And so Michael drifted on. Only his subconscious self was leading him to his destination. He was going to a court of peace, to a strange friend who had taught him much simple philosophy and beauty, an African whose acquaintance he had made two years before, when he was in Gondokoro. Michael had saved the African's life by giving him some pecuniary assistance and carrying him on his own camel to the nearest village. He had come across him while he was on his journey which he performed on foot—from the heart of Africa to the university of el-Azhar in Cairo.
Since his youth, this old man had saved up money for the journey. It had been the ambition and the desire of his life to study in the great university of el-Azhar, the most important Moslem university in the world. His money had all been stolen from him, when Michael's servant found him. When he told his master of the condition the poor creature was in, a state of semi-starvation, Michael had taken him to the nearest village and there paid for a doctor to attend to him, and had supplied him with sufficient money to greatly mitigate the fatigue and suffering of his long pilgrimage to Cairo.
The journey had, of course, not been of such a hopeless character as might be supposed, for in every Moslem village there is a rest-house with free food for poor travellers; but even so, Michael knew that the distances between the desert villages are often enormous, and that they only supplied the food for the period of rest which the pilgrim needed.
Eight months later, when Michael was in England, he heard through the 'Ulama of the riwak in el-Azhar to which he belonged by nationality, that the old man had arrived and that he was now living the life of a mystic and a recluse. In a beautiful imagery of words, he had begged the 'Ulama to send his gratitude and thanks to the Englishman by whom, God, in His everlasting mercy, had sent him relief.
On Michael's return to Egypt the next year, almost the first thing which he had done on reaching Cairo was to go to el-Azhar and inquire at the ancient abode of peace if he could see his old friend. He had been admitted and exceptional courtesy had been extended to him. He was an unbeliever and a despised Christian, yet it had been through his act of charity that one of Allah's children had been nursed back to life and enabled to give his last years to the study of the Koran. He had been allowed to visit the old man from time to time.
To-day, as he walked through the noisy streets and smelt the obnoxious smells coming from an infinite variety of Oriental foods and customs, he longed to be back in the quiet valley, to feel the golden sand once more under his feet, to see Margaret's eyes smile their welcome. If he had caught the midday train, he would have been far away from Cairo by now. Yet something had led him to the heart of Islam, to that strange and unworldly seat of ancient learning. The very meaning of the word Islam suggests the atmosphere of the place—resignation, self-surrender.
When at last he arrived at the gates and was admitted into the splendour of the spacious court, his heart was lifted up. Its ancient dignity, its divine sense of calm and, above all, the sonorous sounds of the Moslems chanting their suras of the Koran, intoxicated his senses. As St. Augustine was intoxicated with God, so Michael was intoxicated with the spirit of Islam.
He knew that at certain times—during Moslem festivals, for instance—fanaticism often ran so high in this, the greatest of all Moslem centres, that it would be dangerous for a Christian to set foot inside the courtyard gate. It made him glow with pleasure that he, by his little act of love—or charity, as it is less pleasantly termed—was permitted to enter the courtyard at almost any time. This, of course, he would not do; the 'Ulama had given him permission, but he would not take advantage of his gracious offer.
To this richly-endowed university students come from all parts of the world, merely to study the interpretations of problematical passages in the Koran—poor students from India and China, wealthy citizens from Tunis, delicate-featured Malays from the Straits Settlements and negroes from Central Africa.
In the courts of el-Azhar these children of Allah become brothers; their united flag is the green banner of Islam; their nationality is Islam. This, Michael felt, was what religion ought to do for mankind. He tiptoed softly along, winding his way through the devout groups of students, until he reached a deep colonnade, supported by antique columns of great beauty, columns which had probably come from ancient Coptic churches, from Christian churches built in Old Cairo long before Islam was preached in Egypt. The colonnade was dark and almost cool after the open court, where the sun was blazing down upon the groups of picturesque worshippers and students, who seemed to be totally oblivious of its heat. Some elderly men were merely meditating. It was a wonderful sight, gracious and solemn and mysterious. The concentration of many of the worshippers on God was so strong that they seemed to see Him with their eyes; it was written on their faces; they looked as if they actually belonged to God.