horses—real horses, not asps-i-awhans-in Yenghi Donia, and whether the Valiat smoked the kalian with me at Hadji Agha. Mirza Hassan explains about the kalian and horses; he enlightens his wondering auditors to the extent that Yenghi Donians smoke nargilehs and chibouques instead of kalians, and he contemptuously pooh-poohs the idea of them keeping riding-horses when they are clever enough to make iron horses that require nothing to eat or drink and no rest. About the question of the Heir Apparent smoking the kalian with me he betrays as lively an interest as anybody in the room, but he maintains a discreet silence until I answer in the negative, when he surveys his guests with the air of one who pities their ignorance, and says, "Kalian neis."

A lusty-lunged youngster of about three summers has been interrupting the genial flow of conversation by making "Rome howl" in an adjoining room, and Mirza Hassan fetches him in and consoles him with sundry lumps of sugar. The advent of the limpid-eyed toddler leads the thoughts and questions of the company into more domestic channels. After exhaustive questioning about my own affairs, Mirza Hassan, with more than praiseworthy frankness and becoming gravity, informs me that, besides the embryo telegraphjee and sugar-consumer in the room, he is the happy father of "yek nim" (one and a half others). I cast my eye around the room at this extraordinary announcement, expecting to find the company indulging in appreciative smiles, but every person in the room is as sober as a judge; plainly, I am the only person present who regards the announcement as anything uncommon.

After an ample supper of mutton pillau, Mirza Hassan proceeds to say his prayers, borrowing my compass to get the proper bearings for Mecca, which I have explained to him during the afternoon. With no little dismay he discovers that, according to my explanations, he has for years been bobbing his head daily several degrees east of the holy city, and, like a sensible fellow, and a person who has become convinced of the 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

It rains quite heavily during the night, but clears off again in the early morning, and at eight o'clock I take my departure, Mirza Hassan refusing to allow his son and heir to accept a present in acknowledgment of the hospitality received at his hands. The whole male population of the village is assembled again at the spot where their experience of yesterday has taught them I should probably mount; and the house-tops overlooking the same spot, and commanding a view of the road across the plain to the eastward, are crowded with women and children. The female portion of my farewell audience present quite a picturesque appearance, being arrayed in their holiday garments of red, blue, and other bright colors, in honor of Friday, the Mohammedan Sabbath.

Pour miles of most excellent camel-path lead across a gravelly plain, affording a smooth, firm, wheeling surface, notwithstanding the heavy rains of the previous night; but beyond the plain the road leads over the pass of the Sardara Kooh, one of the many spurs of the Elburz range that reach out toward the south. This spur consists of saline hills that present a very remarkable appearance in places; the rocks are curiously honey-combed by the action of the salt, and the yellowish earthy portion of the hills are fantastically streaked and seamed with white. A trundle of a couple of miles brings me to the summit, from which point I am able to mount, and, with brake firmly in hand, glide smoothly down the eastern slope. After descending about a mile, I am met by a party of travellers who give me friendly warning of deep water a little farther down the mountain. After leaving them, my road follows down the winding bed of a stream that is probably dry the greater part of the year; but during the spring thaws, and immediately after a rain-storm, a stream of brackish, muddy water a few inches deep trickles down the mountain and forms a most disagreeable area of sticky salt mud at the bottom. The streak this morning can more truthfully be described as yellow liquid mud than as water, and both myself and wheel present anything but a prepossessing appearance in ten minutes after starting down its grimy channel. I am, however, congratulating myself upon finding it so shallow, and begin to think that, in describing the water as nearly over their donkeys' backs, the travellers were but indulging their natural propensity as subjects of the Shah, and worthy followers in the footsteps of Ananias.

About the time I have arrived at this comforting conclusion, I am suddenly confronted by a pond of liquid mud that bars my farther progress down the mountain. A recent slide of land and rock has blocked up the narrow channel of the stream, and backed up the thick yellow liquid into a pool of uncertain depth. There is no way to get around it; perpendicular walls of rock and slippery yellow clay rise sheer from the water on either side. There is evidently nothing for it but to disrobe without more ado and try the depth. Besides being thick with mud, the water is found to be of that icy, cutting temperature peculiar to cold brine, and after wading about in it for fifteen minutes, first finding a fordable place, and then carrying clothes and wheel across, I emerge on to the bank formed by the land-slip looking as woebegone a specimen of humanity as can well be imagined. Plastered with a coat of thin yellow mud from head to foot, chilled through and through, and shivering like a Texas steer in a norther, feet cut and bleeding in several places from contact with the sharp rocks, and no clean water to wash off the mud! With the assistance of knife, pocket-handkerchief, and sundry theological remarks which need not be reproduced here, I finally succeed in getting off at least the greater portion of the mud, and putting on my clothes. The discomfort is only of temporary duration; the agreeable warmth of the after-glow exhilarates both mind and body, and with the disappearance of the difficulty to the rear cornea the satisfaction of having found it no harder to overcome.

A little good wheeling is encountered toward the bottom of the pass, and then comes an area of wet salt-flats, interspersed with saline rivulets—those innocent-looking little streamlets the deceptive clearness of which tempts the thirsty and uninitiated wayfarer to drink. Few travellers in desert