The imperial mandate was couched in such absolute, as well as alluring terms, that it became as impossible as impolitic to evade it; it was therefore the interest of every particular sect, to represent in the most favourable light the mode of faith professed by each. Some thought to gain favour by the magnificence of their gifts; others, by the splendour of their processions. Some rested their hopes on the wisdom and venerable appearance of the deputies they selected to represent them; and others, (they were but few,) strong in their faith and spiritual pride, deemed all such aids unnecessary, and trusted in the truth of the doctrines they professed, which they only waited an opportunity to a.s.sert, secure that they needed only to be heard, to convert all who had ears to hear.
On the appointed day, an immense mult.i.tude had a.s.sembled from all the quarters of the empire, and pressed through the gates and streets of Agra, then the capital and residence of the monarch. The princ.i.p.al durbar, or largest audience-court of the palace, was thrown open on this occasion. At the upper end was placed the throne of Akbar. It was a raised platform, from which sprung twelve twisted pillars of ma.s.sy gold, all radiant with innumerable gems, supporting the golden canopy, over which waved the white umbrella, the insignia of power; the cushions upon which the emperor reclined, were of cloth of gold, incrusted with rubies and emeralds; six pages, of exquisite beauty, bearing fans of peac.o.c.ks"
feathers, were alone permitted to approach within the silver bal.u.s.trade, which surrounded the seat of power. On one side stood the vizir Chan Azim, bold and erect of look, as became a warrior, and Abul Fazil, with his tablets in his hand, and his eyes modestly cast down: next to him stood Dominico Cuenca, the Portuguese missionary, and two friars of his order, who had come from Goa by the express command of the sultan; on the other side, the muftis and doctors of the law. Around were the great omrahs, the generals, governors, tributary princes, and amba.s.sadors. The ground was spread with Persian carpets of a thousand tints, sprinkled with rose-water, and softer beneath the feet than the velvety durva gra.s.s; and clouds of incense, ambergris, and myrrh, filled the air. The gorgeous trappings of eastern splendour, the waving of standards, the glittering of warlike weapons, the sparkling of jewelled robes, formed a scene, almost sublime in its prodigal and lavish magnificence, such as only an oriental court could show.
Seven days did the royal Akbar receive and entertain the religious deputies: every day a hundred thousand strangers feasted at his expense; and every night the gifts he had received during the day, or the value of them, were distributed in alms to the vast mult.i.tude, without any regard to difference of belief. Seven days did the royal Akbar sit on his musnud, and listen graciously to all who appeared before him. Many were the words spoken, and marvellous was the wisdom uttered; sublime were the doctrines professed, and pure the morality they enjoined: but the more the royal Akbar heard, the more was his great mind perplexed; the last who spoke seemed ever in the right, till the next who appeared turned all to doubt again. He was amazed, and said within himself, like the judge of old, "_What is truth?_"
It was observed, that the many dissenting or heterodox sects of the Mohammedan religion excited infinitely more indignation among the orthodox muftis, than the worst among the pagan idolaters. Their hearts burned within them through impatience and wrath, and they would almost have died on the spot for the privilege of confuting those blasphemers, who rejected Abu Becker; who maintained, with Abu Zail, that blue was holier than green; or with Mozar, that a sinner was worse than an infidel; or believed with the Morgians, that in paradise G.o.d is beheld only with the eyes of our understanding; or with the Kharejites, that a prince who abuses his power may be deposed without sin. But the sultan had forbidden all argument in his presence, and they were constrained to keep silence, though it was pain and grief to them.
