INDEXES.

TOPICAL INDEX.

SCRIPTURAL INDEX.

TEXTPAGE
4 : 2-5[211]
4 : 10, 11[212]
8 : 20[213]
9 : 3-6[214]
12 : 6-8[268]
13 : 18[317]
14 : 13[264], [317]
14 : 22[235]
15 : 6[220]
15 : 7-18[322]
15 : 18[264]
17 : 1-12[322]
17 : 2, 7-9, 10, 11, 13[217]
18 : 1[317]
21 : 12[275]
21 : 22-24[265]
21 : 30, 31, 33[266]
21 : 33[317]
22 : 1, 2[225]
22 : 15, 18[230]
22 : 18[267]
26 : 25-29[268]
26 : 30, 31[268]
28 : 18-22[268]
30 : 14-17[111]
31 : 19-36[268]
31 : 44-47[266]
31 : 44-54[269]
34 : 1-31[218]
41 : 41, 42[70]
49 : 11[191]
2 : 5[324]
4 : 9[231]
4 : 20-26[221], [222]
7 : 17-21[231]
12 : 1-6[231]
12 : 7-10[153]
12 : 7-13[232]
13 : 3-10, 11-16[233]
21 : 18-27[261]
22 : 14-17[261]
24 : 1-11[240]
24 : 3-8[298]
24 : 8[299]
24 : 5, 6[213]
29 : 15-25[213]
33 : 11[216]
1 : 1-6[213]
1 : 5, 11, 15[249]
1 : 10-12[213]
1 : 13, 17[247]
1 : 14, 15[213]
2 : 2, 12[247]
3 : 8, 26[247]
4 : 6, 7, 17, 18, 25, 30, 34[248]
4 : 13, 14[247]
7 : 26[241]
8 : 14-22[249]
8 : 18, 19[213]
9 : 8-22[249]
14 : 19, 20[249]
16 : 3-25[249]
16 : 14, 15[248]
17 : 3-6[243]
17 : 10-12[241]
17 : 11-14[287]
17 : 13[243]
17 : 14[241], [309]
25 : 25 ff.[260]
25 : 47 ff.[260]
27 : 1-8[261]
35 : 12[259]
35 : 19, 21, 24, 25, 27[259]
35 : 9-34[260]
36 : 30-34[261]
6 : 4-9, 13-22[234]
8 : 3[173]
10 : 14-16[256]
12 : 23[64]
19 : 6, 12[259]
22 : 13-21[223]
27 : 9-26[47]
28 : 1-68[47]
30 : 1-6[257]
32 : 14[191]
2 : 18-20[236]
20 : 3, 5, 9[259]
8 : 33[218]
9 : 4[218]
9 : 1-6[317]
1 : 14[211]
18 : 1-3[270]
18 : 4[270]
19 : 1-7[270]
20 : 1-13[270]
20 : 13-17[271]
1 : 1-16[237]
1 : 10[75]
1 : 26[270]
7 : 1[271]
9 : 1-13[271]
12 : 17[264]
14 : 11[259]
21 : 1-9[324]
18 : 26-28[90]
21 : 17-23[313]
22 : 35-38[313]
5 : 1-14[116]
9 : 30-37[313]
19 : 37[168]
20 : 7[216]
4 : 2[168]
3 : 10-12[70]
8 : 2[70]
3 : 2-9[46]
19 : 25[259]
23 : 12[173]
16 : 4[63]
16 : 4, 5[252]
19 : 14[259]
50 : 7-17[253]
56 : 8[81]
78 : 35[259]
3 : 1-4[257]
4 : 18[78]
4 : 23[101]
6 : 1[236]
7 : 2, 3[257]
11 : 15 margin[236]
18 : 24[7]
22 : 24-26[236]
23 : 11[259]
27 : 9[338]
4 : 9, 10[8]

1 : 11-17[254]
25 : 6[254]
37 : 38[168]
41 : 8[216]
41 : 14[259]
43 : 14[259]
44 : 6, 24[259]
47 : 4[259]
48 : 17[259]
49 : 7, 26[259]
49 : 16[234]
49 : 18[235]
51 : 10[259]
53 : 4-6, 12[286]
54 : 5, 8[259]
59 : 20[259]
60 : 16[259]
62 : 8[234]
63 : 16[259]
65 : 11[167]
7 : 21-23[255]
22 : 24[235]
31 : 11[259]
31 : 31-34[258]
34 : 18[264], [322]
50 : 34[259]
5 : 11[235]
12 : 7[235]
6 : 4-7[255]
1 : 6, 7[167]
39 : 26[191]
50 : 15[191]
6 : 34[191]
4 : 4[173]
6 : 31, 32[47]
13 : 12[47]
25 : 29[47]
26 : 26-28[281]
27 : 33-54[285]
14 : 23[281]
14 : 24[299]
15 : 22-39[285]
15 : 22[70]
22 : 44[280]
22 : 14, 15, 19, 20[281]
23 : 33-47[285]
1 : 1-14[274]
4 : 34[173]
5 : 26[290]
6 : 51, 55[285]
6 : 53, 54[299]
6 : 53-58[276]
6 : 60, 63[277]
6 : 60[278]
8 : 31, 32[173]
10 : 10, 18[285]
13 : 1[280]
15 : 4-7[283]
15 : 13[7], [229], [285]
15 : 13-15[282]
16 : 13[173]
17 : 1-24[284]
17 : 19[173]
19 : 17-37[285]
20 : 31[288]
15 : 2-29[215]
21 : 18-25[215]
1 : 18-23[311]
2 : 26-29[257]
4 : 3[220]
4 : 11, 12[257]
5 : 8-12[289]
5 : 12-21[245]
6 : 4-6[42]
6 : 23[242], [286]
8 : 22[272]
8 : 32[273]
12 : 5[342]
6 : 15[342]
10 : 14-17[293]
10 : 21[168]
11 : 29[164]
11 : 25[281]
12 : 27[342]
13 : 11[336]
5 : 17[288], [336]
2 : 20[289]
3 : 6[220]
3 : 6-9, 16, 29[278]
3 : 7-9[257]
3 : 28, 29[291]
4 : 5[195]
6 : 17[218]
1 : 7[288]
2 : 11-16[290]
4 : 24[336]
5 : 30[342]
3 : 3[257]
1 : 19, 20[290]
2 : 9-11[291]
2 : 12[42]
2 : 17[258]
3 : 3[288]
3 : 9, 10[336]
1 : 10[284]
1 : 1-3[274]
1 : 14-16[278]
2 : 14-16[274]
6 : 13[235]
9 : 8[252]
9 : 16, 17[284]
9 : 19[239]
9 : 20[298]
9 : 24-28[292]
10 : 1-4[272]
10 : 4[252]
10 : 5-9[275]
10 : 10, 14-22, 28, 29[292]
11 : 4[211]
11 : 17-19[229]
11 : 18[275]
12 : 24[212]
13 : 20[243], [273]
13 : 20, 21[293]
2 : 21-23[230]
2 : 23[216], [220], [221]
1 : 20[275]
2 : 2-5[307]
2 : 17[45]
3 : 18[286]
1 : 4[289]
1 : 7[288]
5 : 11, 12[286]
5 : 13, 20[288]
1 : 5[288]
6 : 10[212]
7 : 3[154]
9 : 4[154]
13 : 8[275]
13 : 16[154]
14 : 1[154]
20 : 4[154]
22 : 4[154]

BY THE SAME AUTHOR.

