest in each of them was the same Spirit. They preached the same holy doctrine, pointed out the same road to salvation, lived the same pure unworldly lives, and all alike made a declaration of which I shall presently speak; in other words, my Lord, the features of the Spirit were the same in all of them.... Here in these rolls, parts of the Sacred Books of the East, we read of Shun. I cannot fix his days, they were so long ago. Indeed, I only know he must have been an adopted of the Spirit by his leaving behind him the Tao, or Law, still observed among the Chinese as their standard of virtue.... Here also is the Avesta, most revered remains of the Magi, from whom, as many suppose, the Wise Men who came up to Jerusalem witnesses of the birth of the new King of the Jews were sent." This too he identified with his finger. "Its teacher is Zarathustra, and, in my faith, the Spirit descended upon him and abode with him while he was on the earth. The features all showed themselves in him—in his life, his instruction, and in the honors paid him through succeeding generations. His religion yet lives, though founded hundreds of years before your gentle Nazarene walked the waters of Galilee.... And here, O my Lord, is a book abhorred by Christians"—he laid his whole hand on the Koran—"How shall it be judged? By the indifferent manner too many of those ready to die defending its divine origin observe it? Alas! What religion shall survive that test? In the visions of Mahomet I read of God, Moses, the Patriarchs—nay, my Lord, I read of him called the Christ. Shall we not beware lest in condemning Mahomet we divest this other Bible"—he reverently touched the great Eusebian volume—"of some of its superior holiness? He calls himself a Prophet. Can a man prophesy except he have in him the light of the Spirit?"

The question awoke the assemblage. A general signing of the Cross was indulged in by the Fathers, and there was groaning hard to distinguish from growls. Gennadius kept his seat, nervously playing with his rosary. The countenance of the Patriarch was unusually grave. In all his experience it is doubtful if the Prince ever touched a subject requiring more address than this dealing with the Koran. He resumed without embarrassment:

"Now, my Lord, I shall advance a step nearer my real subject. Think not, I pray, that the things I have spoken of the Bodhisattwa, of Shun, of Zarathustra, of Mahomet, likening them in their entertainment of the Spirit to Jesus, was to excite comparisons; such as which was the holiest, which did the most godly things, which is most worthy to be accounted the best beloved of the Father; for I come to bury all strife of the kind.... I said I had been to the mountain's top; and now, my Lord, did you demand of me to single out and name the greatest of the wonders I thence beheld, I should answer: Neither on the sea, nor on the land, nor in the sky is there a wonder like unto the perversity which impels men to invent and go on inventing religions and sects, and then persecute each other on account of them. And when I prayed to be shown the reason of it, I thought I heard a voice, 'Open thine eyes—See!' ... And the first thing given me to see was that the Blessed Ones who went about speaking for the Spirit which possessed them were divine; yet they walked the earth, not as Gods, but witnesses of God; asking hearing and belief, not worship; begging men to come unto them as guides sent to show them the only certain way to everlasting life in glory—only that and nothing more.... The next thing I saw, a bright light in a white glass set on a dark hill, was the waste of worship men are guilty of in bestowing it on inferior and often unworthy objects. When Jesus prayed, it was to our Father in Heaven, was it not?—meaning not to himself, or anything human, or anything less than human.... One other thing I was permitted to see; and the reserving it last is because it lies nearest the proposal I have come a great distance to submit to my Lord and these most reverend brethren in holiness. Every place I have been in which men are not left to their own imaginings of life and religion—in every land and island touched by revelation—a supreme God is recognized, the same in qualities—Creator, Protector, Father—Infinite in Power, Infinite in Love—the Indivisible One! Asked you never, my Lord, the object he had in intrusting his revelation to us, and why the Blessed Ones, his Sons in the Spirit, were bid come here and go yonder by stony paths? Let me answer with what force is left me. There is in such permissions but one intention which a respectful mind can assign to a being great and good as God—one altar, one worship, one prayer, and He the soul of them. With a flash of his beneficent thought he saw in one religion peace amongst men. Strange—most strange! In human history no other such marvel! There has been nothing so fruitful of bickering, hate, murder and war. Such is the seeming, and so I thought, my Lord, until on the mountain's highest peak, whence all concerns lie in view below, I opened my eyes and perceived the wrestling of tongues and fighting were not about God, but about forms, and immaterialities, more especially the Blessed Ones to whom he had intrusted his Spirit. From the Ceylonesian: 'Who is worthy praise but Buddha?' 'No,' the Islamite answers: 'Who but Mahomet?' And from the Parsee; 'No—Who but Zarathustra?' 'Have done with your vanities,' the Christian thunders: 'Who has told the truth like Jesus?' Then the flame of swords, and the cruelty of blows—all in God's name!"

