[1] Of the possibility of a covenant between those of different religions, Lane says (Arab.-Eng. Lexicon, s. v. ’Ahd): “Hence ذو عهد (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.
[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.
[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.
[45] “Bula Matari,” or “Rock Breaker,” or Road Maker, was a name given to Stanley by the natives.
[46] The Congo, I., 383-385.
[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.”
[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.
[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.
[95] Miss. Voyage to So. Pacif. Ocean, p. 360 f.
[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.
[104] Arcanum; literally “mysterious,”—not in the sense of secret, or occult, but with reference to its sacred and supernatural origin and sanction.
[106] Catilina, cap. XXII.
[107] Historiæ, IV., 1, 4.
[108] Apologet., cap. IX.
[110] Hist., IV., 70.
[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.
[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.
[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.
[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.
[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.
[145] See Finger Ring Lore, pp. 177-197.
[146] Cited in Jones’s Credulities Past and Present, p. 204 f.
[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.