Kadesh-Barnea;

ITS IMPORTANCE AND PROBABLE SITE, WITH THE STORY OF A HUNT FOR IT; INCLUDING STUDIES OF THE ROUTE OF THE EXODUS, AND THE SOUTHERN BOUNDARY OF THE HOLY LAND.

One volume, 8vo., 478 pages, with two maps and four full page illustrations, $5.00.

CRITICAL NOTICES.

From The Athenæum (London).

“This book contains a great deal of new information on the topography of the Holy Land, derived from the latest hieroglyphic documents, as well as from the accounts of recent travelers.... The wilderness of Shur (a word meaning a wall) was beyond the Great Wall of Egypt, and was also, according to the happy conjecture of our author, the wilderness of Etham. This is an important identification, which will be a new starting-point for the history of the exodus.”

From The Academy (London).

“This is a truly noteworthy book, and will at once command the attention of all biblical scholars.”

From the London Quarterly Review.

“This is one of the noblest historical monographs that we have, and in some respects surpasses all other books of the kind.... The reader will find this work of our American divine deeply engrossing; combining, in fact, many kinds of interest not often meeting in one volume. We have a fine historical insight running through all the ages; a keen appreciation of the difficulties of the exodus, an intelligent attempt to settle them; an intense enthusiasm for the biblical history as such, and the dramatic skill of a modern traveler.... It is a book which our young Hebraists and students of the Old Testament should read over and over again.”

From Professor A. H. Sayce, of Oxford University.

“It is one of the most ‘thorough’ books I have ever come across. Among other points proved by you, your identification of the desert of Shur is perhaps the neatest and most important.”

From Professor Dr. Franz Delitzsch, of Leipzig University.

“As an apple of Tantalus, your splendid work concerning Kadesh-Barnea sways above me. I am not yet filled with it; ... but it is unbearable that I should longer refrain from thanking you.... It is a great service that you, following the lead of the sainted Palmer, have made Ên Kudeîs the object of your investigation.... My commentary on Genesis is out of print.... Would that I could yet once more work over this commentary.... Then I would have an opportunity to show my thankful appreciation of your work.”

From Dr. Hermann Guthe (Secretary of the German Palestine Society) in the Theologische Literatur-Zeitung, of Leipzig.

“Trumbull appears to me to be specially felicitous in his determination of the three roads leading out from Egypt to the East, which are of great importance for the general history of the further East.... The happy result of his journey is very gratifying, and we have to thank his diligent studies for a valuable contribution to biblical geography.”

From Professor C. A. Briggs (of Union Theological Seminary) in The Presbyterian Review.

“This is the most important work upon the geography of the Holy Land produced in America since the Biblical Researches of Edward Robinson.... Dr. Trumbull ... has established the site of Kadesh-Barnea so thoroughly, and so fortified his conclusions on every hand, that we believe no one will hereafter think of questioning them.... The book is written in an interesting and fervent style. The author grapples with his reader. His enthusiasm is contagious. The critic has to take care and stand firm lest he be swept off his feet. We thank Dr. Trumbull for his labor of love and enthusiasm. He has done honor to American pluck and indefatigable research. We are proud of the book and the man.”

⁂ For sale by all booksellers, or sent post-paid upon receipt of price, by

Charles Scribner’s Sons,

Nos. 743 and 745 Broadway, New York.

FOOTNOTES:

[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.

[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 (

) 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 (

). The amulet itself, according to Brugsch, was also called ankh merer (

). But ankh (

) means either to live (the ordinary meaning), or to swear, to make oath (more rarely), and merer (

) is a reduplicated form of mer (

) 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 (

) 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.

[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.

[236] See pages [85]-[88], supra.

[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.

[276] See page [20], supra.

[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.

[283] Edwards’s Hist. of Brit. West Ind., I., 47; cited in Spencer’s Des. Soc., VI., 36.

[284] Shooter’s Kafirs of Natal, p. 216.

[285] See Tylor’s Prim. Cult., II., 382, referring to Bastian’s Psychologie.

[286] See Anderson’s Norse Mythol., p. 247.

[287] Ibid., p. 380; Lettsom’s Nibel. Lied, Preface, p. ix.; Cox and Jones’s Pop. Rom. of Mid. Ages, p. 254 f.

[288] Pop. Rom. of Mid. Ages, p. 260; also Nib. Lied, p. x.

[289] See Bancroft’s Native Races, III., 150; Brinton’s Myths of New World, p. 274 f.; Jackson’s Alaska, p. 103 f.

[290] Charles F. Oldham’s “Native Faiths in the Himalayah,” in The Contemporary Review for April, 1885.

[291] Napier’s Folk-Lore of the West of Scotland, p. 111 f.

[292] Farrer’s Prim. Man. and Cust., p. 276 f.

[293] Lettsom’s Nibel. Lied, p. 183; also Cox and Jones’s Pop. Rom. of Mid. Ages, p. 47 f.

[294] Benson’s Remarkable Trials, p. 94, note.

[295] Cobbett’s State Trials, XI., 1371; cited in Anecdotes of Omens and Superstitions, p. 47 f.

[296] Superstition and Force, pp. 315-323.

[297] Cited from Gamal. ben Pedahzur’s Book of Jewish Ceremonies, p. 11.

[298] Religion in China, pp. 23, 32.

[299] The Religions of China, p. 55.

[300] Dr. Legge here seems to use the word “sacrifice” in the light of a single meaning which attaches to it. There is surely no incompatibility in the terms “banquet” and “sacrifice,” as we find their two-fold idea in the banquet-sacrifice of the Mosaic peace-offering (see Lev. 7 : 11-15).

[301] The Relig. of China, Notes to Lect. I., p. 66.

[302] The Mid. King., II., 194. See also Martin’s The Chinese, p. 258.

[303] The Relig. of China, p. 53 f. Gray thinks differently (China, I., 87.)

[304] The Mid. King., I., 76-78; The Chinese, p. 99; Relig. in China, p. 21; The Relig. of China, p. 25; Confucianism and Taouism, p. 87.

[305] Relig. in China, p. 22. The same is true in sacrifices to Confucius (Gray’s China, I., 87).

[306] Chow le, cited by Douglas in Confuc. and Taou., p. 82 f.

[307] Edkins’s Relig. in China, p. 27.

[308] See page [156] f., infra.

[309] “The flesh of the horse is eaten both by the Chinese and the Mongolians.” (Gray’s China, II., 174.)