This was bold speaking.

"And now, my Lord," the Prince went on, his appearance of exceeding calmness belied only by the exceeding brightness of his eyes, "God wills an end to controversy and wars blasphemously waged in his name, and I am sent to tell you of it; and for that the Spirit is in me."

Here Gennadius again arose, crucifix in hand.

"I am returned from visiting many of the nations," the Prince continued, nothing daunted. "They demanded of me a faith broad enough for them to stand upon while holding fast the lesser ideas grown up in their consciences; and, on my giving them such a faith, they said they were ready to do the will, but raised a new condition. Some one must move first. 'Go find that one,' they bade me, 'and we will follow after.' In saying now I am ambassador appointed to bring the affair to Your Majesty and Your Majesty's people, enlightened enough to see the will of the Supreme Master, and of a courage to lead in the movement, with influence and credit to carry it peacefully forward to a glorious end, I well know how idle recommendation and entreaty are except I satisfy you in the beginning that they have the sanction of Heaven; and thereto now.... I take no honor to myself as author of the faith presented in answer to the demand of the nations. In old cities there are houses under houses, along streets underlying streets, and to find them, the long buried, men dig deep and laboriously; that did I, until in these old Testaments"—he cast a loving glance at all the Sacred Books—"I made a precious discovery. I pray Your Majesty's patience while I read from them.... This from the Judean Bible: 'And God said unto Moses, I AM THAT I AM: and he said, This shalt thou say unto the children of Israel, I AM hath sent me unto you.' Thus did God, of whom we have no doubt, name himself to one chosen race.... Next from a holy man of China who lived nearly five hundred years before the Christ was born: 'Although any one be a bad man, if he fasts and is collected, he may indeed offer sacrifices unto God.' [Footnote: FABER'S Mind of Mencius]... And from the Avesta, this of the creed of the Magi: 'The world is twofold, being the work of Ahura Mazda and Angra Mainyu: all that is good in the world comes from the First Principle (which is God) and all that is bad from the latter (which is Satan). Angra Mainyu invaded the world after it was made by Ahura Mazda and polluted it, but the conflict will some day end.' [Footnote: Sir William Jones.] The First Principle here is God. But most marvellous, because of the comparison it will excite, hearken to this from the same Magian creed: 'When the time is full, a son of the lawgiver still unborn, named Saoshyant, will appear; then Angra Mainyu (Satan) and Hell will be destroyed, men will arise from the dead, and everlasting happiness reign over the world.' Here again the Lawgiver is God; but the Son—who is he? Has he come? Is he gone? ... Next, take these several things from the Vedas: 'By One Supreme Ruler is the universe pervaded, even every world in the whole circle of nature. There is One Supreme Spirit which nothing can shake, more swift than the thought of man. The Primeval Mover even divine intelligence cannot reach; that Spirit, though unmoved, infinitely transcends others, how rapid soever their course; it is distant from us, yet very near; it pervades the whole system of worlds, yet is infinitely beyond it.' [Footnote: Ibid. Vol. XIII.] Now, my Lord, and very reverend sirs, do not the words quoted come to us clean of mystery? Or have you the shadow of a doubt whom they mean, accept and consider the prayer I read you now from the same Vedas: 'O Thou who givest sustenance to the world, Thou sole mover of all, Thou who restrainest sinners, who pervadest yon great luminary which appearest as the Son of the Creator; hide thy struggling beams and expand thy spiritual brightness that I may view thy most auspicious, most glorious, real form. OM, remember me, divine Spirit! OM, remember my deeds! Let my soul return to the immortal Spirit of God, and then let my body, which ends in ashes, return to dust.' Who is OM? Or is my Lord yet uncertain, let him heed this from the Holiest Verse of the Vedas: 'Without hand or foot, he runs rapidly, and grasps firmly; without eyes, he sees; without ears, he hears all; he knows whatever can be known, but there is none who knows him: Him the wise call the Great, Supreme, Pervading Spirit.' [Footnote: Sir William Jones. Vol. XIII.] ... Now once more, O my Lord, and I am done with citation and argument. Ananda asked the Bodhisattwa what was the Mirror of Truth, and he had this answer: 'It is the consciousness that the elect disciple is in this world possessed of faith in Buddha, believing the Blessed One to be the Holy One, the Fully Enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the bridler of men's wayward hearts, the Teacher of Gods and men—the Blessed Buddha.' [Footnote: REHYS DAVID'S Buddhist Sutras.] Oh, good my Lord, a child with intellect barely to name the mother who bore him, should see and say, Here God is described!" ...

