The Days of Mohammed Part 1

The Days of Mohammed.

by Anna May Wilson.

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 Muller 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 sh.o.r.e, 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 companions.h.i.+p, it may, if in never so insignificant a degree, perhaps help on to that time when all shall

"Trust the Hand of Light will lead the people, Till the thunders pa.s.s, the spectres vanish, And the Light is Victor, and the darkness Dawns into the Jubilee of the Ages."

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 Sabaean 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 wors.h.i.+ping the G.o.d 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 G.o.d; but he wors.h.i.+ps him from afar off, and looks upon him as a G.o.d 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 G.o.d, and he casts about for light in his trouble.

From a pa.s.sing stranger, traveling in Persia--a descendant of those Sabaean 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 hara.s.s 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.

"O when shall all my wanderings end, And all my steps to Thee-ward tend!"

"Peace, oh peace! that thy light wings might now rest upon me! Truth, that thou mightest s.h.i.+ne 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 wors.h.i.+p 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 pa.s.sed 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 G.o.d.

Behind him, near the altar of the rounded tower,--round in the similitude of the orbs of light, the sun, moon, and stars,--danced the sacred fire, whose flames were said to have burned unceasingly for nearly one thousand years. The fiery wreaths leaped upwards toward the same purple sky, as if pointing with long, red fingers, in mockery of the priest's devotion; and the ruddy glare, falling upon him as he stood so still there, enveloped him with a halo of light. It gleamed upon his head, upon his uplifted hands, upon the curves of the wings on his shoulders, silhouetting him against the darkness, and lighting his white habiliments until, all motionless as he was, he seemed like a marble statue dazzlingly radiant in the light of one crimson gleam from a sinking sun.

And so he stood, heeding it not, till the moon rose, soft and full; the mountain-tops shone with a rim of silver, the valleys far below the temple looked deeper in the shade, and the fire burned low.

Rapt and more rapt grew the face of the priest. Surely the struggle of his soul was being answered, and in his nearness to Nature, he was getting a faint, far-off gleam of the true nature of Nature's G.o.d. His glance fell to the changing landscape below; his arms were extended as if in benediction; and his lips moved in a low and pa.s.sionate farewell to his native land. Then he turned.

The fire burned low on the altar.

"Sacred symbol, whose beams have no power to warm my chilled heart, I bid you a long farewell! They will say that Yusuf is faithless, a false priest. They will mayhap follow him to slay him. And they will bow again to yon image, and defile thine altars again with infants' blood, not discerning the true G.o.d. Yet he must be approachable. I feel it! I know it! O Great Spirit, reveal Thyself unto Yusuf! Reveal Thyself unto Persia! Great Spirit, guide me!"

For the first time, Yusuf thus addressed a prayer direct to the Deity, and he did so in fear and trembling.

A faint gleam shone feebly amid the ashes of the now blackening altar.

It flared up for an instant, then fell, and the sacred fire of the Guebre temple was dead.

"The embers die!" cried the priest. "Yea, mockery of the Divine, die in thine ashes!"

He waited no longer, but strode with swift step down the mountain, and into the shade of the valley. Reaching, at last, a cave in the side of a great rock, he entered, and stripped himself of his priestly garments.

Then, drawing from a recess the garb of an ordinary traveler, he dressed himself quickly, rolled his white robes into a ball, and plunged farther into the cave. In the darkness the rush of falling water warned him that an abyss was near. Dropping on his knees, he crept carefully forward until his hand rested on the jagged edge of a ledge of rock. Beside him the water fell into a yawning gulf. Darkness darker than blackest night was about him, and, in its cover, he cast the robes into the abyss below, then retraced his way, and plunged once more into the moonlight, a Persian traveler wearing the customary loose trousers, a kufiyah on his head, and bearing a long staff in his hand.

CHAPTER II.

A BEDOUIN ENCAMPMENT.

"The cares that infest the day Shall fold their tents, like the Arabs, And as silently steal away."

--_Longfellow._

Many months after the departure of Yusuf from Persia a solitary rider on a swift dromedary reached the extreme northern boundary of El Hejaz, the province that stretches over a considerable portion of western Arabia.

His face was brown like leather from exposure, and his clothes were worn and travel-stained, yet it scarcely required a second glance to recognize the glittering eyes of the Magian priest.

It seemed as if the excitement of danger and the long days of toil and privation had at last begun to tell upon his iron frame. His eye, accustomed by the fear of robbers to dart its dark glances restlessly, was less keen than usual; his head was drooped downward upon his breast, and his whole att.i.tude betokened bodily fatigue. His camel, too, went less swiftly, and picked its way, with low, plaintive moans, over the rough and precipitous path which led into a wild and weird glen.

It was evening, and the shadows fell in fantastic streaks and blotches across the arid valley, through whose barren soil huge, detached rocks of various-colored sandstone rose in eerie, irregular ma.s.ses, veritable castles of genii of the uncanny spot.

Yusuf looked uneasily around, but neither sight nor sound of life was near, and he again allowed his faithful beast to slacken its pace and crop a few leaves of the coa.r.s.e camel-thorn, the only sign of vegetation in the deserted place.

A few trees, however, could be seen in the distance, and he urged his camel towards them in the hope of finding some water, and some dates for food. Reaching the spot, he found that a stagnant pool lay below, but there were no dates on the trees, and the water was brackish. A couple of red-legged partridges fluttered off, cackling loudly as they went. He would fain have had them for food, but their presence seemed like company to the poor wanderer, and he did not attempt to secure them; so, throwing himself at full length on the ground, he flung his arms across his eyes to s.h.i.+eld them from the white glare of the sky.

Suddenly a step sounded near. Yusuf started to his feet and grasped his scimitar, but he was instantly beset by half a dozen wild Arabs, who dashed upon him, screaming their wild Arabian jargon, and waving their short swords over their heads.

Blows fell thick and fast. Yusuf had a dazed consciousness of seeing the swarthy, wrinkled visages and gleaming teeth of his opponents darting in confusion before him, of hacking desperately, and of receiving blows on the head; then a sudden gush of blood from a wound on his forehead blinded him, and he fell.

All seemed over. But a shout sounded close at hand. Several Arabs, splendidly mounted on nimble Arabian horses, and waving their long, tufted spears, appeared on the scene. The Bedouin robbers fled precipitately, and Yusuf's first sensation was that of being gently raised, and of feeling water from the pool dashed upon his face.

The priest had not been severely wounded, and soon recovered enough to proceed with the party which had rendered him such timely aid.