The Seiks from Lah.o.r.e, then a new sect, and since a powerful nation, with their light olive complexions, their rich robes and turbans all of blue, their n.o.ble features and free undaunted deportment, struck the whole a.s.sembly with respect, and were received with peculiar favour by the sultan. So also were the Ala-ilahiyahs, whose doctrines are a strange compound of the Christian, the Mohammedan, and the Pagan creeds; but the Sactas, or Epicureans of India, met with a far different reception. This sect, which in secret professed the most profane and detestable opinions, endeavoured to obtain favour by the splendid offerings they laid at the foot of the throne, and the graceful and seducing eloquence of their princ.i.p.al speaker. It was, however, in vain, that he threw over the tenets of his religion, as publicly acknowledged, the flimsy disguise of rhetoric and poetry; that he endeavoured to prove, that all happiness consisted in enjoying the world"s goods, and all virtue in mere abstaining from evil; that death is an eternal sleep; and therefore to reject the pleasures of this life, in any shape, the extreme of folly; while at every pause of his oration, voices of the sweetest melody chorussed the famous burden:
"May the hand never shake which gather"d the grapes!
May the foot never slip which press"d them!"
Akbar commanded the Sactas from his presence, amid the murmurs and execrations of all parties: and though they were protected for the present by the royal pa.s.sport, they were subsequently banished beyond the frontiers of Cashmere.
The fire-worshippers, from Guzerat, presented the books of their famous teacher, Zoroaster; to them succeeded the Jainas, the Buddhists, and many more, innumerable as the leaves upon the banyan tree--countless as the stars at midnight.
Last of all came the deputies of the Brahmans. On their approach there was a hushed silence, and then arose a suppressed murmur of amazement, curiosity, and admiration. It is well known with what impenetrable secrecy the Brahmans guard the peculiar mysteries of their religion. In the reigns of Akbar"s predecessors, and during the first invasions of the Moguls, many had suffered martyrdom in the most horrid forms, rather than suffer their sanctuaries to be violated, or disclose the contents of their Vedas or sacred books. Loss of caste, excommunication in this world, and eternal perdition in the next, were the punishments awarded to those, who should break this fundamental law of the Brahminical faith. The mystery was at length to be unveiled; the doubts and conjectures, to which this pertinacious concealment gave rise, were now to be ended for ever. The learned doctors and muftis bent forward with an attentive and eager look--Abul Fazil raised his small, bright, piercing eyes, while a smile of dubious import pa.s.sed over his countenance--the Portuguese monk threw back his cowl, and the calm and scornful expression of his fine features changed to one of awakened curiosity and interest: even Akbar raised himself from his jewelled couch as the deputies of the Brahmans approached. A single delegate had been chosen from the twelve princ.i.p.al temples and seats of learning, and they were attended by forty aged men, selected from the three inferior castes, to represent the ma.s.s of the Indian population--warriors, merchants, and husbandmen. At the head of this majestic procession was the Brahman Sarma, the high priest, and princ.i.p.al _Gooroo_ or teacher of theology at Benares. This singular and venerable man had pa.s.sed several years of his life in the court of the sultan Baber; and the dignity and austerity, that became his age and high functions, were blended with a certain grace and ease in his deportment, which distinguished him above the rest.
When the sage Sarma had p.r.o.nounced the usual benediction, "May the king be victorious!" Akbar inclined his head with reverence. "Wise and virtuous Brahmans!" he said, "our court derives honour from your ill.u.s.trious presence. Next to the true faith taught by our holy Prophet, the doctrines of Brahma must exceed all others in wisdom and purity, even as the priests of Brahma excel in virtue and knowledge the wisest of the earth: disclose, therefore, your sacred Sastras, that we may inhale from them, as from the roses of paradise, the precious fragrance of truth and of knowledge!"
The Brahman replied, in the soft and musical tones of his people, "O king of the world! we are not come before the throne of power to betray the faith of our fathers, but to die for it, if such be the will of the sultan!" Saying these words, he and his companions prostrated themselves upon the earth, and, taking off their turbans, flung them down before them: then, while the rest continued with their foreheads bowed to the ground, Sarma arose, and stood upright before the throne. No words can describe the amazement of Akbar. He shrunk back and struck his hands together; then he frowned, and twisted his small and beautifully curled
mustachios:--"The sons of Brahma mock us!" said he at length; "is it thus our imperial decrees are obeyed?"
