and Chardin reports a form of marriage in Ceylon, by the binding together of the thumbs of the contracting parties;[138] as, according to the classics, the thumbs were bound together in the rite of blood-covenanting.[139] Indeed, the selection of the ring-finger for the wedding-covenant has commonly been attributed to the relation of that finger to the heart as the blood-centre, and as the seat of life. “Aulus Gellius tells us, that Appianus asserts, in his Egyptian books, that a very delicate nerve runs from the fourth finger of the left hand to the heart, on which account this finger is used for the marriage-ring.” Macrobius says that in Roman espousals the woman put the covenant ring “on the third finger of her left hand [not counting the thumb], because it was believed that a nerve ran from that finger to the heart.” And as to the significance of this point, it has been said: “The fact [of the nerve connection with the heart] has nothing to do with the question: that the ancients believed it, is all we require to know.”[140]
Among the Copts of Egypt, both the blood and the ring have their part in the covenant of marriage. Two rings are employed, one for the bride and one for the bridegroom. At the door of the bridegroom’s house, as the bride approaches it, a lamb or a sheep is slaughtered; and the bride must have a care to step over the covenanting-blood as she enters the door, to join the bridegroom. It is after this ceremony, that the two contracting parties exchange the rings, which are as the tokens of the covenant of blood.[141] In Borneo, among the Tring Dayaks, the marriage ceremony includes the smearing with a bloody sword, the clasped hands of the bride and groom, in conjunction with an invoking of the protecting spirits.[142] In this case, the wedding-ring would seem to be a bond of blood.
Again, in Little Russia, the bride gives to the bridegroom a covenanting draught in “a cup of wine, in which a ring has been put”;[143] as if in that case the wine and the blood-bond of the covenant were commingled in a true assiratum.[144] That this latter custom is an ancient one, would seem to be indicated by the indirect reference to it in Sir Walter Scott’s ballad of “The Noble Moringer,” a mediæval lay; where the long absent knight returns from the Holy Land, just in time to be at the wedding-feast of his enticed wife. He appears unrecognized at the feast, as a poor palmer. A cup of wine is sent to him by the bride.
“It was the noble Moringer that dropped amid the wine
A bridal ring of burning gold so costly and so fine:
Now listen, gentles, to my song, it tells you but the sooth,
’Twas with that very ring of gold he pledged his bridal truth.”
Clearly this was not the ring he gave at his bridal, but the one which he accepted, in the covenanting-cup, from his bride. The cup was carried back from the palmer to the bride, for her drinking.
“The ring hath caught the Lady’s eye; she views it close and near;
Then might you hear her shriek aloud, ‘The Moringer is here!’
Then might you see her start from seat, while tears in torrents fell;
But whether ’twas from joy or woe, the ladies best can tell.”
To the present day, an important ceremony at the coronation of a sovereign of Great Britain, is the investiture of the sovereign per annulum, or “by the ring.” The ring is placed on the fourth finger of the sovereign’s right hand, by the Archbishop of Canterbury; and it is called “The Wedding Ring of England,” as it symbolizes the covenant union of the sovereign and his people. A similar practice prevails at the coronation of European sovereigns generally. It also runs back to the days of the early Roman emperors, and of Alexander the Great.[145]
That a ring, or a circlet, worn around a thumb, or a finger, or an arm, in token of an endless covenant between its giver and receiver, has been looked upon, in all ages, as the symbol of an inter-union of the lives thereby brought together, is unmistakable; whether the covenanting life-blood be drawn for such inter-commingling, directly from the member so encircled, or not. The very covenant itself, or its binding force, has been sometimes thought to depend on the circlet representing it; as if the life which was pledged passed into the token of its pledging. Thus Lord Bacon says: “It is supposed [to be] a help to the continuance of love, to wear a ring or bracelet of the person beloved;”[146] and he suggests that “a trial should be made by two persons, of the effect of compact and agreement; that a ring should be put on for each other’s sake, to try whether, if one should break his promise the other would have any feeling 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
