The question came earlier than the Prince expected, and in different form. Those in position to observe his face saw it turn a trifle pale, and he hesitated, and glanced around uneasily, as though not altogether assured of his footing. This might have been by-play; if so, it was successful; every countenance1 not sympathetic was serious.
"Your Majesty2's inquiry3 must be for information. I am too humble4 for an unfriendly design on the part of one so exalted5 as the Emperor of Constantinople. It might be otherwise if I represented a church, a denomination6, or a recognized religion; as it is, my faith is my own."
"But bethink thee, Prince, thou mayst have the truth--the very God's truth," Constantine interposed, with kindly7 intent. "We all know thy country hath been the cradle of divine ideas. So, speak, and fear not."
The glance the Emperor received was winsomely8 grateful.
"Indeed, Your Majesty, indeed I have need of good countenance. The question put me has lured9 more men to bloody10 graves than fire, sword and wave together. And then why I believe as I believe demands time in excess of what we have; and I am the bolder in this because in limiting me Your Majesty limits yourself. So I will now no more than define my Faith. But first, it does not follow from my disclaimer that I can only be a Jew or a Christian11; for as air is a vehicle for a multitude of subtleties12 in light, faith in like manner accommodates a multitude of opinions."
While speaking, the Prince's voice gradually gained strength; his color returned, and his eyes enlarged and shone with strange light. Now his right hand arose, the fingers all closed except the first one, and it was long and thin, and he waved it overhead, like a conjuring13 wand. If the concourse had been unwilling14 to hear him, they could not have turned away.
"I am not a Hindoo, my Lord; because I cannot believe men can make their own gods."
The Father Confessor to the Emperor, at the left of the dais in a stole of gold and crimson15 cloth, smiled broadly.
"I am not a Buddhist16," the Prince continued; "because I cannot believe the soul goes to nothingness after death."
The Father Confessor clapped his hands.
"I am not a Confucian; because I cannot reduce religion to philosophy or elevate philosophy into religion."
The blood of the audience began to warm.
"I am not a Jew; because I believe God loves all peoples alike, or if he makes distinctions, it is for righteousness' sake."
Here the chamber17 rang with clapping.
"I am not an Islamite; because when I raise my eyes to Heaven, I cannot tolerate sight of a man standing18 between me and God--no, my Lord, not though he be a Prophet."
The hit was palpable, and from hate of the old enemy, the whole assemblage broke into an uproar19 of acclamation. Only the Emperor kept his gravity. Leaning heavily on the golden cone20 at the right of his chair, his chin depressed21, his eyes staring, scarcely breathing, he waited, knowing, that having gone so far, there was before the speaker an unavoidable climax22; and seeing it in his face, and coming, he presently aroused, and motioned for silence.
"I am not"--
The Prince stopped, but when the hush23 was deepest went on--"I am not a Christian; because--because I believe--God is God."
The Father Confessor's hands were ready to clap, but they stayed so; the same spell took hold of the bystanders, except that they looked at the Emperor, and he alone seemed to comprehend the concluding phrase. He settled back easily in his seat, saying, "Thy Faith then is--"
"God!"
The monosyllable was the Prince's.
And with clear sight of the many things reprobated--Images, Saints, the Canonized, even the worship of Christ and the Holy Mother--with clear sight also of the wisdom which in that presence bade the guest stop with the mighty24 name--at the same time more curious than ever to hear in full discourse25 the man who could reduce religion to a single word and leave it comprehensible, Constantine drew a breath of relief, and said, smiling, "Of a surety, O Prince, there was never a Faith which, with such appearance of simplicity26 in definition, is capable of such infinity27 of meaning. I am full of questions; and these listening, my lords of the court, are doubtless in a similar mood. What sayest thou, O my most orthodox Confessor?" The Father bowed until the hem28 of his blazing stole overlaid the floor.
"Your Majesty, we too are believers in God; but we also believe in much beside; so, if but for comparison of creeds29, which is never unprofitable while in good nature, I should like to hear the noble and fair speaking guest further."
"And you, my Lords?"
The throng30 around answered, "Yes, yes!"
"We will have it so then. Look, good Logothete, for the nearest day unoccupied."
A handsome man of middle age approached the dais, and opening a broad-backed book, evidently the record of the royal appointments, turned a number of leaves, and replied: "Your Majesty, two weeks from tomorrow."
"Note the same set aside for the Prince of India.-Dost hear, Prince?"
The latter lowered his face the better to conceal31 his pleasure.
"All days are alike to me," he answered.
