"'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 passions; 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 assistance 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 passions 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 God, for God 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 God, assist 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 multitude of sins. Yet he had told Michael that because of his love for one of God'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 God" no fear shall come, nor shall they grieve.'"