Part 4

Fanny Kemble, as one of a gifted race, "the latest born of all Olympus' faded hierarchy," had really a just pride in the professional distinction of her family. She was proud of being a Kemble, and not insensible to the idea of treading in the steps of her aunt. But she had seen the stage desecrated, and never for a moment indulged the thought that she was destined to regenerate it. She felt truly her own position. Her ambition was not professional. She had always the consciousness of a power--of which she has already given evidence--to ensure to herself a higher, a more real immortality than that which the stage can bestow. She had a very high idea, abstractedly, of the capabilities of her art; but the native elegance of her mind, her poetical temperament, her profound sense of the _serious ideal_, rendered her extremely, and at times painfully sensitive, to the prosaic drawbacks which attended its exercise in public, and her strong understanding showed her its possible evils. She feared for the effect that incessant praise, incessant excitement, might at length produce on her temper. "I am in dismay," said she, (I give her _own_ words,) "when I think that all this may become necessary to me. Could I be sure of retaining my love for higher and better occupations, and my desire for a nobler, though more distant fame, I should not have these apprehensions; but I am cut off by constant labour from those pursuits which I love and honour, and neither they, nor any of our capabilities, can outlive long neglect and disuse." Thus she felt, and thus she expressed herself at the age of twenty, and even while enjoying her success with a true girlish buoyancy of spirit, the more delightful, the more interesting, inasmuch as it seemed to tremble at itself. I have actually heard her reproached for not being _sufficiently_ elated and excited by the public homage; but, the truth is, she was grateful for praise, rather than intoxicated by it--more pleased with her success than proud of it.[20] "I dare not," said she, "feel all I _could_ feel: I must watch myself." And by a more exact attention to her religious duties, and by giving as much time as possible to the cultivation of many resources and accomplishments, she endeavoured to preserve the command over her own faculties, and the even balance of her mind. I am persuaded that this lofty tone of feeling, this mixture of self-subjection and self-respect, gave to her general deportment on the stage that indescribable charm, quite apart from any grace of person or action, which all who have seen her must have felt, and none can have forgotten.

And now, what shall I say more? If I dared to violate the sacredness of private intercourse, I could indeed say much--_much_ more. That she came forward and devoted herself for her family in times of trial and trouble--that twice she saved them from ruin--that she has achieved two fortunes, besides a brilliant fame, and by her talents won independence for herself and those she loved,--and that she has done all this before the age of five-and-twenty, is known to many; but few are aware how much more admirable, more respectable, than any of her mental gifts and her well-earned distinction, were the moral strength with which she sustained the severest ordeal to which a youthful character could be exposed; the simplicity with which she endured--half recoiling--the incessant adulation which beset her from morn to night;[21] her self-command in success; her gentle dignity in reverse; her straightforward integrity, which knew no turning nor shadow of turning; her noble spirit, which disdained all petty rivalry; her earnest sense of religion, "to which alone she trusted to keep her right."[22] Suddenly she became the idol of the public; suddenly she was transplanted into a sphere of society, where, as long as she could administer excitement to fashionable inanity, she was worshipped. She carried into those circles all the freshness of her vigorous and poetical mind--all the unworn feelings of her young heart. So much genuine simplicity, such perfect innocence and modesty, allied to such rare powers, and to an habitual familiarity with the language of poetry and the delineation of passion, was not _there_ understood, or rather, was _mis_-understood--and no wonder! To the _blase_ men, the vapid girls, and artificial women, who then surrounded her, her generous feelings, "when the bright soul broke forth on every side," appeared mere acting; they were indeed constrained to believe it such; for if for a moment they had deemed it all real, it must have forced on them comparisons by no means favourable to themselves. If, under these circumstances, her quick sensibility to pleasurable emotion of all kinds, and her ready sympathy with all the _external_ refinement, splendour, and luxury of aristocratic life, conspired for a moment to dazzle her imagination, she recovered herself immediately, and from first to last, her warm and strong affections, the moral texture of her character; the refinement, which was as native to her mind, "as fragrance to the rose," remained unimpaired. These--a rich dower--she is about to carry into the shades of domestic life. Another land will be her future home. By another name shall fame speak of her, who was endeared to us as FANNY KEMBLE: and _she_, who with no steady hand pens this slight tribute to the virtues she loved, bids to that name--farewell!

THE FALSE ONE.[23]

And give you, mix'd with western sentimentalism, Some samples of the finest orientalism.