"The laws of our faith are immutable," replied the old man, calmly, "and the contents of the Vedas were pre-ordained from the beginning of time to be revealed to the TWICE-BORN alone. It is sufficient, that therein are to be found the essence of all wisdom, the principles of all virtue, and the means of acquiring immortality."
"Doubtless, the sons of Brahma are pre-eminently wise," said Akbar, sarcastically; "but are the followers of the Prophet accounted as fools in their eyes? The sons of Brahma are excellently virtuous, but are all the rest of mankind vicious? Has the most high G.o.d confined the knowledge of his attributes to the Brahmans alone, and hidden his face from the rest of his creatures? Where, then, is his justice? where his all-embracing mercy?"
The Brahman, folding his arms, replied: "It is written, Heaven is a palace with many doors, and every man shall enter by his own way. It is not given to mortals to examine or arraign the decrees of the Deity, but to hear and to obey. Let the will of the sultan be accomplished in all things else. In this let the G.o.d of all the earth judge between the king and his servants."
"Now, by the head of our Prophet! shall we be braved on our throne by these insolent and contumacious priests? Tortures shall force the seal from those lips!"
"Not so!" said the old Brahman, drawing himself up with a look of inexpressible dignity. "It is in the power of the Great King to deal with his slaves as seemeth good to him; but fort.i.tude is the courage of the weak; and the twice-born sons of Brahma can suffer more in the cause of truth, than even the wrath of Akbar can inflict."
At these words, which expressed at once submission and defiance, a general murmur arose in the a.s.sembly. The dense crowd became agitated as the waves of the Ganges just before the rising of the hurricane. Some opened their eyes wide with amazement at such audacity, some frowned with indignation, some looked on with contempt, others with pity. All awaited in fearful expectation, till the fury of the sultan should burst forth and consume these presumptuous offenders. But Akbar remained silent, and for some time played with the hilt of his poniard, half unsheathing it, and then forcing it back with an angry gesture. At length he motioned to his secretary to approach; and Abul Fazil, kneeling upon the silver steps of the throne, received the sultan"s commands. After a conference of some length, inaudible to the attendants around, Abul Fazil came forward, and announced the will of the sultan, that the durbar should be presently broken up. The deputies were severally dismissed with rich presents; all, except the Brahmans, who were commanded to remain in the quarter a.s.signed to them during the royal pleasure; and a strong guard was placed over them.
Meantime Akbar withdrew to the private apartments of his palace, where he remained for three days inaccessible to all, except his secretary Abul Fazil, and the Christian monk. On the fourth day he sent for the high priest of Benares, and successively for the rest of the Brahmans, his companions; but it was in vain he tried threats and temptations, and all his arts of argument and persuasion. They remained calmly and pa.s.sively immoveable. The sultan at length pardoned and dismissed them with many expressions of courtesy and admiration. The Brahman Sarma was distinguished among the rest by gifts of peculiar value and magnificence, and to him Akbar made a voluntary promise, that, during his reign, the cruel tax, called the Kerea, which had hitherto been levied upon the poor Indians whenever they met to celebrate any of their religious festivals, should be abolished.
But all these professions were hollow and insidious. Akbar was not a character to be thus baffled; and a.s.sisted by the wily wit of Abul Fazil, and the bold intriguing monk, he had devised a secret and subtle expedient, which should at once gratify his curiosity, and avenge his insulted power.
Abul Fazil had an only brother, many years younger than himself, whom he had adopted as his son, and loved with extreme tenderness. He had intended him to tread, like himself, the intricate path of state policy; and with this view he had been carefully educated in all the learning of the East, and had made the most astonishing progress in every branch of science. Though scarcely past his boyhood, he had already been initiated into the intrigues of the court; above all, he had been brought up in sentiments of the most profound veneration and submission for the monarch he was destined to serve. In some respects Faizi resembled his brother: he possessed the same versatility of talents, the same acuteness of mind, the same predilection for literary and sedentary pursuits, the same insinuating melody of voice and fluent grace of speech; but his ambition was of a n.o.bler cast, and though his moral perceptions had been somewhat blunted by a too early acquaintance with court diplomacy, and an effeminate, though learned education, his mind and talents were decidedly of a higher order. He also excelled Abul Fazil in the graces of his person, having inherited from his mother (a Hindoo slave of surpa.s.sing loveliness) a figure of exquisite grace and symmetry, and features of most faultless and n.o.ble beauty.
