We will now take the liberty of reopening the audience chamber1 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 Majesty2 had awakened3 general curiosity to see the stranger and hear his discourse4. This was particularly the feeling in spiritual circles; by which term the most influential5 makers6 of public opinion are meant. A sharp though decorous rivalry8 for invitations to be present on the occasion ensued.
The Emperor, in robes varied9 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 functionary11 in his utmost splendor12 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 entirely13 dissipate, assisted though it was by refractions in plenitude from heads bald and heads merely tonsured15.
It should be observed now that besides a very striking exterior16, 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 factions17 once more together? The explosive tendency which it seemed impossible for them to leave in their cells with their old dalmatics had made it politic18 to keep them apart widely and often as circumstances would permit; here, however, he thought the danger might be averted19, since they would attend as auditors20 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 knotty21 problem to our venerable acquaintance, the Dean; but at last he submitted his plan, giving every invitee a place by ticket; the Emperor, however, blotted22 it out mercilessly. "Ah, my old friend," he said, with a smile which assuaged23 the pang24 of disapproval25, "you have loaded yourself with unnecessary trouble. There was never a mass performed with stricter observance of propriety26 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 controversy27 long continued he has added a constriction28 of the lungs, and together they are grievous to old age."
"And Scholarius?"
"Scholarius is an orator29; 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 prominence30 in the city was in attendance. The reception was unusually ceremonious. When the bustle31 was over, and His Majesty at ease, the pages having arranged the folds of his embroidered32 vestments, he rested his hand lightly on the golden cone33 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 salute34 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 covertly35 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 standing36, 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 temerity37 to cast their eyes at the fair array were consoled by a view of jewelled hands, bare arms inimitably round and graceful38, and figures in drapery of delicate colors, and of designs to tempt39 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 spoke40 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 attire41; and staring at him, the company did not observe the burden he brought in, and laid on the table. He retired42 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 ushered43 the Prince into the chamber, and conducted him toward the dais. Thrice the foreigner prostrated44 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, blandly45, 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 behold46." 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 apparently47 noticing the low reverence48 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, Moslem49, Hindoo, Buddhist50 nor Christian51; that his travels and investigation52 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 denominations53 into which believers are divided, and said his one motive54 in life was the bringing them together in united brotherhood55; 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 mere14 inspection56 of the man; and as the liberty was within his anticipations57, 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 rosy58 of cheek;--we can see him in his pointed10 red slippers59, his ample trousers of glossy60 white satin, his long black gown, relieved at the collar and cuffs61 with fine laces, his hair fallen on his shoulders, beard overflowing62 his breast;--we can even see the fingers, transparent63, 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 lithe64, 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 magnetism65 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 supervision66 of his minister Eusebius, well known to you for piety67 and learning."
It seemed at first every Churchman was on his feet, but directly the Emperor observed Scholarius and the Patriarch seated, the latter diligently68 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 Buddha69--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 incapable70 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 gratitude71 inexpressible except by prayer and hymns72 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 remarkable73 as derived74 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 Maker7 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 awe75, somewhat as if he were a saint or prophet, or a missionary76 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 consummate77 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 murmur78 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 saluted79 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 descending81 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 undoubtedly82 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 supreme83 effort of will to resolve upon this climax84; as it was, he hesitated, and turned the hue85 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 kindly86 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 beads87 of your rosaries and what each bead88 stands for. They did not teach me all there is in the Infinite--I am in too much awe for such a folly89 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 Salvation91, a Soul immortal92 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 rebuke93 me for saying there were Sons of God in Spirit before the Spirit descended94 upon Jesus Christ? Nevertheless, that is what I say."
Here the Prince bent95 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 rustle96 as the men turned to each other in mute inquiry97; 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 beheld98 a tall, gaunt, sallow person, clad in a monkish99 gown of the coarsest gray wool, standing and looking at him; the eyes seemed two lights burning in darkened depths; the air was haughty101 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, perfectly102 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 likeness90 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 serene103 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, constrained104 by great pity, without causing his mother pain or anguish105.'" 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 concealed106 for a time, as when we look upon the moon in heaven. His body nevertheless was effulgent107 with light, and, like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattwa shone forth108 and was everywhere diffused109. Upright and firm, and unconfused in mind, he deliberately110 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, penetrating111 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 fixed112; but the gray-clad monk100 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 canopies113, 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 commingling114 came back to earth.... All cruel and malevolent115 kinds of beings together conceived a loving heart; all diseases and afflictions amongst men, without a cure applied116, of themselves were healed; the cries of beasts were hushed; the stagnant117 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, fervently118, "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 wilderness119. 'The valley of the Se-na was level and full of fruit trees, with no noxious120 insects,' say these Scriptures121: '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 millet122 a day.' Now what think you of this as a parallel incident of his sojourn123 in the wilderness?" And he read: ... "'Mara Devaraga, enemy of religion, alone was grieved, and rejoiced not. He had three daughters, mincingly124 beautiful, and of a pleasant countenance125. With them, and all his retinue126, he went to the grove127 of "fortunate rest," vowing128 the world should not find peace, and there'"--the Prince forsook129 the roll--"'and there he tempted130 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 demon131 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 descend80; the angry thunder-drops and mighty132 hail, with them, were changed into five-colored lotus flowers; while the foul133 poison of the dragon snakes was turned into spicy-breathing air'--and Mara fled, say the Scriptures, fled gnashing his teeth, while Bodhisattwa reposed134 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 intervals135 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 rigor136 of attention. Then also the Emperor spoke to the Prince.