The Prince came to a full stop, and taking a fine silken cloth from a pocket in his gown, he carefully wiped the open pages of the Eusebian Bible, and shut it. Of the other books he made a separate heap, first dusting each of them. The assemblage watched him expectantly. The Fathers had been treated to strange ideas, matter for thought through many days and nights ahead; still each of them felt the application was wanting. "The purpose—give it us—and quickly!" would have been a fair expression of their impatience. At length he proceeded:

"Dealing with children, my Lord, and reverend sirs," he began, "it is needful to stop frequently, and repeat the things we have said; but you are men trained in argument: wherefore, with respect to the faith asked of me as I have told you by the nations, I say simply it is God; and touching his sanction of it, you may wrest these Testaments from me and make ashes of them, but you shall not now deny his approval of the Faith I bring you. It is not in the divine nature for God to abjure himself. Who of you can conceive him shrunk to so small a measure?"

The dogmatic vehemence amazed the listeners.

"Whether this idea of God is broad enough to accommodate all the religions grown up on the earth, I will not argue; for I desire to be most respectful"—thus the speaker went on in his natural manner. "But should you accept it as enough, you need not be at loss for a form in which to put it. 'Master,' the lawyer asked, 'which is the great commandment in the law?' And the Master answered: 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;' and he added: 'This is the first and great commandment.' My Lord, no man else ever invented, nor shall any man ever invent an expression more perfectly definitive of the highest human duty—the total of doctrine. I will not tell you who the master uttering it was; neither will I urge its adoption; only if the world were to adopt it, and abide by it, there would be an end to wars and rumors of war, and God would have his own. If the Church here in your ancient capital were first to accept it, what happiness I should have carrying the glad tidings to the peoples"—

The Prince was not allowed to finish the sentence.

"What do I understand, O Prince, by the term 'total of doctrine'?"

It was the Patriarch speaking.

"Belief in God."

In a moment the assemblage became uproarious, astounding the Emperor; and in the midst of the excitement, Gennadius was seen on tip-toe, waving his crucifix with the energy of command.

"Question—a question!" he cried.

Quiet was presently given him.

"In thy total of doctrine, what is Jesus Christ?"

The voice of the Patriarch, enfeebled by age and disease, had been scarcely heard; his rival's penetrated to the most distant corner; and the question happening to be the very thought pervading the assemblage, the churchmen, the courtiers, and most of the high officials arose to hear the reply.

In a tone distinct as his interlocutor's, but wholly without passion, the master actor returned:

"A Son of God."

"And Mahomet, the Father of Islam—what is he?"

If the ascetic had put the name of Siddartha, the Bodhisattwa, in his second question, his probing had not been so deep, nor the effect so quick and great; but Mahomet, the camel-driver! Centuries of feud, hate, crimination, and wars—rapine, battles, sieges, massacres, humiliations, lopping of territory, treaties broken, desecration of churches, spoliation of altars, were evoked by the name Mahomet.

We have seen it a peculiarity of the Prince of India never to forget a relation once formed by him. Now behind Constantine he beheld young Mahommed waiting for him—Mahommed and revenge. If his scheme were rejected by the Greeks, very well—going to the Turks would be the old exchange with which he was familiar, Cross for Crescent. To be sure there was little time to think this; nor did he think it—it appeared and went a glare of light—and he answered:

"He will remain, in the Spirit another of the Sons of God."

Then Gennadius, beating the air with his crucifix: "Liar—impostor—traitor! Ambassador of Satan thou! Behind thee Hell uncurtained! Mahomet himself were more tolerable! Thou mayst turn black white, quench water with fire, make ice of the blood in our hearts, all in a winking or slowly, our reason resisting, but depose the pure and blessed Saviour, or double his throne in the invisible kingdom with Mahomet, prince of liars, man of blood, adulterer, monster for whom Hell had to be enlarged—that shalt thou never! A body without a soul, an eye its light gone out, a tomb rifled of its dead—such the Church without its Christ! ... Ho, brethren! Shame on us that we are guests in common with this fiend in cunning! We are not hosts to bid him begone; yet we can ourselves begone. Follow me, O lovers of Christ and the Church! To your tents, O Israel!"