Thus fitted by nature and prepared by art for the part he was to perform, this youth was secretly sent to Allahabad, where the deputies of the Brahmans rested for some days on their return to the Sacred City.
Here Abul Fazil, with great appearance of mystery and circ.u.mspection, introduced himself to the chief priest, Sarma, and presented to him his youthful brother as the orphan son of the Brahman Mitra, a celebrated teacher of astronomy in the court of the late sultan. Abul Fazil had artfully prepared such doc.u.ments, as left no doubt of the truth of his story. His pupil in treachery played his part to admiration, and the deception was complete and successful.
"It was the will of the Great King," said the wily Abul Fazil, "that this fair youth should be brought up in his palace, and converted to the Moslem faith; but, bound by my vows to a dying friend, I have for fourteen years eluded the command of the sultan, and in placing him under thy protection, O most venerable Sarma! I have at length discharged my conscience, and fulfilled the last wishes of the Brahman Mitra. Peace be with him! If it seem good in thy sight, let this remain for ever a secret between me and thee. I have successfully thrown dust in the eyes of the sultan, and caused it to be reported, that the youth is dead of a sudden and grievous disease. Should he discover, that he has been deceived by his slave; should the truth reach his mighty ears, the head of Abul Fazil would a.s.suredly pay the forfeit of his disobedience."
The old Brahman replied with many expressions of grat.i.tude and inviolable discretion; and, wholly unsuspicious of the cruel artifice, received the youth with joy. He carried him to Benares, where some months afterwards he publicly adopted him as his son, and gave him the name of Govinda, "the Beloved," one of the t.i.tles under which the Indian women adore their beautiful and favourite idol, the G.o.d Crishna.
Govinda, so we must now call him, was set to study the sacred language, and the theology of the Brahmans as it is revealed in their Vedas and Sastras. In both he made quick and extraordinary progress; and his singular talents did not more endear him to his preceptor, than his docility, and the pensive, and even melancholy sweetness of his temper and manner. His new duties were not unpleasing or unsuited to one of his indolent and contemplative temper. He possibly felt, at first, a holy horror at the pagan sacrifices, in which he was obliged to a.s.sist, and some reluctance to feeding consecrated cows, gathering flowers, cooking rice, and drawing water for offerings and libations: but by degrees he reconciled his conscience to these occupations, and became attached to his Gooroo, and interested in his philosophical studies. He would have been happy, in short, but for certain uneasy sensations of fear and self-reproach, which he vainly endeavoured to forget or to reason down.
Abul Fazil, who dreaded not his indiscretion or his treachery, but his natural sense of rect.i.tude, which had yielded reluctantly, even to the command of Akbar, maintained a constant intercourse with him by means of an intelligent mute, who, hovering in the vicinity of Benares, sometimes in the disguise of a fisherman, sometimes as a coolie, was a continual spy upon all his movements; and once in every month, when the moon was in her dark quarter, Govinda met him secretly, and exchanged communications with his brother.
The Brahman Sarma was rich; he was proud of his high caste, his spiritual office, and his learning; he was of the tribe of Narayna, which for a thousand years had filled the offices of priesthood, without descending to any meaner occupation, or mingling blood with any inferior caste.
He maintained habitually a cold, austere, and dignified calmness of demeanour; and flattered himself, that he had attained that state of perfect indifference to all worldly things, which, according to the Brahminical philosophy, is the highest point of human virtue; but, though simple, grave, and austere in his personal habits, he lived with a splendour becoming his reputation, his high rank, and vast possessions. He exercised an almost princely hospitality; a hundred mendicants were fed morning and evening at his gates. He founded and supported colleges of learning for the poorer Brahmans, and had numerous pupils, who had come from all parts of India to study under his direction.