[310] See C. F. Gordon Cumming’s article “A Visit to the Temple of Heaven at Peking,” in Lond. Quart. Rev., for July, 1885.

[311] See Exod. 12 : 7-10.

[312] Gray’s China, II., 271 f.

[313] Gray’s China, I., 102.

[314] See Rev. 7 : 3; 9 : 4; 13 : 16; 14 : 1; 20 : 4; 22 : 4.

[315] The Relig. of China, p. 289.

[316] See [The Rite in Burmah], in Appendix.

[317] See Dubois’s Des. Man. and Cust. of People of India, Part III., chap. 7; also Monier Williams’s Hinduism, p. 36 f.

[318] Monier Williams’s Hinduism, p. 35 f.

[319] Ibid., p. 37 f.

[320] Dubois’s Des. of Man. and Cust. in India, Part III., chap. vii.

[321] Heber’s Travels in India, II., 13 f.

[322] Ibid., II., 285.

[323] Dubois’s Des. of Man. and Cust. of India, Part II., chap. xxxi.

[324] Dubois’s Des. of Man. and Cust. of India, Part II., chap. xi.

[325] “The Hindu Pantheon,” in Birdwood’s Indian Arts, p. 76 f.

[326] Ibid., p. 42.

[327] 1 Cor. 11 : 29.

[328] See Roberts’s Oriental Illus. of Scriptures, pp. 484-489.

[329] See page [77], supra.

[330] See page [53], supra.

[331] See also page [194] ff., infra.

[332] See Sayce’s paper, in Trans. Soc. Bib. Arch., Vol. I., Part 1, pp. 25-31.

[333] See page [13] f., supra.

[334] “Whether he has overcome his enemies or the wild beasts, he pours out a libation from the sacred cup,” says Layard (Nineveh and its Remains, Vol. II., chap. 7) concerning the old-time King of Nineveh.

[335] See H. Fox Talbot’s paper, in Trans. Soc. Bib. Arch., Vol. IV., Part 1, p. 58 f.

[336] Mal. 1 : 6, 7. See also Isa. 65 : 11.

[337] 2 Kings 19 : 37; Ezra 4 : 2; Isa. 37 : 38. See also 1 Cor. 10 : 21.

[338] Rec. of Past, III., 122 f.

[339] Sayce’s Anc. Emp. of East, p. 201; also, W. Robertson Smith’s Old Test. in Jew. Ch., notes on Lect. xii.

[340] Rec. of Past, III., 135.

[341] Sayce’s Anc. Emp. of East, p. 266.

[342] Schaff-Herzog’s Encyc. of Relig. Knowl., art. “Parseeism.”

[343] Anc. Emp. of East, p. 266.

[344] See Wilkinson’s Anc. Egypt., III., 30, 400.

[345] Kenrick’s Anc. Egypt., I., 369 ff.

[346] Ebers’s Ægypt. u. d. Büch. Mose’s, p. 245 f.

[347] Wilkinson’s Anc. Egypt., III., 402.

[348] Cited from Castor, in Plutarch, in Wilkinson’s Anc. Egypt., III., 407. See also Ebers’s Ægypt. u. d. Büch. Mose’s, p. 246.

[349] Hist., II., 59.

[350] Wilkinson’s Anc. Egypt., III., 409. See also page [102], supra.

[351] Wilkinson’s Anc. Egypt., III., 109; 410; Kenrick’s Anc. Egypt., I., 373. See Herodotus, Hist., II., 47.

[352] Hist., II., 61.

[353] See references to this custom at page [85] ff., supra.

[354] See Wilkinson’s Anc. Egypt., III., 404-406.

[355] Renouf’s The Relig. of Anc. Egypt, pp. 138-147.

[356] See Rec. of Past, X., 79-134.

[357] See page [102] f., supra.

[358] “Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.” (Deut. 8 : 3. See, also, Matt. 4 : 4; Job 23 : 12; John 4 : 34.)

[359] See John 8 : 31, 32; 16 : 13; 17 : 19.

[360] See Réville’s Native Relig. of Mex. and Peru, pp. 63, 163; Cory’s Anc. Frag., p. 5; Dubois’s Des. Man. and Cust. of India, Part II., chap. 31; Tylor’s Prim. Cult., II., 278 ff.; Dorman’s Orig. of Prim. Supers., p. 150; Andersson’s Lake Ngami, p. 220.

[361] Bancroft’s Native Races, V., 547 f.

[362] Monier Williams’s Hinduism, p. 60.

[363] Bancroft’s Native Races, V., 548.

[364] Bancroft’s Native Races, II., 710.

[365] Mendieta’s Hist. Eccles. Ind., p. 108 f.; cited in Spencer’s Des. Soc., II., 20.

[366] Acosta’s Hist. Nat. Mor. Ind., Bk. V., chap. 27, cited in Spencer’s Des. Soc., II., 26.

[367] Herrera’s Gen. Hist. of America, II., 379; cited in Dorman’s Orig. of Prim. Supers., p. 152 f.

[368] Acosta’s Hist. Nat. Mor. Ind., Bk. V., chap. 23; cited in Prescott’s Conquest of Peru, I., 108, note.

[369] Herrera’s Gen. Hist., III., 207 f.; cited in Spencer’s Des. Soc., II., 20.

[370] Spencer’s Des. Soc., II., 20. See also Southey’s Hist. of Brazil, II., 370.

[371] Contra Apionem, II., 7.

[372] See pages [105] f., [132], supra.

[373] See Clark’s Indian Sign Language, s. v., “Feast.”

[374] “Should he fail [to eat his portion], the host would be outraged, the community shocked, and the spirits roused to vengeance. Disaster would befall the nation—death, perhaps, the individual.” “A feaster unable to do his full part, might, if he could, hire another to aid him; otherwise he must remain in his place till the work was done.” (Parkman’s Jesuits in No. Am., p. xxxviii.)

[375] “At some feasts guests are permitted to take home some small portions for their children as sacred food, especially good for them because it came from a feast.” (Clark’s Ind. Sign Lang., p. 168.)

[376] Edkins’s Relig. in China, p. 22, note.

[377] See pages [159], [168], [172], supra.

[378] Réville’s Native Relig. of Mex. and Peru, p. 183.

[379] Ibid., p. 76.

[380] See page [176] f., supra.

[381] Des. of Man. and Cust. of India, Part III., chap. 7.

[382] See William and Calvert’s Fiji and the Fijians, pp. 35 f., 161-166, 181 f.

[383] Cited in Parkman’s Jesuits in No. Am., p. 228, note.

[384] Ibid., p. xxxix.

[385] Ibid., p. xl., note.

[386] Origin of Prim. Supers., p. 151 f.

[387] Origin of Prim. Supers., p. 150.

[388] Native Relig. of Mex. and Peru, p. 75 f.

[389] Native Relig. of Mex. and Peru, p. 76.

