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 a.s.sume 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 h.e.l.l; 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, "h.e.l.l 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 a.s.sured 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 a.s.semblies 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 G.o.d?

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 pa.s.sing 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 p.r.i.c.king 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 circ.u.mstances 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 G.o.d....

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 pa.s.s 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 circ.u.mstance 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 G.o.d, 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 a.s.semblage. 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 embarra.s.sment:

"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 G.o.dly 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 G.o.ds, but witnesses of G.o.d; 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 gla.s.s 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 G.o.d 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 a.s.sign to a being great and good as G.o.d--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 G.o.d, 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 Pa.r.s.ee; '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 G.o.d'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, "G.o.d 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 amba.s.sador 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 G.o.d 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 G.o.d, 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 G.o.d.' [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 G.o.d) 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 G.o.d. 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 h.e.l.l will be destroyed, men will arise from the dead, and everlasting happiness reign over the world.' Here again the Lawgiver is G.o.d; 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 G.o.d, 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 G.o.ds 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 G.o.d 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 a.s.semblage 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 G.o.d; 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d."

In a moment the a.s.semblage 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 a.s.semblage, 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 pa.s.sion, the master actor returned:

"A Son of G.o.d."

"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, ma.s.sacres, 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 G.o.d."

Then Gennadius, beating the air with his crucifix: "Liar--impostor-- traitor! Amba.s.sador of Satan thou! Behind thee h.e.l.l 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 h.e.l.l 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.