These were lodged in separate buildings. Only Govinda, as the adopted son of Sarma, dwelt under the same roof with his Gooroo, a privilege which had unconsciously become most precious to his heart: it removed him from the constrained companionship of those he secretly despised, and it placed him in delicious and familiar intercourse with one, who had become too dearly and fatally beloved.
The Brahman had an only child, the daughter of his old age. She had been named, at her birth, Priyamvada; (or _softly speaking_;) but her companions called her Amra, the name of a graceful tree bearing blossoms of peculiar beauty and fragrance, with which the Camdeo (Indian Cupid) is said to tip his arrows. Amra was but a child when Govinda first entered the dwelling of his preceptor; but as time pa.s.sed on, she expanded beneath his eye into beauty and maturity, like the lovely and odoriferous flower, the name of which she bore.
The Hindoo women of superior rank and unmixed caste are in general of diminutive size; and accordingly the lovely and high-born Amra was formed upon the least possible scale of female beauty: but her figure, though so exquisitely delicate, had all the flowing outline and rounded proportions of complete womanhood. Her features were perfectly regular, and of almost infantine minuteness, except her eyes: those soft oriental eyes, not sparkling, or often animated, but large, dark, and l.u.s.trous; as if in their calm depth of expression slept unawakened pa.s.sions, like the bright deity Heri reposing upon the coiled serpent. Her eyebrows were finely arched, and most delicately pencilled; her complexion, of a pale and transparent olive, was on the slightest emotion suffused with a tint, which resembled that of the crimson water-lily as seen through the tremulous wave; her lips were like the buds of the Camalata, and unclosed to display a row of teeth like seed-pearl of Manar. But one of her princ.i.p.al charms, because peculiar and unequalled, was the beauty and redundance of her hair, which in colour and texture resembled black floss silk, and, when released from confinement, flowed downwards over her whole person like a veil, and swept the ground.
Such was Amra: nor let it be supposed, that so perfect a form was allied to a merely pa.s.sive and childish mind. It is on record, that, until the invasion of Hindostan by the barbarous Moguls, the Indian women enjoyed comparative freedom: it is only since the occupation of the country by the Europeans, that they have been kept in entire seclusion. A plurality of wives was discouraged by their laws; and, among some of the tribes of Brahmans, it was even forbidden. At the period of our story, that is, in the reign of Akbar, the Indian women, and more particularly the Brahminees, enjoyed much liberty. They were well educated, and some of them, extraordinary as it may seem, distinguished themselves in war and government. The Indian queen Durgetti, whose history forms a conspicuous and interesting episode in the life of Akbar, defended her kingdom for ten years against one of his most valiant generals. Mounted upon an elephant of war, she led her armies in person; fought several pitched battles; and being at length defeated in a decisive engagement, she stabbed herself on the field, rather than submit to her barbarous conqueror. Nor was this a solitary instance of female heroism and mental energy: and the effect of this freedom, and the respect with which they were treated, appeared in the morals and manners of the women.
The gentle daughter of Sarma was not indeed fitted by nature either to lead or to govern, and certainly had never dreamed of doing either. Her figure, gestures, and movements, had that softness at once alluring and retiring, that indolent grace, that languid repose, common to the women of tropical regions.
"All her affections like the dews on roses, Fair as the flowers themselves; as soft, as gentle."