[390] See references to cannibalism as a religious rite among the Khonds of Orissa, the people of Sumatra, etc., in Adams’s Curiosities of Superstition.

[391] Gen. 49 : 11; Deut. 32 : 14; Ecclesiasticus 39 : 26; 50 : 15; 1 Macc. 6 : 34.

[392] In Beduinen und Wahaby, p. 86 f.

[393] Desert of the Exodus, I., 90.

[394] See page [72], supra.

[395] Wood’s Wedding Day, p. 144.

[396] Mason, in Journ. of Asiat. Soc. of Bengal, Vol. XXXV., Part II., p. 17; cited in Spencer’s Des. Soc., V., 9.

[397] Andersson’s Lake Ngami, p. 220 f.

[398] Shooter’s Kafirs of Natal, p. 77.

[399] Williams and Calvert’s Fiji and the Fijians, p. 134.

[400] See Monier Williams’s Sanskrit Dictionary, s. v.

[401] See Pike’s Sub-Tropical Rambles, p. 198.

[402] See pages [77], [165], supra.

[403] This Oriental custom gives an added meaning to the suggestion, that Christ was sent to bring us to his Father, “that we might receive the adoption of sons” (Gal. 4 : 5).

[404] The citations above made are from Roberts’s Oriental Illustrations of the Scriptures, p. 574, and from Dubois’s Des. of Man. and Cust. of India, Part II., chap. 22; the latter being from the Directory or Ritual of the Purohitas.

[405] Doolittle’s Social Life of the Chinese, I., 85-87.

[406] China, p. 72 f.

[407] Piedrahita’s Hist. New Granada, Bk. I., chap. 6; cited in Spencer’s Des. Soc., II., 34.

[408] Malcolm, in Trans. Royal Asiat. Soc., I., 83; cited in Spencer’s Des. Soc., V., 8.

[409] Wood’s Wedding Day, p. 142.

[410] Ibid., p. 66 f.

[411] Ibid., p. 124 f.

[412] Rous and Bogan’s Archæologiæ Atticæ, p. 167.

[413] Wood’s Wedding Day, pp. 36, 39.

[414] Wood’s Wedding Day, p. 151.

[415] Ibid., pp. 22, 23.

[416] Ibid., p. 247.

[417] Ibid., p. 247.

[418] Ibid., p. 248.

[419] Ibid., p. 173.

[420] Ross’s The Book of Scottish Poems, I., 218.

[421] Godwyn’s Rom. Historiæ, p. 66 f.

[422] Tylor’s Prim. Cult., I., 85-97.

[423] Kurtz’s History of the Old Covenant, I., 235.

[424] Ibid., I., 268.

[425] Gen. 4 : 2-5.

[426] Heb. 11 : 4.

[427] Ruth 1 : 14.

[428] Gen. 4 : 10, 11.

[429] “For it must be observed, that by the outpouring of the blood, the life which was in it was not destroyed, though it was separated from the organism which before it had quickened: Gen. 4 : 10; comp. Heb. 12 : 24 (παρὰ τὸν Ἅβελ); Apoc. 6 : 10” (Westcott’s Epistles of St. John, p. 34).

[430] See pages [143]-[147], supra.

[431] See pages [110]-[113], supra.

[432] Gen. 8 : 20.

[433] Exod. 24 : 5, 6; 29 : 15-25; Lev. 1 : 1-6, 10-12, 14, 15; 8 : 18, 19, etc. See also pages [102], [106]-[109], supra.

[434] See Speaker’s Commentary, in loco.

[435] Gen. 9 : 3-6.

[436] “A man might not use another’s life for the support of his physical life” (Westcott’s Epistles of St. John, p. 34).

[437] See Acts 15 : 2-29; also 21 : 18-25.

[438] Those, indeed, who would put the dictum of the Church of Rome above the explicit commands of the Bible, can claim that that Church has affirmed the mere temporary nature of this obligation, which the Bible makes perpetual. But apart from this, there seems to be no show of justification for the abrogation, or the suspension, of the command.

[439] James 2 : 23.

[440] Isaiah 41 : 8.

[441] 2 Chron. 20 : 7.

[442] The only instance in which it might seem that there was an exception to this statement, is Exodus 33 : 11, where it is said, “The Lord spake unto Moses face to face, as a man speaketh unto his friend.” But here the Hebrew word is re’a (רֵעַ) with the idea of “a companion,” or “a neighbor”; while the word applied to Abraham is ohebh (אֹהֵב), “a loving one.”

[443] See [Appendix], infra, p. 322.

[444] Gen. 17 : 2.

[445] Gen. 17 : 7-9.

[446] Gen. 17 : 10, 11.

[447] See page [174] f., supra.

[448] Gen. 17 : 13.

[449] Bearing in the flesh the marks of one’s devotedness to a divinity, is a widely observed custom in the East. Burton tells of the habit, in Mekkeh, of cutting three parallel gashes down the fleshy cheek of every male child; and of the claim by some that these gashes “were signs that the scarred [one] was the servant of Allah’s house” (Pilgrimage to Mecca and Medinah, third ed., p. 456). In India, there are various methods of receiving such flesh-marks of devotedness. “One of the most common consists in stamping upon the shoulders, chest, and other parts of the body, with a red-hot iron, certain marks, to represent the armor [or livery] of their gods; the impressions of which are never effaced, but are accounted sacred, and are ostentatiously displayed as marks of distinctions” (Dubois’s Des. of Man. and Cust. in India, Part III., chap. 3). “From henceforth let no man trouble me,” says Paul: “for I bear branded on my body the marks of Jesus” (Gal. 6 : 17).

[450] See Price’s Hist. of Arabia, p. 56.

[451] It is certainly noteworthy, that the Canaanitish god “Baal-bereeth” (see Judges 8 : 33; 9 : 4) seems to have had its centre of worship at, or near, Shechem; and there was where the Canaanites were induced to seek, by circumcision, a part with the house of Jacob in the blood-covenant of Abraham (see Gen. 34 : 1-31).

[452] See Godwyn’s Moses and Aaron, p. 216 f.

[453] Buxtorf, who is a recognized authority, in the knowledge of Rabbinical literature and of Jewish customs, says, on this point: “Cum deinde compater infantulum in sinu habet jacentem, tum Mohel sive circumcisor eum è fasciis evolvit, pudendum ejus apprehendit, ejusque anteriorem partem per cuticulam præputii comprehendit, granulumque pudendi ejus retrorsum premit; quo facto cuticulam præputii fricat, ut illa per id emortua infantulus cæsuram tanto minus sentiscat. Deinde cultellum circumcisorium è pueri astantis manu capit, claraque voce, Benedictus (inquit) esto tu Deus, Domine noster, Rex mundi, qui nos mandatis tuis sanctificasti, nobisque pactum circumcisionis dedisti. Interim dum ille loquitur sic, particulam præputii anteriorem usque eo abscindit, ut capitellum pudendi nudum conspici queat, illamque festinanter in patellam arena ista plenam conjicit; puero quoque isti, à quo acceperat, cultellum reddit circumcisorium; ab alio vero poculum vino rubro (ceu dictum fuit) impletum, capit; haurit ex eo quantum ore continere potest, quod mox super infantulum expuit, eoque sanguinem ejus abluit: in faciem quoque infantuli vini aliquid expuit, si eum viribus defici conspexerit. Mox pudendum puelli ore comprehendit, et sanguinis ex eodem quantumcunque potest, exugit, ut sanguis idem tanto citius se sistat; sanguinem exuctum in alterum poculorum vino rubro refertorum, vel in patellam arena abundantem, expuit.” (Synagoga Judaica, Cap. II.)