"I pray you, Prince of India, take a little rest. Your labor137 is of the kind exhaustive to mind and body: and in thought of it, I ordered refreshments138 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 goodwill139 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 vouch140 the feeling of all present, those objecting have permission to retire upon the adjournment141. We will hear you, Prince."
The ascetic142 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 Disciples143: ... 'I will teach you,' he said, to the faithful Ananda, 'a way of Truth, called the Mirror of Truth, which, if an elect disciple144 possess, he may himself predict of himself, "Hell is destroyed for me, and rebirth as an animal, or a ghost, or any place of woe145. 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 quotation146 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 delightful147. Still more decided148, 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 pricking149 of the point of the tip of a hair not pervaded150 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 soot151 nor ashes--only the bones for relics152. Then, again, as the pyre had kindled153 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 incessant154 music and singing of the floating Gandharvis. But he whose soul was the Spirit, last incarnate155, 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 ailing156 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 collation157.
In a short time the Prince was himself again. The mention of the Saviour158, 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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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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majesty
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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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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influential
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makers
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| n.制造者，制造商（maker的复数形式） | |
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maker
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| n.制造者，制造商 | |
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rivalry
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| n.竞争，竞赛，对抗 | |
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varied
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| adj.多样的，多变化的 | |
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pointed
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| adj.尖的，直截了当的 | |
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11
functionary
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| n.官员；公职人员 | |
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12
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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13
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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14
mere
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| adj.纯粹的；仅仅，只不过 | |
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15
tonsured
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| v.剃( tonsure的过去式和过去分词 ) | |
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16
exterior
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| adj.外部的，外在的；表面的 | |
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17
factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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18
politic
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| adj.有智虑的；精明的；v.从政 | |
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19
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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20
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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21
knotty
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| adj.有结的，多节的，多瘤的，棘手的 | |
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22
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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23
assuaged
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| v.减轻( assuage的过去式和过去分词 )；缓和；平息；使安静 | |
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24
pang
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| n.剧痛，悲痛，苦闷 | |
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25
disapproval
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| n.反对，不赞成 | |
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26
propriety
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| n.正当行为；正当；适当 | |
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27
controversy
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| n.争论，辩论，争吵 | |
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28
constriction
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| 压缩； 紧压的感觉； 束紧； 压缩物 | |
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29
orator
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| n.演说者，演讲者，雄辩家 | |
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30
prominence
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| n.突出；显著；杰出；重要 | |
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31
bustle
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| v.喧扰地忙乱，匆忙，奔忙；n.忙碌；喧闹 | |
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32
embroidered
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| adj．绣花的 | |
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33
cone
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| n.圆锥体，圆锥形东西，球果 | |
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34
salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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35
covertly
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| adv.偷偷摸摸地 | |
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36
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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37
temerity
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| n.鲁莽，冒失 | |
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38
graceful
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| adj.优美的，优雅的；得体的 | |
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39
tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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40
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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41
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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42
retired
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| adj.隐退的，退休的，退役的 | |
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43
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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44
prostrated
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|
| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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45
blandly
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| adv.温和地，殷勤地 | |
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46
behold
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| v.看，注视，看到 | |
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47
apparently
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| adv.显然地；表面上，似乎 | |
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48
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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49
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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50
Buddhist
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| adj./n.佛教的，佛教徒 | |
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51
Christian
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| adj.基督教徒的；n.基督教徒 | |
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52
investigation
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| n.调查，调查研究 | |
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53
denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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54
motive
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| n.动机，目的；adv.发动的，运动的 | |
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55
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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56
inspection
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| n.检查，审查，检阅 | |
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57
anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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58
rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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59
slippers
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| n. 拖鞋 | |
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60
glossy
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| adj.平滑的；有光泽的 | |
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61
cuffs
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| n.袖口( cuff的名词复数 )v.掌打，拳打( cuff的第三人称单数 ) | |
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62
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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63
transparent
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| adj.明显的，无疑的；透明的 | |
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64
lithe
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| adj.(指人、身体)柔软的，易弯的 | |
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65
magnetism
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| n.磁性，吸引力，磁学 | |
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66
supervision
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| n.监督，管理 | |
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67
piety
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| n.虔诚，虔敬 | |
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68
diligently
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| ad.industriously;carefully | |
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69
Buddha
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| n.佛；佛像；佛陀 | |
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70
incapable
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| adj.无能力的，不能做某事的 | |
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71
gratitude
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|
| adj.感激，感谢 | |
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72
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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73
remarkable
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|