LORD BYRON.

Akbar, the most enlightened and renowned among the sovereigns of the East, reigned over all those vast territories, which extend from the Indus to the Ganges, and from the snowy mountains of the north to the kingdoms of Guzerat and Candeish on the south. After having subdued the factious omrahs, and the hereditary enemies of his family, and made tributary to his power most of the neighbouring kingdoms, there occurred a short period of profound peace. Assisted by able ministers, Akbar employed this interval in alleviating the miseries, which half a century of war and ravage had called down upon this beautiful but ever wretched country. Commerce was relieved from the heavy imposts, which had hitherto clogged its progress; the revenues of the empire were improved and regulated; by a particular decree, the cultivators of the earth were exempted from serving in the imperial armies; and justice was every where impartially administered; tempered, however, with that extreme clemency, which in the early part of his reign, Akbar carried to an excess almost injurious to his interests. India, so long exposed to the desolating inroads of invaders, and torn by internal factions, began, at length, to "wear her plumed and jewelled turban with a smile of peace;" and all the various nations united under his sway--the warlike Afghans, the proud Moguls, the gentle-spirited Hindoos, with one voice blessed the wise and humane government of the son of Baber, and unanimously bestowed upon him the titles of AKBAR, or the GREAT, and JUGGUT GROW, or GUARDIAN of MANKIND.

Meantime the happiness, which he had diffused among millions, seemed to have fled from the bosom of the sovereign. Cares far different from those of war, deeper than those of love, (for the love of eastern monarchs is seldom shadowed by anxiety,) possessed his thoughtful soul. He had been brought up in the strictest forms of the Mohammedan religion, and he meditated upon the text, which enjoins the extermination of all who rejected his prophet, till his conscience became like a troubled lake. He reflected that in his vast dominions there were at least fifteen different religions, which were subdivided into about three hundred and fifty sects: to extirpate thousands and tens of thousands of his unoffending subjects, and pile up pyramids of human heads in honour of God and his prophet, as his predecessors had done before him, was, to his mild nature, not only abhorrent, but impossible. Yet as his power had never met with any obstacle, which force or address had not subdued before him, the idea of bringing this vast multitude to agree in one system of belief and worship appeared to him not utterly hopeless.

He consulted, after long reflection, his favourite and secretary, Abul Fazil, the celebrated historian, of whom it was proverbially said, that "the monarchs of the East feared more the pen of Abul Fazil than the sword of Akbar." The acute mind of that great man saw instantly the wild impracticability of such a scheme; but willing to prove it to his master without absolutely contradicting his favourite scheme, he proposed, as a preparatory step, that the names of the various sects of religion known to exist in the sultan's dominions should be registered, and the tenets of their belief contained in their books of law, or promulgated by their priests, should be reviewed and compared; thence it would appear how far it was possible to reconcile them one with another.

This suggestion pleased the great king: and there went forth a decree from the imperial throne, commanding that all the religions and sects of religion to be found within the boundaries of the empire should send deputies, on a certain day, to the sultan, to deliver up their books of law, to declare openly the doctrines of their faith, and be registered by name in a volume kept for this purpose--whether they were followers of Jesus, of Moses, or of Mohammed; whether they worshipped God in the sun, in the fire, in the image, or in the stream; by written law or traditional practice: true believer or pagan infidel, none were excepted. 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 assert, secure that they needed only to be heard, to convert all who had ears to hear.

On the appointed day, an immense multitude had assembled 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 principal 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 massy 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 peacocks' feathers, were alone permitted to approach within the silver balustrade, 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 ambassadors. The ground was spread with Persian carpets of a thousand tints, sprinkled with rose-water, and softer beneath the feet than the velvety durva grass; 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 multitude, 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 God 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 Lahore, then a new sect, and since a powerful nation, with their light olive complexions, their rich robes and turbans all of blue, their noble features and free undaunted deportment, struck the whole assembly 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 principal 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 passport, 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 passed 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 principal temples and seats of learning, and they were attended by forty aged men, selected from the three inferior castes, to represent the mass of the Indian population--warriors, merchants, and husbandmen. At the head of this majestic procession was the Brahman Sarma, the high priest, and principal _Gooroo_ or teacher of theology at Benares. This singular and venerable man had passed 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 pronounced 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 illustrious 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 God 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 God 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 fortitude 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 assembly. 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 assigned 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 passively 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 assisted 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.