{"1": {"fulltext": "11\\nI? II I !l t I\\n1 1\\n111", "height": "3864", "width": "2428", "jp2-path": "covenantofsaltas00tru_0001.jp2"}, "2": {"fulltext": "", "height": "3409", "width": "2078", "jp2-path": "covenantofsaltas00tru_0002.jp2"}, "3": {"fulltext": "v\\nV*\\nV\\n0\u00c2\u00b0\\n4?\\nt^;^\\nf r iS%\\n^ji\\no\\nN\\nV 1\\nCV*\\n*7* -O\\nx0 O\\nv\\np*\\n=n\\n3\\no*\\n\u00e2\u0096\u00a0A\\nx\u00c2\u00b0-\\n2*\\nr o\\nv*", "height": "3870", "width": "2326", "jp2-path": "covenantofsaltas00tru_0003.jp2"}, "4": {"fulltext": "", "height": "3409", "width": "2078", "jp2-path": "covenantofsaltas00tru_0004.jp2"}, "5": {"fulltext": "THE\\nCOVENANT OF SALT\\nAS BASED ON THE SIGNIFICANCE AND SYMBOLISM\\nOF SALT IN PRIMITIVE THOUGHT\\nK A~\\\\ by\\nH. CLAY TRUMBULL\\nAuthor of The Blood Covenant, The Threshold Covenant, Kadesh-\\nbarnea, Studies in Oriental Social Life, etc.\\nNEW YORK\\nCHARLES SCRIBNER S SONS\\n1899", "height": "3409", "width": "2078", "jp2-path": "covenantofsaltas00tru_0005.jp2"}, "6": {"fulltext": "TWO COPIES RECEIVED.\\nLibrary of Congre\u00c2\u00ab%\\nOffice o f the\\nNOV 1 8 1R0Q\\nRegister of Copyright*\\n48676\\nCopyright, 1899\\nBy H. CLAY TRUMBULL\\nSECOND COPY,", "height": "3870", "width": "2523", "jp2-path": "covenantofsaltas00tru_0006.jp2"}, "7": {"fulltext": "PREFACE\\nIn 1884 I issued a volume on The Blood Cove-\\nnant A Primitive Rite and its Bearings on Scripture.\\nLater I was led to attempt, and to announce as in\\npreparation, another volume in the field of primitive\\ncovenants, including a treatment of The Name\\nCovenant, The Covenant of Salt, and The\\nThreshold Covenant. In 1896, I issued a separate\\nvolume on The Threshold Covenant, that subject\\nhaving grown into such prominence in my studies as\\nto justify its treatment by itself. These two works,\\nThe Blood Covenant and The Threshold Cove-\\nnant, have been welcomed by scholars on both sides\\nof the ocean to an extent beyond my expectations,\\nand in view of this I venture to submit some further\\nresearches in the field of primitive thought and\\ncustoms.\\nBefore the issuing of my second volume, I had pre-\\npared the main portion of this present work on The\\nCovenant of Salt, but since then I have been led to\\nrevise it, and to conform it more fully to my latest", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0007.jp2"}, "8": {"fulltext": "VI PREFA CE\\nconclusion as to the practical identity of all covenants.\\nIt is in this form that I present it, as a fresh contribu-\\ntion to the study of archeology and of anthropology.\\nAs I have come to see it, as a result of my re-\\nsearches, the very idea of a covenant in primitive\\nthought is a union of being, or of persons, in a com-\\nmon life, with the approval of God, or of the gods.\\nThis was primarily a sharing of blood, which is life,\\nbetween two persons, through a rite which had the\\nsanction of him who is the source of all life. In\\nthis sense blood brotherhood and the threshold\\ncovenant are but different forms of one and the\\nsame covenant The blood of animals shared in a\\ncommon sacrifice is counted as the blood which makes\\ntwo one in a sacred covenant. Wine as the blood\\nof the grape stands for the blood which is the life\\nof all flesh hence the sharing of wine stands for the\\nsharing of blood or life. So, again, salt represents\\nblood, or life, and the covenant of salt is simply another\\nform of the one blood covenant. This is the main\\npoint of this new monograph. So far as I know, this\\ntruth has not before been recognized or formulated.\\nSimilarly the sharing of a common name, especially\\nof the name of God, or of a god, is the claim of a\\ndivinely sanctioned covenant between those who bear\\nit. It is another mode of claiming to be in the one\\nt", "height": "3876", "width": "2254", "jp2-path": "covenantofsaltas00tru_0008.jp2"}, "9": {"fulltext": "PREFACE vn\\nvital covenant A temporary agreement, or truce,\\nbetween two who share a drink of water or a morsel\\nof bread, is a lesser and very different thing from\\nentering into a covenant, which by its very nature is\\npermanent and unchangeable. This difference is\\npointed out and emphasized in the following pages.\\nIn these new investigations, as in my former ones,\\nI have been aided, step by step, by specialists, who\\nhave kindly given me suggestions and assistance by\\nevery means in their power. This furnishes a fresh\\nillustration of the readiness of all scholars to aid any\\nfresh worker in any line where their own labors render\\nthem an authority or a guide.\\nBesides my special acknowledgments in the text\\nand footnotes of this volume, I desire to express my\\nindebtedness and thanks to these scholars who have\\nfreely rendered me important assistance at various\\npoints in my studies Professor Dr. Hermann V. Hil-\\nprecht, the Rev. Drs. Marcus Jastrow, K. Kohler, and\\nHenry C. McCook, Professor Drs. Hermann Collitz,\\nH. Carrington Bolton, William H. Roberts, Morris\\nJastrow, Jr., F. K. Sanders, William A. Lamberton,\\nW. W. Keen, William Osier, J. W. Warren, and D. C.\\nMunro, Drs. J. Solis Cohen, Thomas G. Morton, Charles\\nW. Dulles, Henry C. Cattell, and Frederic H. Howard,\\nRev. Dean E. T. Bartlett, President Robert E. Thomp-", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0009.jp2"}, "10": {"fulltext": "viii PREFACE\\nson, Drs. Talcott Williams, Henry C. Lea, and T. H.\\nPowers Sailer, Messrs. Clarence H. Clark and Patter-\\nson DuBois.\\nThis third work is to be considered in connection\\nwith the two which have preceded it in the same field.\\nIt is hoped that it will be recognized as adding an\\nimportant thought to the truths brought out in those\\nworks severally.\\nA previously published monograph on The Ten\\nCommandments as a Covenant of Love is added to\\nThe Covenant of Salt as a Supplement, in order\\nthat it may be available to readers of this series of\\nvolumes on covenants, as a historical illustration of\\nthe subject under discussion.\\nH. C. T.\\nPhiladelphia,\\nOctober, i8gg.", "height": "3876", "width": "2254", "jp2-path": "covenantofsaltas00tru_0010.jp2"}, "11": {"fulltext": "CONTENTS\\nI.\\nPage\\nCharacteristics of a Covenant i\\nII.\\nA Covenant of Salt n\\nIII.\\nBible References to the Rite 15\\nIV.\\nBread and Salt 21\\nV.\\nSalt Representing Blood 35\\nVI.\\nSalt Representing Life 51\\nVII.\\nSalt and Sun, Life and Light 3 71\\nVIII.\\nSignificance of Bread yy\\nIX.\\nSalt in Sacrifices 81\\nIX", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0011.jp2"}, "12": {"fulltext": "X CONTENTS\\nX.\\nPage\\nSalt in Exorcism and Divination 97\\nXI.\\nFaithlessness to Salt 107\\nXII.\\nSubstitute together with Reality 115\\nXIII.\\nAdded Traces of the Rite 121\\nXIV.\\nA Savor of Life or of Death 131\\nXV\\nMeans of a Merged Life 139\\nSUPPLEMENT\\nThe Ten Commandments as a Covenant of Love 143\\nINDEXES\\nTopical Index, 177. Scriptural Index, 183.", "height": "3876", "width": "2254", "jp2-path": "covenantofsaltas00tru_0012.jp2"}, "13": {"fulltext": "I\\nCHARACTERISTICS OF A COVENANT", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0013.jp2"}, "14": {"fulltext": "", "height": "3876", "width": "2254", "jp2-path": "covenantofsaltas00tru_0014.jp2"}, "15": {"fulltext": "CHARACTERISTICS OF A COVENANT\\nOur English word covenant, like many another\\nword in our language and in other languages, fails to\\nconvey, or even to contain, its fullest and most im-\\nportant meaning in comparison with the idea back of\\nit As a matter of fact, this must be true of nearly all\\nwords. Ideas precede words. Ideas have spirit and\\nlife before they are shaped or clothed in words.\\nWords have necessarily human limitations and im-\\nperfectness, because of their purely human origin.\\nWhen an idea first seeks expression in words, it is\\ninevitable that it be cramped by the means employed\\nfor its conveyance. At the best the word can only\\nsuggest the idea back of it, rather than accurately\\ndefine and explain that idea. In practice, or in con-\\ntinued and varied use, in the development of thought\\nand of language, changes necessarily occur in the\\nword or words selected to convey a primal idea, in\\norder to indicate other phases of the idea than that\\nbrought out or pointed to by the first chosen word.\\n3", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0015.jp2"}, "16": {"fulltext": "4 THE CO VENANT OE SAL T\\nWhile these changes and additions aid some persons\\nto an understanding of the root idea, they tend to\\nconfuse others, especially those who are looking for\\nexactness of definition.\\nAs a rule, the earlier words chosen for the expres-\\nsion of an idea are more likely than later ones to\\nsuggest the main thought seeking expression. Hence\\nthere is often a gain in looking back among the Greek\\nand Sanskrit and Hebrew and Assyrian roots carried\\nforward by religion or commerce into our English\\nwords and idioms, when we are searching for the true\\nmeaning of an important custom or rite or thought\\nYet this will ordinarily be confusing rather than clari-\\nfying to an exact scholar. Only as a person is intent\\non the primal thought back of the chosen word is he\\nlikely to perceive the true meaning and value of the\\nsuggestions of the earlier word or words found in his\\nsearching.\\nArcheology is sometimes more valuable than phi-\\nlology in throwing light on the meaning of ancient\\nwords. It is often easier to explain the use of an\\narchaic word by a disclosed primitive custom or rite,\\nthan to discern a hidden primitive rite or custom by\\na study of the words used in referring to it. An\\narcheologist may suggest a solution of a problem\\nwhich hopelessly puzzles the lexicographer or gram-", "height": "3876", "width": "2254", "jp2-path": "covenantofsaltas00tru_0016.jp2"}, "17": {"fulltext": "ROOT IDEA OF COVENANTING 5\\nmarian. Sentiment and the poetic instinct are often\\nmore helpful, in such research, than prescribed ety-\\nmological methods. He who looks for an exact\\ndefinition can never reach a conclusion. If he seeks\\na suggestion, he may find one.\\nCovenant, as an English word, simply means,\\naccording to its etymological signification, a coming\\ntogether. At times the word is used interchangeably\\nwith such words as an agreement, a league, a\\ntreaty, a compact, an arrangement, an obliga-\\ntion, or a promise. Only by its context and con-\\nnections are we shown in special cases that a covenant\\nbond has peculiar or pre-eminent sacredness and\\nperpetuity. This truth is, however, shown in many\\nan instance, especially in translations from earlier\\nlanguages.\\nEven in our use of the English word covenant\\nwe have to recognize, at times, its meaning as a sacred\\nand indissoluble joining together of the two parties\\ncovenanting, as distinct from any ordinary agreement\\nor compact. And when we go back, as in our Eng-\\nlish Bible, to the Greek and Hebrew words rendered\\ncovenant, or testament, or oath, in a sworn\\nbond, we find ,this distinction more strongly em-\\nphasized. It is therefore essential to a correct view\\nof any form of primitive covenanting that we under-", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0017.jp2"}, "18": {"fulltext": "6 THE COVENANT OF SALT\\nstand the root idea in this primal sort of coming\\ntogether.\\nPrimitive covenanting was by two persons cutting\\ninto each other s flesh, and sharing by contact, or by\\ndrinking, the blood thus brought out. Earliest it was\\nthe personal blood of the two parties that was the\\nnexus of their covenant. Later it was the blood of a\\nshared and eaten sacrifice that formed the covenant\\nnexus. In such a case the food of the feast became\\na part of the life of each and both, and fixed their\\nunion. In any case it was the common life into\\nwhich each party was brought by the covenant that\\nbound them irrevocably. This fixed the binding of\\nthe two as permanent and established. 1\\nLexicographers and critics puzzle over the sup-\\nposed Hebrew or Assyrian origin of the words trans-\\nlated covenant in our English Bible, and they fail\\nto agree even reasonably well on the root or roots in-\\nvolved. Yet all the various words or roots suggested\\nby them have obvious reference to the primal idea of\\ncovenanting as a means of life-sharing therefore their\\nverbal differences are, after all, of minor importance,\\nand may simply point to different stages in the pro-\\ngressive development of the languages.\\nWhether, therefore, the root of the Hebrew bSreeth\\n1 See Blood Covenant and Threshold Covenant, passim.", "height": "3876", "width": "2254", "jp2-path": "covenantofsaltas00tru_0018.jp2"}, "19": {"fulltext": "MAKING TWAIN ONE 7\\nmeans, as is variously claimed, to cut, to fetter,\\nto bind together, to fix, to establish, to\\npour out, or to eat, it is easy to see how these\\nwords may have been taken as referring to the one\\nprimitive idea of a compassed and established union. 1\\nSo in the Greek words diatheke and horkion it can\\nreadily be seen that the references to the new placing\\nor disposing of the parties, to their solemn appeal to\\nGod or the gods in the covenanting, and to the testa-\\nment to take effect after the death of the testator, or\\nto the means employed in this transaction, are alike\\nconsistent with the primitive idea of a covenant in\\nGod s sight by which one gives over one s very self,\\nor one s entire possessions, to another. The pledged\\nor merged personality of the two covenantors fully\\naccounts for the different suggested references of the\\nvariously employed words.\\nTrue marriage is thus a covenant, instead of an\\narrangement. The twain become no longer two, but\\none each is given to the other their separate iden-\\ntity is lost in their common life. A ring, a bracelet,\\na band, has been from time immemorial the symbol\\nand pledge of such an indissoluble union. 2\\n1 See Gesenius s Hebraeisches und Aramaeisches Worterbuch, 12th\\ned., p. 120; Norwach s Lehrbuch der Hebraeischen Archaeologie, I., p.\\n358, note 1 Friedrich Delitzsch s The Hebrew Language Viewed in the\\nLight of Assyrian Research, p. 41 Blood Covenant, 2d ed., p. 264.\\n2 Blood Covenant, 2d ed., pp. 64, 75, 77.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0019.jp2"}, "20": {"fulltext": "8 THE COVENANT OF SALT\\nMen have thus, many times and in many ways,\\nsignified their covenanting, and their consequent inter-\\nchange of personality and of being, by the exchange\\nof certain various tokens and symbols but these ex-\\nchanges have not in any sense been the covenant\\nitself, they have simply borne witness to a covenant\\nThus men have exchanged pledges of their covenant\\nto be worn as phylacteries, or caskets, or amulets, or\\nbelts, on neck, or forehead, or arm, or body 1 they\\nhave exchanged weapons of warfare or of the chase\\nthey have exchanged articles of ordinary dress, or of\\nornament, or of special utility 2 they have exchanged\\nwith each other their personal names. 3 All these\\nhave been in token of an accomplished covenant, but\\nthey have not been forms or rites of the covenant\\nitself.\\nCircumcision is spoken of in the Old Testament as\\nthe token of a covenant between the individual and\\nGod. It is so counted by the Jew and the Muham-\\nmadan. In Madagascar, as illustrative of outside na-\\ntions, it is counted as the token of a covenant between\\nthe individual and his earthly sovereign. The ceremo-\\nnies accompanying it all go to prove this. 4 Again,\\n1 Blood Covenant, 2d ed. pp. 232-238, 326-330.\\n2 Ibid., pp. 14, 24, 28, 35 f., 62, 270 1 Sam. 18 4 20 1-13.\\n3 Ibid., 2d ed., p. 334 f.\\nIbid. pp. 215-233 Gen. 17 1-14 Ellis s History of Madagascar, pp.\\n176-186.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0020.jp2"}, "21": {"fulltext": "CUSTOMS PRECEDE WORDS 9\\nmen have covenanted with one another to merge their\\ncommon interests, and to obliterate or ignore their\\nracial, tribal, or social distinctions, as no mere treaty\\nor league could do.\\nIn tradition and in history men have covenanted\\nwith God, or with their gods, so that they could claim\\nand bear the divine name as their own, thus sharing\\nand representing the divine personality and power. 1\\nThus also in tradition different gods of primitive peo-\\nples and times have covenanted with one another, so\\nthat each was the other, and the two were the same. 2\\nThere are seeming traces of this root idea of cove-\\nnanting, through making two one by merging the life\\nof each in a common life, in words that make union\\nout of one. In the Welsh un is one; uno is\\nto unite. In the English, from the Latin, a unit\\nunites with another unit, and the two are unified in\\nthe union. The two by this merging become not a\\ndouble, but a larger one. Thus it is always in a true\\ncovenant.\\nWe have to study the meaning and growth of words\\nin the light of ascertained primitive customs and rites\\nand ideas, instead of expecting to learn from ascer-\\ntained root-words what were the prevailing primal\\n1 Blood Covenant, 2d ed. p. 335.\\n8 See Trumbull s Friendship the Master- Passion, p. 73 f.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0021.jp2"}, "22": {"fulltext": "IO THE COVENANT OF SALT\\nideas and rites and customs in the world. In the line\\nof such studying, covenants and the covenant relation\\nhave been found to be an important factor, and to\\nhave had a unique significance in the development of\\nhuman language and in the progress of the human\\nrace from its origin and earliest history. The study\\nand disclosures of the primitive covenant idea in its\\nvarious forms and aspects have already brought to\\nlight important truths and principles, and the end is\\nnot yet.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0022.jp2"}, "23": {"fulltext": "II\\nA COVENANT OF SALT", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0023.jp2"}, "24": {"fulltext": "", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0024.jp2"}, "25": {"fulltext": "II\\nA COVENANT OF SALT\\nAmong the varied forms of primitive covenanting,\\nperhaps none is more widely known and honored, or\\nless understood, the world over, than a covenant of salt,\\nor a salt covenant. Religion and superstition, civiliza-\\ntion and barbarism, alike deal with it as a bond or\\nrite, yet without making clear the reasons for its use.\\nThe precise significance and symbolism of salt as the\\nnexus of a lasting covenant is by no means generally\\nunderstood or clearly defined by even scholars and\\nscientists. The subject is certainly one worthy of\\ncareful consideration and study.\\nA covenant of salt has mention, in peculiar rela-\\ntions, in the Bible. It is prominent in the literature\\nand traditions of the East. Here in our Western\\nworld there are various folk-lore customs and sayings\\nthat show familiarity with it as a vestige of primitive\\nthought. Among the islands of the sea, and in out-\\nof-the-way corners of the earth, it shows itself as\\nclearly as in Europe, Asia, Africa, and America.\\n13", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0025.jp2"}, "26": {"fulltext": "14 THE COVENANT OF SALT\\nIn some regions salt is spoken of as if it were\\nmerely an accompaniment of bread, and thus a com-\\nmon and indispensable article of food but, again, its\\nsharing stands out as signifying far more than is meant\\nby an ordinary meal or feast. An explanation of its\\nmeaning, frequently offered or accepted by students\\nand specialists, is that in its nature it is a preservative\\nand essential, and therefore its presence adds value to\\nan offering or to a sacramental rite. 1 But the mind can-\\nnot be satisfied with so superficial an interpretation as\\nthis, in view of many things in text and tradition that\\ngo to show a unique sacredness of salt as salt, rather\\nthan as a preserver and enlivener of something that is\\nof more value. It is evident that the true symbolism\\nand sanctity of salt as the nexus of a covenant lie\\ndeeper than is yet admitted, or than has been formally\\nstated by any scholar.