Her spirit, in its "mildness, sweetness, blessedness," seemed as flexible and unresisting as the tender Vasanta creeper. She had indeed been educated in all the exclusive pride of her caste, and taught to regard all who were not of the privileged race of Brahma as _frangi_ (or impure;) but this principle, though so early instilled into her mind as to have become a part of her nature, was rather pa.s.sive than active; it had never been called forth. She had never been brought into contact with those, whose very look she would have considered as pollution; for she had no intercourse but with those of her own nation, and watchful and sustaining love were all around her. Her learned accomplishments extended no farther than to read and write the Hindostanee tongue. To tend and water her flowers, to feed her birds, which inhabited a gaily gilded aviary in her garden, to string pearls, to embroider muslin, were her employments; to pay visits and receive them, to lie upon cushions, and be fanned asleep by her maids, or listen to the endless tales of her old nurse, Gautami, whose memory was a vast treasure of traditional wonders--these were her amus.e.m.e.nts. That there were graver occupations, and dearer pleasures, proper to her s.e.x, she knew; but thought not of them, till the young Govinda came to disturb the peace of her innocent bosom. She had been told to regard him as a brother; and, as she had never known a brother, she believed, that, in lavishing upon him all the glowing tenderness of her young heart, she was but obeying her father"s commands. If her bosom fluttered when she heard his footsteps; if she trembled upon the tones of his voice; if, while he was occupied in the services of the temple, she sat in her veranda awaiting his return, and, the moment he appeared through the embowering acacias, a secret and unaccountable feeling made her breathe quick, and rise in haste and retire to her inner apartments, till he approached to pay the salutations due to the daughter of his preceptor; what was it, what _could_ it be, but the tender solicitude of a sister for a new-found brother? But Govinda himself was not so entirely deceived. His boyhood had been pa.s.sed in a luxurious court, and among the women and slaves of his brother"s harem; and though so young, he was not wholly inexperienced in a pa.s.sion, which is the too early growth of an eastern heart. He knew why he languished in the presence of his beautiful sister; he could tell why the dark splendour of Amra"s eyes pierced his soul like the winged flames shot into a besieged city. He could guess, too, why those eyes kindled with a softer fire beneath his glance: but the love he felt was so chastened by the awe which her serene purity, and the dignity of her sweet and feminine bearing shed around her; so hallowed by the nominal relationship in which they stood; so different, in short, from any thing he had ever felt, or seen, or heard of, that, abandoned to all the sweet and dream-like enchantment of a boyish pa.s.sion, Govinda was scarcely conscious of the wishes of his own heart, until accident in the same moment disclosed his secret aspirations to himself, and bade him for ever despair of their accomplishment.
On the last day of the dark half of the moon, it was the custom of the wise and venerable Sarma to bathe at sunset in the Ganges, and afterwards retire to private meditation upon the thousand names of G.o.d, by the repet.i.tion of which, as it is written, a man insures to himself everlasting felicity. But while Sarma was thus absorbed in holy abstraction, where were Govinda and Amra?
In a spot fairer than the poet"s creative pencil ever wrought into a picture for fancy to dwell on--where, at the extremity of the Brahman"s garden, the broad and beautiful stream that bounded it ran swiftly to mingle its waves with those of the thrice-holy Ganges; where mangoes raised their huge twisted roots in a thousand fantastic forms, while from their boughs hung suspended the nests of the little Baya birds, which waved to and fro in the evening breeze--there had Amra and Govinda met together, it might be, without design. The sun had set, the Cistus flowers began to fall, and the rich blossoms of the night-loving Nilica diffused their rich odour. The Peyoo awoke to warble forth his song, and the fire-flies were just visible, as they flitted under the shade of the Champac trees. Upon a bank, covered with that soft and beautiful gra.s.s, which, whenever it is pressed or trodden on, yields a delicious perfume, were Amra and Govinda seated side by side. Two of her attendants, at some little distance, were occupied in twining wreaths of flowers. Amra had a basket at her feet, in which were two small vessels of porcelain.
One contained cakes of rice, honey, and clarified b.u.t.ter, kneaded by her own hand; in the other were mangoes, rose-apples, and musk-melons; and garlands of the holy palasa blossoms, sacred to the dead, were flung around the whole. This was the votive offering, which Amra had prepared for the tomb of her mother, who was buried in the garden. And now, with her elbow resting on her knee, and her soft cheek leaning on her hand, she sat gazing up at the sky, where the stars came flashing forth one by one; and she watched the auspicious moment for offering her pious oblation. But Govinda looked neither on the earth, nor on the sky.
