)[163] as if in suggestion of the truth, already referred to,[164] that the blood-furnishing arm was represented by the token of the arm-encircling, or of the neck-encircling, bond, in the covenant of blood. Moreover, a “red talisman,” or red amulet, stained with “the blood of Isis,” and containing a record of the covenant, was placed at the neck of the mummy as an assurance of safety to his soul.[165] “When this book [this amulet-record] has been made,” says the Ritual, “it causes Isis to protect him [the Osirian], and Horus he rejoices to see him.” “If this book [this covenant-token] is known,” says Horus, “he [the deceased] is in the service of Osiris.... His name is like that of the gods.”
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; which, in the singular, hetep, in the Book of Dead, stands for the record of the covenant on the blood-stained amulet.[170] The word peqas (
) rendered “spat,” by Piehl, is an obscure term, variously rendered “moistened,” “washed,” “wiped,” “healed.”[171] It is clear therefore that this passage may fairly be read: “I am become united with Thoth, by the covenant-record, on the day when he moistened, or healed his arm”; and if the arm were healed, it had been cut, and so moistened. Indeed it is quite probable that this word peqas has a root connection with peq, peqa, peqau, “a gap,” “an opening,” “to divide”; and even with penqu, (
) “to bleed.” Apparently, the unfamiliarity of Egyptologists with this rite of blood-covenanting, by the cutting of the arm, has hindered the recognition of the full force of many of the terms involved.
Ebers, in his “Uarda,” has incidentally given an illustration of the custom of blood-covenanting in ancient Egypt. It is when the surgeon Nebsecht has saved the life of Uarda, and her soldier-father, Kaschta, would show his gratitude, and would pledge his life-long fidelity in return.
“‘If at any time thou dost want help, call me, and I will protect thee against twenty enemies. Thou hast saved my child—good! Life for life. I sign myself thy blood-ally—there!’