\\n1 See W. Robertson Smith s Religion of the Semites, pp. 203, 252 Art.\\nSalt, by W. R. S. in Encyc. Brit.; Trumbull s Studies in Oriental\\nSocial Life, pp. 106-112, with citations Norwach s Lehrbuch der\\nHebr ischen Archceologie, II, p. 245, etc.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0026.jp2"}, "27": {"fulltext": "Ill\\nBIBLE REFERENCES TO THE RITE", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0027.jp2"}, "28": {"fulltext": "", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0028.jp2"}, "29": {"fulltext": "Ill\\nBIBLE REFERENCES TO THE RITE\\nA covenant of salt seems to stand quite by itself\\nin the Bible record. Covenants made in blood, and\\nagain as celebrated by sharing a common meal, and\\nby the exchange of weapons and clothing, and in\\nvarious other ways, are of frequent mention but a\\ncovenant of salt is spoken of only three times, and in\\nevery one of these cases as if it were of peculiar and\\nsacred significance each case is unique.\\nThe Lord speaks of his covenant with Aaron and\\nhis sons, in the privileges of the priesthood in per-\\npetuity, as such a covenant. To him he says All\\nthe heave offerings of the holy things, which the chil-\\ndren of Israel offer unto the Lord, have I given thee,\\nand thy sons and thy daughters with thee, as a due\\nfor ever it is a covenant of salt for ever before the\\nLord unto thee and to thy seed with thee.\\nOf the Lord s covenant with David and his seed, in\\nthe rights and privileges of royalty, Abijah the king of\\n1 Num. 18 19.\\n17", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0029.jp2"}, "30": {"fulltext": "1 8 THE COVENANT OF SALT\\nJudah says to Jeroboam, the rival king of Israel\\nJeroboam and all Israel ought ye not to know that\\nthe Lord, the God of Israel, gave the kingdom over\\nIsrael to David for ever, even to him and to his sons by\\na covenant of salt? l\\nAgain, the Lord, through Moses, enjoins it upon\\nthe people of Israel to be faithful in the offering of\\nsacrifices at his altar, according to the prescribed\\nritual. Neither shalt thou suffer the salt of the\\ncovenant of thy God, he says, to be lacking from\\nthy meal offering with all thine oblations thou shalt\\noffer salt 2\\nWhile the word covenant appears more than\\ntwo hundred and fifty times in the Old Testament, it\\nis a remarkable fact that the term covenant of salt\\noccurs in only these three instances, and then in such\\nobviously exceptional connections. The Lord s cove-\\nnant with Aaron and his seed in the priesthood, and\\nwith David and his seed in the kingship, is as a cove-\\nnant of salt, perpetual and unalterable. And God s\\npeople in all their holy offerings are to bear in mind\\nthat the salt is a vital element and factor, if they\\nwould come within the terms of the perpetual and\\nunalterable covenant.\\nIn the Bible, God speaks to men by means of\\n1 2 Chron. 13 5. a Lev. 2 13.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0030.jp2"}, "31": {"fulltext": "PERPETUAL AND UNALTERABLE 19\\nhuman language and in the -figures of speech which\\nhe employs he makes use of terms which had and\\nhave a well-known significance among men. His\\nemployment of the term covenant of salt as im-\\nplying permanency and unchangeableness to a degree\\nunknown to men, except in a covenant of blood as a\\ncovenant of very life, is of unmistakable significance.\\nThere are indeed incidental references, in another\\nplace in the Old Testament, to the prevailing primitive\\nidea that salt-sharing is covenant-making. These\\nreferences should not be overlooked.\\nIn many lands, and in different ages, salt has been\\nconsidered the possession of the government, or of\\nthe sovereign of the realm, to be controlled by the\\nruler, as a source of life, or as one of its necessaries,\\nfor his people. In consequence of this the receiving\\nof salt from the king s palace has been deemed a fresh\\nobligation of fidelity on the part of his subjects. This\\nis indicated in a Bible passage with reference to the\\nrebuilding by Zerubbabel of the Temple at Jerusalem,\\nunder the edict of Cyrus, king of Persia. The adver-\\nsaries of Judah and Benjamin protested against the\\nwork as a seditious act. In giving their reason for this\\ncourse they said Now because we eat the salt of\\nthe palace [because we are bound to the king by a\\ncovenant of salt], and it is not meet for us to see the", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0031.jp2"}, "32": {"fulltext": "20 THE COVENANT OF SALT\\nking s dishonor, therefore have we sent and certified\\nthe king. 1\\nAnd so again when King Darius showed his confi-\\ndence in the Jews by directing a supply, from the royal\\ntreasury, of material for sacrifices at the Temple, and\\na renewal of the means of covenanting, he declared\\nMoreover I make a decree what ye shall do to these\\nelders of the Jews for the building of this house of\\nGod that of the king s goods, even of the tribute\\nbeyond the river, expenses be given with all dili-\\ngence unto these men, that they be not hindered.\\nAnd that which they have need of, t oth young bul-\\nlocks, and rams, and lambs, for burnt offerings to the\\nGod of heaven, wheat, salt, wine, and oil, according\\nto the word of the priests which are at Jerusalem, let\\nit be given them day by day without fail that they\\nmay offer sacrifices of sweet savor unto the God of\\nheaven, and pray for the life of the king, and of his\\nsons. 2 And again, in further detail: Unto an hundred\\ntalents of silver, and to an hundred measures of wheat,\\nand to an hundred baths of wine, and to an hundred\\nbaths of oil, and salt without prescribing how much 3\\nthe more salt they took, the more surely and firmly\\nthey were bound.\\n1 Ezra 4 14. Ezra 6 8-10. 8 Ezra 7 22.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0032.jp2"}, "33": {"fulltext": "IV\\nBREAD AND SALT", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0033.jp2"}, "34": {"fulltext": "", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0034.jp2"}, "35": {"fulltext": "IV\\nBREAD AND SALT\\nThere would be nothing eatable/ says Plutarch,\\nwithout salt, which, mixed with flour, seasons bread\\nalso. Hence it was that Neptune and Ceres [or\\nPoseidon and Demeter as the Greeks called them]\\nhad both the same temple. l And from the days of\\nPlutarch until now, as has been already mentioned, it\\nhas been customary to speak of the covenant of\\nsalt as synonymous with the covenant of bread and\\nsalt; or as identical with the covenant of food-sharing\\nin the rite of hospitality. But the covenant of salt\\namong primitive peoples has, and ever has had, a\\nsacredness and depth of meaning far beyond what\\nis involved in the ordinary sharing of food.\\nEven the sharing of water between two persons, or\\nthe giving and receiving of a drink of water, is a com-\\npact of peace for the time being, as a truce between\\nenemies. 2 The sharing of bread, or of flesh, means yet\\n1 Plutarch s Sympos. (Goodwin s edition), Book IV. Ques. IV., 3.\\n2 See Trumbull s Studies in Oriental Social Life, pp. 361-363.\\n2 3", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0035.jp2"}, "36": {"fulltext": "24 THE COVENANT OF SALT\\nmore than the sharing of water. It brings those who\\njoin in it into the league or treaty of hospitality, by\\nwhich the host is pledged to his guest while he is a\\nguest, and for a reasonable time after his departure. 1\\nDurzee Bey, a native chieftain in Mesopotamia,\\nhaving put a bit of roast meat into the mouth of Dr.\\nHamlin, as they sat together in his domicil, said By\\nthat act I have pledged you every drop of my blood,\\nthat while you are in my territory no evil shall come\\nto you. For that space of time we are brothers. 2\\nWhere enmity subsists, the fiercer Arabs will not sit\\ndown at the same table with their adversary sitting\\ndown together betokens reconciliation. 3\\nA covenant of salt is, however, permanent and un-\\nalterable, as the truce or treaty is not. Yet this dis-\\ntinction, recognized by Orientals, does not seem to be\\n1 See Burckhardt s Travels in Syria, p. 294 f. Beduinenund Wahaby,\\np. 144 f. Niebuhr s Beschreibung von Arabien, p. 48 Lane s The\\nThousand and One Nights, II., 423, note 21 Wetzstein s Sprachliches,\\np. 28 f. Denham and Clapperton s Travels and Discoveries in Africa,\\np. xli Warburton s The Crescent and the Cross, fifth ed., II., 167 f.\\nPierrotti s Customs and Traditions of Palestine, p. 210 f. Burton s Pil-\\ngrimage to El Medinah and Meccah, III., 86; Thomson s The Land\\nand the Book, II., 40-43; Merrill s East of the Jordan, pp. 488-491;\\nHarmer s Observations, fifth ed., I., 388 ~f. Doughty s Travels in\\nArabian Deserts, I., 228 Studies in Oriental Social Life, pp. 73-142\\nW. Robertson Smith s Kinship and Marriage in Early Arabia, p. 149 f.\\nCompare also Gen. 24 12-14 I Deut. 23 3, 4 1 Sam. 25 10, 11 1 Kings\\n18:4; Job 22 7 Matt. 10 42 Mark 9 41 John 4 9.\\n8 Hamlin s Among the Turks, p. 175 f.\\n8 Russell s Natural History of Aleppo, Book II., chap. 4 (I., 232).", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0036.jp2"}, "37": {"fulltext": "ALI BABA AND THE ROBBER CAPTAIN 2$\\nobserved by all writers on Oriental customs, even by\\nthose who are generally observant and experienced.\\nIt is true that the sharing of salt is usually an ac-\\ncompaniment of bread-sharing; hence, a covenant of\\nsalt between two parties is generally, although not\\nalways, made by their partaking of bread and salt\\ntogether. Moreover, because salt is a common in-\\ngredient in Oriental bread, the eating of bread with\\nanother in the East may include the sharing of salt\\nwith him but in such a case it is the salt, and not the\\nbread, which is the nexus of the perpetual covenant,\\nin its distinction from the temporary compact of hos-\\npitality in the sharing of bread. The bread is the\\nvehicle of the covenant-making salt. Indeed, they\\nhave it for a proverb among Arabs and Syrians, My\\nbread had no salt in it, as a mode of accounting for\\nany act of treachery, or failure in fidelity toward one\\nwho was a partaker of the bread of hospitality.\\nIn the famous Oriental story of Ali Baba and the\\nForty Thieves, the captain of the robber band who\\nhad visited Ali Baba in order to murder him was un-\\nwilling to partake of any food which had salt in it.\\nThis carefulness it was that excited the suspicion of\\nMorgiana, the faithful slave girl, and led her to ask,\\nWho is he that eateth [only] meat wherein is no\\nsalt? And when she recognized the robber captain", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0037.jp2"}, "38": {"fulltext": "26 THE COVENANT OF SALT\\nunder his disguise, she said to herself: So ho this\\nis the cause why the villain eateth not of salt, for that\\nhe seeketh now an opportunity to slay my master,\\nwhose mortal enemy he is. 1 This man was ready\\nenough to partake of bread and flesh as a guest, and\\nthen strike his host to the heart in violation of all the\\nobligations of hospitality as, indeed, has been done in\\nmany a case in the East in early and in recent times, 2\\nbut he could not consent, robber and murderer as he\\nwas, to disregard a sacred covenant of salt\\nThe story of the origin of the dynasty of the Saf-\\nfaride Kaleefs, in the ninth century, is an illustration\\nof the surpassing power of the covenant of salt. Laiss-\\nel-Safar, or Laiss the coppersmith, was an obscure\\nworker in brass and copper, in Khorassan, a province\\nof Persia. His son Yakoob wrought for a time at his\\nfather s trade, and then became a robber chieftain.\\nHaving on one occasion found his way by night\\nthrough a subterranean passage into the treasury of\\nthe palace of the governor, Nassar Seyar, who was\\nthen in control of Seiestan, Yakoob gathered jewels\\nand costly stuffs, and was proceeding to carry them\\n1 Burton s Thousand and One Nights, Supplemental Nights,\\nHI., 398 f-\\n2 See, for example, Layard s account of the murder of a Koordish Bey\\nby Ibraheem Agha, after the latter had risen from the table of the former\\n(Nineveh and its Remains, I., 96 f. also his account of other murder-\\nous violations of the rites of hospitality (Ibid., I., 107! Nineveh and\\nBabylon, p. 38).", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0038.jp2"}, "39": {"fulltext": "FOUNDER OF SAFFARIDE DYNASTY 27\\noff Striking his bare foot, in the darkness, against a\\nhard and sharp substance on the floor of the room, he\\nthought it might be a jewel, and stooped to pick it\\nup. Putting it to his tongue, to test it after the man-\\nner of lapidaries, he discovered that it was rock salt\\nthat he had tasted in the governor s palace. At once\\nhe threw down his bale of stolen goods, and left the\\npalace by the way he had entered.\\nThe signs of attempted robbery being found the\\nnext morning, the governor caused a proclamation to\\nbe made throughout the city, that, if the man who had\\nentered the treasury would make himself known at the\\npalace, he should be pardoned, and should be shown\\nmarks of special favor. Yakoob accordingly presented\\nhimself at the palace, and freely told his story. The\\ngovernor felt that a man who would hold thus sacred\\nthe covenant of salt could be depended on, and Yakoob\\nwas given a position near his person.\\nStep by step Yakoob went forward to power and\\nhonors, until he was chief ruler of Khorassan, and\\nfounder of the Saffaride dynasty in the Persian kha-\\nleefate. He died A.D. 878, and was succeeded by\\nhis brother, Omar II. 1\\nBaron du Tott, the Hungarian French traveler\\namong the Turks and Tatars, tells of his experience\\n1 Price s Mohammedan History, II., 229 f.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0039.jp2"}, "40": {"fulltext": "28 THE COVENANT OF SALT\\nin this line with one Moldovanji Pasha, who desired a\\ncloser intimacy than was practicable in the brief time\\nthe two were to be together. I had already, says\\nthe Baron du Tott, attended him halfway down the\\nstaircase [of my house], when stopping, and turning\\nbriskly to one of my domestics who followed me,\\nBring me directly, said he, some bread and salt I\\nwas not less surprised at this fancy than at the haste\\nwhich was made to obey him. What he requested\\nwas brought, when, taking a little salt between his\\nfingers, and putting it with a mysterious air on a bit\\nof bread, he ate it with a devout gravity, assuring me\\nthat I might now rely on him. l\\nStephen Schultz, in his Travels through Europe,\\nAsia, and Africa, gives this illustration of the binding\\nforce of the covenant of salt On the 13th of June\\n[1754] the deacon, Joseph Diab, a custom-house\\nclerk, was at table with us. Referring to the salt\\nwhich stood on the table, he said that the Arabs make\\nuse of it as a token of friendship. While they are\\nfond of it, they do not like to place it on the table.\\nOn one occasion, when he was with a caravan travel-\\ning to Babel [Bagdad], they came into a neighbor-\\nhood where Arabs were encamped. In the caravan\\n1 Baron du Tott s Memoirs of the Turks and Tartars, Part I., p. 214,\\nquoted in Bush s Illustrations of the Holy Scriptures.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0040.jp2"}, "41": {"fulltext": "THE SALT ALLIANCE 29\\nwas a rich merchant. Seeing that one of the Arabs\\nwas making ready to come to the caravan, he buried\\nhis money in the ground, built a fire over it, and then\\nsat down to eat with the others near the fire. When\\nthe Arabs arrived they were welcomed pleasantly, and\\ninvited, to eat. They accepted the invitation and sat\\ndown at the table. But when their leader saw the\\nsalt on the table, he said to the merchant, My loss is\\nyour gain for as I have eaten at a table on which is\\nsalt, I cannot, must not, harm you. When that\\ncaravan started on its way, the Arab leader not only\\nrefrained from taking what he had intended to de-\\nmand, but he escorted them without reward as far as\\nthe Euphrates, and gave them over into the care of\\nthe Pasha of Bagdad, as friends of his prince Achsam.\\nThey were now safe.\\nSchultz adds It is not customary among Arabs\\nto place salt on a common table, but only when an\\nArab prince enters into an alliance with a pacha, which\\nis called baret-millah, or the salt alliance. This is\\ndone as follows The Arab prince, when he wishes to\\nlive within the jurisdiction of a pacha sends messen-\\ngers to him to ask whether he may dwell in his terri-\\ntory as an ally. If the pacha consents, he sends mes-\\nsengers to the prince, informing him that they will\\nmeet on such a day. When the day arrives the pacha", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0041.jp2"}, "42": {"fulltext": "30 THE COVENANT OF SALT\\nrides out to meet the prince, in the field which he has\\nselected for his dwelling, and conducts him to his own\\nquarters. Then the Arab prince asks the pacha how\\nmuch he is to pay for permission to dwell in that field.\\nThe bargain is soon concluded, according to the ex-\\ntent of the Arab encampment.\\nAs soon as the bargain is concluded, a repast is\\nprepared, and a salt-cellar, with some pieces of bread\\non a flat dish, is carried round the apartment by the\\npacha s servants. The dish is first presented to the\\npacha, who takes a piece of bread, dips it in the salt,\\nand, holding it between two fingers toward the prince,\\ncalls out, Salaam that is Peace, I am the friend\\nof your friend, and the enemy of your enemy. The\\ndish is now presented to the Arab prince, who like-\\nwise takes a piece of bread, dips it in the salt, and\\nsays to the pacha, Peace I am the friend of your\\nfriend, and the enemy of your enemy Thereupon\\nthe dish with the bread is handed to the chief men of\\nthe Arab prince, and to the ministers of the pacha, who\\nreceive it in the same manner as their principals with\\nthe exception that they simply say, on taking the\\nbread, Salaam Peace\\nDon Raphel speaking of the conventions, or\\n1 Schultz s Leitungen des H ochsten nach seinem Rath auf den Reisen\\ndurch Europa, Asia, und A/rika, Part V., p. 246, quoted in Rosenmuller s\\nDes alte und neue Morgenland, II., 152 f.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0042.jp2"}, "43": {"fulltext": "CUSTOM OF THE DRUZES 3 1\\nrather the covenants, which are recognized by the\\nBed ween as sacredly binding on them, says One\\nkind of these conventions is made by their putting\\nsome grains of salt with pieces of bread into each\\nother s mouths, saying, By the rite of bread and\\nsalt, or, By this salt and bread, I will not betray\\nthee. No oath is added for the more sacred an\\noath appears to be, the more easily does an Arab vio-\\nlate it. But a convention concluded in this manner\\nderives its force merely from opinion, and this is in-\\ndeed extraordinary. If a stranger who meets with\\nthem in the desert, or comes to a camp, or before he\\ndeparts from a city, can oppose this alliance to their\\nrapacity, his baggage and his life are more safe, even\\nin the midst of the desert, than during the first days\\nof his journey with the securities of twenty hostages.