The speaker's face was purple with passion; his voice filled the chamber; many of the monks broke from their seats and rushed howling and blindly eager to get nearer him. The Patriarch sat ashy white, helplessly crossing himself. Constantine excellently and rapidly judging what became him as Emperor and host, sent four armed officers to protect the Prince, who held his appointed place apparently surprised but really interested in the scene—to him it was an exhibition of unreasoning human nature replying to an old-fashioned impulse of bigotry.

Hardly were the guards by the table, when Gennadius rushed past going to the door, the schismatics at his heels in a panic. The pulling and hauling, the hurry-skurry of the mad exit must be left to the imagination. It was great enough to frighten thoroughly the attendants of the Princess Irene. Directly there remained in the chamber with His Majesty, the attaches of the court, the Patriarch and his adherents. Then Constantine quietly asked:

"Where is Duke Notaras?"

There was much looking around, but no response.

The countenance of the monarch was observed to change, but still mindful, he bade the Dean conduct the Prince to him.

"Be not alarmed, Prince. My people are quick of temper, and sometimes they act hastily. If you have more to say, we are of a mind to hear you to the end."

The Prince could not but admire the composure of his august host. After a low reverence, he returned:

"Perhaps I tried the reverend Fathers unreasonably; yet it would be a much greater grief to me if their impatience extended to Your Majesty. I was not alarmed; neither have I aught to add to my discourse, unless it pleases you to ask of anything in it which may have been left obscure or uncertain."

Constantine signed to the Patriarch and all present to draw nearer.

"Good Dean, a chair for His Serenity."

In a short time the space in front of the dais was occupied.

"I understand the Prince of India has submitted to us a proposal looking to a reform of our religion," His Majesty said, to the Patriarch; "and courtesy requiring an answer, the violence to which we have just been subjected, and the spirit of insubordination manifested, make it imperative that you listen to what I now return him, and with attention, lest a misquotation or false report lead to further trouble.... Prince," he continued, "I think I comprehend you. The world is sadly divided with respect to religion, and out of its divisions have proceeded the mischiefs to which you have referred. Your project is not to be despised. It reminds me of the song, the sweetest ear ever listened to—'Peace and good will toward men.' Its adoption, nevertheless, is another matter. I have not power to alter the worship of my empire. Our present Creed was a conclusion reached by a Council too famous in history not to be conspicuously within your knowledge. Every word of it is infinitely sacred. It fixed the relations between God the Father, Christ the Son, and men to my satisfaction, and that of my subjects. Serenity, do thou say if I may apply the remark to the Church."

"Your Majesty," the Patriarch replied, "the Holy Greek Church can never consent to omit the Lord Jesus Christ from its worship. You have spoken well, and it had been better if the brethren had remained to hear you."

"Thanks, O most venerated—thanks," said the Emperor, inclining his head. "A council having established the creed of the Church," he resumed, to the Prince of India, "the creed is above change to the extent of a letter except by another council solemnly and authoritatively convoked. Wherefore, O Prince, I admit myself wiser of the views you have presented; I admit having been greatly entertained by your eloquence and rhetoric; and I promise myself further happiness and profit in drawing upon the stores of knowledge with which you appear so amply provided, results doubtless of your study and travel—yet you have my answer."

The faculty of retiring his thoughts and feelings deeper in his heart as occasion demanded, was never of greater service to the Prince than now; he bowed, and asked if he had permission to retire; and receiving it, he made the usual prostrations, and began moving backwards.

"A moment, Prince," said Constantine. "I hope your residence is permanently fixed in our capital."

"Your Majesty is very gracious, and I thank you. If I leave the city, it will be to return again, and speedily."

At the door of the palace the Prince found an escort waiting for him, and taking his chair, he departed from Blacherne.

CHAPTER XVII

LAEL AND THE SWORD OF SOLOMON

Alone in his house, the Prince of India was unhappy, but not, as the reader may hurriedly conclude, on account of the rejection by the Christians of his proposal looking to brotherhood in the bonds of religion. He was a trifle sore over the failure, but not disappointed. A reasonable man, and, what times his temper left him liberty to think, a philosopher, he could not hope after the observations he brought from Mecca to find the followers of the Nazarene more relaxed in their faith than the adherents of Mahomet. In short, he had gone to the palace warned of what would happen.

It was not an easy thing for him to fold up his grand design preparatory to putting it away forever; still there was no choice left him; and now he would move for vengeance. Away with hesitation.

