“Indeed, yes,” answered the Yogi, who had hitherto listened in silence; “I have not been idle; as I told you, but you thought it improbable, I have made my way not to the palace alone, but to the private apartment of the Emperor. You know how anxious he is to study the various religious systems and philosophies that are found within his realm; and so he desired to become acquainted with the ancient Yogi teaching, of which, although he had heard much, he knew little or nothing, and on which neither the learning of Faizi nor of Kulluka could throw much light. Then I found means, through some confidential friends, of letting come to his ears my great knowledge of the Yogi mysteries. Not long afterwards I was invited to court, and Akbar received privately from me the first indications of the teaching of Concentration,[1] whereby mortal man comes more and more into relations with the immortal Being, resolving all his thoughts in the absolute, and participating in the infinite existence, so that he attains to the power of being able at will to transport himself to the greatest distance, while apparently he remains in the same spot, and of assuming any form he pleases, or of making himself invisible or lighter than air. To support this, and not to rest on assurances alone, I brought one of my people before him, who is a great adept in magic or trickery, and made him perform a feat, at which, not without reason, the Emperor was much astonished. The man seated himself on a low wooden stool, to which was attached a bamboo, with a crooked handle like a walking-stick. Then a white cloth was spread before him, so that he was entirely concealed; and when it was again removed, he was found seated in the air, about two feet above the stool, supporting himself by resting his out-stretched hand on the crook of the bamboo. A most wonderful feat, and one that you must some day see when we have time.[2] But enough: Akbar was not only astonished, but still more desirous of being admitted to our mysteries. As you understand, I took good care to tell him no more than was necessary, still more to excite his curiosity; and now I have always the opportunity of being admitted to his presence, a privilege of which I make but a sparing use, but, as you may be assured, a good one. Through my people I hear all that is of importance for our affairs. Akbar’s palace and private apartments are filled with people who seek out all that happens, although in them he suspects nothing more than the followers of a religious fanatic or ascetic. By these means I can give you, Salim, and our friend Salhana information on many matters, that would not otherwise have been easily obtained.”
“In truth,” said Salim, “we must confess that you are almost a magician. But what do you demand as recompense for the services that you render us? Salhana, we know, wishes, when our power is established, to be named Viceroy of Kashmir; and if all goes well his wish shall be fulfilled. Nothing for nothing I say with him; but you, what are your wishes? It is best that all conditions should be settled beforehand.”
“Mighty Prince, allow me to call you so by anticipation,” answered Gorakh; “if I ask you nothing, simply nothing, that astonishes you, does it not? But I will try to make it simple. In my turn I ask, what do you want for yourself? You have already, one would think, everything the heart of man can desire; you have treasures, palaces, lovely women to serve you, joyous friends and companions, the most splendid wines, and only stand next to the Emperor in this powerful and flourishing kingdom, and are certain of succeeding him. And yet you have recourse to our help and that of others, your inferiors, to carry out your dark, difficult, and even dangerous plans. Why? Because you wish to govern at once, and cannot wait until the death of your father leaves the throne vacant for you. See, then, what you ask for yourself is what I ask for myself—to govern. And while you, to-day, may be said to be ruler over nothing, I reign already, though I ever strive for a more extensive power. Hundreds who, if need were, would become an army against the great of the earth, obey unconditionally my slightest sign without question or hesitation. I, the poor, unknown priest, despised by many, possess a power that you, in all your greatness, cannot rival. And by what might are they thus subject to me? Through that which nothing can resist, by which reason is silenced and the will destroyed, so that man is nothing more than a living, moving corpse—the power of religious fanaticism. Just a sign of my finger towards whom I will, towards you or some other, is enough to show more than one of my followers what new offering will be the most welcome to the never-satiated Durga; and the higher the rank, the more welcome is the victim. Even should the doomed one be warned beforehand, let him take what precaution he will, let him surround himself with servants and guards, yet nothing less than a miracle can save him. Close to him, amidst his followers, are my trusted ones; and when the right moment has struck, in the stillness of night, with no sound to awake suspicion, suddenly the cord is round his neck, and with no time for cry or groan, the long list of victims is swelled by another name. It is true that occasionally, but seldom, the intruder is seized; but he who tries to hold him grasps a body slippery as a snake, that glides from his hands, and disappears as suddenly and silently as it came. But suppose it came to the worst, and one of my Thugs was really taken, what matters it? he dies with the certainty of participating in endless bliss; and hundreds are ready to attempt to carry out what he failed in, and sooner or later success will be theirs.”
The Yogi was silent for a moment, but neither of his listeners spoke. Salhana, who was well acquainted with these strange confidences, had listened with calm indifference, but saw no room for speaking; while Salim, although not wanting in personal courage, turned pale at the priest’s words, and remained lost in thought, gazing before him.
“So,” continued Gorakh, “I also govern in my fashion. Those who withstand me, I sweep unsuspected from my path, and those who know my power fear me; and be they of high or low rank, they do my bidding. And do you not think that power so exercised has not equal pleasures with yours? Can you imagine no feeling of pride at seeing yourself looked down upon and treated by men with slight respect, and then to know that their actions, their life and death, are to be disposed of according to your will? And I am not the only one who so thinks. I know there are others, and in far and distant lands, who, in silence and darkness, strive to govern those who are looked on as the greatest rulers in the eyes of the world. More than once in Agra, and in other places, I have spoken with men from the far West, who have come hither to try and win converts to their teaching, and, under the pretence of lending a willing ear to their preaching, I have gradually become acquainted with their aims; and from what I have learnt from them respecting the institution and working of their order, I discover that they, or at least their chiefs, seek the same God as I, though by another path. Their means, I say, are different, though scarcely more humane: we strangle men, they burn them alive. But though often they are resisted and persecuted, yet they know how, in the name of the so-called faith, to rule over not worldly sovereigns alone, but also over the spiritual head of their own Church, while they flatter him by unconditional submission and obedience to his will. And so you see, however strange it may at first appear, that the existence and enjoyment of power does not lie in its outward display, nor in its acknowledgment by others.”
Still Salim remained silent as Gorakh finished; but the look which he cast towards him said more than words.
The priest laughed. “I understand,” said he, slowly, “what thoughts at this moment occupy your Highness. An ally such as I may become dangerous, and the question is whether it might not be wise to get rid of him at once. But I am not simple enough to venture into the tiger’s den without the certainty of returning from it in safety. My followers await me in yonder temple on the mountain; if by the morning I do not rejoin them, they know well who the goddess requires as an expiatory sacrifice for the death of her chosen priest.”
“Arranged with your usual prudence,” said Salim. “But, worthy Gorakh, your prudence was superfluous; we have need of your help in many cases, and should I, without reason, deprive myself of it? But we have, I think, rather wandered from the subject of our consultation. About one thing I am rather uneasy. What are we to expect, Salhana, from your brother the Minister of Kashmir? Will he choose our side? And if not, has he the power of injuring us?”
“I fear greatly that he has,” answered the Governor. “He will not forsake the cause of the present king; and should he fall, would rather turn to Akbar than to us, from whom he expects nothing but mischief to his country and people.”
“In that case, hand him over to me,” said Gorakh.