of Ismail, father of the faithful; wilt thou suffer one of thy creatures to perish thus of thirst and fatigue?'
"And it came to pass that, hardly had the dervish spoken, when an abundant dew descended upon him, quenching his thirst and refreshing him even to the marrow of his bones.
"Now at the sight of this miracle the gardener knew that the dervish was a holy man, beloved of Allah, and straightway offered him a melon.
"'Not so,’ answered Hadji Abdul-Aziz, 'keep what thou hast, thou wicked man. May thy melons become as hard as thy heart, and thy field as barren as thy soul!'
"And straightway it came to pass that the melons were changed into these blocks of stone, and the grass into this sand, and never since has anything grown thereon,"
In this story, and in myriads like it, we have a survival of that early conception of the universe in which so many of the leading moral and religious truths of the great sacred books of the world are imbedded.
All ancient sacred lore abounds in such mythical explanations of remarkable appearances in nature, and these are most frequently prompted by mountains, rocks, and bowlders seemingly misplaced.
In India we have such typical examples among the Brahmans as the mountain-peak which Durgu threw at Parvati; and among the Buddhists the stone which Devadatti hurled at Buddha.
In Greece the Athenian, rejoicing in his belief that Athena guarded her chosen people, found it hard to understand why the great rock Lycabettus should be just too far from the Acropolis to be of use as an outwork; but a myth was developed which explained all. According to this, Athena had intended to make Lycabettus a defense for the Athenians, and she was bringing it through the air from Pallene for that very purpose; but, unfortunately, a raven met her and informed her of the wonderful birth of Erichthonius, which so surprised the goddess that she dropped the rock where it now stands.
So, too, a peculiar rock at Ægina was accounted for by a long and circumstantial legend to the effect that Peleus threw it at Phocas.
A similar mode of explaining such objects is seen in the mythologies of northern Europe. In Scandinavia we constantly find rocks which tradition accounts for by declaring that they were hurled by the old gods at each other, or at the early Christian churches.
In Teutonic lands, as a rule, wherever a strange rock or stone is found, there will be found a myth or a legend, heathen or Christian, to account for it.
