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"I WILL be their Arbiter in Religion," said the Indian Mystic in his monologue.

This is to be accepted as the motive of the scheme the singular man was pursuing in the wastes of Arabia.

It must be taken of course with his other declaration—"There can be no reform or refinement of faith except God be its exclusive subject; and so certainly it leads to lopping off all parasitical worships such as are given to Christ and Mahomet."

Fifty years prior, disgusted with the endless and inconsequential debates and wars between Islam and Christianity, he had betaken himself to Cipango, wherever that might be. [Supposable Japan]. There, in a repentant hour, he had conceived the idea of a Universal Religious Brotherhood, with God for its accordant principle; and he was now returned to present and urge the compromise. In more distinct statement, he was making the pilgrimage to ascertain from personal observation if the Mohammedan portion of the world was in a consenting mood. It was not his first visit to Mecca; but the purpose in mind gave the journey a now zest; and, as can be imagined, nothing in the least indicative of the prevalent spirit of the Hajj escaped him. Readers following the narrative should keep this explanation before them.

From El Derayah the noble pilgrim had taken the longer route by way of Medina, where he scrupulously performed the observances decreed for the faithful at the Mosque of the Prophet. Thence he descended with the caravan from Damascus.

Dawn of the sixth of September broke over the rolling plain known as the Valley of El Zaribah, disclosing four tents pitched on an eminence to the right of a road running thence south-west. These tents, connected by ropes, helped perfect an enclosure occupied by horses, donkeys, camels and dromedaries, and their cumbrous equipments. Several armed men kept watch over the camp.

The Valley out to the pink granite hills rimming it round wore a fresh green tint in charming contrast with the tawny-black complexion of the region through which the day's journey had stretched. Water at a shallow depth nourished camel grass in patches, and Theban palms, the latter much scattered and too small to be termed trees. The water, and the nearness of the Holy City—only one day distant—had, in a time long gone, won for El Zaribah its double appointment of meeting place for the caravans and place of the final ceremony of assumption of the costume and vows El Ihram.

The Prophet himself had prescribed the ceremony; so the pilgrims in the camp on the eminence, the better to observe it and at the same time get a needful rest, had come up during the night in advance of the caravans. In other words, the Prince of India—the title by which he was now generally known—might, at the opening hour of the day, have been found asleep in the larger of the four tents; the one with the minaret in miniature so handsomely gilded and of such happy effect over the centre pole.

Along the roadsides and on the high grounds of the Valley other tents were visible, while faint columns of smoke arising out of the hollows told of preparations for breakfast. These signified the presence of hucksters, barbers, costume dealers, and traders generally, who, in anticipation of the arrival of the caravans, had come from the city to exercise their callings. Amongst them, worthy of special attention, was a multitude of professional guides [ Mutawif ] , ready for a trifling hire to take charge of uninitiated pilgrims, and lead them regardfully through the numerous ceremonies to which they were going.

Shortly after noon the Prince called in a guide, and several barbers, men with long gowns, green turbans, brass basins, sharp knives, and bright bladed scissors. The assumption of the real pilgrimage by his people was then begun. Each man submitted his head, mustaches, and nails to the experts, and bathed and perfumed himself, and was dusted with musk. Next the whole party put off their old garments, and attired themselves in the two white vestments El Ihram [A mantle and skirt of white cloth unsewn]. The change of apparel was for the better. Finally the votaries put on sandals peculiar in that nothing pertaining to them might cover the instep; then they stood up in a row faced toward Mecca, and repeated the ancient formula of dedication of theIhram to the Almighty slowly intoned for them by the guide.

The solemn demeanor of the men during the ceremony, which was tedious and interspersed with prayers and curious recitals, deeply impressed the Prince, who at the end of the scene retired into his tent, with his three mute attendants, and there performed the vows for himself and them. There also they all assumed the indispensable costume. Then, as he well might do, the law permitting him to seek the shade of a house or a tent, he had a rug spread before his door, where, in the fresh white attire, he seated himself, and with a jar of expressed juice of pomegranates at his side made ready to witness the passing of the caravans, the dust of which was reported visible in the east.