\\nThe Arab with whom he has eaten bread and salt,\\nand all the Arabs of his tribe, consider him as their\\ncountryman and brother. There is no kind of respect,\\nno proof of regard, which they do not show him. 1\\nVolney says of the Druzes, When they have con-\\ntracted with their guests the sacred engagement of\\nbread and salt, no subsequent event can make them vio-\\nlate it. 2 This Volney illustrates by notable incidents.\\n1 Don Raphel s The Bedouins, or Arabs of the Desert, Part II, p. 59\\nquoted in Burder s Oriental Customs, 2d ed. p. 72 f.\\n2 Volney s Travels, II., 76.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0043.jp2"}, "44": {"fulltext": "32 THE COVENANT OF SALT\\nMrs. Finn, wife of the English consul at Jerusalem,\\nwho was long resident in the East, gives the following\\nillustration of the importance of salt as well as bread\\nto a binding covenant. After a feast in the Hebron\\ndistrict of Palestine, one of the persons who shared it\\nwas waylaid and murdered by hired assassins. One\\nof the men (Abdallah) concerned in the deed, not as\\nan actor, but as spectator, had been the night before\\nactually eating with the victim. On hearing what had\\nhappened, the poor fellah woman who had cooked\\ntheir supper, and who was much attached to the\\nmurdered man, bewailed herself, beating her breast\\nand crying, Wo is me wo is me I left out the\\nsalt by mistake when making the bread last night for\\ntheir supper. Oh that I had put it in then would\\nnot Abdallah have dared to let my lord be murdered\\nin his presence he would have been compelled to\\ndefend him after eating his bread and salt. Wo is\\nme wo is me Ml\\nJohn Macgregor, while on the upper Jordan in his\\ncanoe Rob Roy, was taken prisoner by the Arabs.\\nAs he parleyed with the old shaykh in his tent, Mac-\\ngregor opened a box of fine salt and proffered a pinch\\nof it to his captor. The shaykh had never before seen\\nsalt so white and fine, and, therefore, thinking it was\\n1 Survey of Western Palestine, Special Papers, p. 355.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0044.jp2"}, "45": {"fulltext": "JOHN MACGREGOR S EXPERIENCE 33\\nsugar, he tasted it. Instantly Macgregor put a portion\\nalso into his own mouth, and with a loud, laughing\\nshout he clapped the old shaykh on his back.\\nThe shaykh was dumbfounded. His followers won-\\ndered what had happened. What is it? all asked\\nfrom him. Is it sukker He answered demurely,\\nLa, meleh No, it s salt Even his home secre-\\ntary laughed at his chief. We had now eaten salt\\ntogether, says Macgregor, and in his own tent, and\\nso he was bound by the strongest tie, and he knew\\nit The result was that Macgregor and his canoe\\nwere carried back in triumph to the river, and speeded\\non their way, while the people on the banks shouted\\nsalaams to their brother in the covenant of salt 1\\nSalt alone is a basis of an enduring covenant, but\\nbread alone is not so. Yet bread and salt may be\\nsuch a basis, because there is salt as well as bread\\nthere. So commonly does salt go with bread that it\\nis the exception when they are not together. Our\\nEnglish Bible asks, at Job 6 6, Can that which hath\\nno savor be eaten without salt? But the Septuagint\\nreads Can bread be eaten without salt? 2\\nIn India it is much the same as in Arabia, Pales-\\ntine, and Persia. In the Mahabharata, the great\\n1 Macgregor* s The Rob Roy on the Jordan, p. 259 f.\\n2 See Sweet s version of The Septuagint, in loco.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0045.jp2"}, "46": {"fulltext": "34 THE COVENANT OF SALT\\ntreasure-house of Hindoo wisdom, the covenant of\\nbread and salt finds specific recognition. When\\nKrishna urges the hero Kama to join with him in the\\nwar against the Kauravas, he says to him If you\\nwill accompany me and join the Pandavas, they will\\nall respect you as their elder brother, and exalt you\\nto the sovereignty. But Kama cannot be persuaded\\nto this treacherous course, although he knows that to\\nbe true will cost him his life. I have seen bad\\nomens, he says, and I know I shall be slain but I\\nhave eaten the bread and salt of the Kauravas, and\\nI am resolved to fight on their side.\\nAgain, when Yudhishthira asked permission of\\nBhishma and Drona to fight against the Kauravas,\\nthey granted his request, and at the same time said\\nWe fight on the side of the Kauravas because for\\nmany years we have eaten their bread and salt, or\\notherwise we would have fought for you. 2\\nIn Madagascar also the covenant of salt is known,\\nas in other parts of the East. 3 And thus on every\\ncontinent and on the islands of the sea.\\n1 Wheeler s History of India, I., 271.\\n2 Ibid., I., 297 f. Compare this with Ezra 4 1-14.\\n3 M. Hamelin s Adventures in Madagascar, quoted in The Madagas-\\ncar News, Sept. 9, 1893.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0046.jp2"}, "47": {"fulltext": "V\\nSALT REPRESENTING BLOOD", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0047.jp2"}, "48": {"fulltext": "", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0048.jp2"}, "49": {"fulltext": "V\\nSALT REPRESENTING BLOOD\\nThere are indications in the customs of primitive\\npeoples that blood and salt are recognized as\\nin some sense interchangeable in their natures, quali-\\nties, and uses. And in this, as in many another mat-\\nter, the trend of modern science seems to be in the\\nline of primitive indications.\\nPeoples who have not salt available are accustomed\\nto substitute for it fresh blood, as though the essential\\nproperties of salt were obtainable in this way. An\\nobservant medical scientist, writing of his travels in\\neastern Equatorial Africa, tells of the habit of the\\nMasai people of drinking the warm blood fresh from\\nthe bullocks they kill; and this he characterizes as a\\nwise though repulsive proceeding, as the blood\\nthus drunk provided the salts so necessary in human\\neconomy for the Masai do not partake of any salt in\\nits common form. l\\nSimilarly, Dr. David Livingstone noted the fact that\\n1 Thomson s Through Masai Land, p. 430.\\n37", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0049.jp2"}, "50": {"fulltext": "38 THE COVENANT OF SALT\\nwhen he was among peoples who had difficulty in pro-\\ncuring salt, fresh -killed meat seemed to satisfy the\\nnatural craving for salt, while vegetable diet without\\nsalt caused indigestion. 1 In portions of China, also,\\nwhere salt is not obtainable, or where it is too expen-\\nsive for ordinary use, the blood of pigs or fowls is\\ncarefully preserved and eaten as if a substitute for salt.\\nProfessor Bunge of Basel, who is quite an authority\\nin the realm of physiological and pathological chem-\\nistry, speaking on the relation of salt and blood, says\\nthat at every period, in every part of the world, and\\nin every climate, there are people who use salt as well\\nas those who do not. The people who take salt,\\nthough differing from each other in every other re-\\nspect, are all characterized by a vegetable diet in\\nthe same way, those who do not use any salt are all\\nalike in taking animal food.\\nHe says, moreover It is noteworthy that the\\npeople who live on an animal diet without salt, care-\\nfully avoid loss of blood when they slaughter the\\nanimals. This was told me by four different natural-\\nists who have lived among flesh-eaters in various parts\\nof northern Russia and Siberia. The Samoyedes,\\nwhen dining off reindeer flesh, dip every mouthful in\\nblood before eating it. The Esquimaux in Greenland\\n1 Livingstone s Travels in South Africa^ p. 26 f., 6oq.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0050.jp2"}, "51": {"fulltext": "SALT AND SALTS 39\\nare said to plug the wound as soon as they have killed\\na seal. Like testimony comes from India, Arabia,\\nAfrica, Australia, and various parts of America. 1\\nThe Jews of to-day, who are careful to drain the\\nblood from slaughtered animals prepared for food,\\nare accustomed to put salt freely on the meat thus\\ndrained. This is in accordance with the prescription\\nof the Talmud, for the purpose of absorbing the blood\\nnot drawn out from the main bloodvessels. At the\\nclose of two hours from the slaughtering, the meat is\\nwashed for cooking. Whatever be the reason ren-\\ndered for this application of salt, and its remaining on\\nthe flesh for a time, may there not thus be an in-\\nstinctive supplying of the salts taken away by drain-\\ning out the blood\\nSalt and salts are terms often used interchange-\\nably in the common mind. While they are distinct as\\nemployed by a scientist, it is not to be wondered at\\nthat they are confused by those who fail to note the\\ndifferences nor is it important to consider these\\ndifferences in primitive thought and customs.\\nA salt, as the chemists use the term, is a com-\\nbination of an acid and a base. There are many salts\\nin use in the world among these the one best known\\n1 Bunge s Text-Book of Physiological and Pathological Chemistry,\\nWooldridge s translation, pp. 122-129.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0051.jp2"}, "52": {"fulltext": "40 THE COVENANT OF SALT\\nand most widely used and valued is sod um chloride,\\nor what is popularly known as common salt This\\nhas been used and prized, the world over, among all\\nclasses of men, from the earliest historic times.\\nSalt has long been popularly claimed as an im-\\nportant element of the liquids of the body, as shown\\nin the blood, in the tears, and in the perspiration, of\\nmankind. Later scientific experiments have con-\\nfirmed ancient and traditional claims, that saline\\ninjections avail like blood transfusion for the preser-\\nvation of life in an emergency. 1\\nIt has long been common among ordinary people to\\nadminister salt to one taken with a hemorrhage of the\\nlungs, or stomach, or nose. This is the folk-lore\\nremedy in many regions. Moreover, under careful\\nmedical and surgical direction it is now customary in\\nthe hospitals to keep on hand a warm solution of salt\\nto inject into the veins or tissues of persons brought\\nin sinking from a sudden loss of blood. Whatever\\nconnection the two ideas the popular and the scien-\\ntific may or may not have, it is not to be wondered\\nat that it has long been thought that, when blood has\\ngone out from the body, salt might well go in.\\n1 See Des Injections sous-cutanees massives de Solutions salines, par le\\nDr. L. Fourmeaux, Paris, 1897, pp. 5-7 also Quain s Diet, of Med., art.\\nTransf. of Salt.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0052.jp2"}, "53": {"fulltext": "TATAR TRADITION OF SALT 41\\nBlood transfusion, by which the blood or life of a\\nstronger or fresher person may permeate the being of\\na sinking one, has been known of for centuries, and\\nthere are at least traces of it in tradition from the\\nearliest ages. 1 More recent experiments have shown\\nthat a saline solution is even safer and more efficacious\\nthan the warm blood from another life now, therefore,\\nthis has largely taken the place of blood in supplying\\nthe waste occasioned by severe hemorrhages. 2 Various\\nillustrations of this treatment are given as showing that\\nwhen persons were in a very low condition through\\nloss of blood, they have been rescued and restored\\nthrough copious injections of a saline solution. 3\\nThe use of blood as food was forbidden to Noah\\nand his sons after the Flood. 4 A tradition of the\\nTurkish or Tatar nations says that Noah s son Japheth\\nwas their immediate ancestor, and that Toutug, or\\nToumuk, a grandson of Japheth, discovered salt as an\\narticle of diet by accidentally dropping a morsel of\\nfood on to salt earth, and thus becoming acquainted\\n1 l See Blood Covenant, pp. 115-126, with references to Pliny, and to\\nRoussel, and others. See, also, Dr. Thomas G. Morton s Transfusion of\\nBlood W. H. Howell s American Text Book of Physiology, p. 362.\\n2 See Dr. Bartholow s Hypodermatic Medication, pp. 126-142.\\n3 See, for example, Capital Operations withottt Anesthesia and the Use\\nof Large Saline Infusion in Acute Ancemia, a paper read by Dr. Buchanan\\nbefore the National Association of Railway Surgeons, pp. 18, 79.\\nGen. 9 4.", "height": "3784", "width": "2330", "jp2-path": "covenantofsaltas00tru_0053.jp2"}, "54": {"fulltext": "42 THE COVENANT OF SALT\\nwith the savor of salt. 1 This carries back the tradi-\\ntional discovery of salt to the age when blood was\\nfirst forbidden as food.\\nIt was long ago claimed by some that the red cor-\\npuscles of the blood are dependent for their color and\\nvitality on the presence of salt, and recent scientific\\nexperiments and discussion have continued in the\\ndirection of the question thus raised. 2\\nIt has been shown by experiment that many of\\nthe lower animals, as well as man, are dependent for\\ntheir life on salt in their blood. When an animal is\\nfed with a diet as far as possible free from salts, but\\notherwise sufficient, it dies of salts-hunger. The blood\\nfirst loses inorganic material, then the organs. The\\ntotal loss is very small in proportion to the quantity\\nstill retained in the body but it is sufficient to cause\\nthe death of a pigeon in three weeks, and of a dog\\nin six, with marked symptoms of muscular and ner-\\nvous weakness. 3 A mode of torture in former ages is\\nsaid to have been to deprive a person of salt, and cause\\nhim to waste away with painful salt-hunger. It is said\\nthat this mode of torture is still employed in China.\\nAn Armenian story says that when a band of their\\n1 Price s Mohammedan History, II., 458.\\n2 See W. H. Howell s American Text Book of Physiology, p. 334.\\n3 Voit, cited in Stewart s Manual of Physiology, Bailliere, Tindall,\\nand Cox, 1895.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0054.jp2"}, "55": {"fulltext": "DR. STEVENS S THEORY 43\\npeople was in a stronghold of the mountains, and was\\nbesieged by the Turks, the latter failing to subdue the\\nformer by other means cut off the supply of salt from\\nthe Armenians, and this quickly subdued them.\\nIn 1830, a paper by Dr. W. Stevens, read before\\nthe London College of Physicians, and afterwards\\nelaborated and published in a volume, contended that\\nthe salient ingredients of the blood, the chief of which\\nis common culinary salt, is the cause of the red\\ncolor, of the fluidity, and of the stimulating property, of\\nthe vital current. Dr. Stevens claimed that the poison\\nof the rattlesnake, and various other poisons, operate\\ndirectly on the blood, and produce disease or death\\nby interfering with the agency of the saline matter.\\nOn the subject of the poison of the rattlesnake,\\nDr. Stevens, in this work, asserts that when the\\nmuriate of soda (common salt) is immediately ap-\\nplied to the wound, it is a complete antidote. When\\nan Indian, he says, is bitten by a snake, he applies\\na ligature above the part, and scarifies the wound to\\nthe very bottom he then stuffs it with common salt,\\nand after this it soon heals, without producing any\\neffect on the general system. In view of the fact\\nthat it might be objected that the salt is not the\\nessential means of cure, but is an addition to the cura-\\n1 See London Quarterly Review, XLVIII., 96 (Dec, 1832, 375-391).", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0055.jp2"}, "56": {"fulltext": "44 THE COVENANT OF SALT\\ntive treatment, Dr. Stevens says that he has seen a\\nrabbit, that was under the influence of the rattlesnake\\npoison, drink a saturated solution of muriate of soda\\nwith great avidity, and soon recover while healthy\\nrabbits would not taste one drop of the same strong\\nsaline water when it was put before them.\\nDr. Stevens gives various illustrations, out of primi-\\ntive customs, and in the experience of modern practi-\\ntioners, of curative and prophylactic uses of salt in\\nthe treatment of fevers, where the condition of the\\nblood seems to be a main source of evil. Aside from\\nthe question whether the claims of Dr. Stevens have\\nbeen substantiated by later researches and experi-\\nments, his investigations and assertions are of interest\\nas showing that, in the realm of modern science as of\\nprimitive practices, salt and blood have seemed to\\nmany to have interchangeable values.\\nIf, indeed, this theory of Dr. Stevens, elaborated so\\ncarefully in the first third of the nineteenth century,\\nin which he claims that salt practically represents\\nblood, stood all by itself in the history of medicine, it\\nwould have less importance than it has in a formal\\ntreatise of this kind yet even then it would show that\\nsuch an idea had before now found a place in the\\nhuman mind. But it by no means stands thus alone\\na similar claim has been made both earlier and later.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0056.jp2"}, "57": {"fulltext": "GUMPELS THEORY OF SALT 45\\nPliny, in his day, at the beginning of the Christian\\nera, records it as the common belief that salt is fore-\\nmost among human remedies for disease, and among\\npreventives of sickness of all kinds. 1 He gives promi-\\nnence to salt as a cure of leprosy, 2 whereas blood\\ntransfusion and blood bathing was the traditional treat-\\nment of that disorder. 3 Pliny also speaks of salt itself,\\nand of salt fish in large quantities, as a supposed\\nremedy for the bite of serpents, 4 this being in the line\\nof asserted remedies among the Indians, according to\\nDr. Stevens. Various other disorders, especially of\\nthe blood, are named by Pliny as curable by salt.\\nSeventy years after the treatise of Dr. Stevens, a\\nvolume, recently published in London by C. Godfrey\\nGiimpel on Common Salt, 5 claims even more than\\nPliny, or any writer since his day, for the vital im-\\nportance of common salt for our whole physical and\\nsocial life. He claims that of all the constituents of\\nour life s blood there is none which can possibly sur-\\npass common salt in its necessity for a strong healthy\\nblood, 6 and that both the red corpuscles and the\\nwhite are largely dependent for their normal condition\\non the presence of common salt in the system. 7\\niffist. Nat., XXXI., 45. 2 Ibid.\\n3 Blood Covenant, pp. 116 f., 125, 287 f., 324.\\n4 Hist. Nat., XXXI., 41 XXXII., 17.\\n5 Common Salt Its Use and Necessity for the Maintenance of Health\\nand the Prevention of Disease, p. 1. Ibid., p. 37. 7 Ibid., p. 41.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0057.jp2"}, "58": {"fulltext": "46 THE COVENANT OF SALT\\nA writer in the Asiatic Quarterly Review, not long\\nago declared that the government salt monopoly of the\\nBritish Empire in India (since practically abolished,\\nor modified) was a cause of greater evils than those\\nresulting from either opium or alcohol. This claim\\nis based on the idea that a lack of salt by the com-\\nmon people of India tends to a deterioration of\\nblood and consequent loss of life. Asiatic cholera is\\nsaid to be promoted by the lack of salt in the blood.\\nMen and cattle alike are said to be sufferers from this\\ncause, and the soil is rendered less fertile. Whether\\nthis idea is well grounded is a minor matter that the\\nidea has been in many minds is not to be questioned.\\nThus it will be seen that in the primitive mind salt\\nand blood have seemed to have common properties,\\nand to be in a sense interchangeable, while the more\\ncareful observers in the world of science have rather\\ngrown toward this thought than away from it. Be it\\ncorrect or incorrect, the human mind has never been\\nable to rid itself of the idea.\\nSalt is sometimes used in the rite of blood brother-\\nhood among primitive peoples, as is also wine, both\\nwine and salt being counted the equivalent of blood,\\nand the original and the substitute being sometimes\\nemployed together as if to intensify the symbolism.