Jeddah is indeed in the pilgrim season the suburb of a great metropolis, and even a European stranger there feels that he is no longer in a world of little thoughts and local aspirations.  On every side the politics he hears discussed are those of the great world, and the religion professed is that of a wider Islam than he has been accustomed to in Turkey or in India.  There every race and language are represented, and every sect.  Indians, Persians, Moors, are there,—­negroes from the Niger, Malays from Java, Tartars from the Khanates, Arabs from the French Sahara, from Oman and Zanzibar, even, in Chinese dress and undistinguishable from other natives of the Celestial Empire, Mussulmans from the interior of China.  As one meets these walking in the streets, one’s view of Islam becomes suddenly enlarged, and one finds oneself exclaiming with Sir Thomas Browne, “Truly the (Mussulman) world is greater than that part of it geographers have described.”  The permanent population, too, of Jeddah is a microcosm of Islam.  It is made up of individuals from every nation under heaven.  Besides the indigenous Arab, who has given his language and his tone of thought to the rest, there is a mixed resident multitude descended from the countless pilgrims who have remained to live and die in the holy cities.  These preserve, to a certain extent, their individuality, at least for a generation or two, and maintain a connection with the lands to which they owe their origin and the people who were their countrymen.  Thus there is constantly found at Jeddah a free mart of intelligence for all that is happening in the world; and the common gossip of the bazaar retails news from every corner of the Mussulman earth.  It is hardly too much to say that one can learn more of modern Islam in a week at Jeddah than in a year elsewhere, for there the very shopkeepers discourse of things divine, and even the Frank Vice-Consuls prophesy.  The Hejazi is less shy, too, of discussing religious matters than his fellow Mussulmans are in other places.  Religion is, as it were, part of his stock-in-trade, and he is accustomed to parade it before strangers.  With a European he may do this a little disdainfully, but still he will do it, and with less disguise or desire to please than is in most places the case.  Moreover—­and this is important—­it is almost always the practical side of questions that the commercial Jeddan will put forward.  He sees things from a political and economical point of view, rather than a doctrinal, and if fanatical, he is so from the same motives, and no others, which once moved the citizens of Ephesus to defend the worship of their shrines.