Were Mohammedans more zealous than Christians? Was there in theory, in ideals, any other institution in the world like el-Azhar? These students were not paupers; this was no charitable institution. In this court there were men of all social grades and professions, eager students gathered together for one purpose from every part of the Mohammedan world.
And yet Michael thought that, beautiful as it all was in theory, wonderful as was the indescribable power of Islam, it gave few, if any, of its children the true conception of God. They learned nothing of the tender Father, of the beauty of Aton. In Islam there is no consciousness of God in the song of the thrush to its mate, no sacredness in the bud of a lily. In spite of all the exquisite names by which a Moslem addresses his God, His seat is ever in the high heavens, He still remains to him the Omnipotent God of Israel, the all-powerful Jehovah.
Even his old friend, who could visualize the joys of paradise and smell the perfume of sweet jasmine in his dark cell, did not hear God's voice in the laughing brook, or see His raiment in the blue of the lotus.
Of Akhnaton's closer and more human religion they were ignorant. These students offered obedience and reverence and complete surrender. How few of them knew even the meaning of love! This court was full of ardent students, many of whom had given up well-paid posts to study the word of Allah as revealed by the Prophet, yet scarcely one of them loved the creatures of this world because they were the things of God, because they were God. God sang to Akhnaton when spring was in the year; the birds were His visible form. God smiled to him when the blue lotus covered the waters of his lake in the garden-city of his ideal capital.
To the Moslems God is in the heavens; His immovable seat is there. To the ecstatic visionaries who live, as his old friend lived, so cut off from their natural selves as to be unconscious of their physical body, these are the delights of paradise, seen through the eyes of mystics.
Michael, who passionately loved the world and all of God that is in it, wished that they could see that the joys of paradise are everywhere around us. No visionary's eyes are needed to enjoy their beauty.
The university was now far behind him; he was retracing his steps to modern Cairo, where the calm of Islam would seem like a peaceful dream. The domes of the mosques looked like stationary balloons, made of delicate lace, floating in the blue sky, the tall minarets like lotus buds coming up from a vast lake. A soft mist was etherealizing the bald realities of the native city. Only here and there a vivid patch of colour—the jade-green dome of a saint's tomb, the clear blue or orange of an Arab boy's shirt, the brightly-appliqued portière of a public bath, or the purple robes of a student of the Khedivial School—these, in their Eastern setting, studded the scene with precious gems.
Thrust back again into the vortex of noise and striving, Michael felt as "lonely as a wandering cloud." His interview with his old friend had not soothed him; it had neither helped him to determine him in his views, or to deter him from them. His thoughts seemed a part of the surging street. Michael Ireton's counsel was still the only thing which he could grasp. He would go and find himself in the desert.
But mingled with this idea came the two other influences—the old man's vision, in which he had seen him journeying into the desert in search of some hidden treasure—and now many visionaries in Egypt had not found treasure, but had lost their lives and their minds on journeys after imaginary gold?—and Margaret's influence, Margaret, who had been given a message for him—of that he felt convinced. She, at least, could be trusted, with her sane, practical Lampton brain. She had made up no fable. Her vision had not been the result of her imagination. And then again came Freddy's voice:
"I should always distrust the progress of people who walk on their heads." The words kept recurring over and over again.