y Indian
luxuriance of fables, miracles, and pre-existent histories extending
through five hundred past transmigrations. In like manner, the followers
of Mohammed traced the history of their prophet and of their sacred city
back to the time of Adam. And Mohammedan legends were not a slow and
natural growth, as in the case of most other faiths. There was a set
purpose in producing them without much delay. The conquests of Islam
over the Eastern empires had been very rapid. The success of Mohammed's
cause and creed had exceeded the expectations of his most sanguine
followers. In the first half of the seventh century--nay, between the
years 630 and 638 A.D.--Jerusalem, Damascus, and Aleppo had fallen
before the arms of Omar and his lieutenant "Khaled the Invincible," and
in 639 Egypt was added to the realm of the Khalifs. Persia was conquered
in A.D. 640.

It seemed scarcely possible that achievements so brilliant could have
been the work of a mere unlettered Arab and his brave but unpretentious
successors. The personnel of the prophet must be raised to an adequate
proportion to such a history. Special requisition was made therefore for
incidents. The devout fancy of the faithful was taxed for the
picturesque and marvellous; and the system which Mohammed taught, and
the very place in which he was born, must needs be raised to a
supernatural dignity and importance. Accordingly, the history of the
prophet was traced back to the creation of the world, when God was said
to have imparted to a certain small portion of earthy dust a mysterious
spark of light. When Adam was formed this particular luminous dust
appeared in his forehead, and from him it passed in a direct line to
Abraham. From Abraham it descended, not to Isaac, but to Ishmael; and
this was the cause of Sarah's jealousy and the secret of all Abraham's
domestic troubles. Of course, this bright spark of heavenly effulgence
reappearing on the brow of each lineal progenitor, was designed
ultimately for Mohammed, in whom it shone forth with tenfold brightness.

There is real historic evidence of the fact that the Vale of Mecca had
for a long time been regarded as sacred ground. It was a sort of forest
or extensive grove, a place for holding treaties among the tribes, a
common ground of truce and a refuge from the avenger. It was also a
place for holding annual fairs, for public harangues, and the
competitive recitation of ballads and other poems. But all this, however