\\nStanley tells of the use of salt in this rite on the occa-", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0058.jp2"}, "59": {"fulltext": "SALT FOR BLOOD ON THE THRESHOLD 47\\nsion of its performance with Ngalyema in the Congo\\nregion. 1 And so again in other cases. 2\\nIt is a common practice in the East to welcome\\nan honored guest to one s house by sacrificing an\\nanimal at the doorway, and letting its blood pour out\\non the threshold, to be stepped over by the guest, as\\na mode of adoption, or of covenant-making. 3 When\\nsuch a guest comes unexpectedly, and there is not\\ntime to obtain an animal for the welcoming sacrifice,\\nit is customary to take salt and strew it in lieu of\\nblood on the threshold, salt being thus recognized as\\nthe equivalent, or as a representative, of blood. 4\\nThe measure of love and honor accorded to the wel-\\ncomed guest is indicated by the cost or preciousness\\nof the sacrifice on the threshold. There are traditions,\\nat least, of the sacrifice of a son of the host in this way.\\nAgain a favorite horse has been thus sacrificed. More\\nfrequently it is a lamb that is the sacrifice. If there\\nis no lamb available, a fowl or a pigeon is thus offered.\\nThe essential factor in every case is the blood, the\\nlife, outpoured. If, however, no actual blood is ob-\\ntainable, salt, as representing blood, is accepted as\\nindicating the love and the spirit which prompts the\\nx The Congo, I., 383-385. 2 Ibid., II., 21-24, 79-9\u00c2\u00b0-\\n3 See Threshold Covenant, passim.\\n4 Ibid., p. 5 Griffis s Mikado s Empire, pp. 467, 470 Isabella Bird s\\nUntrodden Tracks in Japan, I., 392.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0059.jp2"}, "60": {"fulltext": "48 THE COVENANT OF SALT\\nwelcome, According to the giver s means. There\\ncould hardly be a fuller proof of the identity of salt\\nand blood in the primitive mind.\\nWhen a Siamese student was asked by the writer\\nwhether the rite of blood-covenanting was known in\\nhis land, he replied There is no blood covenant\\nso far as I know. The custom is, if two persons are\\ndesirous to become firm friends or brothers they drink\\ntogether salted water then each takes an oath.\\nHe also suggested that he had heard that in former\\ntimes they drank a fowl s blood in this rite.\\nAgain, the mode of making a covenant of salt in\\nsome portions of the East coincides with this sug-\\ngested identification of salt with blood in the primi-\\ntive mind. In the Lebanon region, where the blood\\ncovenant, as a bond of union, is still recognized and\\npractised, 1 the covenant of salt is also well known, not\\nonly as between new comers who are to enter into a\\nmutual alliance, but as bringing into union friends\\nwho would be as one. In such cases a sword is taken,\\nand salt is laid on its blade. The two friends in turn\\nlick of the salt that is to unite them, as if they were\\ntasting of common blood after the fashion of the\\nblood-lickers in Mecca. 2\\n1 See Blood Covenant, pp. 5-7.\\n2 See Smith s Kinship and Marriage in Early Arabia, p. 48.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0060.jp2"}, "61": {"fulltext": "SALT FOR BLOOD IN ARABIA 49\\nAnother illustration of this mode is given by Sir\\nFrederick Henniker, in his notes of a journey in the\\nEast in 1819-20. 1 It was a shaykh of the Arabs\\nwho escorted him from Mt. Sinai northward, who\\ncut this covenant with Sir Frederick. On the request\\nbeing made for such an assurance of fidelity from\\nthe shaykh, he immediately drew his sword, says\\nSir Frederick, placed some salt upon the blade,\\nand then put a portion of it into his mouth, and de-\\nsired me to do the same and Now, cousin, said he,\\n1 your life is as sacred as my own or, as he ex-\\npressed himself, Son of my uncle, your head is upon\\nmy shoulders. Before this act the two were as\\ncousins now they were as one, the head of one being\\nupon the shoulders of the other. The similarity of\\nthis rite with that of the blood covenant, in both its\\nform and meaning, is obvious.\\nThis correspondence of salt and blood in primitive\\nthought, and in fact, will perhaps throw light on a\\ndisputed reference in a fragment of Ennius 2 to salsus\\nsanguis (salted blood, or briny blood). It would\\nseem that as the Jews held that the blood is the life,\\nand the life is in the blood, similarly Greeks and Ro-\\nmans recognized the truth that salt is in the blood,\\nand the blood is salt\\n1 Visit to Egypt, Nubia, etc., p. 242. 2 Cited in Macrobius, 6, 2.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0061.jp2"}, "62": {"fulltext": "50 THE CO VENANT OF SAL T\\nIn the second century there were Christian ascetics\\nwho refused to take wine in the eucharist. Among\\nthese the Elkesaites and the Ebionites employed bread\\nand salt instead of bread and wine. This seems to\\nhave been a recognition of the fact that salt, like wine,\\nrepresented blood. 1\\nProfessor Hermann Collitz, of Bryn Mawr, has\\nsuggested, in this connection, that the very words, in\\nLatin, for salt and blood, sal and sanguis, are from the\\nsame root. 2\\nCertainly salt is sometimes used as a substitute for\\nblood in primitive covenanting on the other hand,\\nblood is used for salt among some primitive peoples\\nas an essential accompaniment of food. These facts\\nbeing noticed by the author of this volume first sug-\\ngested to him the real meaning of the covenant of salt.\\ni See Clementine, Homilies, IV. 6; XIII. 8 XIV. i, 8 XIX. 25, cited\\nin art. Elkesai in Smith and Wace s Diet, of Christian Biog.\\n2 Professor Collitz says, on this point The Early European word for\\nsalt, sal (nominative sal-d, genitive sal-n-es according to Joh. Schmidt)\\nwhich probably goes back to the Indo-European period, may be derived\\nfrom the same root to which the Sanskrit as-r-g (genitive as-n-ds) blood,\\nand Latin s-an-gu-i-s (genitive s-an-gu-in-is) belong. The latter, as F. de\\nSaussure (Systeme primitif des voyelles Indo-Europeennes Leipzig, 1897,\\np. 225) has shown, comes from a root es, which lost its initial vowel if the\\nsuffix was accented. If we connect the two groups of words, we should\\nsay that sal is derived from this root es by a suffix al, similar to the\\nsuffix el in the word for sum (Indo-European sa v-el, from root sav),\\nor to the suffix a-lo in Greek meg-a-lo-s as compared with meg-a-s. The\\nroot es is probably the same from which the word for to be (Sanskrit\\nas-mi, Latin sum) is derived, and the meaning of which seems to have\\nbeen originally to live.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0062.jp2"}, "63": {"fulltext": "VI\\nSALT REPRESENTING LIFE", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0063.jp2"}, "64": {"fulltext": "", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0064.jp2"}, "65": {"fulltext": "VI\\nSALT REPRESENTING LIFE\\nAs blood is synonymous with life in primitive\\nthought and practice, 1 and as salt has been shown to\\nrepresent blood in the primitive mind, so salt seems\\nto stand for life in many a form of primitive speech\\nand in the world s symbolism. When, indeed, we\\nspeak of salt as preserving flesh from corruption, we\\nrefer to the staying of the process of death by an\\nadded element of life preserving by re-vivifying,\\nrather than by embalming.\\nPlutarch says of the power of salt in this direction\\nAll flesh is dead and part of a lifeless carcass but\\nthe virtue of salt being added to it, like a soul, gives\\nit a pleasing relish and poignancy. 2 All life is from\\nthe one Source of Life, and in this sense it is that life\\nis divine. Thus Plutarch calls attention to the fact\\nthat Homer 3 speaks of salt as divine, and that\\nPlato delivers, that by man s laws salt is to be ac-\\n1 See Blood Covenant, passim.\\n2 Plutarch s Symposiacs (Goodwin s ed.), Book IV., Quest. IV., 3.\\n3 Homer s Iliad, IX., 214.\\n53", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0065.jp2"}, "66": {"fulltext": "54 THE COVENANT OF SALT\\ncounted most sacred. 1 No other material is thus\\nreckoned from primitive days sacred and divine, unless\\nit be blood, which is the synonym of life. 2\\nAn Oriental form of oath sometimes substitutes\\nsalt for life; as where the prime minister of\\nPersia in a conference with James Morier, secretary\\nof the English embassy, at Teheran, early in this\\ncentury, swore by the salt of Fatti Ali Shah the\\nthen reigning Shah of Persia. 3 Indeed, to swear by\\nthe salt is a common form of asseveration among\\nArabs as to swear by the life, one s own or another s,\\nis a well-known oath in the East. 4\\nWhere we would say of one who is foremost in\\ninspiriting and enlivening a social gathering, He was\\nthe life of the party, the Arabs say, He was the\\nsafroi the party.\\nThe salt of youth is synonymous with the viril-\\nity and vigor of life, that show themselves in the age\\nof strong passion. Thus Justice Shallow says to\\nMaster Page Though we are justices and doctors\\nand churchmen, Master Page, we have some salt of\\n1 Plutarch s Symposiacs (Goodwin s ed.) p Book V., Quest. X., i, 2.\\n2 Lev. 17 11 Deut. 12 23. Blood Covenant, p. 38 f.\\n3 Morier s Journey through Persia, p. 200.\\n4 See, for example, Arvieux on Customs of Bedouin Arabs, p. 43, quoted\\nin Rosenmiiller s Das alte und des neue Morgenland, II., 15.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0066.jp2"}, "67": {"fulltext": "SALT AS LIFE IN ANCIENT EGYPT 55\\nour youth in us. 1 Iago refers to young gallants in\\ntheir passion, as salt as wolves in pride. 2 And\\nMenecrates refers to salt Cleopatra in her loves\\nwith Antony. 3 Mrs. Browning seems to have a\\nsimilar idea as to the significance of salt, when she\\nsays -in A Vision of Poets\\nAnd poor, proud Byron, sad as grave\\nAnd salt as life forlornly brave,\\nAnd quivering with the dart he drave.\\nEven in Plutarch s day this truth was recognized by\\nthe Greeks as possibly having influenced the ancient\\nEgyptians to forbid salt to their priests, who must be\\npure and chaste, because salt by its heat is provoca-\\ntive and apt to raise lust 4 It would seem, however,\\nthat the prohibition of salt as food to Egyptian priests\\nis easier to be accounted for by the fact that it was\\nrecognized as the equivalent of blood and life. There-\\nfore those priests were not to partake of salt, no,\\nnot so much as in their bread. 5\\nIn this line of thought Florus says of salt Con-\\nsider farther whether its power of preserving a\\nlong time dead bodies from rotting be not a divine\\n1 Merry Wives of Windsor, Act II., Scene 3.\\n2 Othello, Act III., Scene 3.\\n3 Atitony and Cleopatra, Act II., Scene 1.\\n4 Plutarch s Symposiacs, BookV., Quest. X., 1, 2. Ibid.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0067.jp2"}, "68": {"fulltext": "56 THE COVENANT OF SALT\\nproperty, and opposite to death since it preserves\\npart, and will not suffer that which is mortal wholly\\nto be destroyed. But as the soul, which is our diviner\\npart, connects the limbs of animals, and keeps the\\ncomposure from dissolution thus salt applied to dead\\nbodies, and imitating the work of the soul, stops those\\nparts that were falling to corruption, binds and con-\\nfines them, and so makes them keep their union and\\nagreement with one another. l\\nPhilinus goes a step farther when he asks Do\\nyou not think that that which is generative is to be\\nesteemed divine, seeing God is the principle of all\\nthings 2 And Plutarch adds suggestively that salt\\nis by some supposed to be a means of life, not only\\nexciting desire for generation, but actually causing\\nprocreation the females (among the lower animals),\\nas some imagine, conceiving without the help of the\\nmales, only by licking salt. But [as he thinks] it is\\nmost probable that the salt raiseth an itching in\\nanimals, and so makes them salacious and eager to\\ncouple. And perhaps for the same reason they call\\na surprising and bewitching beauty, such as is apt to\\nmove and entice, halmuron kai drimu, saltish.\\nAnd I think the poets had a respect to this genera-\\n1 Plutarch s Symfosiacs, Book V., Quest. X., \u00c2\u00a7g i, 2. 2 Ibid.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0068.jp2"}, "69": {"fulltext": "SALT AS LIFE IN THE TALMUD S7\\ntive power of salt in their fable of Venus springing\\nfrom the sea. l\\nIn Central and South America it was deemed neces-\\nsary to abstain from salt while praying and sacrificing,\\nwith a desire to obtain children. So far it was among\\nthe Maya nations of the New World as among the\\npriests of Ancient Egypt. 2\\nAn Oriental proverb says If thou takest the salt\\n[the life, or soul] from the flesh [the body] then thou\\nmayest throw it [the flesh] to the dogs. This has\\nbeen explained by the rabbis, as considering salt\\nhere synonymous with the soul, or life, of man, which\\ncomes from God, in distinction from man s body,\\nwhich comes from his parents. God gives the spirit\\n[the breath], the soul, the features, the hearing, the\\norgans of speech, the gait, the perceptions, the reason,\\nand the intuition. When now the time comes for\\nman to depart out of the world, God takes his part,\\nand the part which comes from the parents [the\\nbody] he lays before them. 3\\nWhen Elisha, the prophet of Israel, was met by\\nthe men of Jericho, as he came from the scene of\\nElijah s translation to enter upon his mission as the\\n1 Plutarch s Symposiacs, Book V., Quest. X., i, 2.\\n2 See Bancroft s Native Races of the Pacific Coast, II., 678.\\n3 Niddah 31 a, quoted by Rev. Dr. Marcus Jastrowin The Sunday School\\nTimes for April 28, 1894,", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0069.jp2"}, "70": {"fulltext": "58 THE COVENANT OF SALT\\nsuccessor of Elijah and was told of the death-deal-\\ning power of the waters of the city, his words and\\naction seemed to emphasize the correspondence of salt\\nwith life. He said, Bring me a new cruse, and put\\nsalt therein. And they brought it to him. And he\\nwent forth unto the spring of the waters, and cast salt\\ntherein, and said, Thus saith the Lord, I have healed\\nthese waters there shall not be from thence any more\\ndeath or miscarrying [of the land]. So the waters\\nwere healed [were restored to life] unto this day, ac-\\ncording to the word of Elisha which he spake. 1\\nA spring of water is in itself so important to a\\nprimitive people that it is not to be wondered at that\\nwater is called the Gift of God, and that a living\\nspring is looked at as in a sense divine, and that it\\nhas even been worshiped as a god among primitive\\npeoples. 2 When, therefore, salt, as the synonym of\\nlife or of blood, is found in a spring of living water, it\\nis natural to recognize the spot as peculiarly favored\\nof God, or of the gods. Thus among inland peoples\\na salt spring was regarded as a special gift of the gods.\\nThe Chaonians in Epirus had one which flowed into a\\nstream where there were [as in the Dead Sea] no fish\\nand the legend was that Heracles had allowed their\\n1 2 Kings 2 19-22.\\n2 See Kadesh-bamea, p. 36, and note, 298 f. and Studies in Oriental\\nSocial Life, pp. 213, 404 f.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0070.jp2"}, "71": {"fulltext": "MORE LIFE TO A BABE 59\\nforefathers to have salt instead of fish {Aristotle). The\\nGermans waged war for saline streams, and believed\\nthat the presence of salt invested a district with pecu-\\nliar sanctity, and made it a place where prayers were\\nmost readily heard (Tacitus, Ann., XIII., 57). 1\\nThere is said to be a salt lake in the mountain\\nregion of Koordistan, which was changed from fresh\\nwater to salt, by St. Peter, when he first came thither\\npreaching Christianity. He wrought this change so\\nthat he could influence the people to accept his teach-\\ning through sharing his life by partaking of the salt. To\\nthis day the tradition remains, that, if the natives will\\nbathe in that lake, they will renew their faith. Aside\\nfrom the question of any basis of truth in the legend,\\nit remains as a survival of the primitive idea of a real\\nconnection of shared salt with shared life.\\nIt is customary among some primitive peoples to\\nanoint or smear a new-born babe with blood, as a\\nmeans of giving him more and fuller life. 2 Thus\\namong the ancient Caribs, of South America, as\\nsoon as a male child was brought into the world, he\\nwas sprinkled with some drops of his father s blood;\\nthe father fondly believing that the same degree of\\ncourage which he had himself displayed, was by these\\n1 W. Robertson Smith in art. Salt in Encyc. Brit., 9th ed.\\n2 Blood Covenant, p. 137 f.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0071.jp2"}, "72": {"fulltext": "60 THE COVENANT OF SALT\\nmeans transmitted to his son. In one of the Kaffir\\ntribes of South Africa, when a new chief assumes\\nauthority, it was customary to wash him in the blood\\nof a near relative, generally a brother, who was put\\nto death on the occasion. In order to give more life\\nand character to the freshly elevated representative of\\nthe ruling family, the family life was drawn from the\\nveins of one near him, in order that it might be ab-\\nsorbed by him who could use it more imposingly. 2\\nThe Bheels are a brave and warlike race of moun-\\ntaineers of Hindostan. They claim to have been,\\nformerly, the rulers of all their region, but either by\\ndefeat in war or by voluntary concession to have\\nyielded their power to other peoples, whom they now\\nauthorize to rule in their old domain. When, there-\\nfore, a new rajput, or chief ruler, comes into power in\\nany of the surrounding countries, this right to rule is\\nconceded, or ratified, by an anointing of blood drawn\\nfrom the toe or thumb of a Bheel. The right of giv-\\ning this blood, or new life, is claimed by particular\\nBheel families and the belief that the individual from\\nwhose veins the blood is drawn never lives beyond\\na twelvemonth, in no degree operates to repress the\\ndesire of the Bheels to furnish the blood of anointing. 3\\n1 Edwards s Hist, of Brit. West Ind., I. 47, referred to in Blood Cove-\\nnant, p. 137 f. 2 Shooter s Kafirs of Natal, p. 216, ibid.\\n3 Trans. Royal Asiat. Soc, I., 69, ibid.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0072.jp2"}, "73": {"fulltext": "SALT A T BIRTH AND A T DEA TH 6 1\\nSalt is similarly used to-day, in the East and else-\\nwhere. 1 A new-born child is at once washed and\\nsalted. If an Oriental seems lacking in life or wisdom,\\noris, as we would say, exceptionally fresh, it is said\\nof him, He wasn t salted when he was born. This\\nidea would seem to be included in the prophet s re-\\nproach of Jerusalem Neither wast thou washed in\\nwater to cleanse thee thou wast not salted at all,\\nnor swaddled at all. 2\\nAs at birth, so at death, salt seems to stand in\\nprimitive thought for blood, or life, in washing or\\nanointing, in the hope of supplying the special lack or\\nneed of the individual. Among the cannibals of\\nBorneo, on the death of a rajah or chief, the desire\\nseems to be to restore him to life if it be possible.\\nHis body is rubbed or bathed with salt. He is then\\ndressed in his best apparel, and placed in a sitting\\nposture. In his hands are placed his shield and man-\\ndau. If this application of new life and this special\\nappeal to action fail to arouse him, he is counted as\\nhopelessly dead the arms are taken from him, the\\nbody is undressed, and wrapped in a piece of cloth,\\nand placed in the ground. 3\\nA traveler in Asia Minor speaks of the practice\\n1 Van Lennep s Bible Lands, p. 569. 2 Ezek. 16 4.\\n3 Carl Bock s Head Hunters of Borneo, p. 224.