"In this our palace, then--two weeks from to-morrow at the hour of noon. And now"--the rustle32 and general movement of the courtiers was instantly stayed--"and now, Prince, didst thou not speak of exercising the functions of a king at home? Thy capital must be in India, but where, pray? And how callest thou thyself? And why is this city so fortunate as to have attracted thy wandering feet? It is not every king so his own master as to turn traveller, and go about making study of the world; although, I admit, it would be better could every king do so."
These questions were rapidly put, but as the Prince was prepared for them, he responded pleasantly:
"In answering the questions Your Majesty now honors me with. I am aware how serious the mistake would be did I think of your curiosity alone. A most excellent quality in a great man is patience. Alas33, that it should be one of the most abused! ... Among the oldest of Hindoo titles is Rajah. It means King rather than Prince, and I was born to it. Your Majesty may have heard of Oodeypoor, the bosom34 jewel of Rajpootana, the white rose just bloomed of Indian cities. At the foot of a spur of the Arawalli mountains, a river rises, and on its right bank reposes35 the city; from which, southeast a little way, a lake lies outspread, like a mirror fallen face upward. And around the lake are hills, tall and broken as these of the Bosphorus; and seen from the water the hills are masses of ivy36 and emerald woods thickly sprinkled with old fortresses37 and temples, and seven-roofed red pagodas38, each the home of a great gold-decked Buddha39, with lesser40 Buddhas41 in family. And in the lake are islands all palaces springing from the water line in open arches, and sculptured walls, and towered gates; and of still days their wondrous42 cunning in the air is renewed afresh in the waveless depths below them. If they are glorious then, what are they when reconstructed for festal nights in shining lamps? For be it said, my Lord, if a stranger in the walls of this centre of empire may speak a word which has the faintest savor43 of criticism, the Indian genius analyzed44 beauty before there was a West, and taking suggestions from spark and dewdrop, applied45 them to architecture. Smile not, I pray, for you may see the one in the lamp multiplied for outline traceries, and the other in the fountain, the cascade46, and the limpid47 margin48 at the base of walls. Or if still you think me exaggerating, is not the offence one to be lightly forgiven where the offender49 is telling of his birthplace? In one of the palaces of that Lake of Palaces I was born, the oldest son of the Rajah of Meywar, Oodeypoor his capital. In these words, which I hope may be kindly judged, Your Majesty will find answers to one, if not two of the questions you were pleased to ask me--Why I am here? And why making study of the world? Will Your Majesty pardon my boldness, if I suggest that a reply to those inquiries50 would be better at the audience set for me next? I fear it is too long for telling now."
"Be it so," said Constantine, "yet a hint of it may not be amiss. It may set us to thinking; and, Prince, a mind prepared for an idea is like ground broken and harrowed for seed."
The Prince hesitated.
"Your Majesty--my Lord"--he then said firmly, "the most sorrowful of men are those with conceptions too great for them, and which they must carry about with nothing better to sustain their sinking spirits than a poor hope of having them one day adopted; for until that day they are like a porter overladen and going from house to house unknowing the name of the owner of his burden or where to look for him. I am such an unfortunate.... Oodeypoor, you must understand, is more than comely51 to the eye of a native; it is a city where all religions are tolerated. The Taing, the Brahman, the Hindoo, the Mohammedan, the Buddhist live together there, protected and in peace, with their worship and houses of worship; nor is there any shutting of mouths, because controversy52 long since attained53 finality amongst them; or perhaps it were better saying, because opinions there have now their recognized grooves54, and run in them from generation to generation--opinions to which men are born as to their property, only without right of change or modification55; neither can they break away from them. There is no excuse if an intelligent man in such a situation does not comprehend all the religions thus in daily practice; or if one does comprehend them he should not flatter himself possessed56 of any superior intellect.... The Rajah, my father, died, and I mounted his silver throne, and for ten years administered justice in the Hall of Durbars to which he had been used, he and his father's father, Children of the Sun, most pure of blood. By that time I was of mature mind, and having given myself up to study, came to believe there is but one doctrine--principle--call it what you will, my Lord--but one of heavenly origin--one primarily comprehensible by all--too simple indeed to satisfy the egotism of men; wherefore, without rejecting, they converted it into a foundation, and built upon it each according to his vanity, until, in course of ages, the foundation was overlaid with systems of belief, childish, unnatural57, ridiculous, indecent, or else too complicated for common understanding"--
"This principle--what is it, Prince?" Constantine asked nervously58.
"Your Majesty, I have already once named it."
"Mean you God?"
"And now, my Lord, thou hast pronounced it."
