When Michael entered the sick man's tent, he was surprised to find how much better he seemed. He had regained a little strength and partial consciousness. But he was still weak and suffering from the effects of malarial fever, or so Michael imagined, though he was articulate and his mind seemed to be clearing.

The more Michael saw of him the more sure he was that he was neither an idiot nor a lunatic, nor one of the cla.s.s in the East whose flagrant acts of immorality do not affect their fame for sanct.i.ty. Certainly his thoughts and reasoning powers appeared still to be in heaven, but that was because he was a religious zealot. Of the genuineness of his piety there could be no doubt. The impostors and charlatans who bring discredit upon the term "holy man," who trade upon the credulity of the natives, do not seek the wastes of the arid eastern desert. The neighbourhood of hospitable villages and cities suits their profession and tastes better.

The saint had requested of Abdul that he might thank the Effendi for his charity. Before sunrise he wished to leave the tent.

As Michael approached him, he called out in a weak but sonorous voice a _sura_ from the Koran:

"'Verily those who do deeds of real kindness shall drink of a cup tempered with camphor.'"

The word camphor (_kafier_), which is derived from the word _kafr_, means to "suppress or cover." Michael understood. The quaffing of camphor, as spoken of in the Koran, is supposed to subdue unlawful pa.s.sions; it cleanses the heart; it rids man's mind of all material desires.

"I thank you, O my father." Michael used the ordinary form of a Moslem in addressing one of a higher spiritual station than himself. In Egypt even the native Christians reverence Moslem saints or holy men. They pay frequent visits to them to ask for counsel and to hear their prophecies, to beg a hair of them in memory, "and dying, mention it within their wills, bequeathing it as a rich legacy unto their issue."

Any relic of a venerated saint is worn as a protection from evil.

Quite apart from Michael's feeling on the subject as to whether this desert fanatic would prove of any real a.s.sistance to him on his journey, he had no inclination to scoff at his religious zeal. Were there not St. Jeromes, who lived in the desert and trusted to the ravens of the air to feed them? Were pa.s.sions in the desert not known before the days of Mohammed? Why should saints no longer exist?

It seemed to him very wonderful that this semi-conscious Arab should have chosen a text from the Koran so singularly appropriate to his condition. There were hundreds of _suras_ familiar to Michael, relating to the benefits to be received by the faithful who performed disinterested acts of charity. "Do good to the creatures of G.o.d, for G.o.d loves those who do good." These words came to his mind as more suitable, as referring only to his hospitality to the fainting wayfarer. Or again, "The truly righteous are those who, in order to please G.o.d, a.s.sist their kindred out of their wealth, and support the orphans and take care of the needy, and give alms to the wayfarer."

In the moral conditions of the Koran, there are many _suras_ relating to charity, the love which covers a mult.i.tude of sins. Yet he had told Michael that because of his love for one of G.o.d's creatures he would "drink of a cup tempered with camphor." Had the sick man a seer's vision? Had he read the secrets of his, Michael's, heart?

Or might it have been that already Abdul had confided to him the gossip of the camp? Had his seer's eyes told him who lay in the white tent, the white tent whose open door so persistently invited him to turn in?

He rejected the idea that the saint's apt choice of a text could have been mere accident. To Michael there was no such thing as chance.

Nothing is unessential, nothing unforeseen by the All-seeing.

He spoke to the saint seriously and sympathetically of his condition and tried to persuade him that he was too weak to travel. He must rest for one whole day, and after that he must allow Michael to see him on his journey. To Michael's offer of hospitality and help on his pilgrimage, he again answered by quoting the Koran:

"'Verily to the "favoured of G.o.d" no fear shall come, nor shall they grieve.'"

His eyes, lit with spiritual fire, expressed his complete confidence in divine protection.

Michael expressed his belief that G.o.d did look after those who were specially favoured of Him, but he asked if it might not be that it was by G.o.d's guidance that he, Michael, had been permitted to offer one specially beloved of Allah the rest he so greatly needed? If it was not also decreed by Allah that the saint should remain in his tent until he was stronger?

"Whither are you going, O my son? If Allah wills it we shall not part."

Michael described his geographical destination; he did not mention the real mission of his journey.

"What seek you there, O my son?"

"The tomb of a holy man."

"An infidel or a child of Allah?"

"Of a prophet, O my father, a prophet to whom G.o.d revealed himself even before the days of Moses, a prophet born in Egypt, who lost his distant kingdoms to gain his own soul."

"Your heart is full of charity, O my son. In the name of the Lord, the Compa.s.sionate, the Merciful, may the divine light surround you."

"If I acknowledge but one G.o.d, O my father, and truly love Him, I must love all things that He has created, for without Him was not anything made that is in heaven or on earth."

