the battle-field of men, whereas mortification is the playground of children. Footnote 162: _Nafahát_, No. 215. CHAPTER XXII. THE UNCOVERING OF THE EIGHTH VEIL: CONCERNING THE PILGRIMAGE. The pilgrimage (_ḥajj_) is binding on every Moslem of sound mind who is able to perform it and has reached manhood. It consists in putting on the pilgrim’s garb at the proper place, in standing on `Arafát, in circumambulating the Ka`ba, and in running between Ṣafá and Marwa. One must not enter the sacred territory without being clad as a pilgrim (_bé iḥrám_). The sacred territory (_ḥaram_) is so called because it contains the Station of Abraham (_Maqám-i Ibráhím_). Abraham had two stations: the station of his body, namely, Mecca, and the station of his soul, namely, friendship (_khullat_). Whoever seeks his bodily station must renounce all lusts and pleasures and put on the pilgrim’s garb and clothe himself in a winding-sheet (_kafan_) and refrain from hunting lawful game, and keep all his senses under strict control, and be present at `Arafát and go thence to Muzdalifa and Mash`ar al-Ḥarám, and pick up stones and circumambulate the Ka`ba and visit Miná and stay there three days and throw stones in the prescribed manner and cut his hair and perform the sacrifice and put on his (ordinary) clothes. But whoever seeks his spiritual station must renounce familiar associations and bid farewell to pleasures and take no thought of other than God (for his looking towards the phenomenal world is interdicted); then he must stand on the `Arafát of gnosis (_ma`rifat_) and from there set out for the Muzdalifa of amity (_ulfat_) and from there send his heart to circumambulate the temple of Divine purification (_tanzíh_), and throw away the stones of passion and corrupt thoughts in the Miná of faith, and sacrifice his lower soul on the altar of mortification and arrive at the station of friendship (_khullat_). To enter the bodily station is to be secure from enemies and their swords, but to enter the spiritual station is to be secure from separation (from God) and its consequences.[163] Footnote 163: Here follows the story of Abraham and Nimrod which has occurred before, p. 73.