The Blood Covenant: A Primitive Rite and its Bearings on Scripture. H. Clay Trumbull
of it in his absence.” In other words, that the test should be made, to see whether the inter-union of lives symbolized by the covenant-token be a reality. On this idea it is, that many persons are unwilling to remove the wedding-ring from the finger, while the compact holds.[147]
It is not improbable, indeed, that the armlets, or bracelets, which were found on the arms of Oriental kings, and of Oriental divinities as well, were intended to indicate, or to symbolize, the personal inter-union claimed to exist between those kings and divinities. Thus an armlet, worn by Thotmes III., is preserved in the museum at Leyden. It bears the cartouche of the King, having on it his sacred name, with its reference to his inter-union with his god. It was much the same in Nineveh.[148] Lane says, that upon the seal ring commonly worn by the modern Egyptian “is engraved the wearer’s name,” and that this name “is usually accompanied by the words ‘His servant’ (signifying ‘the servant, or worshiper of God’), and often by other words expressive of the person’s trust in God.”[149]
As the token of the blood-covenant is sometimes fastened about the arm, and sometimes about the neck; so the encircling necklace, as well as the encircling armlet, is sometimes counted the symbol of a covenant of very life. This is peculiarly the case in India; where the bracelet-brotherhood has been shown to be an apparent equivalent of the blood-brotherhood. Among the folk-lore stories of India, it is a common thing to hear of a necklace which holds the soul of the wearer. That necklace removed, the wearer dies. That necklace restored, the wearer lives again. “Sodewa Bai was born with a golden necklace about her neck, concerning which also her parents consulted astrologers, who said, ‘This is no common child; the necklace of gold about her neck contains your daughter’s soul; let it therefore be guarded with the utmost care; for if it were taken off, and worn by another person, she would die.’ ” On that necklace of life, the story hangs. The necklace was stolen by a servant, and Sodewa Bai died. Being placed in a canopied tomb, she revived, night by night, when the servant laid off the stolen necklace which contained the soul of Sodewa Bai. The loss was at last discovered by her husband; the necklace was restored to her, and she lived again.[150] And this is but one story of many.
In the Brahman marriage ceremony the bridegroom receives his bride by binding a covenanting necklace about her neck. “A small ornament of gold, called tahly, which is the sign of their being actually in the state of marriage, … is fastened by a short string dyed yellow with saffron.”[151] And a Sanskrit word for “saffron” is also a word for “blood.”[152]
The importance of this symbolism of the token of the blood-covenant, in its bearing on the root-idea of an inter-union of natures by an inter-commingling of blood, will be more clearly shown, by and by.
8. THE RITE AND ITS TOKEN IN EGYPT.
Going back, now, to the world’s most ancient records, in the monuments of Egypt, we find evidence of the existence of the covenant of blood, in those early days. Even then, it seems to have been a custom to covenant by tasting the blood from another’s arm; and this inter-transference of blood was supposed to carry an inter-commingling, or an inter-merging, of natures. So far was this symbolic thought carried, that the ancient Egyptians spoke of the departed spirit, as having entered into the nature, and, indeed, into the very being, of the gods, by the rite of tasting blood from the divine arm.
“The Book of the Dead,” as it is commonly called, or “The Book of the Going Forth into Day,”—(“The path of the just is as the shining light, that shineth more and more unto the perfect day,”[153])—is a group, or series, of ancient Egyptian writings, representing the state and the needs and the progress of the soul after death.[154] A copy of this Funereal Ritual, as it is sometimes called, “more or less complete, according to the fortune of the deceased, was deposited in the case of every mummy.”[155] “As the Book of the Dead is the most ancient, so it is undoubtedly the most important of the sacred books of the Egyptians;”[156] it is, in fact, “according to Egyptian notions, essentially an inspired work;”[157] hence its contents have an exceptional dogmatic value. In this Book of the Dead, there are several obvious references to the rite of blood-covenanting. Some of these are in a chapter of the Ritual which was found transcribed in a coffin of the Eleventh Dynasty; thus carrying it back to a period prior to the days of Abraham.[158]
“Give me your arm; I am made as ye,” says the departed soul, speaking to the gods.[159] Then, in explanation of this statement, the pre-historic gloss of the Ritual goes on to say: “The blood is that which proceeds from the member of the Sun, after he goes along cutting himself;”[160] the covenant blood which unites the soul and the god is drawn from the flesh of Rā, when he has cut himself in the rite of that covenant. By this covenant-cutting, the deceased becomes one with the covenanting gods. Again, the departed soul, speaking as Osiris—or as the Osirian, which every mummy represents,[161]—says: “I am the soul in his two halves.” Once more there follows the explanation: “The soul in his two halves is the soul of the Sun [of Rā], and the soul of Osiris [of the deceased].” Here is substantially the proverb of friendship cited by Aristotle, “One soul in two bodies,” at least two thousand years before the days of the Greek philosopher. How much earlier it was recognized, does not yet appear.
Again, when the deceased comes to the gateway of light, he speaks of himself as linked with the great god Seb; as one “who loves his arm,”[162] and who is, therefore, sure of admittance to him, within the gates. By the covenant of the blood-giving arm, “the Osiris opens the turning door; he has opened the turning door.” Through oneness of blood, he has come into oneness of life, with the gods; there is no longer the barrier of a door between them. The separating veil is rent.
An added indication that the covenant of blood-friendship furnished the ancient Egyptians with their highest conception of a union with the divine nature through an interflowing of the divine blood—as the divine life—is found in the amulet of this covenant; corresponding with the token of the covenant of blood-friendship, which, as fastened to the arm, or about the neck, is deemed so sacred and so precious, in the primitive East to-day. The hieroglyphic word, tat, tet, or tot, (
There are various other references to this rite, or other indications of its existence, than those already cited, in the Book of the Dead. “I have welcomed Thoth (or the king) with blood; taking the gore from the blessed of Seb,”[166] is one of these gleams. Again, there are incidental mentions of the tasting of blood, by gods and by men;[167] and of the proffering, or the uplifting, of the blood-filled arm, in covenant with the gods.[168]
On a recently deciphered stéle of the days of Rameses IV., of the Twentieth Dynasty, about twelve centuries before Christ, there is an apparent reference to this blood-covenanting, and to its amulet record. The inscription is a specimen of a funereal ritual, not unlike some portions of the Book of the Dead. The deceased is represented as saying, according to the translation of Piehl[169]: “I am become familiar with Thoth, by his writings, on the day when he spat upon his arm.” The Egyptian word, khenmes, here translated “familiar,” means “united with,” or “joined with.” The word here rendered “writings,” is hetepoo;