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.
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