[454] Gen. 15 : 6; Rom. 4 : 3; Gal. 3 : 6; James 2 : 23.

[455] See Fuerst’s Heb. Chald. Lex., s. v.

[456] See Freytag’s Lex. Arab. Lat., s. v.

[457] See Lane’s Arab.-Eng. Lex., s. v.

[458] In the Chinese language, likewise, “the word for faithfulness means both to be trustworthy, and also to trust to, and refers chiefly to friendship.” (Edkins’s Relig. in China, p. 118.)

[459] The Rabbis give a preeminent place to circumcision as the rite by which Abraham became the Friend of God. They say (see citations from the Talmud, in Nethivoth Olam, p. 367): “Abraham was not called perfect before he was circumcised; and because of the merit of circumcision was the covenant made with him concerning the inheritance of the Land. It [circumcision] also saves from the punishment of hell; for our sages have said, that Abraham sits at the gates of hell and suffers no one to enter in there who is circumcised.”

[460] James 2 : 23.

[461] Exod. 4 : 21-23.

[462] Exod. 4 : 25, 26.

[463] See Fuerst’s Heb. Chald. Lex., s. v.

[464] See Deut. 22 : 13-21. To this day, in the East, an exhibit of blood-stains, as the indubitable proof of a consummated covenant of marriage, is common. See Niebuhr’s Beschreibung von Arabien, pp. 35-39; Burckhardt’s Arabic Proverbs, p. 140; Lane’s Mod. Egypt., I., 221, note.

[465] See Lane, and Freytag, s. vv., Khatan, Khatana.

[466] Gen. 22 : 1, 2.

[467] “Heaven awaits not one who is destitute of a son,” say the Brahmans (See page [194], supra). See, also, e. g., Thomson’s Land and Book, I., 177; Roberts’s Orient. Ill., p. 53 f., Ginsburg’s “Illustrations,” in Bible Educator, I., 30; Lane’s Mod. Egypt., I., 68. Livingstone’s Trav. and Res. in So. Af., p. 140; Pierotti’s Cust. and Trad. of Pal., pp. 177 f., 190 f.

[468] See illustrations of this error in Tylor’s Prim. Cult., II., 403.

[469] See page [185] f., supra.

[470] See page [119] f., supra.

[471] See page [120], supra.

[472] See page [117], supra.

[473] See page [118] f., [120] f., supra.

[474] See discussions of this point, by Hengstenberg, Kurtz, Oehler, Ewald, Kuenen, Lange, Keil and Delitzsch, Stanley, Mozeley, etc.

[475] John 15 : 13.

[476] Heb. 11 : 17-19.

[477] Gen. 22 : 15-18.

[478] James 2 : 21-23.

[479] See Exod. 4 : 9; 7 : 17-21.

[480] See Exod. 12 : 1-6.

[481] See a reference to a similar custom in China, at page [153], supra.

[482] Exod. 12 : 7-13.

[483] See, again, at pages [154], supra.

[484] See page [7] f., supra.

[485] See page [81] f., supra. It is, indeed, by no means improbable, that the Hebrew word tôtaphôth (טוֹטָפוֹת), translated “frontlets,” as applied to the phylacteries was an Egyptian word. Its etymology has been a puzzle to the critics.

[486] See Exod. 13 : 11-16.

[487] See references to Zohar, Pt. II., Fol. 2, by Farrar, in Smith-Hackett’s Bible Dictionary, Art. “Frontlets.”

[488] Smith-Hackett’s Bib. Dict., Art. “Frontlets.”

[489] On this point I have the emphatic testimony of intelligent native Syrians. “As I live, saith the Lord”—or more literally, “I, living, saith the Lord.” “For when God made promise to Abraham, since he could swear by no greater, he sware by himself”—by his life. (Comp. Isa. 49 : 18; Jer. 22 : 24; Ezek. 5 : 11; Heb. 6 : 13.)

[490] This also I am assured of, by native Syrians. One who had resided in both Syria and Upper Egypt told me, that in Syria, in the rite of blood-friendship, the blood is taken from the arm as the symbol of strength; while in portions of Africa where the legs are counted stronger than the arms, through the training of the people as runners rather than as burden-bearers, the leg supplies the blood for this rite (See reference to Stanley and Mirambo’s celebration of this rite at pages [18]-[20], supra).

[491] See page [79], supra.

[492] See e. g. Gen. 14 : 22; Dan. 12 : 7. “It is an interesting fact, that many of the images of the gods of the heathen have the right hand lifted up.” (Roberts’s Orient. Ill. of Scrip., p. 20.)

[493] See Prov. 6 : 1; 11 : 15 (margin); 22 : 24-26.

[494] See page [47], supra.

[495] See Lepsius’s exemplar of the Todtenbuch; also Birch, in Bunsen’s Egypt’s Place, V., 125.

[496] See Farrar’s article on “Frontlets,” in Smith-Hackett’s Bib. Dic.

[497] Joshua 2 : 18-20.

[498] See pages [93] f., supra.

[499] See Roberts’s Orient. Ill. of Scrip., p. 20.

[500] Lynd’s Hist. of Dakotas, p. 81.

[501] Bayard Taylor’s India, China, and Japan, p. 52.

[502] See Home and Syn. of Mod. Jew, p. 5.

[503] See Targum, in Buxtorf’s Biblia Rabbinica, in loco.

[504] See Jones’s Credulities Past and Present, p. 188.

[505] See Kadesh Barnea, p. 382, note.

[506] Heb. 9 : 19.

[507] See Exod. 24 : 1-11.

[508] Lev. 7 : 26.

[509] Lev. 17 : 10-12.

[510] Lev. 17 : 14.

[511] Rom. 6 : 23.

[512] Lev. 17 : 3-6.

[513] Comp. Heb. 13 : 20.

[514] Lev. 17 : 13.

[515] A traveler in Mauritius, describing a Hindoo sacrifice there, of a he-goat, in fulfilment of a vow, says: “It was killed on soft ground, where the blood would sink into the earth, and leave no trace” (Pike’s Sub-Tropical Rambles, p. 223). See also page [109], supra.

[516] Rom. 5 : 12-21.

[517] See Quarterly Statement, of Pales. Expl. Fund, for July 1885, pp. 197-207.

