[1] Of the possibility of a covenant between those of different
religions, Lane says (_Arab.-Eng. Lexicon_, s. v. _’Ahd_): “Hence
عهد ذو (_dho ’ahd_) an appellation given to a Christian and a Jew (and a
Sabean, who is a subject of a Muslim government) meaning one between
whom and the Muslims a compact, or covenant exists, whereby the latter
are responsible for his security and freedom and toleration as long
as he lives agreeably to the compact.” And the Blood Covenant is more
sacred and more binding than any other compact.
[2] Prov. 18 : 24.
[3] John 15 : 13.
[4] See Lane’s _Lex._ s. v. “Hejâb.”
[5] Eccl. 4 : 9, 10.
[6] See Freytag, and Catafago, s. v.
[7] See “Brothers of the Covenant,” p. 6, _supra_.
[8] _Sprachliches aus den Zeltlagern der syrischen Wüste_, p. 37.
[9] See Redhouse’s Turkish and English Dictionary, s. vv. _sood_ and
_soot_.
[10] See Lane, and Freytag, s. vv. _rada’a_, and _thady_.
[11] See reference to Ibn Hishâm, 125, in Prof. W. Robertson Smith’s
_Old Test. in Jewish Church_, Notes to Lect. XII. See, also, p. 59,
_infra_.
[12] See Lane, and Freytag, s. v. _sahama_; also Smith’s _Old Test. in
Jewish Church_, Notes to Lect. XII.
[13] See Livingstone’s _Travels and Res. in So. Africa_, pp. 290-296.
[14] _Ibid._, p. 525.
[15] See Livingstone’s _Travels and Res. in So. Africa_, p. 324 f.
[16] See Livingstone’s _Travels and Res. in So. Africa_, p. 526.
[17] _Ibid._, p. 213.
[18] Cameron’s _Across Africa_, I., 333.
[19] _Ibid._, I., 333 f.
[20] _Across Africa_, I., 369.
[21] See page 9, _supra_.
[22] _Through the Dark Continent_, I., 107, 130 f.
[23] _Ibid._, I., 492.
[24] _Ibid._, I., 52, 492.
[25] _How I found Livingstone_, pp. 267-304.
[26] _Thro. Dark Cont._, I., 489 f.
[27] _Ibid._, I., 130.
[28] _Ibid._, I., 487-492.
[29] _Thro. Dark Cont._, I., 493.
[30] _Ibid._, I., 493 f.
[31] _Thro. Dark Cont._, I., 123.
[32] _Ibid._, I., 227-237.
[33] _Thro. Dark Cont._, I., 268.
[34] _Ibid._, II., 144-146.
[35] _Thro. Dark Cont._, II., 177 f.
[36] _Thro. Dark Cont._, II., 188.
[37] _Thro. Dark Cont._, II., 305 f.
[38] _Ibid._, II., 315.
[39] _Thro. Dark Cont._, II., 330-332.
[40] _Thro. Dark Cont._, II., 402-408.
[41] _The Congo_, I., 304-312.
[42] _Thro. Dark Cont._, II., 281-283.
[43] _Thro. Dark Cont._, II., 286.
[44] See pages 26-28, _supra_.
[45] “Bula Matari,” or “Rock Breaker,” or Road Maker, was a name given
to Stanley by the natives.
[46] _The Congo_, I., 383-385.
[47] See page 7 f., _supra_.
[48] _The Congo_, II., 21-24.
[49] _Ibid._, II., 38.
[50] _The Congo_, II., 48.
[51] _Ibid._, II., 68.
[52] _Ibid._, II., 79.
[53] _Ibid._, II., 109.
[54] _Ibid._, II., 118.
[55] _Ibid._, II., 132.
[56] _Ibid._, II., 171.
[57] _Ibid._, II., 177.
[58] _Thro. Dark Cont._, II., 297-302.
[59] _The Congo_, II., 79-90.
[60] _Ibid._, II., 104 f.
[61] Aristotle’s _Ethics_, IX., 8, 3. This is not made as an original
statement, by Aristotle, but as the citation of one of the well-known
“proverbs” of friendship.
[62] See _Nouveau Dictionnaire de Médecine et de Chirurgie Pratiques_,
(ed. 1884) s. v. “Transfusion.”
[63] See Appendix, _infra_.
[64] See Carlyle’s _Heroes and Hero-Worship_, Lect. I.; also Anderson’s
_Norse Mythology_, pp. 215-220, 371-374.
[65] See Anderson’s _Norse Mythol._, pp. 372, 408 f.