"Truly said, O my son. And praise be to Allah! you are no infidel.

You worship but the one G.o.d Who is the Lord of the worlds. The ignorant infidels--Allah have mercy on their souls!--give the Prophet Jesus equal glory with the G.o.d Almighty, they divide the honours which belong to G.o.d alone."

"There are many seekers after the truth, O my father. Are there not many roads to heaven?"

"To all who do truly seek the light, G.o.d will be revealed to them. He will cover them with His mercy, He will join them to the companionship on high. G.o.d's mercy extends to every sinner, He provides for even those who deny Him."

The fanatic fell back on his pillow exhausted. Michael waited for a moment, until his religious excitement had abated. Feebly words came from his parched lips.

"Great is Thy Name, great is Thy Greatness. There is no G.o.d but Thee."

Michael poured a little moisture down his throat. He swallowed it eagerly; his thirst was pathetic. After waiting for a few minutes beside the silent figure, Michael rose to go. One of the servants must come and look after him and watch by him during the night; he was too ill to be left alone.

Suddenly the saint called to him. "_Hena_ (here)." He wished Michael to bend his head nearer to his lips; his voice was weak. His splendid eyes glowed with the fire of spiritual triumph. Michael watched him raise his hand up to his head. It was for some reason, for it was not without effort that he guided his first finger to his fine, delicately-shaped ear, the concha of which was very large. There seemed to be something hidden in it which he was endeavouring to take out.

Michael tried to help him. Had he stowed away some relic of exceptional value in the opening of his ear, or was it giving him pain?

The saint did not answer. Michael stood in silence until the thing was extracted. It was a little pellet of tissue-paper.

The saint put his finger to his lips, to caution Michael to be silent.

With trembling fingers he unwrapped the tiny packet. It was so small that probably it contained an atom of hair reputed to have been cut from the Prophet's beard.

When the object was unrolled, the saint said, "_Hena_," and tried to reach Michael's hand. Michael placed his right hand in the two emaciated ones of the fanatic. Something hard was pressed into his palm, and his fingers were jealously folded over a tiny object. When it was safely in his keeping, the saint fell back on his pillow, muttering a _sura_ from the Koran.

"'Give your kindred what they require in time of need and also to the poor and the traveller, but waste not your substance wastefully.'"

Michael opened his hand and looked at what the zealot had placed in it.

He was thrilled with curiosity to see what the precious relic could be.

He recognized the greatness of the honour which had been bestowed upon him.

When he saw what it was, he was too astonished to speak. Wonder robbed him of words. A crimson amethyst, uncut and of ancient smoothness, lay like a large drop of blood in his hand. With half-believing eyes he gazed at it. Still in silence and with doubting senses, he turned it over with the fingers of his left hand. Had the holy man performed a miracle? How could he have become possessed of an ancient gem of such rare beauty and size? Michael had often seen conjurers raise up palm-trees and flowers on the deck of a steamer, out of a pot full of sand; a wave of their magic wand had transformed the deck of the steamer into a flowery garden. But this poor sick wanderer was no trickster.

Michael held up the amethyst to a lamp. It seemed to him a stone of great value. As it was uncut, he could only judge by its colour.

There might be some flaw which he could not see. He tried to put it back into the sick man's hands.

"Keep it, my son, it is safer with you. I could not use it for the benefit of mankind, for the wayfarer and the needy, and for myself I have no wants which Allah in His mercy does not supply. His children suffer no greater privations than they can bear."

Michael still pressed the jewel back into his hand. He could not and would not accept it. At his refusal the fanatic became excited and distressed.

"It is easy for me, my son, to find many more such jewels, and also much fine gold, the pure gold of Ethiopia. Allah has had hidden treasures laid up in the desert for such of His favoured children as require them."

The words came curiously to Michael's ears, for he had in his subconscious mind antic.i.p.ated them. Yet his material mind regarded them as fantastic imagination due to the man's abnormal condition. The unpolished jewel had probably been given to him by a devout Moslem, who imagined that he had derived some benefit from a visit which he had paid to the saint. His subconscious mind pressed the question:

Had this poor creature, dressed in rags, whose famished body had fallen in the sands, exhausted by his perpetual mortification of the flesh, found Akhnaton's buried treasure? Had he resisted the gold and precious jewels which he had found there? Had he only carried away this one crimson amethyst to prove to Michael that his theory was correct? Was it a beautiful link in the long chain of ordained events, an act of the divine law?

The idea seemed incredible. Yet the saint had spoken simply and sincerely, as if he never doubted but that Allah, in His all-seeing mercy, had provided this mine of wealth for the use of His favoured.