[518] The Temple, Its Ministry and Services, p. 88, f.

[519] The Old Test. in the Jewish Church, Notes on Lect. XII.

[520] See pages [11], [12], supra.

[521] Lev. 1 : 13, 17; 2 : 2, 12; 3 : 8, 26.

[522] Christian Institutions, Chap. 4.

[523] The Temple, Its Min. and Serv., p. 82.

[524] The Temple, Its Min. and Serv., p. 82.

[525] Lev. 4 : 7, 18, 25, 30, 34.

[526] Lev. 4 : 6, 7, 17; 16 : 14, 15.

[527] Lev. 1 : 5, 11, 15.

[528] Lev. 8 : 14-22; 9 : 8-22; 14 : 19, 20; 16 : 3-25.

[529] Edersheim’s The Temple, Its Min. and Serv., p. 100.

[530] “From its derivation it might also be rendered, the offering of completion” (Edersheim’s The Temple, Its Min. and Serv., p. 106).

[531] See page [149], supra.

[532] Edersheim’s The Temple, Its Min. and Serv., p. 86.

[533] Psa. 16 : 4, 5.

[534] Heb. 9 : 8.

[535] Heb. 10 : 4.

[536] Psa. 50 : 7-17.

[537] Isaiah 1 : 11-17.

[538] Isa. 25 : 6.

[539] Jer. 7 : 21-23.

[540] Hosea 6 : 4-7.

[541] Deut. 10 : 14-16.

[542] Deut. 30 : 1-6.

[543] Gal. 3 : 7-9; Rom. 4 : 11, 12.

[544] Rom. 2 : 26-29; Phil. 3 : 3.

[545] Prov. 3 : 1-4.

[546] Prov. 7 : 2, 3.

[547] Jer. 31 : 31-34.

[548] Col. 2 : 17.

[549] Num. 35 : 12; Deut. 19 : 6, 12; Josh. 20 : 3, 5, 9.

[550] Num. 35 : 19, 21, 24, 25, 27; 2 Sam. 14 : 11.

[551] Job 19 : 25; Psa. 19 : 14; 78 : 35; Prov. 23 : 11; Isa. 41 : 14; 43 : 14; 44 : 6, 24; 47 : 4; 48 : 17; 49 : 7, 26; 54 : 5, 8; 59 : 20; 60 : 16; 63 : 16; Jer. 50 : 34.

[552] Comp. Isa. 51 : 10; Jer. 31 : 11.

[553] “A term of which the original import is uncertain. The very obscurity of its etymology testifies to the antiquity of the office which it denotes.” (Speaker’s Com. at Num. 35 : 12.)

[554] Cited from Herzog’s B. Cycl., in Keil and Delitzsch’s Bib. Com. on the Pent., at Num. 35 : 9-34.

[555] See Niebuhr’s Beschreibung von Arabien, p. 32 f.; Burckhardt’s Beduinen und Wahaby, pp. 119-127; Lane’s Thousand and One Nights, I., 431, note; Pierotti’s Customs and Traditions of Palestine, pp. 220-227; Mrs. Finn’s “The Fellaheen of Palestine,” in Surv. of West Pal., “Special Papers,” pp. 342-346.

[556] Comp. Exod. 21 : 18-27; 22 : 14-17; Lev. 27 : 1-8.

[557] Num. 36 : 30-34.

[558] Sooras, 2 and 17.

[559] Livingstone and Stanley on several occasions, made payments, or had them made, to avoid a conflict on a question of blood. See, e. g. Trav. and Res. in So. Africa, pp. 390, 368-370, 482 f., The Congo, I., 520-527.

[560] Reise in Hadhramaut, p. 199.

[561] Surv. of West. Pal., “Special Papers,” p. 342.

[562] A Pilgrimage to Mec. and Med., 357.

[563] Cust. and Trad. of Pal., p. 221.

[564] A Pilgrimage, p. 367.

[565] See pages [126]-[133], supra.

[566] See page [132] f., supra.

[567] Pierotti’s Cust. and Trad. of Pal., p. 216.

[568] Comp. Gen. 15 : 18; Jer. 34 : 18; 2 Sam. 12 : 17.

[569] See Gesenius, Fuerst, Cocceius, s. v.

[570] Gen. 21 : 22-24.

[571] See pages [14], [16], [20], [22], [25], [27], etc., supra.

[572] See page [47], supra.

[573] Gen. 21 : 31.

[574] Comp. Gen. 31 : 44-47.

[575] Gen. 21 : 30.

[576] See page [53], supra.

[577] Gen. 21 : 33.

[578] See references to the blood-stained covenant-tree, in [Appendix], infra.

[579] Gen. 22 : 18.

[580] See page [61] f., supra.

[581] Gen. 26 : 25-29.

[582] Gen. 26 : 30, 31.

[583] See page [62], supra.

[584] Comp. Gen. 12 : 6-8; 28 : 18-22; 31 : 19-36.

[585] Mr. Forbes tells of a custom, in Sumatra, of taking a binding oath, above the grave of the original patriarch of the Passumah. An animal is sacrificed, cut into small pieces, and cooked in a pot. “Then he who is to take the oath, holding his hand, or a long kriss of the finest sort, over the grave-stone, and over the cooked animal, says: ‘If such and such be not the case, may I be afflicted with the worst evils.’ The whole of the company then partake of the food” (A Naturalist’s Wanderings, p. 198 f.). This seems to be a vestige of the primitive custom of eating on the witness-heap of an oath.

[586] Gen. 31 : 44-54.

[587] 1 Sam. 18 : 1-3.

[588] See pages [14], [24], [28], [35] f., [62], supra.

[589] 1 Sam. 18 : 4; 20 : 1-13.

[590] 1 Sam. 19 : 1-7.

[591] 2 Sam. 1 : 26.

[592] See pages [10], [53], supra.

[593] 1 Sam. 20 : 13-17.

[594] 2 Sam. 7 : 1; 9 : 1.

[595] 2 Sam. 9 : 2-13.

[596] Heb. 10 : 1-4.

[597] Rom. 8 : 22.

[598] Rom. 8 : 32.

[599] Heb. 13 : 20.

[600] Comp. John 1 : 1-14; Heb. 1 : 1-3; 2 : 14-16.

[601] Gen. 21 : 12; Heb. 11 : 18.

[602] 1 Pet. 1 : 20.

[603] Rev. 13 : 8.

[604] See page [250], supra, note (footnote 530).

[605] Heb. 10 : 5-9.

[606] John 6 : 53-58.

[607] John 6 : 63.

[608] John 6 : 60.

[609] John 6 : 60.

[610] Heb. 1 : 14-16.

[611] Gal. 3 : 6-9, 16, 29.

[612] Keble.