[66] See Wilkinson’s _Ancient Egyptians_, III., 142; Renouf’s _The
Religion of Ancient Egypt_, p. 118 f.; Ebers’s _Picturesque Egypt_, I.,
100 f.
[67] See De Wette’s _Biblische Dogmatik_, § 79.
[68] See Carlyle’s _Hero Worship_, Lect. I.
[69] Odin “is the author of war.” He is called “Valfather (Father of
the slain), because he chooses for his sons all who fall in combat.”
Anderson’s _Norse Mythol._, p. 215 f.
[70] Mills’s _History of Chivalry_, chap. IV.
[71] Rom. 6 : 4-6; Col. 2 : 12.
[72] Anderson’s _Viking Tales of the North_, p. 59.
[73] _Ibid._, p. 191 f.
[74] Apparently these articles form a “heap of witness,” or are
the aggregated symbolic witnesses of the transaction; as something
answering to this usage is found in connection with the rite in various
parts of the world.
[75] He who would be true in friendship must be true in all things. The
good friend is a good citizen. See 1 Peter 2 : 17.
[76] See Job 3 : 2-9.
[77] Here is the idea of an absolute inter-merging of natures, by this
rite.
[78] See Matt. 13 : 12; 25 : 29.
[79] Here is an indication of the witness-bearing nature of these
accessories of the rite.
[80] Compare these blessings and cursings with those under the Mosaic
laws: Deut. 27 : 9-26; 28 : 1-68.
[81] See Matt. 6 : 31, 32.
[82] “This is a natural, simple, and beautiful allusion in common use
among the Malagasy, to denote an inseparable association. The rice is
planted in water, grows in water, is boiled in water, and water is the
universal beverage taken with it when eaten.”
[83] Ellis’s _Hist. of Madagascar_, I., 187-190.
[84] Cited in Ellis’s _Hist. of Mad._, I., 191, note.
[85] St. John’s _Life in the Forests of the Far East_, I., 116 f.
[86] In “The Century Magazine” for July, 1885, p. 437.
[87] Forbes’s _A Naturalist’s Wanderings in the Eastern Archipelago_,
p. 452.
[88] Peter Martyr’s _De Rebus Oceanicis et Novo Orbe_, p. 338; cited in
Spencer’s _Des. Soc._, II., 34.
[89] See Bancroft’s _Native Races of the Pacific Coast_, I., 741.
[90] See page 10, _supra_.
[91] Southey’s _Brazil_, I., 240.
[92] Lynd’s _History of the Dakotas_, p. 73, note.
[93] Burton’s _City of the Saints_, p. 117.
[94] See page 54, _supra_.
[95] _Miss. Voyage to So. Pacif. Ocean_, p. 360 f.
[96] See page 10, _supra_.
[97] See page 54, _supra_.
[98] See page 55 f., _supra_.
[99] _Opera_, p. 545.
[100] _Toxaris_, chap. 37.
[101] See references to arms as accessories to the rite, in Africa, and
in Madagascar, and in Timor, at pages 16, 32, 35 f., 45 f., 53, _supra_.
[102] _Annales_, XII., 47.
[103] See page 11, _supra_.
[104] _Arcanum_; literally “mysterious,”--not in the sense of secret,
or occult, but with reference to its sacred and supernatural origin and
sanction.
[105] See p. 9, _supra_.
[106] _Catilina_, cap. XXII.
[107] _Historiæ_, IV., 1, 4.
[108] _Apologet._, cap. IX.
[109] See stamp on outside cover.
[110] _Hist._, IV., 70.
[111] See note (footnote 101), at page 59, _supra_.
[112] See the references to imprecatory invokings, in connection with
the observance of the rite in Syria, in Central Africa, in Madagascar,
and in Timor, at pages 9, 20, 31, 46 f., 53, _supra_.
[113] _Hist._, III., 8.
[114] See page 45 _supra_, note (footnote 74).
[115] See references to the welcoming of new friends by the natives of
Africa and of Borneo, at the celebration of this rite, at pages 36 f.,
51, _supra_.
[116] Sextus Pompeius Festus, whose chief work, in the third or fourth
Christian century, was an epitome, with added notes and criticisms, of
an unpreserved work of M. Verrius Flaccus, on the Latin language and
antiquities.
[117] See Rosenmüller’s _Scholia in Vet. Test._, apud Psa. 16 : 4.
[118] See Scheller’s, and Harpers’, _Latin Dictionary_, s. v.
“Assiratum.”
[119] See Curtius’s _Griechische Etymologie_, s. v., ἔαρ (_ear_).
[120] See Gesenius, and Fuerst, _s. vv._
[121] Deut. 12 : 23.