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0073.jp2"}, "74": {"fulltext": "62 THE COVENANT OF SALT\\namong the Toorkomans of the mother s dipping a\\nchild two or three times into a skin of salt water, at\\nthe time of his naming. This would seem to be a\\nprimitive rite, and not a Christian one. The father\\nof the child meanwhile eats honeyed cake, and drinks\\nthickened milk. 1\\nMilk is sometimes accepted by the Arabs as a sub-\\nstitute for salt, as the essential factor in the covenant\\nof salt (the milhd)} Milk is nature s life food, it\\nstands for liquid life; two milk brothers are some-\\nwhat as blood brothers, brothers by a common life. 3\\nThere seem to be indications, says W. Robertson\\nSmith, 4 that many primitive peoples regard milk as\\na kind of equivalent for blood as containing a sacred\\nlife. Thus to eat a kid seethed in its mother s milk\\nmight be taken as an equivalent to eating with the\\nblood, and be forbidden to the Hebrews 5 along with\\nthe bloody sacraments of the heathen.\\nMilk has been employed instead of blood, and\\nagain of salt, for transfusion in case of declining life\\nfrom hemorrhage. 6 This would seem to justify the\\n1 W. Eassie, in Notes and Queries, 3d series, II., 318.\\n2 See references, in W. Robertson Smith s Religion of the Semites\\n(p. 252, note), to Burckhardt and to Kamil.\\n3 Blood Covenant, pp. io, n.\\nRelig. of the Sent., p. 204, note also Kinship and Marriage in Early\\nArabia, pp. 149, 150. 5 Exod. 23 19 34 26; Deut. 14 21.\\n6 Quain s Diet, of Medicine, art. Transfusion of Milk.", "height": "3853", "width": "2330", "jp2-path": "covenantofsaltas00tru_0074.jp2"}, "75": {"fulltext": "SALT BRINGING LIFE TO FLIES 63\\nbelief that milk and blood alike represent life in\\npopular thought.\\nA favorite experiment among young folks is to\\nbring life to dead flies by covering them with salt\\nWhen flies are drowned purposely, or by accident, if\\none is taken from the water apparently dead, and laid\\non the table, or on a plate, and covered with common\\nsalt, in a few seconds the fly will creep out from under\\nthe salt, and soon fly away as if unharmed. Other\\nflies in the same condition, not treated with salt, re-\\nmain as dead. This has been tried by succeeding\\ngenerations of young folks, and it is one of the folk-\\nlore facts in support of the idea that salt is life.\\nIt may, of course, be that the absorbent power of\\nsalt clears the trachea of the fly, and thus permits the\\nrestoration of the natural breathing. Of course, there\\nis some explanation of the phenomenon but the fact\\nremains that the common mind has been affected by\\nsuch things in the direction of the belief that salt is\\nlife in a peculiar sense.\\nAfter the foregoing pages were already in type,\\nit was cabled as news from London that an English\\nmechanic claimed to have discovered a method of re-\\nsuscitating persons who have been drowned. He pro-\\nposed to cover the entire body of the person taken\\nfrom the water with dry salt, which is supposed to", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0075.jp2"}, "76": {"fulltext": "64 THE COVENANT OF SALT\\nabsorb the moisture, and thus draw the water from the\\nlungs and permit the air again to circulate freely. He\\nclaimed to have revived a recently drowned cat, after\\nletting it remain under salt for thirty minutes; and\\nthat a drowned dog was thus restored in two hours.\\nThis is simply the folk-lore idea of bringing the\\ndead to life by the application of salt as life. Like\\nmany another folk-lore idea, it is deserving of atten-\\ntion because of some possible basis of truth below the\\nidea, apart from the question of fact in connection\\nwith the claim.\\nIn The Barber s Story of his Fifth Brother, in\\nThe Arabian Nights, is an account of the hero s\\nbeing beaten and slashed until he was supposed to be\\ndead from loss of blood, and his other injuries. Then\\na slave-girl, named El-Meleehah, the salt-bearer,\\ncame and stuffed salt into his gaping wounds, after\\nwhich his supposed corpse was thrown into a subter-\\nranean vault among the dead. Yet by means of this\\napplication of salt he was saved to life, and regained\\nhis pristine vigor. 1\\nThe references of Jesus to salt would seem to have\\nfuller meaning, if salt be understood as equivalent\\nto life. Where he says to his disciples Ye are\\nthe salt of the earth but if the salt have lost its savor,\\n1 Lane s Thousand and One Nights, I, 365.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0076.jp2"}, "77": {"fulltext": "SALTED WITH FIRE 65\\nwherewith shall it be salted it is thenceforth good\\nfor nothing, but to be cast out and trodden under foot\\nof men, l he would seem to remind them that they\\nare the life of the world, if, indeed, they retain life in\\nthemselves. And where he says, Have salt in your-\\nselves, and be at peace one with another, 2 he would\\ncall them to have life in themselves, and to join\\nwith others who have it, in making their life to be\\nfelt among their fellows.\\nA supposed utterance of Jesus, which has been a\\npuzzle to critics and commentators, possibly has light\\nthrown on it in this view of salt as corresponding with\\nlife. Discoursing on life, and the wisdom of striving\\nto attain or to enter into life, even at a loss of much\\nthat man might value here on earth, Jesus, according\\nto some manuscripts, said, For every one shall be\\nsalted with fire. 3 This sentence is disputed by some,\\nnot being found in all the more ancient MSS., and its\\nmeaning does not seem to be clear to any. 4 It is ob-\\nvious that whatever else salted here means, it does\\nnot mean salted. To salt is to mingle, or to accom-\\npany, with salt. Clearly, fire does not do that. The\\nGreek is as vague, or as ambiguous, as the English.\\n1 Matt. 5 13 Luke 14 34. 2 Mark 9 50.\\n3 Mark 9 49. Comp. A. V. and R. V.\\n4 See notes and references in Nicoll s Expositors f}reek Testament;\\nLange s Commentary Meyer s Commentary, in loco, etc.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0077.jp2"}, "78": {"fulltext": "66 THE COVENANT OF SALT\\nThere must be a conventional or popular, a figurative\\nor symbolical, meaning in which salt is here used.\\nWhat can this be\\nFire is here spoken of as the synonym, or\\nequivalent, or parallel, of salt. In this figure, fire\\nis to accomplish what salt performs the work of salt\\nis to be done by fire. In what sense can this be true?\\nFire does consume and destroy the perishable l it\\ndoes bring out and refine that which is permanent and\\nprecious; 2 it does try and test and reveal the measure\\nof real value in that which is submitted to it. 3 In the\\ntesting time, each man s work shall be made mani-\\nfest for the day shall declare it, because it is revealed\\nin fire and the fire itself shall prove each man s work,\\nof what sort it is. If any man s work shall abide\\nwhich he built thereon [on the one Foundation], he\\nshall receive a reward. If any man s work shall be\\nburned he shall suffer loss but he himself [who has\\nbuilded] shall be saved yet as through fire.\\nThe whole context of the passage in Mark s Gospel\\nindicates that Jesus is speaking of life. He is show-\\ning the way to attain to life. He points to the final\\ntesting of life by fire. As salt is shown to correspond\\nwith life, and as this seems to have been understood\\n1 Gen. 19 24, 25; Exod. 9 23, 24; Lev. 10 2; 13 52-57 Matt. 3 r\\n12 7 19 Luke 3:17; John 15 6.\\n2 Mai. 3 2, 3. 3 1 Pet. 1:7. 1 Cor. 3 13-15.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0078.jp2"}, "79": {"fulltext": "SEASONED WITH LIFE 6?\\nby his hearers, would they not have seen that Jesus\\nwas pointing out that the measure of life, or salt, the\\nreminder of God s covenant with his people, in every\\none of them, would be revealed in the testing of fire\\nIt is, indeed, because salt represents life, that salt\\nwas to accompany every sacrifice under the Jewish\\ndispensation. Not death, but life, was an acceptable\\noffering to God, according to the teachings of the\\nBible, both in the Old Testament and the New. 1\\nGod wants not yours, but you. 2 This was em-\\nphasized by priest and prophet in the history of the\\nJewish people, earlier and later. Paul re-echoed this\\nprimal thought when he appealed to Christians I\\nbeseech you therefore, brethren, by the mercies of\\nGod, to present your bodies [yourselves] a living sac-\\nrifice, holy, acceptable to God, which is your reason-\\nable service. 3 Without salt, without the symbol of\\nlife, no sacrifice was to be counted a fitting or accept-\\nable offering at God s altar.\\nSalt is taken, in the world s thought, as an equiva-\\nlent of wit, or lively wisdom, in speech. Thus Paul\\ncounsels the Colossian Christians Let your speech\\nbe always with grace, seasoned with salt, that ye may\\nknow how ye ought to answer each one. 4 Because\\n1 See Blood Covenant, passim.\\n2 2 Cor. 12 14. 3 Rom. 12:1. Col. 4 6.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0079.jp2"}, "80": {"fulltext": "68 THE COVENANT OF SALT\\nthe Athenians were noted for their life and wit in\\nspeech, Attic salt was a synonym of truest life in\\nconversation. Cicero says of Scipio Scipio omnes\\nsale superbat Scipio surpassed all in salt, or\\nwit\\nPliny after describing the properties and uses of\\nsalt, says: We may conclude then, by Hercules!\\nthat the higher enjoyments of life could not exist\\nwithout the use of salt indeed, so highly necessary\\nis this substance to mankind, that the pleasures of the\\nmind, even, can be expressed by no better term than\\nthe word salt, such being the name given to all\\neffusions of wit. All the amenities, in fact, of life,\\nsupreme liberty, and relaxation from toil [in a word,\\nlife, can find no word in our language to character-\\nize them better than this. l\\nPliny also calls attention to the fact that salarium,\\nfrom which we derive our word salary, was the\\nsalt money, bestowed as a reward or honorarium\\non successful generals and military tribunes. 2 The\\nidea of a living, or a support of life, is in the word\\nsalary. And so when we say that a man is not\\nworth his salt, we mean that he is not worth his\\nliving.\\nSalt has been employed as money at various times\\ni Hist. Nat., XXXI., 41. 2 ibid.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0080.jp2"}, "81": {"fulltext": "SALT AS COIN 69\\nand in various lands, and thus has been the means of\\nsupporting life. It has been so in Tibet and in India,\\nand in the heart of Africa along from the sixth to the\\nnineteenth centuries of our era. Thus even in lands\\nwhere gold is abundant but less valued than salt. 1\\nIt is said of the people of a province in Tibet, that,\\nwhile they reckon the value of gold by weight, the\\nnearest approach to coined money which they have is\\nin molded and stamped cakes of salt. On this\\nmoney the Prince s mark is printed and no one\\nis allowed to make it except the royal officers.\\nMerchants take this currency and go to those tribes\\nthat dwell among the mountains and there they\\nget a saggio of gold for sixty, or fifty, or forty pieces\\nof this salt money for in such positions they can-\\nnot dispose at pleasure of their gold and other things,\\nsuch as musk and the like and so they give them\\ncheap. This exchange of salt-cakes for gold, forms\\na curious parallel to the like exchange in the heart of\\nAfrica, narrated by Cosmas in the sixth century, and\\nby Aloisio Cadamosto in the fifteenth. 2\\nVictor Hehn calls attention to the fact that the\\nGerman copper -coin heller (haller or haller), the\\nsmallest coin still in use in Austria, referred to in\\n1 Marco Polo s Travels, Col. Yule s translation, II., 29, 35, 36, 37, and\\nnotes to Chap. 47. 2 Ibid.", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0081.jp2"}, "82": {"fulltext": "yo THE COVENANT OF SALT\\nthe German saying, to have not a red heller, de-\\nrives its name from the salt (Jial\\\\ and the place where\\nit was obtained. 1\\nPythagoras, speaking as usual in figurative terms,\\ndescribed salt as a preserver of all things, as continu-\\ning life and as staying corruption, or death. He\\ndirected the keeping of a vessel of salt on every table,\\nas a reminder of its essential qualities. 2\\nPliny says, moreover, that there are mountains of\\nsalt in different countries in India, from which great\\nblocks are cut as from a quarry and that from this\\nsource a larger revenue is secured by the rulers than\\nfrom all their gold and pearls. 3\\ns. _ In many countries of the world salt is a matter of\\nlife, government control, its manufacture and disposition\\nize th being guarded as if life and death were involved in it.\\nP 1 It is a common saying in Italy that a man must not\\ndip up a bucket of water from the Mediterranean Sea\\nfor he might make salt from the water, and so defraud\\nthe government.\\n1 Victor Hehn s Das Salz, p. 72.\\n2 See Dacier s Life of Pythagoras (Eng. trans.), pp. 60, 105.\\n3 Hist. Nat., XXXI., 39.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0082.jp2"}, "83": {"fulltext": "VII\\nSALT AND SUN, LIFE AND LIGHT", "height": "3822", "width": "2437", "jp2-path": "covenantofsaltas00tru_0083.jp2"}, "84": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0084.jp2"}, "85": {"fulltext": "VII\\nSALT AND SUN, LIFE AND LIGHT\\nIn Oriental and primitive thought Salt and Sun are\\nclosely connected, even if they are not considered as\\nidentical. They stand together as Life and Light\\nTheir mention side by side in various places tends to\\nconfirm this view of their remarkable correspondence.\\nThe similarity of their forms accords with the Oriental\\ndelight in a play upon words, even apart from the\\nquestion of any similarity in their meanings.\\nPliny, who, while not an original thinker, was a\\nfaithful and industrious collater of the sayings and\\ndoings of his contemporaries, and those who had gone\\nbefore him, especially in the realm of material things,\\nsummed up the popular beliefs as to salt and its uses\\nin the declaration that there is nothing better for the\\nhuman body, in health or in sickness, than salt and\\nsun, sale et sole. l\\nNot only in the English and the Latin, but in the\\nGreek, the Kymric, and the Keltic, this similarity in\\n1 Hist. Nat., XXXI., 45.\\n73", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0085.jp2"}, "86": {"fulltext": "74 THE COVENANT OF SALT\\nthe form of the words for salt and sun is to be ob-\\nserved. The Greek hah and helios, the Welsh hal\\nand haul, the Irish sal and sul, illustrate this so far\\nas the form is concerned. 1 As to the signification of\\nthe words, it has already been shown that salt\\nrepresents life in primitive thought and speech.\\nSimilarly the sun was considered as the life-giver,\\nthe emblem of procreation. In consequence, son\\nand sun are from the same root. 2 In view of this\\nit is not strange that salt and sun, as life and light, were\\nconsidered in primitive and popular thought as the\\nmeans of health and hope for mankind.\\nThe root of the word for salt is unknown. The\\nname of the sun is apparently a derivation from the\\nroot sn (or sav) I. To generate. 2. To impel, to set in\\nmotion, to bring about. 3 If the same be not the root\\nof the word salt, there is at least reason for thinking\\nthat the meaning of the two words salt and sun\\nare similar, one gives life, the other represents life.\\nTo the primitive mind it certainly would seem\\nnatural to ascribe the creation of salt to the action or\\n1 In the Old Irish and the Old Welsh s and h interchange, as they do\\nin the Zend. See Table of Grimm, in Sayce s Introduction to the Science\\nof Language, I., 305.\\n2 Skeat s Etymological Dictionary, at words Salt, Son, Solar,\\nSun; also Kluge s Etymological Dictionary, s. v. Sonne.\\n3 According to Prof. Dr. Hermann Collitz, of Bryn Mawr. Compare\\nJoh. Schmidt in Kuhn s Zeitschrift, XXVI., 9; and O. Schrader, Pre-\\nhistoric Antiquities of the Aryan Peoples, p. 414. Trans, by F. B. Jevons.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0086.jp2"}, "87": {"fulltext": "SALT AND LIGHT 75\\npower of the sun. Peculiarly would this be the case\\nwith dwellers by the ocean or sea, or inland salt lakes.\\nAs the sun shines upon the water drawn from the sea\\nor lake, the water is evaporated and the salt remains.\\nThis is the ordinary process of salt-making with all its\\nbenefits in various countries to the present day. What\\nthought is more natural, in view of this recognized\\nfact, than that the sun is the generator, or the beget-\\nter, of salt which is life If the sun is supposed to\\nbring life, in what way does it more directly accom-\\nplish this than by this salt creation\\nThis would seem to give added significance and\\nforce to the words of Jesus as to salt and light. If\\nin the days of Jesus it was held, as Pliny says, that there\\nwas nothing that could help the life of humanity like\\nsalt and sun, life and light, the disciples of Jesus\\nmust have recognized a peculiar meaning in the teach-\\nings of the Great Physician as he sent them out into\\nthe world to heal the sick, and raise the dead, and\\ncleanse the lepers, and cast out demons, 1 when he\\nsuggested that it was what they were, rather than what\\nthey did, that was to be the help of humanity. In\\nthe same teaching he said, Ye are the salt of the\\nearth, Ye are the light of the world. 2\\nThe recognized meaning of these words in the days\\n1 Matt. 10 8. 2 Matt. 5 13, 14.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0087.jp2"}, "88": {"fulltext": "76 THE COVENANT OF SALT\\nof Jesus intensified their importance at every use of\\nthem, as when it was said that in Him was life and\\nthe life was the light of men. 1 Salt was blood;\\nblood was life salt was life life was light blood and\\nsalt and light were life.\\nAmong folk-lore customs on both sides of the ocean,\\nsalt and a candle are carried across the threshold on\\nmoving to a new house, as if representing life and\\nlight as needs in a new home. Sometimes the Bible\\nalso is included, as if in recognition of the true basis\\nof all sacred covenanting. There are other folk-lore\\ncustoms connecting salt and light. 2\\nAccording to Professor Dr. Hilprecht, in the old\\nAssyrian language, tabtu, salt, and tabtu, bless-\\ning, have the same ideogram, and are written exactly\\nalike. This suggests the inquiry whether they are\\nnot derived from the same root, tabu, to be good,\\nand whether tdbtu, salt, was not so called by the\\nAssyrians as the great blessing given to man, as\\nneeded more than aught else for the preparation of\\nfood and the preservation of life.\\n1 John 1:4. 2 See Chap. X., infra.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0088.jp2"}, "89": {"fulltext": "VIII\\nSIGNIFICANCE OF BREAD", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0089.jp2"}, "90": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0090.jp2"}, "91": {"fulltext": "VIII\\nSIGNIFICANCE OF BREAD\\nBread is the basis of a common meal, as blood is\\nthe basis of a common life. As, in the sacrifices, the\\nbody of the animal offered in sacrifice was the basis\\nof a covenant meal, while the blood was the basis of\\nunion with the divine so in the symbolism of bread\\nand wine, in any sacramental meal, or in any meal of\\nsacred covenanting between two persons, the bread\\nstood for the flesh, and the wine for the blood. So,\\nalso, when bread and salt are used together, the salt\\nwould seem to stand for blood or life, and the bread\\nto stand for the flesh or the body. 1\\nBlood gives life; flesh as food gives sustenance.\\nSalt represents life bread represents sustaining food.\\nIn this light those who share salt together are in a life-\\nsharing covenant those who share bread together are\\nsharers in a common growth. Covenant union in\\n1 See Blood Covenanf, pp. 182-190; 268 f 350-355.