[613] “In the garden of Gethsemane, Christ endured mental agony so intense that, had it not been limited by divine interposition, it would probably have destroyed his life without the aid of any other sufferings; but having been thus mitigated, its effects were confined to violent palpitation of the heart accompanied with bloody sweat.... Dr. Millingen’s explanation of bloody sweat ... is judicious. ‘It is probable,’ says he, ‘that this strange disorder arises from a violent commotion of the nervous system, turning the streams of blood out of their natural course, and forcing the red particles into the cutaneous excretories.’” (Stroud’s Physical Cause of the Death of Christ, pp. 74, 380).

[614] Luke 22 : 44.

[615] John 13 : 1.

[616] Luke 22 : 14, 15.

[617] As to the points in this dispute, see Andrews’s Life of our Lord, pp. 425-460, and Farrar’s Life of Christ, Excursus X., Appendix.

[618] Matt. 26 : 26.

[619] Luke 22 : 19, 20.

[620] Mark 14 : 23.

[621] Matt. 26 : 27, 28.

[622] Luke 22 : 20.

[623] Matt. 26 : 28.

[624] 1 Cor. 11 : 25.

[625] Mark 14 : 23.

[626] John 15 : 13-15.

[627] John 15 : 4-7.

[628] John 17 : 1-24.

[629] 2 Tim. 1 : 10.

[630] Heb. 9 : 16, 17.

[631] John 15 : 13.

[632] John 10 : 10, 18.

[633] John 6 : 51.

[634] John 6 : 55.

[635] See Matt. 27 : 33-54; Mark 15 : 22-39; Luke 23 : 33-47; John 19 : 17-37.

[636] “He was ultimately ‘slain,’ not by the effects of the anguish of his corporeal frame, but by the effects of the mightier anguish of his mind; the fleshy walls of his heart—like the veil, as it were, in the temple of his human body—becoming rent and riven, as, for us, ‘he poured out his soul unto death.’” (Sir James Y. Simpson, cited in Appendix to Stroud’s Physical Cause of Death of Christ.)

[637] Isa. 53 : 12.

[638] Comp. Rom. 6 : 23; 1 Pet. 3 : 18; Isa. 53 : 4-6.

[639] 1 John 5 : 11, 12.

[640] Lev. 17 : 11.

[641] Lev. 17 : 14.

[642] See pages [116]-[125].

[643] Eph. 1 : 7.

[644] 1 John 1 : 7.

[645] Rev. 1 : 5.

[646] 2 Cor. 5 : 17.

[647] Col. 3 : 3.

[648] 1 John 5 : 20.

[649] 1 John 5 : 13.

[650] John 20 : 31.

[651] Rom. 5 : 8-12.

[652] 2 Pet. 1 : 4.

[653] Gal. 2 : 20.

[654] John 5 : 26.

[655] Col. 1 : 19, 20.

[656] Eph. 2 : 11-16.

[657] Col. 2 : 9-11.

[658] Gal. 3 : 28, 29.

[659] Heb. 10 : 14-22.

[660] See page [167] ff., supra.

[661] Comp. Heb. 9 : 24-28; 10 : 10.

[662] Heb. 10 : 28, 29.

[663] The Covenant of Bread and the Covenant of Blood are two distinct covenants, in Oriental practice as well as in biblical teaching; although this difference has been strangely overlooked by biblical students in the realm of Orientalisms. The Covenant of Bread is temporary; the Covenant of Blood is permanent. The one secures a truce; the other secures a vital union. Symbolically, the one gives nourishment; the other gives life. The Covenant of Bread is an exhibit and a pledge of hospitality, and it brings one into family or tribal relations with those proffering it. The Covenant of Blood is immediately personal and individual. There seems to be an unconscious trace of this distinction in the refusal of the Romish Church to include the laity in the symbolizing of the Covenant of Blood, at the Lord’s table.

[664] 1 Cor. 10 : 14-17.

[665] Heb. 13 : 20, 21.

[666] See pages [238]-[240], supra.

[667] Speaker’s Comm., at Exod. 24 : 8.

[668] Exod. 24 : 3-8.

[669] Heb. 9 : 20.

[670] Speaker’s Com., at Exod. 24 : 8.

[671] Mark 14 : 24.

[672] John 6 : 53, 54.

[673] Principles of Sociology, II., § 364.

[674] Anc. Egypt., III., 411.

[675] See pages [245] f., supra.

[676] Anc. Egypt., II., 32.

[677] Note on Lev. chap. 17.

[678] Dictionnaire d’Archéologie Égyptienne, s. v. “Cœur.”

[679] In substance from Castren’s Ethnologische Vorlesungen über die Altaischen Völker, p. 174, as cited in Ralston’s Russian Folk Tales, p. 122.

[680] From Bleek’s Reynard the Fox in South Africa, p. 55; as cited Ibid., p. 123, note.

[681] From Asbjornsen and Moe, No. 36, Dasent, No. 9, p. 71, as cited Ibid., p. 120.

[682] See references to Köhler’s Orient und Occident, II., 99-103, Ibid., p. 123, note.

[683] From Khudyakof, No. 110, as cited Ibid., p. 124.

[684] Timæus of Locri, cited in Liddell and Scott’s Greek Eng. Lex., s. v., “Hepar.” See also page [108] f., supra.

[685] Pollux’s Onomasticon, II., 4, 226.

[686] Pilgrim. to Mec. and Med., p. 376.

[687] See page [128], supra.

[688] Pilgrim. to Mec. and Med., p. 378. See also page [129] f., supra.

[689] Richardson’s Eng. Dict., s. v., “Liver.”

[690] Annandale’s Ogilvie’s Imperial Dict., s. v., “Liver.”

[691] See Cushing’s paper on “Zuñi Fetiches,” in Second Annual Report of the Bureau of Ethnology, pp. 3-43.

[692] 1 Peter 2 : 2-5.

[693] Cushing’s “Zuñi Fetiches,” p. 43.

[694] See “Illustrated Catalogue of Collections from Indians of New Mexico and Arizona,” 1879, in Second Annual Report of Bureau of Ethnology, Figures 361-387; 421-430.

[695] St. John’s Life in Far East, I., 74 f.

[696] Ibid., I., 115 f.

[697] St. John’s Life in Far East, I., 160.

[698] Ibid., I., 187.

[699] This is a different form from that reported at page [192] f., supra.

[700] St. John’s Life in Far East, I., 61.

[701] Lev. 17 : 14.

[702] As to this specific instance, I can bear personal testimony, from my frequent communications on the subject, with the person whose experience is here recited.

[703] Am. Annals of Deaf and Dumb, Vol. VI., p. 134.

[704] Paul’s claim, in Romans 1 : 18-23, is not that man knows God intuitively; but that, having the knowledge of God, which he does have by tradition, man ought not to liken God to “four-footed beasts and creeping things.”

[705] See page [136], supra.

[706] See page [133] f., supra.

[707] 1 Kings 21 : 17-23; 22 : 35-38; 2 Kings 9 : 30-37.

[708] At page [44], supra.

[709] See page [154], supra.

