torchlight round the mosque of Mozdalifa, but before the sun is fairly up all must be in motion in the second _ifada_ towards Mina. The day thus begun is the "day of sacrifice," and has four ceremonies--(1) to pelt with seven stones a cairn (_jamrat al 'aqaba_) at the eastern end of W. Mina, (2) to slay a victim at Mina and hold a sacrificial meal, part of the flesh being also dried and so preserved, or given to the poor,[24] (3) to be shaved and so terminate the _ihram_, (4) to make the third _ifada_, i.e. go to Mecca and perform the tawaf and sa'y (_'omrat al-ifada_), returning thereafter to Mina. The sacrifice and visit to Mecca may, however, be delayed till the 11th, 12th or 13th. These are the days of Mina, a fair and joyous feast, with no special ceremony except that each day the pilgrim is expected to throw seven stones at the _jamrat al 'aqaba_, and also at each of two similar cairns in the valley. The stones are thrown in the name of Allah, and are generally thought to be directed at the devil. This is, however, a custom older than Islam, and a tradition in Azraqi, p. 412, represents it as an act of worship to idols at Mina. As the stones are thrown on the days of the fair, it is not unlikely that they have something to do with the old Arab mode of closing a sale by the purchaser throwing a stone (Biruni, p. 328).[25] The pilgrims leave Mina on the 12th or 13th, and the hajj is then over. (See further MAHOMMEDAN RELIGION.) The colourless character of these ceremonies is plainly due to the fact that they are nothing more than expurgated heathen rites. In Islam proper they have no _raison d'être_; the legends about Adam and Eve on Arafa, about Abraham's sacrifice of the ram at Thabii by Mina, imitated in the sacrifices of the pilgrimage, are clumsy afterthoughts, as appears from their variations and only partial acceptance. It is not so easy to get at the nature of the original rites, which Islam was careful to suppress. But we find mention of practices condemned by the orthodox, or forming no part of the Moslem ritual, which may be regarded as traces of an older ceremonial. Such are nocturnal illuminations at Mina (Ibn Batuta i. 396), Arafa and Mozdalifa (Ibn Jubair, 179), and tawafs performed by the ignorant at holy spots at Arafa not recognized by law (Snouck-Hurgronje p. 149 sqq.). We know that the rites at Mozdalifa were originally connected with a holy hill bearing the name of the god Quzah (the Edomite Koze) whose bow is the rainbow, and there is reason to think that the _ifadas_ from Arafa and Quzah, which were not made as now after sunset and before sunrise, but when the sun rested on the tops of the mountains, were ceremonies of farewell and salutation to the sun-god.