Afterwhile the cloud of dust momentarily deepening over in that direction was enlivened by a clash of cymbals and drums, blent with peals of horns, the fine, high music yet cherished by warriors of the Orient. Presently a body of horsemen appeared, their spear points glistening in the sunlight. A glance at them, then his gaze fixed upon a chief in leading.

The sun had been hot all day; the profiles of the low hills were dim with tremulous haze lying scorchingly upon them; the furred hulks of the camels in the enclosure looked as if they were smoking; the sky held nothing living except two kites which sailed the upper air slowly, their broad wings at widest extension; yet the chief persisted in wearing his arms and armor, like the soldiers behind him. Ere long he rode up and halted in front of the Prince, and near by.

His head was covered with a visorless casque, slightly conical, from the edge of which, beginning about the temples, a cape of fine steel rings, buckled under the chin, enveloped the neck and throat, and fell loosely over the neck and shoulders, and part way down the back. A shirt of linked mail, pliable as wool, defended the body and the arms to the elbows; overalls of like material, save that the parts next the saddle were leather, clothed the thighs and legs. As the casque and every other link of the mail were plated with gold, the general effect at a distance was as if the whole suit were gold. A surcoat of light green cloth hung at the back half hiding a small round shield of burnished brass; at the left side there was a cimeter, and in the right hand a lance. The saddle was of the high-seated style yet affected by horsemen of Circassia; at the pommel a bow and well-filled quiver were suspended, and as the stirrups were in fact steel slippers the feet were amply protected by them.

At sight of the martial figure, the Indian, in admiration, arose to a sitting posture. Such, he thought, were the warriors who followed Saladin! And when the stranger, reaching the summit of the eminence, turned out of the road corning apparently to the door of the tent, he involuntarily sprang to his feet ready to do him honor.

The face, then plainly seen, though strong of feature, and thoroughly bronzed, was that of a young man not more than twenty-two or three, dark-eyed, mustached and bearded, and of a serious though pleasant expression. He kept his seat with ease and grace; if he and the broad- chested dark-bay horse were not really one, they were one in spirit; together they wrought the impression which was the origin of majesty, a title for kings.

While the Prince was turning this in his mind, the soldier pulled rein, and stopped long enough to glance at him and at the camp; then, turning the horse, he looked the other way, making it apparent he had taken position on the rise to overlook the plain, and observe the coming and dispersion of the caravans.

Another mounted man ascended the hill, armed and armored like the first one, though not so richly, and bearing a standard of dulled yellow silk hanging from a gilded staff. The ground of the standard was filled with inscriptions in red lettering, leaving the golden crescent and star on the point of the staff to speak of nationality. The bearer of the flag dismounted, and at a sign planted it in the ground.

Seeing his Shaykh, the Prince called him:

"Who is the warrior yonder?—He in the golden armor?"

"The Emir El Hajj, O Prince." [Chief officer of the Pilgrimage. The appointment was considered the highest favor in the Sultan's gift.]

"He the Emir El Hajj!—And so young?—Oh! a hero of the Serail. The Kislar Aga extolled him one day."

"Thy remark and common report, O excellent Prince, could not journey together on the same camel," said the Shaykh. "In the Khan at Medina I heard his story. There is a famous enemy of the Turks, Iskander Bey, in strength a Jinn, whose sword two men can scarcely lift. He appeared before the army of the Sultan one day with a challenge. He whom thou seest yonder alone dared go forth to meet him. They fought from morning till noon; then, they rested. 'Who art thou?' asked Iskander. 'I am a slave of Amurath, the Commander of the Faithful, who hath commissioned me to take thee to him dead or alive.' Iskander laughed, and said, 'I know by thy tongue now thou art not a Turk; and to see if the Commander of the Faithful, as thou callest him, hath it in soul to make much of thy merit as a warrior, I will leave thee the honors of the combat, and to go thy way.' Whereat they say he lifted his ponderous blade as not heavier than the leaf of a dead palm, and strode from the field."