\\n79", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0091.jp2"}, "92": {"fulltext": "So THE COVENANT OF SALT\\nsacrifice is secured or consummated by blood-sharing\\nit is evidenced or celebrated by food-sharing.\\nMilk and honey seem to be a symbol of blood\\nand flesh, or of salt and bread, from a divine source.\\nThey are supplied to man from the vegetable world,\\nthrough the agency of living animals, by the power of\\nthe Author of life. They stand for the vivifying and\\nnourishing of the body by a providential ministry to\\nman. In this light they seem to be viewed by primi-\\ntive peoples. The Land of Promise was represented\\nto the ancient Hebrews as a land flowing with milk\\nand honey, and this figure seemed to represent to\\nthem all that could be desired in the line of God s\\nministry to their material needs. It was many times\\nrepeated to them, or by them, in this sense. 2\\nThis symbolism was preserved by the early Chris-\\ntians in connection with the rite of baptism. Tertul-\\nlian describing that rite says Having come out\\nfrom the bath, we are anointed with a blessed unc-\\ntion of holy oil; afterwards we first taste a mixture\\nof honey and milk. 3\\n1 Exod. 3 8, 17; 13 5; 33 3.\\n2 Lev. 20 24 Num. 13 27 14 8 16 13, 14; Deut. 6:3; 11 9\\n26 9, 15 27 3 31 20 Josh. 5 6 Jer. 11 5 32 22 Ezek. 20\\n6.15.\\n3 Tertullian. De Coron., v. 3, adv. Prox. XXVI., de Bapt.v\\\\\\\\. and viii.,\\ncited in Blunt s Annotated Book of Common Prayer, p. 209.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0092.jp2"}, "93": {"fulltext": "IX\\nSALT IN SACRIFICES", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0093.jp2"}, "94": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0094.jp2"}, "95": {"fulltext": "IX\\nSALT IN SACRIFICES\\nSalt seems to have been recognized as a vital ele-\\nment in sacrifices both in the teachings of the Bible\\nand in the customs of the pagan world. In the Lord s\\ninjunction to Israel, it is said unqualifiedly And\\nevery oblation of thy meal offering shalt thou sea-\\nson with salt neither shalt thou suffer the salt of the\\ncovenant of thy God to be lacking trom thy meal\\noffering with all thine oblations [offerings bloody\\nor unbloody] thou shalt offer salt. l\\nAn alternative reading of the words of Jesus in\\nMark s Gospel refers to this custom when it says that\\nevery sacrifice shall be salted with salt 2 Josephus,\\nin his Antiquities of the Jews, makes reference to the\\nlarge quantities of salt required for sacrifices. 3 This\\ncorresponds with the provision of the King of Persia\\nfor Jewish sacrifices, salt without prescribing how\\nmuch, 4 a limitless or indefinite amount.\\n1 Lev. 2 13. See also Ezek. 43 21-24.\\n2 Mark 9 49. These words are by some critics counted a gloss yet\\nthe fact as a fact, with reference to salt in sacrifices, is undisputed.\\n3 Antiquities of the Jews, XII, iii, 3. Ezra 7 21, 22.\\n8 3", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0095.jp2"}, "96": {"fulltext": "84 THE COVENANT OF SALT\\nIn the Hebrew text which the Septuagint transla-\\ntors had before them, salt is represented as always on\\nthe table of shewbread, and as an important factor in\\nthat memorial offering before the Lord. It reads\\nAnd ye shall put upon the pile [of bread] pure\\nfrankincense and salt, and they shall be to the bread\\nfor a memorial lying before the Lord. l Philo\\nJudaeus makes mention of this salt with the bread,\\non the sacred table in the Holy Place, and refers to\\nthe salt as a symbol of perpetuity. 2\\nIn the directions for the preparation of the holy\\nincense for use by the priests in the services of the\\ntabernacle, the fragrant gums and spices were to be\\nseasoned [or tempered together] with salt, pure and\\nholy. 3 And this incense was for sacrificial offering.\\nIt is still a custom among strict Jews to observe the\\nrite of the covenant of salt at their family table, before\\nevery meal. The head of the house, having invoked\\nthe Divine blessing in these words, Blessed be thou\\nO Lord our God, King of the universe, who causest\\nbread to grow out of the earth, takes bread and\\nbreaks it in as many pieces as there are persons pres-\\nent. Having dipped each piece into salt, he hands a\\nportion in turn to every one, and they share it to-\\n1 Swete s Septuagint at Lev. 24 7. 2 De Victimis, 3.\\n3 Exod. 30 34, 35, Revised Text, and marginal note.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0096.jp2"}, "97": {"fulltext": "THE TABLE AN ALTAR 85\\ngether. In cases where there is less strictness of\\nritual observance on the part of modern Jews, this\\nceremony is limited to the beginning of the Sabbath,\\nat the Friday evening meal.\\nThis might seem to be merely a renewal of the\\ncovenant which binds the members of the family to\\none another and to God yet it evidently partakes of\\nthe nature of a sacrifice, and it is so understood by\\nthe more orthodox Jews. The primitive idea of an\\naltar was a table of intercommunion with God, or with\\nthe gods. It was thus with the Babylonians, the\\nAssyrians, the Egyptians, the Hindoos, the Persians,\\nthe Arabs, the early inhabitants of North and South\\nAmerica, and with primitive peoples generally. l Thus\\nalso the Bible would seem to count an altar and a\\ntable as synonymous. The prophet Malachi re-\\nproaches, in God s name, the Jews for irreverence and\\nsacrilege. And ye say, Wherein have we despised\\nthy name Ye offer polluted bread upon mine altar.\\nAnd ye say, Wherein have we polluted thee In that\\nye say, The table of the Lord is contemptible. 2\\nThe Talmud emphasizes the home table of the Jew\\nas the altar before the Lord, to be approached in sacri-\\nfice with the essential offering of salt. As long as\\n1 Blood Covenant, pp. 167-190.\\n2 Mai. 1 6, 7. See also Isa. 65 11 and Ezek. 41 22.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0097.jp2"}, "98": {"fulltext": "86 THE COVENANT OF SALT\\nthe Temple existed, the altar effected atonement, and\\nnow it is for the table of each man to effect atone-\\nment for him. It is for this reason that the descrip-\\ntion of the altar (in Ezekiel 41 22) closes by saying,\\n1 And he said unto me, This is the table that is before\\nthe Lord. x\\nIt would seem, therefore, that bread and salt are as\\nthe body and the blood, the flesh and the life, offered\\nin sacrifice at the home table of the Jew, as formerly\\nat the altar of intercommunion with God. 2\\nThis view of the household table as an altar has\\nbeen recognized by many Jews. Picart 3 says\\nThe German Jew sets bread and salt upon his\\ntable, but the loaf, if possible, must be whole. He\\ncuts it without making a -separation, takes it up with\\nboth his hands, sets it down upon the table, and\\nblesses it. His guests answer, Amen. Afterwards he\\nrubs it with salt, and whilst he is eating it is as silent\\nas a Carthusian. The bread thus consecrated is dis-\\ntributed to all who are at table. If he drinks wine,\\nhe blesses it as he did the bread before takes it in\\nhis right hand, lifts it up, and pronounces the benedic-\\ntion over it and all other drink, water alone ex-\\n1 Tract B rakhoth 55 a., cited by the Rev. Dr. M. Jastrow.\\n2 Blood Covenant, pp 350-355.\\n3 Ceremonies and Religious Customs of the Various Nations of the\\nKnown World, I., 245. London, 1733.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0098.jp2"}, "99": {"fulltext": "TABLE CUSTOMS AMONG JEWS 87\\ncepted, is consecrated in the same manner. The\\nmaster of the family concludes with Psalm 23, and\\nthen every one eats what he thinks convenient, with-\\nout further ceremony. The ceremony of cutting the\\nloaf without separation has the same reason to sup-\\nport it and a passage from Psalm 10:3 is a voucher\\nfor its solidity. The master of the house holds the\\nbread in both his hands, in commemoration of the\\nten precepts relating to corn and each finger is\\nthe representative of one of them. 1\\nThe salt as the religious intention of it is typical\\nof the ancient sacrifices. Meat without salt has no\\nsavor, which is proved from a passage in Job, chapter\\n6, verse 6. 2 This is civil policy confirmed by religion.\\nA modest deportment at table is much recom-\\nmended so likewise is temperance and sobriety.\\nTheir bread must be kept in a very neat place, and\\npreserved with all imaginary care. They must talk\\nbut little, and with discretion at table, because, ac-\\ncording to the opinion of the rabbis, the prophet\\nElijah, and each respective guest s guardian angel, are\\npresent at all meals. Whenever that angel hears any-\\nthing indecent uttered there, he retires, and a wicked\\none assumes his place. They never throw down bones\\nof flesh or fish upon the ground but, however, this\\n1 Buxtorf ex Talmud, /bid., cap. xji.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0099.jp2"}, "100": {"fulltext": "88 THE COVENANT OF SALT\\ncaution is not the result of cleanliness only, but fear,\\nlest they should hurt any of those invisible beings. 1\\nThe knife that cuts their meat, must never touch\\nwhat is made of milk 2 whatever, in short, strikes the\\nsenses in any manner, must be blessed. They never\\nrise from the table without leaving something for the\\npoor but the knives must be removed before they\\nreturn thanks, because it is written, Thou shalt set no\\niron on the altar. Now a table is the representative\\nof an altar, at saying grace before, or returning thanks\\nafter meal. 3\\nThat the table was looked at as an altar among\\nancient peoples, is to be inferred from various proverbs\\nand practices with reference to it. Thus one of the\\nsymbolic sayings of Pythagoras is, Pick not up what\\nis fallen from the table. 4 A comment on this is,\\nthat as the table was consecrated to divinities, what-\\never fell from it was not to be restored, but to\\nbe left, as was the gleaning of God s fields, for the\\npoor. 5 When the Syrophoenician woman said to\\nJesus, Yea, Lord for even the dogs eat of the\\ncrumbs which fall from their masters table, 6 she\\n1 Dr. Kohler states that the reason for not throwing these fragments on\\nthe ground, is because the Jews would not disgrace what is regarded as a\\nspecial gift of God.\\n2 Because meat and milk are never to be eaten together. See p. 62,\\nsupra. (Exod. 23 19 34 26 Deut. 14 21.)\\n3 Buxtorf ex Talmud, cap. xii. 4 Dacier s Life of Pythagoras, p. 116.\\n5 Lev. 19 9, 10 Deut. 24 19-21. 6 Matt. 15 27.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0100.jp2"}, "101": {"fulltext": "SALT IN THE EUCHARIST 89\\nspoke in recognition of this primitive truth, that the\\ncrumbs from the table might be shared by whoever\\nhungered.\\nA usage in the early Latin Church would seem to\\nbe in the line of the Jewish thought, that bread and\\nsalt at the table are a sacrifice, or a sacrament; and\\nit would also appear to be in recognition of the fact\\nthat salt stands for blood, or for life. The catechu-\\nmens, before they were privileged to share in the\\nEucharist, were made partakers of the sacrament of\\nsalt {sacr amentum salis) y salt placed in the mouth,\\naccompanied by the sign of the cross, and by invoca-\\ntions and exorcisms. 1\\nSt. Augustine, speaking of this sacrament, says\\nWhat they receive is holy, although it is not the\\nbody of Christ, holier than any food which consti-\\ntutes our ordinary nourishment, because it is a sacra-\\nment. And, referring to its reception by himself,\\nhe says I was now signed with the sign of the\\ncross, and was seasoned with his salt. 2\\nIn the Greek Church, salt is still deemed an essen-\\ntial element of the Eucharistic bread. It is said, in-\\ndeed, that the salt represents the life, so that a\\n1 Bingham s Antiquities of the Christian Church, Book X., Chap. 2;\\nSmith and Cheetham s Dictionary of Christian Antiequities, arts. Cate-\\ncumens,* Salt.\\n2 St. Augustine s Treatise on Forgiveness of Sins and Baptism, II., 46.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0101.jp2"}, "102": {"fulltext": "go THE COVENANT OF SALT\\nsacrifice without salt is but a dead sacrifice. The\\nsame is true of the Armenian and Syrian Christians,\\nand Alcuin refers to the fact that, in his day, certain\\nChristians in Spain insisted that salt should be put\\ninto the bread for the Eucharist 1\\nSalt is put into the mouth of an infant at its bap-\\ntism, in the Roman Church of to-day. 2 In admin-\\nistering the salt to the babe the priest says Receive\\nthe salt of wisdom. May it be a propitiation for thee\\nto eternal life. 3 All holy water, in that church,\\ncontains salt as an essential element 4 At the dedica-\\ntion of a church, water mixed with ashes and salt is\\nemployed for the sprinkling of the corners of the altar,\\nand other portions of the church and the remainder\\nis poured out at the foot of the altar, where the sacri-\\nficial blood was of old poured out in the Temple\\nofferings. 5\\nIn the Brahmanas, of the Vedic literature, salt is\\ndescribed as the one sacrificial essence which is\\ncommon to both sky and earth. In the ritual direc-\\ntions for the ceremony of establishing a set of sacri-\\nficial fires, on the part of a young householder, the\\nsacrificer, under the guidance of the priests, is de-\\n1 Smith and Cheetham s Diet, of Chris. Antig., arts. Elements,\\n41 Salt.\\n2 Rituale Romanorum, p. 29 f. 3 Ibid. Ibid., p. 276 f.\\n5 Smith and Cheetham s Diet, of Chris. Antig., art. Salt.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0102.jp2"}, "103": {"fulltext": "SALT AS SACRIFICIAL ESSENCE 9 1\\nscribed as proceeding to equip Agni, the fire, with its\\nproper equipments. He having brought water and\\ngold, 1 it is said He then brings salt. Yonder sky\\nassuredly bestowed that (salt as) cattle on this earth\\nhence they say that salt soil is suitable for cattle.\\nThat salt, therefore, means cattle and thus he\\nthereby supplies it (the fire) with cattle and the latter\\nhaving come from yonder (sky) is securely established\\non this earth. Moreover, that (salt) is believed to be\\nthe savor (rasa) of those two, the sky and the earth\\nso that he thereby supplies it (the fire) with the savor\\nof those two, the sky and the earth. That is why he\\nbrings salt. 2\\nAccording to the Brahmanas, the first offered sacri-\\nfice was a man. When the sacrificial essence went\\nout of the man in his offering, it went into the horse,\\nthen into the ox, then into the sheep, then into the\\ngoat. And afterwards it would seem to have been\\nrepresented in salt. So in bringing salt to the fire for\\nsacrifice, there are brought cattle, or animal offerings,\\nwith their blood and their life. 3\\nIt is said in Brahmanic explanation of the pre-emi-\\nnent value of salt as a sacrificial essence, that it was\\n1 Fire is masculine, water is feminine, gold is seed, according to the\\nVedic literature.\\n2 Miiller s Sacred Books of the East, XII., 278 {Satapatha Brahmana).\\n3 Ibid., p. 50.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0103.jp2"}, "104": {"fulltext": "92 THE COVENANT OF SALT\\nmade thus by an original agreement between the sky\\nand the earth. The sky and the earth were origi-\\nnally close together. On being separated, they said to\\neach other, Let there be a common sacrificial essence\\n(ya-^-iyam) for us What sacrificial essence there\\nwas belonging to yonder sky, that it bestowed on this\\nearth, that became the salt (in the earth), and what\\nsacrificial essence there was belonging to this earth,\\nthat it bestowed on yonder sky, that became the black\\n(spots) in the moon. When he throws salt (on the\\n.fire-place), let him think it to be that {viz the black\\nin the moon) it is on the sacrificial essence of the sky\\nand the earth that he sets up his fire. 1\\nAmong the Booddhists in China, where the sacrifices\\nare almost exclusively vegetable, salt and wine are\\nadded in separate cups. 2 This would seem to suggest\\nthe symbolism of both blood and wine in the offerings.\\nSalt had its place in sacrifices in ancient Egypt.\\nHerodotus tells, for instance, of the great annual\\nfestival at Sais, in honor of the goddess Neith, cor-\\nresponding to Athena or Minerva. Neith was, in fact,\\nanother presentation of Isis, and was known as the\\ngreat mother of all life. In conjunction with the\\nsacrifices on this occasion, there was the Feast of\\n1 Muller s Sacred Books of the East, XII., 278, note.\\n2 Morris s China and the Chinese, p. 154.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0104.jp2"}, "105": {"fulltext": "EGYPTIAN AND ETRUSCAN SYMBOLISM 93\\nBurning Lamps, when all the inhabitants burned, in\\nthe open air, about their houses, lamps filled with oil\\nand salt. He says, moreover: The Egyptians who\\nare absent from the festival [at Sa is] observe the rite\\nof the sacrifice, no less than the rest, by a general\\nlighting of lamps so that the illumination is not con-\\nfined to the city of Sais, but extends over the whole\\nof Egypt. l Wilkinson says of these lamps and their\\ncontents The oil floated on water mixed with salt;\\nand he suggests a correspondence of this custom with\\na like one in India and in China. 2\\nFriedrich, in his Symbolism of Nature, speaking\\nof this festival, says that the salt symbolized the crea-\\ntion of life, and the light that it came forth from dark-\\nness into existence therefore this did well suit the\\nfestival. And a collector of Etruscan remains, re-\\nferring to the magic lamp still used in Italy, says,\\nin connection with these words of Friedrich, that the\\nwick fire seemed so mysterious to the Rosicrucian\\nLord Blaize that he wrote a book on it, and on the\\nblessed secrets of salt. 3\\nSalt was essential to a sacrifice among the ancient\\nRomans, as among the Hebrews. A cake made of\\ncoarsely ground spelt, or wheat, mingled with salt,\\n1 Rawlinson s History of Herodotus, II., 92 (Book II., Chap. 62).\\n2 Ibid., note. See also Wilkinson s Ancient Egyptians, III., 380.\\n3 Leland s Etruscan-Roman Remains, p. 324 f.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0105.jp2"}, "106": {"fulltext": "94 THE COVENANT OF SALT\\nwas broken, or bruised, and sprinkled upon the head\\nof the victim for sacrifice, upon the fire of the altar,\\nand upon the sacrificial knife. Hence the term\\nimmolation, or sprinkling with this salted meal,\\ncame to be synonyinous with sacrificing. 1 Pliny, tell-\\ning of the priceless value of salt, says of it in conclu-\\nsion It is in our sacred rites, more especially, that\\nits high importance is recognized, no offering ever\\nbeing made unaccompanied by the salted cake [sine\\nmola salso\\\\y 2 And Ovid says, that in days of old\\nit was plain spelt, and the sparkling grain of unadul-\\nterated salt that had efficacy to render the gods pro-\\npitious to man. 3\\nThere is good reason for believing that it was much\\nthe same with the Greeks as with the Romans, al-\\nthough the fact that this is not distinctly declared in\\nthe classic texts has led some modern scholars to call\\nit in question. Barley-meal cakes, with or without\\nsalt, were certainly employed by the Greeks in their\\nsacrifices. 4 And Homer speaks of salt as divine. 5\\nWhen, therefore, it is considered that salt was counted\\n1 Harper s Latin Dictionary, s. vv. Immolate, Mola.\\n2 Pliny s Hist. Nat., Bostock and Riley s trans., XXXI., 41.\\n3 Ovid s Fasti, I., 337. See, also, Cooper s Virgil, notes on Aeneid,\\nBooks II. and XII.\\nHomer s Iliad, I., 449, 458 II., 410, 421 Odyssey, III., 425, 441;\\nPhilo s Opera, 2 240.