ENTRANCE INTO MECCA.

PREFACE.

In "The Days of Mohammed," one aim of the author has been to bring out the fact that it is possible to begin the heaven-life on earth. It is hoped that a few helpful thoughts as to the means of attaining this life may be exemplified in the career of the various characters depicted.

An attempt has been made, by constant reference to the best works on Mohammed and Arabia, to render the historical basis strictly correct. Especial indebtedness is acknowledged to the writings of Irving, Burton, and the Rev. Geo. Bush; also to the travels of Burckhardt, Joseph Pitts, Ludovico Bartema and Giovanni Finati, each of whom undertook a pilgrimage to the cities of Medina and Mecca; also to the excellent synopsis of the life and times of Mohammed as given by Prof. Max Müller in the introduction to Palmer's translation of the Koran.

As the tiny pebble cast into the water sends its circling wavelets to the distant shore, so this little book is cast forth upon the world, in the hope that it may exert some influence in bringing hope and comfort to some weary heart, and that, in helping someone to attain a clearer conception of Divine love and companionship, it may, if in never so insignificant a degree, perhaps help on to that time when all shall

PRECEDING EVENTS—SUMMARY.

Yusuf, a Guebre priest, a man of intensely religious temperament, and one of those whose duty it is to keep alive the sacred fire of the Persian temple, has long sought for a more heart-satisfying religion than that afforded to him by the doctrines of his country. Though a man of kindliest disposition, yet so benighted he is that, led on by a deep study of the mysteries of Magian and Sabæan rites, he has been induced to offer, in human sacrifice, Imri, the little granddaughter of Ama, an aged Persian woman, and daughter of an Arab, Uzza, who, though married to a Persian, lives at Oman with his wife, and knows nothing of the sacrifice until it is over.

The death of the child, though beneath his own hand, immediately strikes horror to the heart of the priest. His whole soul revolts against the inhumanity of the act, which has not brought to him or Ama the blessing he had hoped for, and he rebels against the religion which has, though ever so rarely, permitted the exercise of such an atrocious rite. He becomes more than ever dissatisfied with the vagueness of his belief. He cannot find the rest which he desires; the Zendavesta of Zoroaster can no longer satisfy his heart's longing; his country-people are sunk in idolatry, and, instead of worshiping the God of whom the priests have a vague conception, persist in bowing down before the symbols themselves, discerning naught but the objects—the sun, moon, stars, fire—light, all in all.

Yusuf, indeed, has a clearer idea of God; but he worships him from afar off, and looks upon him as a God of wrath and judgment rather than as the Father of love and mercy. In his new spiritual agitation he conceives the idea of a closer relation with the Lord of the universe; his whole soul calls out for a vivid realization of God, and he casts about for light in his trouble.

From a passing stranger, traveling in Persia—a descendant of those Sabæan Persians who at an early age obtained a footing in Arabia, and whose influence was, for a time, so strongly marked through the whole district known as the Nejd, and even down into Yemen, Arabia-Felix,—Yusuf has learned of a new and strange religion held by the people of the great peninsula. His whole being calls for relief from the doubts which harass him. He is rich and he decides to proceed at once towards the west and to search the world, if necessary,—not, as did Sir Galahad and the knights of King Arthur's Table, in quest of the Holy Grail, but in search of the scarcely less effulgent radiance of the beams of Truth and Love.

The Days of Mohammed.

CHAPTER I.

YUSUF BEGINS HIS SEARCH FOR TRUTH.

"Peace, oh peace! that thy light wings might now rest upon me! Truth, that thou mightest shine in upon my soul, making all light where now is darkness! Ye spirits that dwell in yon bright orbs far above me, ye that alone are privileged to bow before the Great Creator of the universe, ye that alone may address yourselves to the Great Omnipotent Spirit with impunity, intercede for me, I beseech you! Bow before that Great Sovereign of all wisdom and light, whom we worship through these vague symbols of fire and brightness; plead with him before whom I dare not come, in my behalf. Beseech of him, if he will condescend to notice his most humble priest, that he may lead him into light effulgent, into all truth, and that he may clear from his soul these vapors of doubt which now press upon him in blackest gloom and rack his soul with torment. If I sin in doubting thus, beseech him to forgive me and to lead me to a conception of him as he is. Ye that are his ministers, from your starry spheres guide me! Whether through darkness, thorns, or stony ways, guide me; I shall not falter if I may see the light at last! Oh, grant me peace!"

Thus prayed Yusuf, the Magian priest. He paused. No sound passed from his lips, but he still stood with upraised arms, gazing into the intense depths of the Persian sky, purple, and flecked with golden stars, the "forget-me-nots of the angels."

His priestly vestments were dazzlingly white, and upon his shoulders were fixed two snowy wings that swept downward to the ground. His black beard descended far over his breast, and from the eyes above shone forth the glow of a soul yearning towards the infinite unknown, whose all is God.

Behind him, near