[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.
[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 (inline 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 (inline illustration). The amulet itself, according to Brugsch, was also called ankh merer (inline illustration). But ankh (inline illustration) means either to live (the ordinary meaning), or to swear, to make oath (more rarely), and merer (inline illustration) is a reduplicated form of mer (inline 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 (inline 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.
[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.
[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.
[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.
[190] Egypt’s Place, V. 188.
[191] This is illustrated by Ebers, in his romance of “Uarda;” where the surgeon, Nebsecht, finds such difficulty in obtaining a human heart, in order to its anatomical study. See, also, Birch’s statement, in Egypt’s Place, V., 135, and Pierret’s Dict. d’Arch. Égypt., s. v. “Cœur.”
[192] Anc. Egypt., III., 472, note 6.
[193] Ibid., III., 466, note 3.
[194] In the Book of the Dead, Chapter xxxvi. tells “How a Person has his Heart made (or given) to him in the Hades.” And in preparing the mummy, a scarabæus,—a symbol of the creative or life-giving god—was put in the place of the heart. (See Rubric, chapter xxx., Book of the Dead; Anc. Egypt., III., 346, 486; also, note in Uarda, I., 305 f.).
[195] Egypt’s Place, V., 14.
[196] Ibid., V., 283.
[197] Anc. Egypt., II., 27, note.
[198] Prov. 4 : 23.
[199] Anc. Egypt., II., 27, 31; III., 409.
[200] Ibid., II., 32, Plate No. 300.
[201] Ibid., II., 27 note 1.
[202] Comp. Ibid., III., 409, 416 f.
[203] See Egypt’s Place, V., 254.
[204] Rec. of Past, II., 137-152.
[205] See Lynd’s Hist. of Dakotas, p. 73.
[206] See citations from various original sources, in Bancroft’s Native Races of Pacific Coast, II., 306-310, 707-709.
[207] The Nahuas were “skilled ones,” or “experts,” who had emigrated Northward from the Maya land (Réville’s Native Religions, p. 20).
[208] Clavigero’s Anc. Hist. of Mex., II., 45-49, cited in Bancroft’s Native Races, II., 307.
[209] The proper centre of the Maya nations lay in Yucatan (Réville’s Native Religions of Mexico and Peru, p. 18).
[210] Gomara, cited in Bancroft’s Native Races, II., 310 f.
[211] Herrera, cited in Bancroft’s Native Races, II., 706 f.
[212] Native Religions of Mexico and Peru (Hibbert Lectures, 1884), p. 43 f. See, also, pp. 45, 46, 82, 99.
[213] See Pindar’s Olympian Odes, Ode 1, line 146; Sophocles’ Trachiniæ, line 766; Virgil’s Æneid, Bk. XI., line 81 f.
[214] Homer’s Odyssey, Bk. III., lines 11, 12, 461-463; Iliad, Bk. II., lines 427, 428.
[215] Cicero’s De Divinatione, Bk. I., chap. 52, § 119.
[216] See Sanchoniathon’s references to blood libations, in Cory’s Ancient Fragments, pp. 7, 11, 16.
[217] See “The Hindu Pantheon,” in Birdwood’s Indian Arts, p. 96.
[218] Frere’s Old Deccan Days, p. 266.
[219] Williams’s Middle Kingdom, I., 194.
[220] Edkins’s Religion in China, p. 22.
[221] Williams’s Mid. King., I., 76-78.
[222] The inscription was first found, in 1875, in the tomb of Setee I., the father of Rameses II., the Pharaoh of the oppression. A translation of it appeared in the Transactions of the Society of Biblical Archæology, Vol. 4, Part I. Again it has been found, in the tomb of Rameses III. Its earliest and its latest translations were made by M. Édouard Naville, the eminent Swiss Egyptologist. Meantime, Brugsch, De Bergmann, Lauth, Lefébure, and others, have aided in its elucidation (See Proceed. of Soc. of Bib. Arch., for March 3, 1885).
Is there not a reference to this legend in the Book of the Dead, chapter xviii., sixth section?
[223] Mandrakes, or “love-apples,” among the ancient Egyptians, as also among the Orientals generally, from the days of Jacob (Gen. 30 : 14-17) until to-day, carried the idea of promoting a loving union; and the Egyptian name for mandrakes—tetmut—combined the root-word tet already referred to as meaning “arm,” or “bracelet,” and mut—with the signification of “attesting,” or “confirming.” Thus the blood and the mandrake juice would be a true assiratum. (See Pierret’s Vocabulaire Hiéroglyphique, p. 723.) “Belief in this plant [the mandrake] is as old as history.” (Napier’s Folk-Lore, p. 90.) See, also, Lang’s Custom and Myth, pp. 143-155.
[224] Mendieta’s Hist. Eccl. Ind., 77 ff.; cited in Spencer’s Des. Soc., II., 38; also Brinton’s Myths of the New World, p. 258.
[225] See Cory’s Anc. Frag., p. 59 f.
[226] Ibid., p. 15.