The stillness in the chamber was very deep. Every man seemed to be asking, what next?
"One day, Your Majesty--it was in my tenth year of government--a function was held in a tent erected59 for the purpose--a shamiana vastly larger than any hall. I went up to it in state, passing through lines of elephants, an hundred on either hand, covered with cloth of gold and with houdahs of yellow silk roofed with the glory of peacocks. Behind the mighty brutes60 soldiery blotted61 out the landscape, and the air between them and the sky was a tawny62 cloud of flaunting63 yak-tails; nor had one use for ears, so was he deafened64 by beat of drums and blowing of brazen65 horns twice a tall man's height. I sat on a throne of silver and gold, all my ministers present. My brother entered, he the next entitled. Halfway66 down the aisle67 of chiefs I met him, and then led him to my seat, and saluted68 him Rajah of Meywar. Your Majesty, so I parted with crown and title--laid them down voluntarily to search the world for men in power in love with God enough to accept him as their sum of faith. Behold69 why I travel making the earth a study! Behold why I am in Constantinople!"
Constantine was impressed.
"Where hast thou been?" he at length asked--"where before coming here?"
"It were easier did Your Majesty ask where I have not been. For then I could answer, Everywhere, except Rome."
"Dost thou impugn70 our devotion to God?"
"Not so, not so, my Lord! I am seeking to know the degree of your love of Him."
"How, Prince?"
"By a test."
"What test?"
No man listening could have said what mood the Emperor was in; yet the guest replied with an appearance of rising courage: "A trial, to find all the other things entering into Faith which Your Majesty and Your Majesty's lords and subjects are willing to lay down for God's sake."
With a peremptory71 gesture Constantine silenced the stir and rustle in the chamber. "It is right boldly put," he said.
"But none the less respectfully. My Lord, I am striving to he understood."
"You speak of a trial. To what end?"
"One Article of Faith, the all-essential of Universal Brotherhood72 in Religion."
"A magnificent conception! But is it practicable?"
Fortunately or unfortunately for the Prince, an officer that moment made way through the courtiers, and whispered to the Dean, who at once addressed himself to the Emperor.
"I pray pardon, but it pleased Your Majesty to bid me notify you when it is time to make ready for the Mystery to-night. The hour is come; besides which a messenger from Scholarius waits for an interview."
Constantine arose.
"Thanks, worthy73 Dean," he said; "we will not detain the messenger. The audience is dismissed."
Then descending74 from the dais, he gave his hand to the Prince. "I see the idea you have in mind, and it is worthy the bravest effort. I shall look forward to the next audience with concern. Forget not that the guestship continues. My steward75 will take you in charge. Farewell."
The Prince, sinking to his knees, kissed the offered hand, whereupon the Emperor said as if just reminded: "Was not your daughter with my kinswoman in the White Castle?"
"Your Majesty, the Princess on that occasion most graciously consented to accept my daughter as her attendant."
"Were she to continue in the same attendance, Prince, we might hope to have her at court some day."
"I lay many thanks at Your Majesty's feet. She is most honored by the suggestion." Constantine in lead of his officers then passed out, while, in care of the steward, the Prince was conducted to the reception room, and served with refreshments76. Afterwhile through the windows he beheld77 the day expiring, and the first audience finished, and the second appointed, he was free to think of the approaching Mystery.
Be it said now he was easy in feeling--satisfied with the management of his cause--satisfied with the impression he had made on the Emperor and the court as well. Had not the latter applauded and voted to hear him again? When taken with the care habitually78 observed by leading personages in audiences formal as that just passed, how broadly sympathetic the expressions of the monarch79 had been.
In great cheerfulness the Prince ate and drank, and even occupied the wine-colored leisure conning80 an argument for the occasion in prospect--noon, next day two weeks! And more clearly than ever his scheme seemed good. Could he carry it through--could he succeed--the good would be recognized--never a doubt of that. If men were sometimes blind, God was always just.
