This operation having been performed, and the precious metal distributed in fees among the proper officers, Basil thus addressed the object of his favour:

"Manuel, thy name shall henceforth be Chrysostomus, in memory of what has just taken place. In further token of my approbation of thy honesty, I will confer upon thee the hand of the only other respectable person about the Court, namely, of h.e.l.ladia. Take her, my son, and raise up a race of heroes! She shall be amply dowered out of what remains of the property of Photinius."

"Gennadius," whispered a cynical courtier to his neighbour, "I hope thou admirest the magnanimity of our sovereign, who deems he is performing a most generous action in presenting Manuel with his cast-off mistress, who has tried to poison him, and with whom he has been at his wits' end what to do, and in dowering her at the expense of another."

The snarl was just; but it is just also to acknowledge that Basil, as a prince born in the purple, had not the least idea that he was laying himself open to any such criticism. He actually did feel the manly glow of self-approbation which accompanies the performance of a good action: an emotion which no one else present, except Chrysostomus, was so much as able to conceive. It is further to be remarked that the old courtier who sneered at Chrysostomus was devoured by envy of his good fortune, and would have given his right eye to have been in his place.

"Chrysostomus," pursued Basil, "we must now think of the hapless Photinius.

That unfortunate father is doubtless in an agony of grief which renders the forfeiture of the remains of his possessions indifferent to him. Thou, his successor therein, mayest be regarded as in some sort his son-in-law. Go, therefore, and comfort him, and report to me upon his condition."

Chrysostomus accordingly proceeded to the monastery, where he was informed that Photinius had retired with his spiritual adviser, and could on no account be disturbed.

"It is on my head to see the Emperor's orders obeyed," returned Chrysostomus, and forced the door. The bereaved parent was busily engaged in sticking pins into a wax effigy of Basil, under the direction of Panurgiades, already honourably mentioned in this history.

"Wretched old man!" exclaimed Chrysostomus, "is this thy grief for thy daughter?"

"My grief is great," answered Photinius, "but my time is small. If I turn not every moment to account, I shall never be prime minister again. But all is over now. Thou wilt denounce me, of course. I will give thee a counsel.

Say that thou didst arrive just as we were about to place the effigy of Basil before a slow fire, and melt it into a caldron of bubbling poison."

"I shall report what I have seen," replied Chrysostomus, "neither more nor less. But I think I can a.s.sure thee that none will suffer for this mummery except Panurgiades, and that he will at most be whipped."

"Chrysostomus," said Basil, on receiving the report, "l.u.s.t of power, a fever in youth, is a leprosy in age. The h.o.a.ry statesman out of place would sell his daughter, his country, his soul, to regain it: yea, he would part with his skin and his senses, were it possible to hold office without them.

I commiserate Photinius, whose faculties are clearly on the decline; the day has been when he would not have wasted his time sticking pins into a waxen figure. I will give him some shadow of authority to amuse his old days and keep him out of mischief. The Abbot of Catangion is just dead.

Photinius shall succeed him."

So Photinius received the tonsure and the dignity, and made a very tolerable Abbot. It is even recorded to his honour that he bestowed a handsome funeral on his old enemy Eustathius.

h.e.l.ladia made Chrysostomus an excellent wife, a little over-prudish, some thought. When, nearly two centuries afterwards, the Courts of Love came to be established in Provence, the question at issue between her and Euprepia was referred to those tribunals, which, finding the decision difficult, adjourned it for seven hundred years. That period having now expired, it is submitted to the British public.

THE WISDOM OF THE INDIANS

Everybody knows that in the reign of the Emperor Elagabalus Rome was visited by an emba.s.sy from India; whose members, on their way from the East, had held that memorable interview with the ill.u.s.trious (though heretical) Christian philosopher Bardesanes which enabled him to formulate his doctrine of Fate, borrowed from the Indian theory of Karma, and therefore, until lately, grievously misunderstood by his commentators.

It may not, however, be equally notorious that the amba.s.sadors returned by sea as far as Berytus, and upon landing there were hospitably entertained by the sage Euphronius, the head of the philosophical faculty of that University.

Euphronius naturally inquired what circ.u.mstance in Rome had appeared to his visitors most worthy of remark.

"The extreme evil of the Emperor's Karma," said they.

Euphronius requested further explanation.

"Karma," explained their interpreter, "is that congeries of circ.u.mstances which has necessitated the birth of each individual, and of whose good or evil he is the incarnation. Every act must needs be attended by consequences, and as these are usually of too far-reaching a character to be exhausted in the life of the doer of the action, they cannot but engender another person by whom they are to be borne. This truth is popularly expressed by the doctrine of transmigration, according to which individuals, as the character of their deeds may determine, are re-born as pigs or peac.o.c.ks, beggars or princes. But this is a loose and unscientific way of speaking, for in fact it is not the individual that is re-born, but the character; which, even as the silkworm clothes itself with silk and the caddis-worm with mud and small shingle, creates for itself a new personality, congruous with its own nature. We are therefore led to reflect what a prodigious mult.i.tude of sins some one must have committed ere the Roman world could be afflicted with such an Emperor as Elagabalus."

"What have ye found so exceedingly reprehensible in the Emperor's conduct?"

demanded Euphronius.

"To speak only," said the Indians, "of such of his doings as may fitly be recited to modest ears, we find him declaring war against Nature, and delighting in nothing that is not the contrary of what Heaven meant it to be. We see him bathing in perfumes, sailing ships in wine, feeding horses on grapes and lions on parrots, peppering fish with pearls, wearing gems on the soles of his feet, strewing his floor with gold-dust, paving the public streets with precious marbles, driving teams of stags, scorning to eat fish by the seaside, deploring his lot that he has never yet been able to dine on a phoenix. Enormous must have been the folly and wickedness which has incarnated itself in such a sovereign, and should his reign be prolonged, discouraging is the prospect for the morals of the next generation.