The Prince listened, and at the end said, like a man in haste:

"Thou knowest Nilo, my black man. Bring him hither."

The Shaykh saluted gravely, and hurried away, leaving his patron with eyes fixed on the Emir, and muttering:

"So young!—and in such favor with the old Amurath! I will know him. If I fail, he may be useful to me. Who knows? Who knows?"

He looked upward as if speaking to some one there.

Meantime the Emir was questioning the ensign.

"This pilgrim," he said, "appears well provided."

And the ensign answered:

"He is the Indian Prince of whom I have been hearing since we left Medina."

"What hast thou heard?"

"That being rich, he is open-handed, making free with his aspers as sowers with their seed."

"What more?"

"He is devout and learned as an Imam. His people call him Malik. Of the prayers he knows everything. As the hours arrive, he lifts the curtains of his litter, and calls them with a voice like Belal's. The students in the mosque would expire of envy could they see him bend his back in the benedictions."

"Bismillah!"

"They say also that in the journey from El Katif to Medina he travelled behind the caravan when he might have been first."

"I see not the virtue in that. The hill-men love best to attack the van."

"Tell me, O Emir, which wouldst them rather face, a hill-man or the Yellow Air?"

"The hill-man,'" said the other decidedly.

"And thou knowest when those in front abandon a man struck with the disease?"

"Yes."

"And then?"

"The vultures and the jackals have their rights."

"True, O Emir, but listen. The caravan left El Katif three thousand strong. Three hundred and more were struck with the plague, and left to die; of those, over one hundred were brought in by the Indian, They say it was for this he preferred to march in the rear. He himself teaches a saying of theHadis, that Allah leaves his choicest blessings to be gathered from amidst the poor and the dying."

"If he thou describest be not a Prince of India as he claims, he is a"—

"A Mashaikh. " [Holier than a Dervish.]

" Ay, by the Most Merciful! But how did he save the castaways?"

"By a specific known only to kings and lords in his country. Can he but reach the plague-struck before death, a drop on the tongue will work a cure, Thou heardst what he did at Medina?"

"No."

"The Masjid El Nabawi [Tomb of the Prophet] as thou knowest, O Emir, hath many poor who somehow live in its holy shade."

"I know it," said the Emir, with a laugh. "I went into the house rich, and came out of it poorer than the poorest of the many who fell upon me at the doors."

"Well," the ensign continued, not heeding the interruption, "he called them in, and fed them; not with rice, and leeks, and bread ten days sour, but with dishes to rejoice a Kaliph; and they went away swearing the soul of the Prophet was returned to the world."

At this juncture a troop of horsemen ascending the hill brought the conversation to a stop. The uniformity of arms and armor, the furniture of the steeds, the order and regularity of the general movement, identified the body as some favorite corps of the Turkish army; while the music, the bristling lances, the many-folded turbans, and the half-petticoated trousers threw about it a glamor of purest orientalism.

In the midst of the troop, a vanguard in front, a rearguard behind them, centra] objects of care and reverence, moved the sacred camels, tall, powerful brutes, more gigantic in appearance because of their caparisoning and the extraordinary burdens they bore. They too were in full regalia, their faces visored in silk and gold, their heads resplendent with coronets of drooping feathers, their ample neck cloths heavy with tasselled metallic fringing falling to the knees. Each one was covered with a mantle of brocaded silk arranged upon a crinoline form to give the effect somewhat of the curved expansion on the rim of a bell. On the humps rose pavilions of silk in flowing draperies, on some of which the entire Fátihah was superbly embroidered. Over the pavilions arose enormous aigrettes of green and black feathers. Such were the mahmals, containing, among other things of splendor and fabulous value, the Kiswah which the Sultan was forwarding to the Scherif of Mecca to take the place of the worn curtains then draping the Tabernacle or House of God.