What to him were the stars, or the flowers, or the moon rising in dewy splendour? His eyes were fixed upon one, who was brighter to him than the stars, lovelier than the moon when she drives her antelopes through the heavens, sweeter than the night-flower which opens in her beam.
"O Amra!" he said, at length, and while he spoke his voice trembled even at its own tenderness, "Amra! beautiful and beloved sister! thine eyes are filled with the glory of that sparkling firmament! the breath of the evening, which agitates the silky filaments of the Seris, is as pleasant to thee as to me: but the beauty, which I see, thou canst not see; the power of deep joy, which thrills over my heart like the breeze over those floating lotuses--oh! _this_ thou canst not feel!--Let me take away those pearls and gems scattered among thy radiant tresses, and replace them with these fragrant and golden cl.u.s.ters of Champac flowers!
If ever there were beauty, which could disdain the aid of ornament, is it not that of Amra? If ever there were purity, truth, and goodness, which could defy the powers of evil, are they not thine? O, then, let others braid their hair with pearls, and bind round their arms the demon-scaring amulet, my sister needs no spells to guard her innocence, and cannot wear a gem that does not hide a charm!"
The blush, which the beginning of this pa.s.sionate speech had called up to her cheek, was changed to a smile, as she looked down upon the mystic circle of gold, which bound her arm.
"It is not a talisman," said she, softly; "it is the Tali, the nuptial bracelet, which was bound upon my arm when I was married."
"_Married!_" the word rent away from the heart of Govinda that veil, with which he had hitherto shrouded his secret hopes, fears, wishes, and affections. His mute agitation sent a trouble into her heart, she knew not why. She blushed quick-kindling blushes, and drooped her head.
"Married!" he said, after a breathless pause; "when? to whom? who is the possessor of a gem of such exceeding price, and yet forbears to claim it?"
She replied, "To Adhar, priest of Indore, and the friend of Sarma. I was married to him while yet an infant, after the manner of our tribe." Then perceiving his increasing disturbance, she continued, hurriedly, and with downcast eyes:--"I have never seen him; he has long dwelt in the countries of the south, whither he was called on an important mission; but he will soon return to reside here in the sacred city of his fathers, and will leave it no more. Why then should Govinda be sad?" She laid her hand timidly upon his arm, and looked up in his face.
Govinda would fain have taken that beautiful little hand, and covered it with kisses and with tears; but he was restrained by a feeling of respect, which he could not himself comprehend. He feared to alarm her; he contented himself with fixing his eyes on the hand which rested on his arm; and he said, in a soft melancholy voice, "When Adhar returns, Govinda will be forgotten."
"O never! never!" she exclaimed with sudden emotion, and lifting towards him eyes, that floated in tears. Govinda bent down his head, and pressed his lips upon her hand. She withdrew it hastily, and rose from the ground.
At that moment her nurse, Gautami, approached them. "My child," said she, in a tone of reproof, "dost thou yet linger here, and the auspicious moment almost past? If thou delayest longer, evil demons will disturb and consume the pious oblation, and the dead will frown upon the abandoned altar. Hasten, my daughter; take up the basket of offerings, and walk before us."
Amra, trembling, leaned upon her maids, and prepared to obey; but when she had made a few steps, she turned back, as if to salute her brother, and repeated in a low emphatic tone the word "_Never!_"--then turned away. Govinda stood looking after the group, till the last wave of their white veils disappeared; and listened till the tinkling of their silver anklets could no longer be distinguished. Then he started as from a dream: he tossed his arms above his head; he flung himself upon the earth in an agony of jealous fury; he gave way to all the pent-up pa.s.sions, which had been for years acc.u.mulating in his heart. All at once he rose: he walked to and fro; he stopped. A hope had darted into his mind, even through the gloom of despair. "For what," thought he, "have I sold myself?
For riches! for honour! for power! Ah! what are they in such a moment?