| adj.显著的，异常的，非凡的，值得注意的 | |
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74
derived
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|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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75
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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76
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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77
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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78
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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79
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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80
descend
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| vt./vi.传下来，下来，下降 | |
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81
descending
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| n. 下行 adj. 下降的 | |
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82
undoubtedly
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| adv.确实地，无疑地 | |
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83
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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84
climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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85
hue
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| n.色度；色调；样子 | |
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86
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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87
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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88
bead
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| n.念珠；(pl.)珠子项链；水珠 | |
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89
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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90
likeness
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| n.相像，相似（之处） | |
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91
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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92
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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93
rebuke
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| v.指责，非难，斥责 [反]praise | |
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94
descended
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| a.为...后裔的，出身于...的 | |
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95
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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96
rustle
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| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
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97
inquiry
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| n.打听，询问，调查，查问 | |
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98
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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99
monkish
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| adj.僧侣的，修道士的，禁欲的 | |
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100
monk
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| n.和尚，僧侣，修道士 | |
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101
haughty
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| adj.傲慢的，高傲的 | |
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102
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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103
serene
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| adj. 安详的，宁静的，平静的 | |
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104
constrained
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| adj.束缚的,节制的 | |
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105
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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106
concealed
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| a.隐藏的，隐蔽的 | |
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107
effulgent
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| adj.光辉的；灿烂的 | |
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108
forth
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| adv.向前；向外，往外 | |
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109
diffused
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| 散布的，普及的，扩散的 | |
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110
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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111
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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112
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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113
canopies
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| （宝座或床等上面的）华盖( canopy的名词复数 )； （飞行器上的）座舱罩； 任何悬于上空的覆盖物； 森林中天棚似的树荫 | |
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114
commingling
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| v.混合，掺和，合并( commingle的现在分词 ) | |
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115
malevolent
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| adj.有恶意的，恶毒的 | |
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116
applied
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| adj.应用的；v.应用，适用 | |
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117
stagnant
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| adj.不流动的，停滞的，不景气的 | |
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118
fervently
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| adv.热烈地，热情地，强烈地 | |
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119
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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120
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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121
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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122
millet
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| n.小米，谷子 | |
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123
sojourn
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| v./n.旅居，寄居；逗留 | |
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124
mincingly
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125
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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126
retinue
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| n.侍从；随员 | |
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127
grove
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| n.林子，小树林，园林 | |
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128
vowing
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| 起誓，发誓（vow的现在分词形式） | |
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129
forsook
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| forsake的过去式 | |
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130
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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131
demon
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| n.魔鬼，恶魔 | |
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132
mighty
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| adj.强有力的；巨大的 | |
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133
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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134
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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135
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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136
rigor
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| n.严酷，严格，严厉 | |
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137
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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138
refreshments
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| n.点心,便餐;(会议后的)简单茶点招 待 | |
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139
goodwill
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| n.善意，亲善，信誉，声誉 | |
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140
vouch
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| v.担保；断定；n.被担保者 | |
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141
adjournment
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| 休会； 延期； 休会期； 休庭期 | |
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142
ascetic
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| adj.禁欲的；严肃的 | |
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143
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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144
disciple
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| n.信徒，门徒，追随者 | |
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145
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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146
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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147
delightful
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| adj.令人高兴的，使人快乐的 | |
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148
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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149
pricking
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| 刺，刺痕，刺痛感 | |
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150
pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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151
soot
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| n.煤烟，烟尘；vt.熏以煤烟 | |
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152
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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153
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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154
incessant
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| adj.不停的，连续的 | |
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155
incarnate
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| adj.化身的，人体化的，肉色的 | |
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156
ailing
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| v.生病 | |
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157
collation
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| n.便餐；整理 | |
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158
saviour
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| n.拯救者，救星 | |
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