\\n5 Iliad, IX., 214. See Eustathius s Commentary, I., 748-750, ed. Basle\\n(p. 648, ed. Rome).", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0106.jp2"}, "107": {"fulltext": "SALT LEAPING UP IN FIRE 95\\nessential in sacrifices among the ancient Egyptians,\\nHindoos, and Hebrews, as also later among the Ro-\\nmans, it would seem to need proof to the contrary to\\nmeet the natural presumption that the Greeks also made\\nuse of divine salt in their sacred sacrificial cakes.\\nSalt was offered at every little shrine by the way-\\nside in Guatemala, in Central America, in olden time.\\nIt was an acceptable gift to the gods. 1\\nWellhausen, in treating of the remains of Arabian\\npaganism, 2 tells of the custom of the old priests of\\nthrowing salt into the fire of sacrifice, unperceived by\\nthe worshiper as he appealed to the gods in his oath,\\nand of the consequent startling of the offerer by the\\nup-leaping flames, as though under a divine impulse.\\nVarious popular sayings are cited as incidental proofs\\nof this custom the purport of them all being that salt\\nin the fires of sacrifice is supposed to be an effective\\nappeal to the gods.\\nPliny says that salt, regarded by itself, is naturally\\nigneous, and yet it manifests an antipathy to fire, and\\nflies from it. 3 This would seem to be a reference to\\nthe tendency of salt to spring up, or flash and sparkle,\\nwhen thrown into the flames.\\n1 See Bancroft s Native Races of the Pacific Coast, II., 719.\\n2 Wellhausen s Reste Arabischen Heidentumes in Skizzen und Vorar-\\nbeiten, III., 124, 131.\\n2 Hist. Nat., XXXI., 45.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0107.jp2"}, "108": {"fulltext": "9 6 THE COVENANT OF SALT\\nIt has indeed been suggested that the very name\\nsalt was derived (through saltus, to leap from\\nthe tendency of this substance to leap and explode\\nwhen thrown upon fire. l If there be any proba-\\nbility in this suggestion, or in another, and more\\nnatural one, that saltus was from the same root as sal,\\nsalt, it is easy to see that the primitive mind might\\ninfer that such was the affinity of salt with the divine,\\nthat, when offered by fire, it leaped toward heaven,\\nand so was understood to be peculiarly acceptable to\\nGod or to the gods, in sacrifice. The Latin verb salts\\nhas the twofold meaning to salt or to sprinkle\\nbefore sacrifice, and to leap, spring, bound, jump;\\nand the root sal would seem to be in the Latin and\\nthe Sanskrit alike. 2 Similarly, the word salacious,\\nor lustful, had this origin.\\nIt is evident that the primitive popular mind recog-\\nnized salt as a peculiarly acceptable offering in sacrifice\\nto God or the gods, and that its very name in various\\ncombinations seemed to suggest the aspiring or up-\\nrising heavenward.\\n1 See citation of Lennep, and Scheideus, in Richardson s English Dic-\\ntionary, s.v. Salt.\\n2 See Harper s Latin Dictionary, s. w. sal, salio, saltus.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0108.jp2"}, "109": {"fulltext": "X\\nSALT IN EXORCISM AND DIVINATION", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0109.jp2"}, "110": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0110.jp2"}, "111": {"fulltext": "X\\nSALT IN EXORCISM AND DIVINATION\\nThe line between sacrificial offerings and offerings\\nfor the purpose of exorcising evil spirits, or of pro-\\npitiating good spirits, is not always a clear line even\\nin the mind of the offerer but there are uses of salt\\namong primitive peoples which must be placed under\\nthe head of exorcisms and divinations, and as an\\naccompaniment of incantations, rather than under the\\nhead of sacrifices, even though they may be only per-\\nversions of the original idea of sacrifice.\\nBurckhardt tells of the burning of salt, by way of\\nexorcism, among the people of Daraon, on the borders\\nof Upper Egypt and Nubia. His caravan was about\\nbeing loaded for a journey. Just before the lading\\ncommenced, he says, the Ababde women appeared\\nwith earthen vessels in their hands, filled with burning\\ncoals. They set them before the several loads, and\\nthrew salt upon them. At the rising of the bluish\\nflame produced by the burning of the salt, they ex-\\nclaimed, May you be blessed in going and in com-\\n99", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0111.jp2"}, "112": {"fulltext": "IOO THE COVENANT OF SALT\\ning The devil and every evil genius are thus, they\\nsay, removed. l\\nAmong Muhammadan Arabs, in and out of Egypt,\\nsalt is sprinkled on the floors of every apartment in\\nthe houses, on the last night of the month of Rama-\\ndan, accompanied by the words, In the name of\\nGod, the Compassionate, the Merciful This is be-\\ncause the evil jinn, or genii, are supposed to be con-\\nfined in prison during that month, and the sprinkling\\nof salt, with the prescribed invocation, ensures protec-\\ntion from them as they renew their work of harm.\\nSalt is also sprinkled on the floor after the birth of a\\nchild, as a propitiatory offering for mother and child,\\nagainst the influence of the evil eye. 2\\nIn China, on the eve of the new year, salt is thrown\\ninto the fire, and the manner of its burning is taken as\\nan indication, favorable or unfavorable, for the coming\\nyear. It is a species of divination by salt. 3 In Japan,\\nthe burning of salt, or the offering it in this way to\\nthe gods, is a propitiatory sacrifice in time of dan-\\nger and it is scattered at the threshold for a similar\\npurpose after a funeral. 4 In Syria, also, the burning\\n1 Burckhardt s Travels in Nubia, p. 157.\\n2 Lane s Arabian Society in the Middle Ages, pp. 41, 188.\\n3 Doolittle s Social Life of the Chinese, II., 58 f.\\n4 Griffis s Mikadoes Empire, pp. 467, 470 Bird s Untrodden Tracks in\\nJapan, 1., 392.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0112.jp2"}, "113": {"fulltext": "BURNING SALT IN EUROPE IOI\\nof a lump of salt in the fire is resorted to as a means\\nof exorcising the malevolent spirit which afflicts one\\nthrough the evil eye.\\nWhile suspected persons, or persons of doubtful\\northodoxy, were undergoing the ordeal of boiling\\nwater under ecclesiastical authority, in the Middle\\nAges and earlier, it is said that by way of extra pre-\\ncaution, in some ritual it is ordered that holy water\\nand blessed salt be mingled in all the food and drink\\nof the patient presumably to avert diabolical inter-\\nference with the result. 2\\nAmong the folk-lore customs in modern Greece\\nsalt has prominence in various ways. Salt must be\\npounded on certain days and in a certain way, in\\norder to guard against ill luck. Salt must never be\\ncarried out of the house after dark. 3\\nIn Scotland and in England, as well as in the East,\\nthe use of burning salt in exorcism has continued\\nin the more primitive regions down to the present\\ncentury. James Napier tells, for example, of the\\ntreatment to which he was subjected as a child, when\\nit was surmised that he had gotten a blink of an ill\\ne e. He says A sixpence was borrowed from a\\n1 George A. Ford, in The Church at Home and Abroad, Dec, 1889, p. 501.\\n2 Martene, De Antiq. Eccles. Ritibiis, Lib. III., c. vii., Ordo. 19; cited\\nin Lea s Superstition and Force, p. 281.\\n3 Rodd s Customs and Lore of Modern Greece, p. 156.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0113.jp2"}, "114": {"fulltext": "102 THE COVENANT OF SALT\\nneighbor, a good fire was kept burning in the grate, the\\ndoor was kept locked, and I was placed upon a chair\\nin front of the fire. The operator, an old woman,\\ntook a tablespoon and filled it with water. With the\\nsixpence she then lifted as much salt as it could carry,\\nand both were put into the water in the spoon. The\\nwater was then stirred with the forefinger till the salt\\nwas dissolved. Then the soles of my feet and the\\npalms of my hands were bathed with this solution\\nthrice, and after these bathings I was made to taste\\nthe solution three times. The operator then drew her\\nwet forefinger across my brow, called scoring aboon\\nthe breath. The remaining contents of the spoon\\nshe then cast over the fire, into the hinder part of the\\nfire, saying as she did so, Guid preserve frae a skith.\\nThese were the first words permitted to be spoken\\nduring the operation. l Mr. Napier adds that while\\nin his case the scoring aboon the breath was ac-\\ncomplished by scoring with a finger wet with salt\\nwater, the suspected possessor of an evil eye was\\nscored with the finger-nails, or some sharp instrument,\\nso as to draw blood. The blood and the salt seemed\\nto have correspondent values.\\nIn the southern counties of England, salt is thrown\\ninto the fire by way of invoking spiritual aid in behalf\\n1 Folk- Lore of the West of Scotland, p. 36 f.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0114.jp2"}, "115": {"fulltext": "SALT ON A CORPSE IN SCOTLAND 1 03\\nof a lass who would win back a recreant lover. A\\npinch of salt must be thrown into the fire on three suc-\\ncessive Friday nights, while these lines are repeated\\nIt is not this salt I wish to burn,\\nIt is my lover s heart to turn\\nThat he may neither rest, nor happy be,\\nUntil he comes and speaks to me. x\\nThere seems to be a special value in the sacred\\nnumber three, in the appeals through salt to the\\nspiritual powers. In the Scottish Lowlands, when\\na dead body has been washed and laid out, one of the\\noldest women present must light a candle, and wave\\nit three times around the corpse. Then she must\\nmeasure three handfuls of common salt into an earth-\\nenware plate, and lay it on the breast. Lastly she\\narranges three toom, or empty dishes, on the hearth,\\nas near as possible to the fire and all the attendants\\ngoing out of the room return into it backwards, repeat\\nthis rhyme of saining\\nThrice the torchie, thrice the saltie,\\nThrice the dishes toom for loffie (i. e., praise),\\nThese three times three ye must wave round\\nThe corpse, until it sleep sound.\\nSleep sound and wake nane,\\nTill to heaven the soul s gane.\\nIf ye want that soul to dee\\nFetch the torch th Elleree\\n1 Henderson s Folk- Lore of the Northern Counties, p. 176.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0115.jp2"}, "116": {"fulltext": "104 THE COVENANT OF SALT\\nGin ye want that soul to live,\\nBetween the dishes place a sieve,\\nAn it sail have a fair, fair shrive. 1\\nIn connection with the putting of a plate of salt on\\nthe breast of a dead body, there were various usages.\\nA plate of bread was sometimes set with the salt, and\\nagain a plate of earth was its accompaniment. And\\ndifferent reasons were assigned for the presence of the\\nsalt there. Napier says that many persons claimed\\nfor it a value in preventing the swelling of the body\\nin process of decomposition, but its original purpose\\nwas to act as a charm against the devil, to prevent\\nhim from disturbing the body. 2\\nPennant tells us that formerly, in Scotland, the\\ncorpse being stretched on a board and covered with a\\nclose linen wrapper, the friends laid on the breast of\\nthe deceased a wooden platter, containing a small\\nquantity of salt and earth, separate and unmixed\\nthe earth an emblem of the corruptible body, the salt\\nas an emblem of the immortal spirit [the life]. 3\\nNapier adds There was an older superstition\\nwhich gave another explanation for the plate of salt\\non the breast. There were persons calling themselves\\nsin-eaters, who, when a person died, were sent for to\\n1 Henderson s Folk-Lore of the Northern Counties, p. 53.\\n2 Folk- Lore of the West of Scotland, p. 60.\\n3 Thistleton Dyer s Domestic Folk-Lore, p. 60.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0116.jp2"}, "117": {"fulltext": "SALT IN ETRUSCAN CUSTOMS 105\\ncome and eat the sins of the deceased. When they\\ncame, their modus operandi was to place a plate of\\nsalt and a plate of bread on the breast of the corpse,\\nand repeat a series of incantations, after which they\\nate the contents of the plates, and so relieved the\\ndead person of such sins as would have kept him\\nhovering around his relations, haunting them with\\nhis imperfectly purified spirit, to their great annoy-\\nance, and without satisfaction to himself. l The\\nbasis of this plan of vicarious substitution of personal-\\nity would seem to be, in the entering of the sin-eat-\\ners into oneness of life with the deceased through\\nthe salt covenant or the blood covenant, in partaking\\nof his body and blood in the bread and salt from his\\nbreast.\\nLeland, in his Etruscan -Roman Remains in Popu-\\nlar Tradition, says that there was, among the Tuscan\\nRomans, an incantation, or an invocation, for every\\nemergency. If salt upset, they said, Dii avertite\\nomen 2 In Sicily, a goddess known as the Mother\\nof the Day is invoked when salt is spilt. 3 He also\\ncites various incantations and exorcisms, in which salt\\nis an essential factor. 4\\nA custom prevails in some portions of Pennsyl-\\n1 Folk- Lore, p. 60. 2 Etruscan- Roman Remains, p. 12.\\n3 Ibid., p. 148. Ibid., pp. 122, 204, 242, 264, 281, 286, 287, 312, 345.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0117.jp2"}, "118": {"fulltext": "106 THE COVENANT OE SALT\\nvania, even to this day, of carrying a bag of salt,\\nwith a Bible, over the threshold, on entering a new\\nhouse for the first time. There are families who\\nwould not consent to live in a home which had not\\nbeen thus consecrated. 1 This would seem to be a\\nsurvival of the passing over the threshold with an\\noffering of blood. A correspondence of this practice\\nwith ancient Etruscan customs seems to be indicated\\nby the collections of Leland. 2 Among the Mordvins,\\na Finnish people on the Volga, salt on bread is placed\\nunder the threshold of the bride s paternal home at\\nthe time of a marriage covenant. 3 This may be\\nclassed with sacrifices or with divination according\\nto our idea of the workings of the primitive Mordvin\\nmind.\\n1 Threshold-Covenant, p. 21. 2 Etruscan- Roman Remains, p. 306.\\n3 Ralston s Songs of the Russian People, p. 277 f.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0118.jp2"}, "119": {"fulltext": "XI\\nFAITHLESSNESS TO SALT", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0119.jp2"}, "120": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0120.jp2"}, "121": {"fulltext": "XI\\nFAITHLESSNESS TO SALT\\nThe fact that in its primitive conception a covenant\\nof salt is a permanent and unalterable covenant,\\nnaturally suggests to the primitive mind the idea of\\ntreachery as faithlessness to salt. The -Persian term\\nfor a traitor is narnak hardm, untrue to salt,\\none faithless to salt; 1 and the same idea runs\\nthrough the languages of the Oriental world.\\nBaron du Tott, referring to the sharing of bread and\\nsalt, says The Turks think it the blackest ingrati-\\ntude to forget the man from whom we have received\\nfood, which is signified by the bread and salt. 2 But\\nit is obvious that it is faithlessness to salt, not to bread\\nor ordinary food, that is deemed blackest ingratitude.\\nThis is in India, as in Turkey. Tamerlane, the\\nMongol-Tatar chieftain, speaking, in his institutes, of\\none Share Behraum, who had deserted his service for\\nthe enemy and afterwards returned to his allegiance,\\n1 Gesenius s Thesaurus, p. 790.\\n2 Memoirs of the Turks and Tartars, Part I., p. 214; cited in Bush s\\nIllustrations of the Holy Scriptures, at Numbers 18 19.\\nI09", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0121.jp2"}, "122": {"fulltext": "HO THE COVENANT OF SALT\\nsays At length my salt which he had eaten over-\\nwhelmed him with remorse, he again threw himself on\\nmy mercy, and humbled himself before me. Frazer\\nquotes a rebel chief in India as saying, when he\\ncapitulated after a siege, and was asked if he would\\nreturn to his old allegiance, No, I can no more\\nvisit my country I must look for service elsewhere.\\nI can never face the rajah again; for I have eaten\\nGhoorka salt. I was in trust, and I have not died at\\nmy post. We can never return to our country. 2\\nBurton says that the BedVeen of Arabia denounce\\nthe Syrians as abusers of the salt, because they\\ncannot be depended on in their agreements. 3 And\\nDr. Thomson says that Orientals often upbraid the\\ncivilized Frank because he does not keep bread and\\nsalt, is not faithful to the covenant of brotherhood. 4\\nBurton says also, of the Bed ween of El Hejaz:\\nWe have eaten salt together (nahnu malihin) is\\nstill a bond of friendship: there are, however, some\\ntribes who require to renew the bond every twenty-\\nfour hours, as otherwise, to use their own phrase, the\\nsalt is not in their stomachs. 5 And he quotes the\\n1 Quoted in Burder s Oriental Customs, 2d ed., p. jj.\\n2 Frazer s Journal of Tour through Himala Mountains, quoted in\\nBurder, p. 77, at Ezra 4 14.\\n3 Pilgrimage to El Medinah and Meccah, III., 114.\\nThe Land and the Book, II., 41. 5 Pilgrimage, III., 84.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0122.jp2"}, "123": {"fulltext": "ORIENTAL SUMMIT OF TREACHERY III\\nadvice to him of Shaykh Hamid, concerning the Bed\\nween who were to escort him from El Medinah,\\nnever to allow twenty-four hours to elapse without\\ndipping hand in the same dish with them, in order\\nthat the party might always be malihin, on terms of\\nsalt. x Treachery on the part of one who has even\\npartaken of an ordinary meal with another is, how-\\never, counted, among Orientals, a peculiar crime, as\\nsurprising as it is unusual. 2\\nOf course, there is no human bond which will guard\\nhuman nature against all possible treachery. These\\nreferences to the measure of fidelity among different\\npeoples or tribes are an indication of the relative de-\\ngree of faithfulness prevailing among them severally.\\nThose who are faithless to salt cannot be depended\\non for anything. If a man would not be true to one\\nwho is of his own blood, of his own life, and to whom\\nhe is bound in a sacred covenant of which his God is a\\nparty, he could not be depended on in any emergency.\\nThe covenant of salt is all this in the thought of the\\nprimitive mind.\\nDon Raphel says, of the estimate of faithlessness to\\nsalt entertained by Arabs generally When they\\nhave eaten bread and salt with any one, it would be a\\nhorrid crime not only to rob him, but even to touch\\n1 Pilgrimage, II., 334. 2 Psa. 41 9; John 13 18.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0123.jp2"}, "124": {"fulltext": "112 THE COVENANT OF SALT\\nthe smallest part of his baggage, or of the goods which\\nhe takes with him through the desert. The smallest\\ninjury done to his person would be considered as an\\nequal wickedness. An Arab who should be guilty of\\nsuch a crime would be looked upon as a wretch who\\nmight expect reproof and detestation from everybody.\\nHe would appear despicable to himself, and never be\\nable to wash away his shame. It is almost unheard\\nof for an Arab to bring such disgrace upon himself.\\nIt was said by the ancient Jews that Sodom was\\ndestroyed because its inhabitants had been faithless to\\nsalt, in maltreating guests who had partaken of salt in\\ntheir city. In a Talmudic comment on Lot s wife,\\nthe record is Rabbi Isaac asked, Why did she\\nbecome a pillar of salt? Because she had sinned\\nthrough salt. For in the night iij which the men\\ncame to Lot she went to her neighbors, and said to\\nthem, Give me salt, for we have guests. But her\\npurpose was to make (the evil-minded) people of the\\ncity acquainted with the guests. Therefore was she\\nturned into a pillar of salt. 2\\nThis idea of foul treachery as equivalent to faith-\\nlessness in the matter of salt, seems to be perpetuated\\n1 The Bedouins or Arabs of the Desert, Part II., p. 59; quoted in\\nBurder s Oriental Customs, 2d ed., p. 72.