[710] See page [313], supra.

[711] See page [53], supra.

[712] See page [35], supra.

[713] See page [37], supra.

[714] Gen. 21 : 33.

[715] See Gen. 13 : 18; 14 : 13; 18 : 1.

[716] The covenant was “with” [Hebrew, עִם ’im, not “with” as an instrument, but “with” as in the presence of, as accompanied by] the tree at Shechem.

[717] See page [218], supra, note.

[718] Judges 9 : 1-6.

[719] Robinson’s Biblical Researches, II., 210 f., note.

[720] Von Wrede’s Reise in Hadhramaut, p. 197 f.

[721] See reference (in footnote 585 at page [268] f. supra) to the custom in Sumatra, of taking an oath over the “grave of the original patriarch of the Passumah.”

[722] Lady of the Lake, Canto III.

[723] Ibid., note.

[724] See pages [13], [86] f., supra.

[725] Athenæus’s Deipnosophistæ, II., 24 (45).

[726] St. John’s Life in Far East, Comp. I., 38, 46, 56, 74-76, 115, 117, 185.

[727] A trace of the burnt branch of the covenant-tree.

[728] See page [270], supra.

[729] See page [270], supra.

[730] See pages [9], [154], supra.

[731] W. H. Holmes, in Second Annual Report of Bureau of Ethnol., pp. 240-254.

[732] W. H. Holmes, in Second Annual Report of Bureau of Ethnol., p. 243.

[733] Events in Indian History, p. 143: cited Ibid., p. 242 f.

[734] Moeurs des Sauvages Ameriq., tom. II., pp. 502-507; cited Ibid., p. 243 ff.

[735] Loskiel’s Missions of the United Brethren, Trans. by La Trobe, Bk. I., p. 26; cited in Ibid., p. 245 f.

[736] Ibid., p. 253 f.

[737] St. John’s Life in the Far East, I., 67.

[738] See page [73], supra.

[739] See page [75], supra.

[740] Allingham’s Ballad Book, p. 6 f.

[741] Todtenbuch, xvii., 42, 43.

[742] Renouf’s The Relig. of Anc. Egypt, p. 107.

[743] Renouf’s The Relig. of Anc. Egypt, p. 107.

[744] Miss. Voyage to So. Pacif. Ocean, p. 65.

[745] See E. R. Smith’s The Araucanians, p. 262.

[746] Power’s “Tribes of California,” in Contrib. to No. Am. Ethnol., III., 247.

[747] Principles of Sociology, II., 21.

[748] 1 Cor. 13 : 11.

[749] See note at page [218], supra.

[750] See pages [65]-[77], supra.

[751] 2 Cor. 5 : 17; Eph. 4 : 24; Col. 3 : 9, 10.

[752] Angas’s Savage Life, I., 114-116.

[753] See references to drawing blood from the forehead, at page [86] ff., supra.

[754] See pages [85]-[88], supra.

[755] Ellis’s Polynesian Researches, II., 569 f.

[756] See Prov. 27 : 9.

[757] Cited from Capt. Grant’s description; in Wood’s Unciv. Races, I., 440.

[758] Ibid., II., 81.

[759] Williams and Calvert’s Fiji and Fijians, p. 35.

[760] Indian Sign Language, s. v. “Brother.”

[761] Contributions to No. Am. Ethnology, Vol. III., p. 68.

[762] Dodge’s Our Wild Indians, page 514 f.

[763] Is there any correspondence between this word, taq’a, and the Hindoo word tika (the blood-mark on the Rajput chief), referred to at page [137], supra?

Transcriber’s Note:

Footnotes have been renumbered and repositioned. Where the author has cross-referenced a footnote, the footnote number in this text has been added to the original reference.

Two page numbers in the Contents, and one in the Index, have been amended.

Arabic, Hebrew and Greek characters may not display correctly in some browsers/handheld devices. Hieroglyphs and one Syriac word in the original book are represented as inline images in the text.

Quotations from other sources, and transliterated materials, have been transcribed as they appear in the original book.

Spelling, grammar, and variation in hyphenation and word usage have been retained.

Punctuation has been changed occasionally where a clear predominance of usage could be ascertained.

Typographical changes have been made as follows:

p. 31:

the slighest breach

changed to

the slightest breach

p. 57:

Miss. Vogage to So. Pacif. Ocean

changed to

Miss. Voyage to So. Pacif. Ocean (footnote 95)

p. 77:

Dubois Des. of Man. and Cust. of India

changed to

Dubois’s Des. of Man. and Cust. of India (footnote 151)

p. 90:

Montolinia’s Hist. Ind. de Nueva España

changed to

Motolinia’s Hist. Ind. de Nueva España (footnote 181)

p. 111:

M. Edouard Naville, the eminent Swiss Egyptologist

changed to

M. Édouard Naville, the eminent Swiss Egyptologist (footnote 222)

p. 125:

Bruy’s Histoire des Papes

changed to

Bruys’s Histoire des Papes (footnote 251)

p. 156:

Taittirīya-brahmana

changed to

Taittirīya-brāhmana

p. 174:

Anderson’s Lake Ngami

changed to

Andersson’s Lake Ngami (footnote 360)

p. 185:

the Abbe Dubois

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the Abbé Dubois

p. 189:

Native Relig. in Mex. and Peru

changed to

Native Relig. of Mex. and Peru (footnote 388)

p. 235 and 236:

Robert’s Orient. Ill. of Scrip.

changed to

Roberts’s Orient. Ill. of Scrip. (footnotes 492 and 499)

p. 200:

Godwyn’s Rom. Historiae

changed to

Godwyn’s Rom. Historiæ (footnote 421)

p. 234:

in the covenant thus memoralized

changed to

in the covenant thus memorialized

p. 300:

Dictionnaire d’Archéologie Égyptienne, s. v. “Coeur.”

changed to

Dictionnaire d’Archéologie Égyptienne, s. v. “Cœur.” (footnote 678)

p. 312:

and also taken possesion

changed to

and also taken possession

p. 317:

Mamre, the Amorite, brother of Eschol

changed to

Mamre, the Amorite, brother of Eshcol

p. 332:

colored with saffron, or with tumeric

changed to

colored with saffron, or with turmeric

p. 346:

Goel, pursuer, not avenger, of blood, 259-563;

changed to

Goel, pursuer, not avenger, of blood, 259-263;

p. 347:

Otaheite, See Tahiti.

changed to

Otaheite. See Tahiti, under Union.

p. 347:

See Covenant, token of the.

changed to

See Phylacteries, the token of blood-covenant.

p. 348:

in the Mosaic ritual, 242-2 8;

changed to

in the Mosaic ritual, 242-248;

These were not changed:

p. 261:

whether the loss life shall be restored

might read

whether the lost life shall be restored

p. 325:

“Even in so rude a tribe as the Brazilian Topanazes,” the Farrer

might read

“Even in so rude a tribe as the Brazilian Topanazes,” says Farrer