The last of the four most important duties, that of _pilgrimage_, remains to be noticed. It is incumbent on every Muslim to perform, once in his life, the pilgrimage to Mekkeh and Mount ’Arafát, unless poverty or ill health prevent him; or, if a Hanafee, he may send a deputy, whose expenses he must pay.[161] Many, however, neglect the duty of pilgrimage who cannot plead a lawful excuse; and they are not reproached for so doing. It is not merely by the visit to Mekkeh, and the performance of the ceremonies of compassing the Kaabeh seven times and kissing the “black stone” in each round, and other rites in the Holy City, that the Muslim acquires the title of “el-hágg”[162] (or the pilgrim): the final object of the pilgrimage is Mount ’Arafát, six hours’ journey distant from Mekkeh. During his performance of the required ceremonies in Mekkeh, and also during his journey to ’Arafát, and until his completion of the pilgrimage, the Muslim wears a peculiar dress, called “ehrám” (vulgarly herám), generally consisting of two simple pieces of cotton, or linen, or woollen cloth, without seam or ornament, one of which is wrapped round the loins, and the other thrown over the shoulders: the instep and heel of each foot, and the head, must be bare; but umbrellas are now used by many of the pilgrims. It is necessary that the pilgrim be present on the occasion of a Khutbeh which is recited on Mount ’Arafát in the afternoon of the 9th of the month of Zu-l-Heggeh. In the ensuing evening, after sunset, the pilgrims commence their return to Mekkeh. Halting the following day in the valley of Mina (or, as it is more commonly called, Muna), they complete the ceremonies of the pilgrimage by a sacrifice (of one or more male sheep, he-goats, cows, or she-camels, part of the flesh of which they eat, and part give to the poor), and by shaving the head and clipping the nails. Every one, after this, resumes his usual dress, or puts on a new one, if provided with such. The sacrifice is called “el-fida” (or the ransom), as it is performed in commemoration of the ransom of Isma’eel (or Ishmael) by the sacrifice of the ram, when he was himself about to have been offered up by his father; for it is the general opinion of the Muslims that it was this son, not Isaac, who was to have been sacrificed by his father. There are other ordinances, more or less connected with those which have been already explained.