on the last hundred miles of his journey.
“Now,” he said, when he had recovered his breath and the miles of neatly laid-out automatic tea plantations were flashing past beneath him,”you’d better start briefing me. Why is it so important to rush me to Anna — whatever you call the place?”
“Anuradhapura. Hasn’t the secretary told you?”
“We had just five minutes at London Airport. So you might as well start from scratch.”
“Well, this is something that has been building up for several years. We’ve warned Headquarters, but they’ve never taken us seriously. Now your interview in Earth has brought matters to a head; the Mahanayake Thero of Anuradhapura — he’s the most influential man in the East, and you’re going to hear a lot more about him — read it and promptly asked us to grant him facilities for a tour of the bureau. We can’t refuse, of course, but we know perfectly well what he intends to do. He’ll take a team of cameramen with him and will collect enough material to launch an all-out propaganda campaign against the bureau. Then, when it’s had time to sink in, he’ll demand a referendum. And if that goes against us, we will be in trouble.”
The pieces of the jigsaw fell into place; the pattern was at last clear. For a moment Franklin felt annoyed that he had been diverted across the world to deal with so absurd a challenge. Then he realized that the men who had sent him here did not consider it absurd; they must know, better than he did, the strength of the forces that were being marshaled. It was never wise to underestimate the power of religion, even a religion as pacific and tolerant as Buddhism.
The position was one which, even a hundred years ago, would have seemed unthinkable, but the catastrophic political and social changes of the last century had all combined to give it a certain inevitability. With the failure or weakening of its three great rivals, Buddhism was now the only religion that still possessed any real power over the minds of men.
Christianity, which had never fully recovered from the shattering blow given it by Darwin and Freud, had finally and unexpectedly succumbed before the archaeological discoveries of the late twentieth century. The Hindu religion, with its fantastic pantheon of gods and goddesses, had failed to survive in an age of scientific rationalism. And the Mohammedan faith, weakened by the same forces, had suffered additional loss of prestige when the rising Star of David had outshone the pale crescent of the Prophet.
These beliefs still survived, and would linger on for generations yet, but all their power was gone. Only the teachings of the Buddha had maintained and even increased their influence, as they filled the vacuum left by the other faiths. Being a philosophy and not a religion, and relying on no revelations vulnerable to the archaeologist’s hammer, Buddhism had been largely unaffected by the shocks that had destroyed the other giants. It had been purged and purified by internal reformations, but its basic structure was unchanged.
One of the fundamentals of Buddhism, as Franklin knew well enough, was respect for all other living creatures. It was a law that few Buddhists had ever obeyed to the letter, excusing themselves with the sophistry that it was quite in order to eat the flesh of an animal that someone else had killed. In recent years, however, attempts had been made to enforce this rule more rigorously, and there had been endless debates between vegetarians and meat eaters covering the whole spectrum of crankiness. That these arguments could have any practical effect on the work of the World Food Organization was something that Franklin had never seriously considered.
“Tell me,” he asked, as the fertile hills rolled swiftly past beneath him, “what sort of man is this Thero you’re taking me to see?”
“Thero is his title; you can translate it by archbishop if you like. His real name is Alexander Boyce, and he was born in Scotland sixty years ago.”
“Scotland?”
“Yes — he was the first westerner ever to reach the top of the Buddhist hierarchy, and he had to overcome a lot of opposition to do it. A bhikku — er, monk — friend of mine once complained that the Maha Thero was a typical elder of the kirk, born a few hundred years too late — so he’d reformed Buddhism instead of the church of Scotland.”
“How did he get to Ceylon in the first place?”
“Believe it or not, he came out as a junior technician in a film company. He was about twenty then. The story is that he went to film the statue of the Dying Buddha at the cave temple of Dambulla, and became converted. After that it took him twenty years to rise to the top, and he’s been responsible for most of the reforms that have taken place since then. Religions get corrupt after a couple of thousand years and need a spring- cleaning. The Maha Thero did that job for Buddhism in Ceylon by getting rid of the Hindu gods that had crept into the temples.”
“And now he’s looking around for fresh worlds to conquer?”
“It rather seems like it. He pretends to have nothing to do with politics, but he’s thrown out a couple of governments just by raising his finger, and he’s got a huge following in the East. His “Voice of Buddha’ programs are listened to by several hundred million people, and it’s estimated that at least a billion are sympathetic toward him even if they won’t go all the way with his views. So you’ll understand why we are taking this seriously.”
Now that he had penetrated the disguise of an unfamiliar name, Franklin remembered that the Venerable Alexander Boyce had been the subject of a cover story in Earth Magazine two or three years ago. So they had something in common; he wished now that he had read that article, but at the time it had been of no interest to him and he could not even recall the Thero’s appearance.
“He’s a deceptively quiet little man, very easy to get on with,” was the reply to his question. “You’ll find him reasonable and friendly, but once he’s made up his mind he grinds through all opposition like a glacier. He’s not a fanatic, if that’s what you are thinking. If you can prove to him that any course of action is essential, he won’t stand in the way even though he may not like what you’re doing. He’s not happy about our local drive for increased meat production, but he realizes that everybody can’t be a vegetarian. We compromised with him by not building our new slaughterhouse in either of the sacred cities, as we’d intended to do originally.”
“Then why should he suddenly have taken an interest in the Bureau of Whales?”
“He’s probably decided to make a stand somewhere. And besides — don’t you think whales are in a different class from other animals?” The remark was made half apologetically, as if in the expectation of denial or even ridicule.
Franklin did not answer; it was a question he had been trying to decide for twenty years, and the scene now passing below absolved him from the necessity.
He was flying over what had once been the greatest city in the world — a city against which Rome and Athens in their prime had been no more than villages — a city unchallenged in size or population until the heydays of London and New York, two thousand years later. A ring of huge artificial lakes, some of them miles across, surrounded the ancient home of the Singhalese kings. Even from the air, the modern town of Anuradhapura showed startling contrasts of old and new. Dotted here and there among the colorful, gossamer buildings of the twenty-first century were the immense, bell-shaped domes of the great dagobas. The mightiest of all — the Abhayagiri Dagoba — was pointed out to Franklin as the plane flew low over it. The brickwork of the dome had long ago been overgrown with grass and even small trees, so that the great temple now appeared no more than a curiously symmetrical hill surmounted by a broken spire. It was a hill exceeded in size by one only of the pyramids that the Pharaohs had built beside the Nile.
By the time that Franklin had reached the local Food Production office, conferred with the superintendent, donated a few platitudes to a reporter who had somehow discovered his presence, and eaten a leisurely meal, he felt that he knew how to handle the situation. It was, after all, merely another public-relations problem; there had been a very similar one about three weeks ago, when a sensational and quite inaccurate newspaper story about methods of whale slaughtering had brought a dozen Societies for the Prevention of Cruelty down upon his head. A fact-finding commission had disposed of the charges very quickly, and no permanent damage had been done to anybody except the reporter concerned.
He did not feel quite so confident, a few hours later, as he stood looking up at the soaring, gilded spire of the Ruanveliseya Dagoba. The immense white dome had been so skillfully restored that it seemed inconceivable that almost twenty-two centuries had passed since its foundations were laid. Completely surrounding the paved courtyard of the temple was a line of life-sized elephants, forming a wall more than a quarter of a mile long. Art and faith had united here to produce one of the world’s masterpieces of architecture, and the sense of antiquity was overwhelming. How many of the creations of modern man, wondered Franklin, would be so perfectly