Descending the heights of Blacherne, he had felt pity for Constantine who, though severely tried in the day's affair, had borne himself with dignity throughout; but it was Mahommed's hour. Welcome Mahommed!

Between the two, the Prince's predilections were all for the Turk, and they had been from the meeting at the White Castle. Besides personal accomplishments and military prestige, besides youth, itself a mighty preponderant, there was the other argument—separating Mahommed from the strongest power in the world, there stood only an ancient whose death was a daily expectation. "What opportunities the young man will have to offer me! I have but to make the most of his ambition—to loan myself to it—to direct it."

Thus the Seer reasoned, returning from Blacherne to his house.

At the door, however, he made a discovery. There the first time during the day he thought of her in all things the image of the Lael whom he had buried under the great stone in front of the Golden Gate at Jerusalem. We drop a grain in the ground, and asking nothing of us but to be let alone, it grows, and flowers, and at length amazes us with fruit. Such had been the outcome of his adoption of the daughter of the son of Jahdai.

The Prince called Syama.

"Make ready the chair and table on the roof," he said.

While waiting, he ate some bread dipped in wine: then walked the room rubbing his hands as if washing them.

He sighed frequently. Even the servants could see he was in trouble.

At length he went to the roof. Evening was approaching. On the table were the lamp, the clock, the customary writing materials, a fresh map of the heavens, and a perfect diagram of a nativity to be cast.

He took the map in his hand, and smiled—it was Lael's work. "How she has improved!—and how rapidly!" he said aloud, ending a retrospect which began with the hour Uel consented to her becoming his daughter. She was unlettered then, but how helpful now. He felt an artist's pride in her growth in knowledge. There were tedious calculations which she took off his hands; his geometrical drawings of the planets in their Houses were frequently done in haste; she perfected them next day. She had numberless daughterly ways which none but those unused to them like him would have observed. What delight she took in watching the sky for the first appearance of the stars. In this work she lent him her young eyes, and there was such enthusiasm in the exclamations with which she greeted the earliest wink of splendor from the far-off orbs. And he had ailing days; then she would open the great Eusebian Scriptures at the page he asked for, and read—sometimes from Job, sometimes from Isaiah, but generally from Exodus, for in his view there was never man like Moses. The contest with Pharaoh—how prodigious! The battles in magic—what glory in the triumphs won! The luring the haughty King into the Red Sea, and bringing him under the walls of water suddenly let loose! What majestic vengeance!

Of the idle dreams of aged persons the possibility of attaching the young to them in sentimental bonds of strength to insure resistance to every other attachment is the idlest. Positive, practical, experienced though he was, the childless man had permitted this fantasy to get possession of him. He actually brought himself to believe Lael's love of him was of that enduring kind. With no impure purpose, yet selfishly, and to bring her under his influence until of preference she could devote her life to him, with its riches of affection, admiration, and dutiful service, he had surrendered himself to her; therefore the boundless pains taken by him personally in her education, the surrounding her with priceless luxuries which he alone could afford—in brief, the attempt to fasten himself upon her youthful fancy as a titled sage and master of many mysteries. So at length it came to pass, while he was happy in his affection for her, he was even happier in her affection for himself; indeed he cultivated the latter sentiment and encouraged it in winding about his being until, in utter unconsciousness, he belonged to it, and, in repetition of experiences common to others, instead of Lael's sacrificing herself for him, he was ready to sacrifice everything for her. This was the discovery he made at the door of his house.

The reader should try to fancy him in the chair by the table on the roof. Evening has passed into night. The city gives out no sound, and the stars have the heavens to themselves. He is lost in thought—or rather, accepting the poetic fancy of a division of the heart into chambers, in that apartment of the palpitating organ of the Prince of India supposed to be the abode of the passions, a very noisy parliament was in full session. The speaker—that is, the Prince himself—submitted the question: Shall I remain here, or go to Mahommed?

Awhile he listened to Revenge, whose speech in favor of the latter alternative may be imagined; and not often had its appeals been more effective. Ambition spoke on the same side. It pointed out the opportunities offered, and dwelt upon them until the chairman nodded like one both convinced and determined. These had an assistant not exactly a passion but a kinsman collaterally—Love of Mischief—and when the others ceased, it insisted upon being heard.

On the other side, Lael led the opposition. She stood by the president's chair while her opponents were arguing, her arms round his neck; when they were most urgent, she would nurse his hand, and make use of some trifling endearment; upon their conclusion, she would gaze at him mutely, and with tears. Not once did she say anything.