In thought he sped forward of the coming appointment, and saw himself not only the apostle of the reform, but the chosen agent, the accredited81 go-between of Constantine and the young Mahommed. He remembered the points of negotiation82 between them. He would not require the Turk to yield the prophetic character of Mahomet; neither should the Byzantine's faith in Christ suffer curtailment83; he would ask them, however, to agree to a new relation between Mahomet and Christ on the one side and God on the other--that, namely, long conceded, as having existed between God and Elijah. And then, an article of the utmost materiality, the very soul of the recast religion, he would insist that they obligate themselves to worship God alone, worship being His exclusive prerogative84, and that this condition of exclusive worship be prescribed the only test of fraternity in religion; all other worship to be punishable as heresy85. Nor stopped he with Mahommed and Constantine; he doubted not bringing the Rabbis to such a treaty. How almost identical it was with the Judaism of Moses. The Bishop86 of Rome might protest. What matter? Romanism segregated87 must die. And so the isms of the Brahman and the Hindoo, so the Buddhist, the Confucian, the Mencian--they would all perish under the hammering of the union. Then, too, Time would make the work perfect, and gradually wear Christ and Mahomet out of mind--he and Time together. What if the task did take ages? He had an advantage over other reformers--he could keep his reform in motion--he could guide and direct it--he could promise himself life to see it in full acceptance. In the exuberance88 of triumphant89 feeling, he actually rejoiced in his doom90, and for the moment imagined it more than a divine mercy.
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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winsomely
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lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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conjuring
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| n.魔术 | |
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unwilling
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| adj.不情愿的 | |
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crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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uproar
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| n.骚动，喧嚣，鼎沸 | |
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cone
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| n.圆锥体，圆锥形东西，球果 | |
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depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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mighty
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| adj.强有力的；巨大的 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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infinity
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| n.无限，无穷，大量 | |
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hem
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| n.贴边，镶边；vt.缝贴边；(in)包围，限制 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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conceal
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rustle
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| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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reposes
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| v.将（手臂等）靠在某人（某物）上( repose的第三人称单数 ) | |
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ivy
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fortresses
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| 堡垒，要塞( fortress的名词复数 ) | |
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pagodas
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| 塔，宝塔( pagoda的名词复数 ) | |
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Buddha
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| n.佛；佛像；佛陀 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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analyzed
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| v.分析( analyze的过去式和过去分词 )；分解；解释；对…进行心理分析 | |
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applied
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| adj.应用的；v.应用，适用 | |
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cascade
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| n.小瀑布，喷流；层叠；vi.成瀑布落下 | |
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limpid
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| adj.清澈的，透明的 | |
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margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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offender
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| n.冒犯者，违反者，犯罪者 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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comely
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| adj.漂亮的，合宜的 | |
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controversy
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| n.争论，辩论，争吵 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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grooves
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| n.沟( groove的名词复数 )；槽；老一套；（某种）音乐节奏v.沟( groove的第三人称单数 )；槽；老一套；（某种）音乐节奏 | |
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modification
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| n.修改，改进，缓和，减轻 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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unnatural
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| adj.不自然的；反常的 | |
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nervously
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| adv.神情激动地，不安地 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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blotted
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| 涂污( blot的过去式和过去分词 )； （用吸墨纸）吸干 | |
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tawny
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| adj.茶色的，黄褐色的；n.黄褐色 | |
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flaunting
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| adj.招摇的，扬扬得意的，夸耀的v.炫耀，夸耀( flaunt的现在分词 )；有什么能耐就施展出来 | |
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deafened
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| 使聋( deafen的过去式和过去分词 )； 使隔音 | |
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brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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halfway
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| adj.中途的，不彻底的，部分的；adv.半路地，在中途，在半途 | |
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aisle
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| n.（教堂、教室、戏院等里的）过道，通道 | |
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saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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69
behold
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| v.看，注视，看到 | |
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impugn
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| v.指责，对…表示怀疑 | |
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71
peremptory
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| adj.紧急的，专横的，断然的 | |
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72
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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73
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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descending
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| n. 下行 adj. 下降的 | |
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75
steward
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| n.乘务员，服务员；看管人；膳食管理员 | |
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refreshments
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| n.点心,便餐;(会议后的)简单茶点招 待 | |
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77
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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habitually
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| ad.习惯地，通常地 | |
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79
monarch
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| n.帝王，君主，最高统治者 | |
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80
conning
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| v.诈骗，哄骗( con的现在分词 )；指挥操舵( conn的现在分词 ) | |
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81
accredited
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| adj.可接受的；可信任的；公认的；质量合格的v.相信( accredit的过去式和过去分词 )；委托；委任；把…归结于 | |
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82
negotiation
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| n.谈判，协商 | |
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83
curtailment
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| n.缩减，缩短 | |
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84
prerogative
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| n.特权 | |
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85
heresy
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| n.异端邪说；异教 | |
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86
bishop
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| n.主教，（国际象棋）象 | |
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87
segregated
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| 分开的； 被隔离的 | |
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88
exuberance
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| n.丰富；繁荣 | |
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89
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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90
doom
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| n.厄运，劫数；v.注定，命定 | |
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