infallibility of telegraph instruments, compasses, and kindred aids to
the accomplishment of human ends, he now rectifies the mistake.

Everybody along this route uses a praying-stone, a small cake of stone or
hardened clay, containing an inscription from the Koran. These
praying-stones are obtained from the sacred soil of Meshed, Koom, or
Kerbela, and are placed in position on the ground in front of the
kneeling devotee during his devotions, so that, instead of touching his
forehead to the carpet or the common ground of his native village, he can
bring it in contact with the hallowed soil of one of these holy cities.
Distance lends enchantment to a holy place, and adds to the efficacy of a
prayer-stone in the eyes of its owner, and they are valued highly or
lightly according to the distance and the consequent holiness of the city
they are brought from. For example, a Meshedi values a prayer-stone from
Kerbela, and a Kerbeli values one from Meshed, neither of them having
much faith in the efficacy of one from his own city; familiarity with
sacred things apparently breeds doubts and indifference. The prayer-stone
is reverently touched to lips, cheeks, and forehead at the finish of
prayers, and then carefully wrapped up and stowed away until praying-time
comes round again. To a sceptical and perhaps irreverent observer, these
praying-stones would seem to bear about the same relation to a pilgrimage
to Meshed or Kerbela as a package of prepared sea-salt does to a season
at the sea-side.




CHAPTER II.

PERSIA AND THE MESHED PILGRIM ROAD