[122] See Lane, and Freytag, _s. vv._
[123] See Delitzsch’s _Assyrische Lesestücke_, The Syllabary, p. 20;
and Sayce’s _Assyrian Grammar_, The Syllabary.
[124] See Castellus’s _Lexicon Syriacum_, s. v.
[125] See page 7, _supra_.
[126] Cited from “Tod’s Travels, Journal Indian Archipelago, Vol. V.,
No. 12,” in Balfour’s _Cycl. of India_, s. v., “Brother.”
[127] See Elliott and Roberts’s _Views in India_, II., 64.
[128] _Ayeen Akbery_, II., 453.
[129] See citation from Wetzstein, at page 9 f., _supra_.
[130] See Anderson’s _Norse Mythol._, p. 149; his _Viking Tales_,
pp. 184, 237, 272 f.; Wood’s _Wedding Day in all Ages and Countries_,
p. 139.
[131] Lettsom’s _Nibelungen Lied_, pp. 299, 388.
[132] Gen. 41 : 41, 42.
[133] Esther 3 : 10-12; 8 : 2.
[134] Luke 15 : 22.
[135] See Wood’s _Wedding Day_; also Jones’s _Finger Ring Lore_.
[136] Cited in Jones’s _Finger Ring Lore_, p. 289.
[137] See _Ibid._, pp. 87-90.
[138] _Persian- und Ost-Indische Reise_, II., 196.
[139] See pp. 59 f., 62, _supra_.
[140] See Godwyn’s _Romanæ Historiæ_, p. 69; Brewer’s _Dict. of Phrase
and Fable_, s. vv. “Ring,” “Ring Finger”; Jones’s _Finger Ring Lore_,
p. 275. See also Appendix, _infra_.
[141] Lane’s _Mod. Egypt._, II., 293.
[142] See Bock’s _Head Hunters of Borneo_, p. 221 f.
[143] _Finger Ring Lore_, p. 174.
[144] See page 63 f., _supra_.
[145] See _Finger Ring Lore_, pp. 177-197.
[146] Cited in Jones’s _Credulities Past and Present_, p. 204 f.
[147] See _Appendix_.
[148] See Wilkinson’s _Anc. Egypt._, II., 340-343; Layard’s _Nineveh
and its Remains_, II., 250, 358; also 2 Sam. 1 : 10.
[149] _Modern Egyptians_, I., 39.
[150] Frere’s _Old Deccan Days_, pp. 225-245.
[151] Dubois’s _Des. of Man. and Cust. of India_, Part II., chap. 7.
[152] See p. 194, _supra_.
[153] Prov. 4 : 18.
[154] See Lepsius’s _Todtenbuch_; Bunsen’s _Egypt’s Place in Universal
History_, V., 125-133; Renouf’s _The Religion of Ancient Egypt_, pp.
179-208.
[155] See Lenormant and Chevallier’s _Ancient History of the East_,
I., 308.
[156] Renouf’s _The Religion of Ancient Egypt_, p. 208.
[157] Bunsen’s _Egypt’s Place_, V., 133.
[158] See _Egypt’s Place_, V., 127.
[159] _Ibid._, V., 174 f.
[160] This is the rendering of Birch. Ebers has looked for an
explanation of this gloss, in the rite of circumcision (_Ægypten u.
d. Bücher Mose’s_, p. 284 f.); but the primary reference to the “arm”
of the god, and to the union secured through the interflowing blood,
point to the blood-covenant as the employed figure of speech; although
circumcision, as will be seen presently, was likewise a symbol of the
blood-covenant--for one’s self and for one’s seed. Brugsch also sees a
similar meaning, to that suggested by Ebers, in this reference to the
blood. His rendering of the original text is: “Reach me your hands. I
have become that which ye are” (_Religion u. Mythol. d. alt. Ægypt._,
I., 219). Le Page Renouf, looking for the symbolisms of _material_
nature in all these statements, would find here “the crimson of a
sunset” in the “blood which flows from the Sun-god Rā, as he hastens
to his suicide” (_Trans. of Soc. of Bib. Arch._, Vol. VIII., Part
2, p. 211). This, however, does not conflict with the _spiritual_
symbolism of oneness of nature through oneness of blood. And no one of
these last three suggested meanings accounts for the oneness with the
gods through blood, which the deceased claims, unless the symbolism
of blood-covenanting be recognized in the terminology. That symbolism
being recognized, the precise source of the flowing blood becomes a
minor matter.
[161] See Wilkinson’s _Anc. Egypt._, III., 473; Renouf’s _Relig. of
Anc. Egypt_, pp. 191-193; Lenormant’s _Chaldean Magic_, p. 88.