In the midst of this debate, Lael herself appeared, and kissed him on the forehead.

"Thou here!" he said.

"Why not?" she asked.

"Nothing—only"—

She did not give him time to finish, but caught up the map, and seeing it fresh and unmarked, exclaimed:

"You did so greatly to-day, you ought to rest."

He was surprised.

"Did so greatly?"

"At the palace."

"Put the paper down. Now, O my Gul Bahar"—and he took her hand, and carried it to his cheek, and pressed it softly there—"deal me no riddle. What is it you say? One may do well, yet come out badly."

"I was at the market in my father Uel's this afternoon," she began, "when Sergius came in."

A face wonderfully like the face of the man he helped lead out to Golgotha flashed before the Prince, a briefest passing gleam.

"He heard you discourse before the Emperor. How wickedly that disgusting Gennadius behaved!"

"Yes," the Prince responded darkly, "a sovereign beset with such spirits is to be pitied. But what did the young man think of my proposal to the Emperor?"

"But for one verse in the Testament of Christ"—

"Nay, dear, say Jesus of Nazareth."

"Well, of Jesus—but for one verse he could have accepted your argument of many Sons of God in the Spirit."

"What is the verse?"

"It is where a disciple speaks of Jesus as the only begotten. Son."

The Wanderer smiled.

"The young man is too literal. He forgets that the Only Begotten Son may have had many Incarnations."

"The Princess Irene was also present," Lael went on. "Sergius said she too could accept your argument did you alter it"—

"Alter it!"—A bitter look wrung the Prince's countenance—"Sergius, a monk not yet come to orders, and Irene, a Princess without a husband. Oh, a small return for my surrender! ... I am tired—very tired," he said impatiently—"and I have so much, so much to think of. Come, good night."

"Can I do nothing for you?"

"Yes, tell Syama to bring me some water."

"And wine?"

"Yes, some wine."

"Very well. Good night."

He drew her to his breast.

"Good night. O my Gul Bahar!"

She went lightly away, never dreaming of the parliament to which she left him.

When she was gone, he sat motionless for near an hour, seeing nothing in the time, although Syama set water and wine on the table. And it may be questioned if he heard anything, except the fierce debate going on in his heart. Finally he aroused, looked at the sky, arose, and walked around the table; and his expression of face, his actions, were those of a man who had been treading difficult ground, but was safely come out of it. Filling a small crystal cup, and holding the red liquor, rich with garnet sparkles, between his eyes and the lamp, he said:

"It is over. She has won. If there were for me but the years of one life, the threescore and ten of the Psalmist, it had been different. The centuries will bring me a Mahommed gallant as this one, and opportunities great as he offers; but never another Lael. Farewell Ambition! Farewell Revenge! The world may take care of itself. I will turn looker-on, and be amused, and sleep.... To hold her, I will live for her, but in redoubled state. So will I hurry her from splendor to splendor, and so fill her days with moving incidents, she shall not have leisure to think of another love. I will be powerful and famous for her sake. Here in this old centre of civilization there shall be two themes for constant talk, Constantine and myself. Against his rank and patronage, I will set my wealth. Ay, for her sake! And I will begin to-morrow."

The next day he spent in making drawings and specifications for a palace. The second day he traversed the city looking for a building site. The third day he bought the site most to his fancy. The fourth day he completed a design for a galley of a hundred oars, that it might be sea-going far as the Pillars of Hercules. Nothing ever launched from the imperial docks should surpass it in magnificence. When he went sailing on the Bosphorus, Byzantium should assemble to witness his going, and with equal eagerness wait the day through to behold him return. And for the four days, Lael was present and consulted in every particular. They talked like two children.

The schemes filled him with a delight which would have been remarkable in a boy. He packed his books and put away his whole paraphernalia of study—through Lael's days he would be an actor in the social world, not a student.

Of course he recurred frequently to the engagements with Mahommed. They did not disturb him. The Turk might clamor—no matter, there was the ever ready answer about the unready stars. The veteran intriguer even laughed, thinking how cunningly he had provided against contingencies. But there was a present practical requirement begotten of these schemes—he must have money—soldans by the bag full.

Very early in the morning of the fifth day, having studied the weather signs from his housetop, he went with Nilo to the harbor gate of Blacherne, seeking a galley suitable for an outing of a few days on the Marmora. He found one, and by noon she was fitted out, and with him and Nilo aboard, flying swiftly around Point Serail.