the early days of Rome, it may be said that they are chiefly interesting as throwing light upon the character of the race which produced them. In the case of Mecca they were mainly the result of an unconscious desire to associate the city as far as possible with the most renowned heroes of old time, and also to conciliate the Jewish element within Arabia, now firmly planted at Medina, Kheibar, and some of the adjoining territory, by insisting on a Jewish origin for their holy of holies, and as soon as Abraham and Ishmael were established as fathers of the race, legends concerning them were in perpetual creation.

The Kaaba thus reputed to be the work of Abraham bears evidence of an antiquity so remote that its beginnings will be forever lost to us. From very early times it was a goal of pilgrimage for all Arabia, because of the position of Mecca upon the chief trade route, and united in its ceremonies the native worship of the sun and stars, idols and misshapen stones. The Black Stone, the kissing of which formed the chief ceremonial, is a relic of the rites practised by the stone-worshippers of old; while the seven circuits of the Kaaba, obligatory on all pilgrims, are probably a symbol of the courses of the planets. Arab divinities, such as Alilat and Uzza, were associated with the Kaaba before any records are available, and at the time of Mahomet, idolatry mingled with various rites still held sway among the Meccans, though the leaven of Jewish tradition was of great help to him in the establishment of the monotheistic idea. At Mahomet's birth the Kaaba consisted of a small roofless house, with the Black Stone imbedded in its wall. Near it lay the well Zemzem, and the reputed grave of Ishmael. The Holy Place of Arabia held thus within itself traces of a purer faith, that were to be discovered and filled in by Mahomet, until the Kaaba became the goal of thousands, the recipient of the devotion and longings of that mighty host of Muslim who went forth to subdue the world. Mahomet's ancestors had for some time held a high position in the city. He came of the race of Hashim, whose privilege it was to give service to the pilgrims coming to worship at the Kaaba. The Hashim were renowned for generosity, and Mahomet's grandfather, Abd al Muttalib, was revered by the Kureisch, inhabitants of Mecca, as a just and honourable man, who had greatly increased their prosperity by his rediscovery of the holy well.

Its healing waters had been choked by the accumulations of years, so that even the knowledge of its site was lost, when an angel appeared to Abd al Muttalib, as he slept at the gate of the temple, saying:

"Dig up that which is pure!"

Three times the command fell on uncomprehending ears, until the angel revealed to the sleeper where the precious water might be found. And as he dug, the well burst forth once more, and behold within its deeps lay two golden gazelles, with weapons, the treasure of former kings. And there was strife among the Kureisch for the possession of these riches, until they were forced to draw lots. So the treasure fell to Abd al Muttalib, who melted the weapons to make a door for the Kaaba, and set up the golden gazelles within it.

Abd al Muttalib figures very prominently in the early legends concerning Mahomet, because he was sole guardian of the Prophet during very early childhood. These legends are mainly later accretions, but the kernel of truth within them is not difficult to discover. Like all forerunners of the great teachers, he stands in communion with heavenly messengers, the symbol of his purity of heart. He is humble, compassionate, and devout, living continually in the presence of his god—a fitting guardian for the renewer of the faith of his nation. Most significant of the legends is the story of his vow to sacrifice a son if ten were born to him, and of the choice of Abdullah, Mahomet's father, and the repeated staying of the father's hand, so that the sacrifice could not be accomplished until is son's life was bought with the blood of a hundred camels. This and all allied legends are fruit of a desire to magnify the divine authority of Mahomet's mission by dwelling on the intervention of a higher power in the disposal of his fate.

Of Abd al Muttalib's ten sons, Abdallah was the most handsome in form and stature, so that the fame of his beauty spread into the harems of the city, and many women coveted him in their hearts. But he, after his father had sacrificed the camels in his stead, went straightway to the house of Amina, a maiden well-born and lovely, and remained there to complete his nuptials with her. Then, after some weeks, he departed to Gaza for the exchange of merchandise, but, returning, was overtaken by sickness and died at Medina.

Amina, left thus desolate, sought the house of Abd al Muttalib, where she stayed until her child was born. Visions of his future greatness were vouchsafed to her before his birth by an angel, who told her the name he was to bear, and his destiny as Prophet of his people. Long before the child's eyes opened to the light, a brightness surrounded his mother, so that by it might be seen the far-off towers of the castles in Syrian Bostra. A tenderness hangs over the story of Mahomet's birth, akin to that immortal beauty surrounding the coming of Christ. We have faint glimpses of Amina, in the dignity of her sorrow, waiting for the birth of her son, and in the house of Mecca's leading citizen, hearing around her not alone the celestial voices of her spirit-comforters, but also rumours of earthly strife and the threatenings of strange armies from the south.

At Sana, capital of Yemen, ruled Abraha, king of the southern province. He built a vast temple within its walls, and purposed to make Sana the pilgrim-city for all Arabia. But the old custom still clove to Mecca, and finding he could in nowise coerce the people into forsaking the Kaaba, he determined to invade Mecca itself and to destroy the rival place of worship. So he gathered together a great army, which numbered amongst it an elephant, a fearful sight to the Meccans, who had never seen so great an animal. With this force he marched upon Mecca, and was about to enter the city after fruitless attempts by Abd al Muttalib to obtain quarter, when God sent down a scourge of sickness upon his army and he was forced to retreat, returning miserably to Sana with a remnant of his men. But so much had the presence of the elephant alarmed the Meccans that the year (A.D. 570) was called ever after "The Year of the Elephant," and in August thereof Mahomet was born.

Then Amina sent for Abd al Muttalib and told him the marvels she had seen and heard, and his grandfather took the child and presented him in the Kaaba, after the manner of the Jews, and gave him the name Mahomet (the Praised One), according as the angel had commanded Amina.

The countless legends surrounding Mahomet's birth, even to the physical marvel that accompanied it, cannot be set aside as utterly worthless. They serve to show the temper of the nation producing them, deeply imaginative and incoherently poetical, and they indicate the weight of the personality to which they cling. All the devotion of the East informs them; but since the spirit that caused them to be is in its essence one of relentless activity, neither contemplative nor mystic, they lack that subtle sweetness that belongs to the Buddhist and Christian histories, and dwell rather within the region of the marvellous than of the spiritually symbolic. Neither Mahomet's father nor mother are known to us in any detail; they are merely the passive instruments of Mahomet's prophetic mission. His real parents are his grandfather and his uncle Abu Talib; but more than these, the desert that nurtured him, physically and mentally, that bounded his horizon throughout his life and impressed its mighty mysteries upon his unconscious childhood and his eager, imaginative youth.