[227] Comp. Fabri’s Evagatorium, III., 218.
[228] Beginnings of History, p. 52, note.
[229] Bryant’s Odyssey, Bks. x. and xi.
[230] See Sayce’s Anc. Emp. of East, p. 146.
[231] Among the ancient Peruvians, there was said to be a class of devil-worshipers, known as canchus, or rumapmicuc, the members of which sucked the blood from sleeping youth, to their own nourishing and to the speedy dying away of the persons thus depleted. (See Arriaga’s Extirpacion de la Idolatria del Piru, p. 21 f.; cited in Spencer’s Des. Soc., II., 48.). See, also, Ralston’s Russian Folk Tales, pp. 311-328.
[232] Farrer’s Primitive Manners and Customs, p. 23 f.
[233] The primitive belief seems to have had a sound basis in scientific fact.
[234] Transfusion of Human Blood, pp. 2-4.
[235] Ibid., p. 5.
[237] Transf. of Blood, p. 5.
[238] 2 Kings 5 : 1-14.
[239] Hist. Nat. xxvi., 5.
[240] See Notes and Queries, for Feb. 28, 1857; with citation from Soane’s New Curiosities of Literature, I., 72.
[241] Ibid.; also Mills’s History of Chivalry, chap. IV., note.
[242] See citation from Soane, in Notes and Queries, supra.
[243] Citation from “Saturday Review,” for Feb. 14, 1857, in Notes and Queries, supra.
[244] See Grimm’s Household Tales, I., 23-30.
[245] Cox and Jones’s Popular Romances of the Middle Ages, pp. 85-87.
[246] Cox and Jones’s Romances of the Middle Ages, p. 292.
[247] Lettsom’s Nibel. Lied, p. 158.
[248] Kalila wa-Dimna, p. 315-319.
[249] Fielde’s Pagoda Shadows, p. 88.
[250] Croniques de France, 1516, feuillet c c i j, cited from Soane, in Notes and Queries, supra.
[251] Roussel’s Trans. of Blood, p. 6. A different version of this story is given in Bruys’s Histoire des Papes, IV., 278; but the other version is supported by two independent sources, in Infessuræ Diarium, and Burchardi Diarium. See Notes and Queries, 5th Series, III., 496, and IV., 38; also Hare’s Walks in Rome, p. 590.
[252] Dict. Méd. et Chirurg. Prat., Art. “Transfusion.”
[253] Shooter’s Kafirs of Natal, p. 117.
[254] Ibid., p. 216.
[255] Bonwick’s Daily Life and Origin of Tasmanians, p. 89; cited in Spencer’s Des. Soc., III., 43.
[256] Hist., IV., 64.
[257] Jesuits in No. Am. in 17th Cent., p. 389 f.
[258] Ragueneau; cited by Parkman.
[259] Jesuits in No. Am., Introduction, p. xxxix.
[260] Ibid., p. 250.
[261] City of the Saints, p. 117. See also Appendix.
[262] Reisen in Brit. Guian., II., 430; cited in Spencer’s Des. Soc., VI., 36.
[263] Trans. of Ethn. Soc. new series, III., 240, cited in Spencer’s Des. Soc., III., 36.
[264] Beecham’s Ashantee and the Gold Coast, p. 211; cited in Spencer’s Des. Soc., IV., 33.
[265] See Tylor’s Primitive Culture, I., 459; also Bock’s Head Hunters of Borneo, passim.
[266] Mrs. Finn’s “Fellaheen of Palestine” in Surv. of West. Pal. “Special Papers,” p. 360.
[267] This is Mrs. Finn’s rendering of it; but it should be “I sacrificed him with my teeth.” The Arabic word is obviously dhabaha (ذبح), identical with the Hebrew zabhakh (זָבַח) “to sacrifice.”
[268] Lang’s Custom and Myth, p. 95 f.; also Grimm’s Household Tales, p. lxviii.
[269] Cox and Jones’s Pop. Rom. of Mid. Ages, p. 310.
[270] Lettsom’s Nibel. Lied, p. 373.
[271] Thompson’s Alcedo’s Geog. and Hist. Dict. of America, I., 408; cited in Spencer’s Des. Soc., VI., 19.
[272] Travels in Nubia, p. 356.
[273] Trans. of Ethn. Soc. II., 246, and Angas’s Austr. and New Zeal. I., 73, 227, 462, cited in Spencer’s Des. Soc., III., 26.
[274] See Dict. Méd. et Chir. Prat. Art. “Transfusion”; also Roussel’s Transf. of Blood, pp. 78-88.
[275] Transf. of Blood, p. 19.
[277] Thro. Dark Cont., I., 123-131.
[278] Thompson’s Thro. Masâi Land, p. 430.
[279] Ibid., p. 452.
[280] Shooter’s Kafirs of Natal, notes, p. 399.
[281] H. A. L., in Sport in Many Lands.
[282] See Trans. Royal Asiat. Soc., I., 69; cited in Spencer’s Des. Soc., V., 26 f.