[162] See _Todtenbuch_, chap. LXVIII.; _Egypt’s Place_, V., 211.
[163] See Pierret’s _Vocabulaire Hiéroglyphique_, p. 721 f.; also,
Birch’s “Dict. of Hierog.” in _Egypt’s Place_, V., 519.
[164] See page 65 f., _supra_.
[165] See _Todtenbuch_, chap. CLVI.; _Egypt’s Place_, V., 315; _Trans.
of Soc. of Bib. Arch._, VIII., 2, 211.
This amulet is also called _tet_; a word of the same phonetic force as
_tet_, the “arm,” or the “bracelet,” but of different letters. This
word ([Illustration]) seems to have the root-idea of “word;” as if it
were applied to the text of the blood-covenant.
The amulet as constructed for the mummy, was stained with the water or
liquid of the tree called _ankh am_ ([Illustration]). The amulet itself,
according to Brugsch, was also called _ankh merer_ ([Illustration]).
But _ankh_ ([Illustration]) means either to _live_ (the ordinary
meaning), or to _swear_, to _make oath_ (more rarely), and _merer_
([Illustration]) is a reduplicated form of _mer_ ([Illustration]) _to
love_, _love_, _friendship_. The meaning of _ankh merer_, as applied
to the blood-amulet may be, oath, or covenant, or pledge of love or
friendship. The word _merer_, in the compound _ankh merer_, is followed
with the determinative of the flying scarabæus ([Illustration]) which
was commonly placed (_Anc. Egypt._, III., 346) upon the breast, in lieu
of the heart of the dead (_Ibid._, III., 486). See page 100, _infra_.
And here the inquiry is suggested, Was the _ankh am_ the same as the
modern _henneh_? Note the connection of _henneh_ with the marriage
festivities in the East to-day.
“Paint one hand with henna, mother;
Paint one hand and leave the other.
Bracelets on the right with henna;
On the left give drink to henna.”
(Jessup’s _Syrian Home Life_, p. 34.)
[166] See _Egypt’s Place_, V., 232.
[167] See _Egypt’s Place_, V., 174, 254, 282.
[168] _Ibid._, V., 323.
[169] See _Zeitschrift für Ægyptische Sprache_, erstes Heft, 1885,
p. 16.
[170] See page 81 f., _supra_.
[171] See Pierret, Brugsch, Birch, _s. v._
[172] _Uarda_, I., 192.
[173] Ferriol’s _Recueil de cent Estampes representant differentes
Nations du Levant_, Carte 43, and Explication, p. 16.
[174] _First Miss. Voyage to the So. Sea Islands_, pp. 352-363.
[175] _Ibid._, p. 196.
[176] Ellis’s _Polynesian Researches_, I., 529.
[177] Psa. 56 : 8.
[178] “The Goose Girl,” in Grimm’s _Household Tales_.
[179] 1 Kings 18 : 26-28.
[180] Van Lennep’s _Bible Lands_, pp. 767-769.
[181] See Herrera’s _Gen. Hist. of Cont. and Isl. of America_, III.,
209, 211, 216, 300 f.; Clavigero’s _Hist. of Mex._, Bk. VI., chaps. 22,
38; Motolinia’s _Hist. Ind. de Nueva España_, p. 22; Landa’s _Relat.
Yucatan_, XXXV.; Ximenez’s _Hist. Ind. Gautem._, pp. 171-181; Palacio’s
_San Salv. and Hond._ (in Squier’s _Coll._, I.) 65 ff., 106, 116;
Simon’s _Ter. Not. Conq. Tier. Firm. en Nue Gran._ (in Kingsborough’s
_Antiq. of Mex._, VIII.) 208, 248; all cited in Spencer’s _Des. Soc._,
II., 20-26, 28, 33. See, also, Bancroft’s _Native Races of Pacif.
Coast_, I., 665, 723; II., 259, 306, 708, 710.
[182] Serving the purpose of the Otaheitan shark’s-teeth. See page
86 f., _supra_.
[183] Réville’s _Native Religions of Mexico and Peru_, p. 84 f.
[184] Cited in Adam’s _Curiosities of Superstition_.
[185] Cited in Benson’s _Remarkable Trials and Notorious Characters_,
p. 11.
[186] Cited in Drake’s _The Witchcraft Delusion in New England_, I.,
187; II., 214.
[187] _Ibid._, I, xviii. See also, Appendix, _infra_.
[188] _Faust_, Swanwick’s translation, Part I., lines 1360-1386.
[189] See Tylor’s _Primitive Culture_, II., 402; citing Boecler’s
_Ehsten Aberglaübische Gebraüche_, 4.