'My late husband happened to be a Nestorian in his religious opinions, because he was born at Antioch, where the heresy originated.' — She did not need to explain to Theodora what Nestorianism was, but to my readers let me explain that it was merely another of those various opinions concerning the nature of the Son, and a logical rather than a mystical creed. The Nestorians hold that the Son had two complete natures, human and divine, and that each was complete, and each therefore personal, personality being an essential part of a complete nature; and that in consequence one could not think of these two natures as united (which was the Orthodox view) but only as conjoined. As for the divine nature of the Son, this was an indwelling of the Father in Him, comparable with the indwelling of the Father in the Saints; though the Saints had it to a far lesser degree. This view was anathematized as lessening the dignity of the Son, and as approaching dangerously near the Plotinian heresy, which brutally denies to the Son any divinity whatsoever.
'One day two Nestorian monks came secretly to my husband and complained that their monastery in the Lebanon had been dosed by order of the Patriarch of Antioch and that they were now cast adrift on the world. They proposed to go to some far-off country — India or Abyssinia or China — and preach the word of Goil there. But they had no money, and their sandals were already worn out and their robes in rags, and alms scarce. So my husband comforted them and arranged that they should join one of his caravans going to Persia, and gave them money to proceed, if they wished, as far as China, where the mission-field was wide and where a Nestorian community had already settled. So they praised God and thanked him and inquired whether they could do anything for him in return. He replied, half in jest: " Pray for me every morning and evening and, when you return, bring back the secret of silk; for that will cam you religious freedom for the rest of your lives."
'These simple men went to China, suffering much by the way, and stayed there for a year, preaching the gospel. They trusted that the gift of tongues would descend upon them as upon the primitive Apostles, so that they could make themselves understood by the natives. But it was not granted; and the Chinese language is most difficult to learn by human means, consisting, as it does, of very few words, which change sense continually according to the accent with which they are spoken. These monks, therefore, could only sigh and frown and point to the sky and speak earnestly in their own Syrian dialect, as they went from village to village. Of the inhabitants some laughed, some pitied, some took them for holy men and gave them alms.
'One day they passed through an unguarded mulberry plantation and saw women in a shed near by unwinding silk from cocoons and winding it up again in skeins. They stoic a cocoon, unravelled it, and found a caterpillar inside, resembling the caterpillars that they had noticed as swarming on the mulberry leaves, and guessed that the cycle must be: grub, caterpillar, cocoon, moth, egg, and grub again. They waited in the neighbourhood until it was the season of moths; then they returned to the plantation and collected what they deduced to be silkworm eggs and hid them in a hollow stalk of bamboo — as the legend is that Prometheus once hid the fire stolen from heaven in a hollow stalk of fennel. Having sealed the stalk tightly with wax, they set out on the long journey homewards, returning by way of Persia. They arrived at Antioch one year and two months after the scaling up of the eggs, but these hatched out after being laid in a warm midden; the grubs fed on mulberry leaves which the monks had ready for them. Some cocoons, sec, have already been formed.'
You may imagine with what delight Theodora greeted my mistress's story. The monks had attentively observed the routine of the silk-farming industry, and it was clear that with these small beginnings a silk industry could be started which would eventually make us independent not only of Persia but of China. Factories for weaving and dyeing the raw silks were already established in many of our cities. Theodora promoted the monks to be abbots of Orthodox monasteries, and wrote a letter to the Patriarch of Antioch informing him that they were under her protection. These two monasteries became silk-farms, with forests of young mulberry trees, and the abbots, though not recanting their Nestorian views, were too busily employed to argue fine points of dogma with the monks. The scandals of heresy are the product of idleness.
Soon Justinian made King Kobad a present of a costly silk cloak dyed in Tyrian purple which, he pretended in the accompanying letter, was made by Syrian silkworms; and sent cocoons of silkworms in proof. This was a great vexation to Kobad, who had also recently come to know the secret of silk: it had been communicated to him by one of his vassals who married a Chinese princess — she had concealed a batch of eggs in her turban upon leaving her own country. But he had made no attempt to exploit his knowledge. It was safer to let things continue as before, making his middleman's profits on the sale of silk to the West cover the expense of his own large consumption, rather than inaugurate a new industry and risk its being observed and copied by ourselves. Now the worst had happened: his monopoly was broken and the higher the price he now asked for silk, the greater would be the encouragement to our Syrian silk-farmers. He therefore informed the Chinese that both Persia and Constantinople knew the secret of silk, and did not wish to pay such high prices abroad for what they could raise cheaply at home. The price fell somewhat, but even now our silk-farms cannot clothe us without help from China and Persia; for the rearing of silkworms is by no means a simple matter. Justinian made the sale and manufacture of silk a State monopoly.
Within two days of her arrival at Court my mistress Antonina was created a patrician, the Illustrious Lady Antonina of the Bedchamber; and was presented to Justinian, who was condescending to her, but pretended not to know her. Meanwhile she had been involved in an alarming adventure. On the evening of the day that she had this audience with Theodora, she left the Palace and went on foot to the nearest point of the Bosphorus where she could hire a boat to row her home past the docks of the Golden Horn. But a burly-looking, black-bearded fellow in a merchant's cap stopped her in the street. He drew her aside and asked whether her name was Antonina; for if so he must have a word with her. 'I am an official from the Palace,' he said.
My mistress refused to go with him into a nearby house, as he suggested, because the man might be an impostor who intended in reality to carry her and her children off, after stupefying them, and sell them as slaves to some chieftain of Colchis or the Crimea or some other wild region. There was considerable traffic in kidnapped women and children to remote parts of the Black Sea coast. She replied: 'No, come into this church with me. We can talk privately there.'
He agreed, and they went in. My mistress said: 'Now show me your warrant. How can I be sure that you are from the Palace?'
He drew out a commission written in purple ink, which is only used by the Emperor. It was to the effect that the loyal and beloved patrician, the Distinguished So-and-So (but he held his finger over the name) was commissioned as a superintendent of secret police in the City of Constantinople by the grace of His Most Sacred Clemency the Emperor Justinian. My mistress read it only in the flickering light of the long, scented candles burning in a draught before the shrine of some martyred monk or other; but it appeared genuine.
'Well, what do you want of me?' she asked.
'An account of everything that passed between yourself and the Empress this afternoon.'
She laughed, resolved not to display the least fear. 'It would surely be better to ask the Empress. I have a wretched memory for royal interviews.'