"According to you, then," said Euphronius, "the fates of men are not spun for them by Clotho, Lachesis, and Atropos, but by their predecessors?"

"So it is," said they, "always remembering that man can rid himself of his Karma by philosophic meditation, combined with religious austerities, and that if all walked in this path, existence with all its evils would come to an end. Insomuch that the most bloodthirsty conqueror that ever devastated the earth hath not destroyed one thousandth part as many existences as the Lord Buddha."

"These are abstruse matters," said Euphronius, "and I lament that your stay in Berytus will not be long enough to instruct me adequately therein."

"Accompany us to India," said they, "and thou shalt receive instruction at the fountain head."

"I am old and feeble," apologised Euphronius, "and adjusted by long habit to my present environment. Nevertheless I will propound the enterprise to my pupils, only somewhat repressing their ardour, lest the volunteers should be inconveniently numerous."

When, however, the proposition was made not a soul responded; though Euphronius reproached his disciples severely, and desired them to compare their want of spirit with his own thirst for knowledge, which, when he was a young man, had taken him as far as Alexandria to hear a celebrated rhetorician. In the evening, however, two disciples came to him together, and professed their readiness to undertake the expedition, if promised a reward commensurate with its danger and difficulty.

"Ye would learn the secret of my celebrated dilemma," said he, "which no sophist can elude? 'Tis much; 'tis immoderate; 'tis enormous; nevertheless, bring the wisdom of India to Berytus, and the knowledge of the stratagem shall be yours."

"No, Master," they said, "it is not thy dilemma of which we are enamoured.

It is thy daughter."

A vehement altercation ensued, but at length the old philosopher, who at the bottom of his heart was much readier to part with his daughter than his dilemma, was induced to promise her to whichever of the pupils should bring home the most satisfactory exposition of Indian metaphysics: provided always that during their absence he should not have been compelled to bestow her hand as the price of a quibble even more subtle than his own: but this he believed to be impossible.

Mnesitheus and Rufus accordingly travelled with the emba.s.sy to India, and arrived in safety at the metropolis of Palimbothra. They had wisely devoted themselves meanwhile to learning the language, and were now able to converse with some fluency.

On reaching their destination they were placed under the superintendence of competent instructors, who were commissioned to initiate them into the canon of Buddhist scriptures, comprising, to mention only a few of the princ.i.p.al, the Lalitavistara, the Dhammapada, the Kuddhapatha, the Palinokkha, the Uragavagga, the Kulavagga, the Mahavagga, the Atthakavagga, and the Upasampadakammavaca. These works, composed in dead languages, and written in strange and unknown characters, were further provided with commentaries more voluminous and inexplicable than the text.

"Heavens," exclaimed Mnesitheus and Rufus, "can the life of a man suffice to study all this?"

"a.s.suredly not," replied the Indians. "The diligent student will resume his investigations in a subsequent stage of existence, and, if endowed with eminent faculties, may hope to attain the end he proposes to himself at the fifteenth transmigration."

"The end we propose to ourselves," said the Greeks, "is to marry our master's daughter. Will the fair Euphronia also have undergone fifteen transmigrations, and will her charms have continued unimpaired?"

"It is difficult to p.r.o.nounce," said they, "for should the maiden, through the exercise of virtue, have merited to be born as a white elephant, her transmigrations must in the order of nature be but few; whereas should she have unfortunately become and remained a rat, a frog, or other shortlived animal, they cannot but be exceedingly numerous."

"The prospect of wedding a frog at the end of fifteen transmigrations,"

said the youths, "doth not in any respect commend itself to us. Are there no means by which the course of study may be accelerated?"

"Undoubtedly," said the Indians, "by the practice of religious austerities."

"Of what nature are these?" inquired the young men.

"The intrepid disciple," said the sages, "may chain himself to a tree, and gaze upon the sun until he is deprived of the faculty of vision. He may drive an iron bar through his cheeks and tongue, thus preventing all misuse of the gift of speech. It is open to him to bury himself in the earth up to his waist, relying for his maintenance on the alms of pious donors. He may recline upon a couch studded with spikes, until from the induration of his skin he shall have merited the t.i.tle of a rhinoceros among sages. As, however, these latter practices interfere with locomotion, and thus prevent his close attendance on his spiritual guide, it is rather recommended to him to elevate his arms above his head, and retain them in that position until, by the withering of the sinews, it is impossible for him to bring them down again."

"In that case," cried Rufus, "farewell philosophy! farewell Euphronia!"

There is reason to believe that Mnesitheus would have made exactly the same observation if Rufus had not been beforehand with him. The spirit of contradiction and the affectation of superiority, however, led him to reproach his rival with pusillanimity, and he went so far that at length he found himself committed to undergo the ordeal: merely stipulating that, in consideration of his being a foreigner, he should be permitted to elevate the right arm only.

The king of the country most graciously came to his a.s.sistance by causing him to be fastened to a tree, with his uplifted arm secured by iron bands above his head, a fan being put in his other hand to protect him against the molestations of gnats and mosquitoes. By this means, and with the a.s.sistance of the monks who continually recited and expounded the Buddhist scriptures in his ears, some time even before his arm had stiffened for ever, the doctrine of the misery of existence had become perfectly clear to him.