The plumed heads of the camels, and the yet more richly plumed pavilions, exalted high above the horsemen, moved like things afloat. One may not tell what calamities to body and soul would overtake the Emir El Hajj did he fail to deliver the mahmals according to consignment.

While the cavalry came up the hill the musicians exerted themselves; at the top, the column turned and formed line left of the Emir, followed by strings of camels loaded with military properties, and a horde of camp-followers known as farrash. Presently another camp was reared upon the eminence, its white roofs shining afar over the plain, and in their midst one of unusual dimensions for the Sultan's gifts.

The caravans in the meantime began to emerge from the dun cloud of their own raising, and spread at large over the land; and when the young Emir was most absorbed in the spectacle the Prince's Shaykh approached him.

"O Emir!" the Arab said, after a salaam.

A wild fanfare of clarions, cymbals, and drums drowning his voice, he drew nearer, almost to the stirrup.

"O Emir!" he said again.

This time he was heard.

"What wouldst thou?"

There was the slightest irritation in the tone, and on the countenance of the speaker as he looked down; but the feeling behind it vanished at sight of a negro whose native blackness was intensified by the spotless white of the Ihram in which he was clad. Perhaps the bright platter of beaten copper the black man bore, and the earthen bottle upon it, flanked by two cups, one of silver, the other of crystal, had something to do with the Emir's change of manner and mind.

"What wouldst thou?" he asked, slightly bending towards them.

The Shaykh answered:

"The most excellent Hadji, my patron, whom thou mayst see reclining at the door of his tent, sends thee greeting such as is lawful from one true believer to another travelling for the good of their souls to the most Holy of Cities; and he prays thou wilt accept from him a draught of this water of pomegranates, which he vouches cooling to the tongue and healthful to the spirit, since he bought it at the door of the House of the Prophet—to whom be prayer and praise forever."

During the speech, the negro, with a not unpractised hand, and conscious doubtless of the persuasion there was in the sound and sparkle of the beverage, especially to one not yet dismounted from a long ride on the desert, filled the cups, and held them up for acceptance.

Stripping the left hand of its steel-backed gauntlet, the Emir lifted the glass, and, with a bow to the pilgrim then arisen and standing by the tent-door, drank it at a draught; whereupon, leaving the ensign to pay like honor to the offered hospitality, he wheeled his horse, and rode to make acknowledgment in person.

"The favor thou hast done me, O Hadji," he said, dismounted, "is in keeping with the acts of mercy to thy fellow-men with which I hear thou hast paved the road from El Katif as with mother-of-pearl."

"Speak not of them, I pray," the Wanderer answered, returning the bow he received. "Who shall refuse obedience to the law?"

"I see plainly thou art a good man," the Emir said, bowing again.

"It would not become me to say so. Turning to something better, this tent in the wilderness is mine, and as the sun is not declined to its evening quarter, perhaps, O gallant Emir, it would be more to thy comfort were we to go within. I, and all I have, are at thy command."

"I am grateful for the offer, most excellent Hadji—if the address be lower than thy true entitlement, thou shouldst bring the Shaykh yonder to account for misleading a stranger—but the sun and I have become unmindful of each other, and duty is always the same in its demands at least. Here, because the valley is the micath [Meeting place], the caravans are apt to run wild, and need a restraining hand. I plead the circumstance in excuse for presuming to request that thou wilt allow me to amend thy offer of courtesy."

The Emir paused, waiting for the permission.

"So thou dost accept the offer, amend it as thou wilt," and the Prince smiled.

Then the other returned, with evident satisfaction: "When our brethren of the caravans are settled, and the plain is quiet, and I too have taken the required vows, I will return to thee. My quarters are so close to thine it would please me to be allowed to come alone."

"Granted, O Emir, granted—if, on thy side, thou wilt consent to permit me to give thee of the fare I may yet have at disposal. I can promise thou shalt not go away hungry."

"Be it so."

Thereupon the Emir remounted, and went back to his stand overlooking the plain, and the coming of the multitude.