\\n2 Rev. Dr. Marcus Jastrow refers to this in an article on The Sym-\\nbolical Meaning of Salt, in The Sunday School Times for April 28, 1894.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0124.jp2"}, "125": {"fulltext": "BIBLE SUMMIT OF TREACHERY it}\\nin Da Vinci s famous painting of the Last Supper,\\nwhere Judas Iscariot is represented as having over-\\nturned the salt-cellar. 1 And even among English-\\nspeaking peoples the spilling of salt between two per-\\nsons is said to threaten a quarrel as though they had\\nalready broken friendship.\\nGayton, describing two friends (who were proof even\\nagainst this ill sign), says\\nI have two friends of either sex, which do\\nEat little salt, or none, yet are friends too\\nOf both which persons I can truly tell,\\nThey are of patience most invincible,\\nWhen out of temper no mischance at all\\nCan put, no, not if towards them the salt should fall. 2\\nIn both the Old Testament and the New faithless-\\nness to a formal covenant is reckoned a crime of\\npeculiar enormity as distinct from any ordinary trans-\\ngression of a specific law. Transgressing a covenant\\nwith the Lord is counted on the part of Israel much\\nthe same as worshiping the gods of the heathen. This\\nis shown in repeated instances in the Old Testa-\\n1 It has indeed been questioned whether the overturned salt-cellar in\\nDa Vinci s picture, as shown in many an engraving of it, was in the original\\npainting, as it is not to be seen there now. But it would seem clear that\\nthe copy of this painting by Da Vinci s pupil, Marco d Oggoni, in the\\nBrera, shows the overturned salt-cellar, while the original painting has\\nhad several retouchings and renovations. (See Notes and Queries, 6th\\nSeries, Vol. X., p. 92 f.)\\n2 Thistleton Dyer s Domestic Folk- Lore, p. 104.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0125.jp2"}, "126": {"fulltext": "114 THE COVENANT OF SALT\\nmerit. 1 In the New Testament, Paul includes among\\nthe grossest evil-doers of paganism those who are\\nfilled with all unrighteousness, wickedness, covet-\\nousness, maliciousness; full of envy, murder, strife,\\ndeceit, malignity whisperers, backbiters, hateful to\\nGod, and so down to covenant-breakers, and\\nthose without natural affection, as among the lowest\\nand worst of all. 2 This idea shows itself continually\\nin records and traditions, sacred and secular.\\n1 Gen. 17 14; Deut. 17 2-7; Josh. 7 11-15; Judg. 2 20-23;\\n2 Kings 18 11, 12 Psa. 55 19-21 Isa. 24 5, 6; Jer. 11 9-11 34\\n17-20; Hosea 6 4-7 8 1.\\n3 Rom. 1 31.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0126.jp2"}, "127": {"fulltext": "XII\\nSUBSTITUTE TOGETHER WITH REALITY", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0127.jp2"}, "128": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0128.jp2"}, "129": {"fulltext": "XII\\nSUBSTITUTE TOGETHER WITH REALITY\\nPrimarily it is the blood, as the life, of two persons\\nentering into a covenant with each other and with the\\nAuthor of life, that is the nexus of the enduring cove-\\nnant 1 Secondarily, it is the blood, or life, of a sub-\\nstitute victim offered as a sacrifice to God, or to the\\ngods, that is accepted as such a nexus, the blood\\nbeing shared by the contracting parties, or being\\npoured out as an oblation to God, and the flesh being\\neaten conjointly by the parties covenanting. 2\\nYet, again, wine is accepted as representing blood.\\nThis is not only because wine resembles blood in\\nappearance, and is called in the Bible record the\\nblood of the grape, 3 but because wine is actu-\\nally deemed, by many primitive peoples, real blood,\\nand is supposed to affect its users as it does because\\nit represents the spirit, or life, of the divinity whose\\nblood it is. 4 On this point Frazer calls attention to\\n1 Blood Covenant, pp. 5-86 Threshold Covenant, pp. 193-202.\\n2 Gen. 4 2-5 Blood Covenant, pp. 134-136.\\n3 Gen. 49 11 Deut. 32 14 Eccles. 39 26 50 15 1 Mace. 6 34\\nBlood Covenant, p. 191. 4 Blood Covenant, pp. 139-142.\\n117", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0129.jp2"}, "130": {"fulltext": "Il8 THE COVENANT OF SALT\\nthe primitive views of Egyptians, Arabians, Aztecs,\\nand others, citing authorities from Plutarch to Robert-\\nson Smith. 1\\nHe says, for example We are informed by Plu-\\ntarch that of old the Egyptian kings neither drank\\nwine nor offered it in libations to the gods, because\\nthey held it to be the blood of beings who had once\\nfought against the gods, the vine having sprung from\\ntheir rotting bodies and the frenzy of intoxication\\nwas explained by the supposition that the drunken\\nman was filled with the blood of the enemies of the\\ngods. The Aztecs regarded pulque, or the wine of the\\ncountry, as bad, on the account of the wild deeds which\\nmen did under its influence. But these wild deeds\\nwere believed to be the acts, not of the drunken man,\\nbut of the wine god by whom he was possessed and in-\\nspired. Thus it appears that, on the primitive view,\\nintoxication, or the inspiration produced by wine, is\\nexactly parallel to the inspiration produced by drink-\\ning the blood of animals. 2 The soul or life is in the\\nblood, and wine is the blood of the vine. Who-\\never drinks wine drinks the blood, and so receives\\ninto himself the soul or spirit of the god of the vine.\\nNaturally, a substitute or representative of the\\n1 Frazer s Golden Bough, II., 184 f.\\n2 Comp. Blood Covenant, pp. 114, 139-147.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0130.jp2"}, "131": {"fulltext": "WINE AND SALT, BREAD AND FLESH 1 1 9\\noriginal, or real, nexus of a covenant, came to stand\\nfor the primary article with such prominence in the\\npopular mind that it would be deemed an essential,\\nnot only when the real was lacking, but while the real\\nwas actually present. Therefore we find libations of\\nwine accompanying actual blood, in sacrifices, 1 as well\\nas used in substitution for it so also of other substi-\\ntutes, such as saffron water, milk, and coffee, at other\\ntimes. 2\\nAs salt represents blood and life, quite naturally\\nsalt is employed in sacrifices, not only where there\\nis no blood or life, but also where there is. And\\nthis accounts for the prominence of salt in sacrifices,\\nand elsewhere, where blood or life is essential as a\\nfitting offering, and as a bond of union. 3 Both wine\\nand salt as substitutes for blood are frequently used\\ntogether, as though one alone were not sufficient 4\\nSimilarly, bread is a recognized representative of\\nflesh. It is so understood in sacred and secular records\\nand traditions. When Jesus spoke of bread as his\\nflesh, and as his body, 5 and of the fruit of the vine as his\\n1 Exod. 29: 40; Lev. 23 12, 13 Num. 15 5, 10; 28 14, etc. Blood\\nCovenant, pp. 63-65. 2 Blood Covenant, pp. 77, 346-350.\\n3 Herodotus, Plutarch, and Pliny, cited in Becker s Charicles,p. 330.\\nSee pp. 83 f., 92, supra; also Frazer s Golden Bough, II., 67-70.\\n5 Comp. Matt. 26 26-28 Mark 14 22-24 Luke 22 19, 20 1 Cor.\\n11 23-25.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0131.jp2"}, "132": {"fulltext": "120 THE COVENANT OF SALT\\nblood, he used terms that in his day, and earlier, were\\nknown in popular thought as representing the truth\\nat the basis of the covenant by which two became one\\nin a merged common life. 1 Yet while bread was an\\naccepted substitute for flesh, it was much used as an\\naccompaniment of flesh 2 in sacrificial feasts. Thus\\nbread and salt as recognized substitutes for flesh and\\nblood came to be commonly used even where real\\nflesh and blood were the main factors in the sacrifice.\\nSubstitutes for bread, such as honey and flour or meal,\\nwere, as already shown, also used in connection with\\nbread. Hence it is not unnatural to find salt as blood\\naccompanying blood itself. This is entirely in accord\\nwith primitive thought cind customs generally.\\n1 Blood Covenant, pp. 171-184.\\n2 Ibid. Gen. 18 1-8 31 54 Lev. 7 11-14 23 15-20, etc.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0132.jp2"}, "133": {"fulltext": "c\\nXIII\\nADDED TRACES OF THE RITE", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0133.jp2"}, "134": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0134.jp2"}, "135": {"fulltext": "XIII\\nADDED TRACES OF THE RITE\\nOn the occasion of a sacred alliance between clans,\\nor in a treaty of peace at the close of a war, among\\nthe Kookies of India, there is a formal appeal to the\\ngods, in which salt has an important part. A dhar, or\\nshort sword, is placed on the ground between the two\\nparties. On it, as on an altar, are arranged rice,\\nsalt, earth, fire, and a tiger s tooth. The party swear-\\ning takes the dJiar and puts the blade between his\\nteeth, and, biting it, says, May I be cut with the\\ndhar in war and in the field may rice and salt fail\\nme, my crops wither, and I die of hunger; may fire\\nburn all my worldly possessions, and the tiger devour\\nme, if I am not faithful l\\nAmong the Battas, in Sumatra, the more solemn\\nform of their oath is, May my harvest fail, my cattle\\ndie, and may I never taste salt again, if I do not speak\\nthe truth. 2\\n1 Stewart, in Journal of the Asiatic Society of Bengal, XXIV., 641,\\ncited in Spencer s Descriptive Sociology, V., 39.\\n2 Wooldridge s trans, of Bunge s Physiological and Pathological Chem-\\nistry, p. 126.\\n123", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0135.jp2"}, "136": {"fulltext": "124 THE COVENANT OF SALT\\nAmong the Dyaks of Borneo, when a question\\narises between disputants for which there is no ordinary\\nmode of settlement, each litigant is given a lump of\\nsalt, which the two drop into water simultaneously,\\nand he whose lump dissolves soonest is adjudged the\\nloser. 1\\nIn the Kenyah tribe in Borneo, the ceremony of\\nnaming a child is made much of. Guests assemble\\non the occasion. After the more private ceremony,\\nparticipated in by a favored few, every guest present\\nis given a package of salt and some ginger root, as\\nwedding-cake is given in many lands, for a souvenir\\nof the occasion. 2\\nA custom among Slavic peoples of presenting bread\\nand salt to a ruler at the threshold of his domain, as\\nhe comes on a visit, would seem to combine the two\\nideas of hospitality and of worship. When the Em-\\nperor of Russia visits one of his provinces, or subject\\ncities, he is met at its threshold by its representative\\nrulers, as his loyal subjects, with bread and salt served\\non a golden or a silver-gilt placque. In the Winter\\nPalace of St. Petersburg there are hundreds of these\\nsuspended over the doorways and on the walls, which\\n1 Koningswarter, op. cit., p. 202, cited in Henry C. Lea s Superstition\\nand Force, p. 257.\\n2 On the testimony of Dr. W. H. Furness, 3d.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0136.jp2"}, "137": {"fulltext": "IN RUSSIA AND ROUMANIA 125\\nplacques were thus presented to different emperors\\non the occasion of such visits.\\nWhen the Grand Duke Alexis visited America in\\n1872, he was received in this way by the wife of the\\nRussian Minister at Washington. As the Grand\\nDuke entered the Legation, Madame de Catacazy\\ncarried a silver salver on which was placed a round\\nloaf of plain black bread, on the top of which was im-\\nbedded a golden salt-cellar. x This was obviously\\nmore than a symbol of welcome to the home of the\\nembassy. The Grand Duke came as a ruler and lord\\nto his own, and his own received him loyally, with\\nsymbols of reverent submission. It was more like the\\nthreshold covenant of the East, when blood is poured\\nout from an offered body at the doorway of a house,\\nas one who would be honored as well as welcomed\\ncomes in.\\nSome years later there was an account in the Lon-\\ndon Court Journal of the making in Paris of an ornate\\ngolden dish for a similar use in Roumania. The\\nburghers of Bucharest were arranging to present on\\nthis dish bread and salt to Princess Marie of Edin-\\nburgh, when she should make her first entrance into\\ntheir city as their future queen. The dish was of gold\\n1 Perley s Reminiscences of Sixty Years in the National Metropolis, II.,\\n277.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0137.jp2"}, "138": {"fulltext": "126 THE COVENANT OF SALT\\nworked in a purely Renaissance design, its edge being\\nan openwork pattern of interlaced ears of corn and\\nbranches of laurel. In the center was the salt-cellar,\\nshaped like an open tulip, and resting upon four\\ngraceful stalks.\\nIn the days of Queen Elizabeth of England it was\\na custom of officials of the palace to rub bread and\\nsalt on the plates of the dining-table before each royal\\nmeal. 1\\nAmong the Kookies of the Hill Tribes in India,\\nwhenever they send any message of consequence to\\neach other, they always put in the hand of the bearer\\nof it a small quantity of salt, to be delivered with the\\nmessage as expressive of its importance. 2 This\\nwould seem to indicate a life-and-death matter in the\\nmessage.\\nAn old English custom of having a salt-cellar at a\\ncertain point on the family table, and of seating those\\npresent above or below it, gave rise to the phrase\\nsitting below the salt as indicative of an inferior\\nposition at the household table. As salt was a sym-\\nbol of hospitality and of covenanted union, he who\\nwas within the scope of salt-sharing at a table was in\\n1 Agnes Strickland, Queens of England (Students Edition), p. 403.\\n2 Macrae, in Asiatic Researches, VII., 188 cited in Spencer s Descrip-\\ntive Sociology, V. 25.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0138.jp2"}, "139": {"fulltext": "AFTER A FRESHMAN, SALT 1 27\\na very different position from one who was outside\\nof it.\\nA reference to this custom by Sir Walter Scott, in\\nhis Tales of My Landlord, in the first quarter of\\nthe nineteenth century, provoked much discussion,\\nand doubt was expressed as to the existence of the\\ncustom in olden time. But abundant evidence was\\nproduced as to its veritableness. 1 An old English\\nballad was cited, in which one said sneeringly to his\\ninferior\\nThou art a carle mean of degree,\\nYe sake doth stand twain me and thee\\nBut an thou hadst been of ane gentyl strayne,\\nI wold have bitten my gant 2 aganie.\\nAnd one of Bishop Hall s Satires, in 1597, was\\ninstanced as saying\\nA gentle squire would gladly entertaine\\nInto his house some trencher chaplaine\\nSome willing man that might instruct his sons,\\nAnd that would stande to good conditions.\\nFirst, that he lie upon the truckle-bed,\\nWhiles his young maister lieth o er his head.\\nSecond, that he do, on no default,\\nEver presume to sit above the salt\\nIt was a custom in Oxford University to give salt to\\na student who had concluded his course as a fresh-\\nman, and was finding admission into the company\\n1 See Blackwood s Magazine, Vol. I., No. I, pp. 33-35 132-134; 349-\\n352; 579-582. 2 Gant; that is, glove.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0139.jp2"}, "140": {"fulltext": "128 THE COVENANT OF SALT\\nof maturer, or salter, students or sophisters. Drink-\\ning salt and water, or salt and beer, was a part of this\\nceremony. It was called salting a freshman, or\\ncollege salting. 1\\nA series of plates, illustrative of certain student\\nceremonies at Strassburg University was published in\\n1666. The last [of these] represents the giving of\\nthe salt, which a person is holding on a plate in his\\nleft hand, and with his right hand is about to put a\\npinch of it upon the tongue of each becanus, or fresh-\\nman. A glass, probably holding wine, is standing\\nnear him. Underneath is the following couplet\\nSal Sophice gustate, bibatis vinaque Iceta,\\nAugeat immensus vos in utrisque Deus\\nIn Hungary, at a wedding, there are customs that\\ngive solemn emphasis to the truth that two lives are\\nnewly made one in a sacred covenant. The cere-\\nmony is presided over by the Vajda, or chief ruler,\\nrather than by any Christian ecclesiastic. He stands\\nwith his back to a blazing fire as the primitive altar. 3\\nWhen his address is concluded, an earthen vessel is\\ndashed to pieces as a symbol of their former life now\\nended. Then the bridal couple are sprinkled with\\n1 See Notes and Queries, First Series, I., 261. 2 Ibid., I., 492.\\n3 Threshold Covenant, pp. 22 f., 39 ff., etc.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0140.jp2"}, "141": {"fulltext": "AMONG HUNGARIAN GYPSIES 129\\nsalt and brandy, doubly standing for blood on the\\nthreshold of their married life. 1\\nBread and salt seem to have a peculiar sacredness\\namong the Hungarian gypsies. This incident, from a\\ngypsy camp, is given in a Hungarian newspaper A\\ngypsy who had lost his cash informed his leader of the\\nfact, and at once an order was issued for its restoration.\\nThe money not appearing, the gypsy chief bound\\ntwo poles into the form of a cross, and fixed one end\\nin the ground. On the top of the cross he fastened\\na piece of bread, and sprinkled it with salt. Each\\nmember of the band was then called to swear upon\\nthis symbol that he had not committed the theft. All\\nstood the test, until the last one, an old woman, came\\nforward. As she was about to take the oath, she\\nturned pale, put her hand in her pocket, and brought\\nout the stolen money. She was then soundly beaten,\\nand kicked out of camp. 2\\nThe primitive idea that the sovereign properly con-\\ntrols salt as a source or means of life, and that a gift\\nof salt from the sovereign lays a new obligation on\\nthe recipient, as illustrated in the days of Cyrus and\\nDarius, 3 shows itself down to our own day. In the\\n1 Martyrdom of an Empress, p. 138 f.\\n2 See quotation from the Pester Lloyd, in Journal of the Gypsy Folk-\\nlore Society, copied in The Journal of American Folk-lore, Vol. II.,\\nNo. 5, p. 140. 3 See p. 20, supra.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0141.jp2"}, "142": {"fulltext": "130 THE COVENANT OF SALT\\ndays of Arabi Pasha, the Khedive of Egypt desired to\\nraise a sum of money, at a time when the people were\\nexceptionally poor in consequence of excessive taxa-\\ntion and the rigors of a recent famine. Instead of\\nrelying on the ordinary and obnoxious tax collectors,\\nthe Khedive resorted to the pressure of the fidelity\\nto salt idea.\\nSalt, as a gift, or as an appeal, from the govern-\\nment supply, was sent to every native house. Four\\npecks of salt to every two males in the house was the\\naverage amount. The salt was laid, by a government\\nofficial, upon the threshold of the house, early in the\\nmorning, before the inmates arose. Of course, any\\nperson stepping over that salted threshold was brought\\nanew into a covenant with the giver. 1 Later in the\\nday Egyptian soldiers called at every house to receive\\nwhat the inmates would give in return. The appeal\\nwas irresistible. It was not like an ordinary tax, to\\nbe evaded or resisted if possible. All would do what\\nthey could. The least that any could think of return-\\ning was the usual price of the salt. Those who could\\nafford more were glad to show their fidelity and loyalty\\nin a corresponding liberality. 2\\n1 See Threshold Covenant, pp. 3-25.\\n2 This was told to the author by an Oriental who was residing in Egypt\\nat the time.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0142.jp2"}, "143": {"fulltext": "XIV\\nA SAVOR OF tlFE OR OF DEATH", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0143.jp2"}, "144": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0144.jp2"}, "145": {"fulltext": "XIV\\nA SAVOR OF LIFE OR OF DEATH\\nThat which is a means of life in one instance may\\nbe a means of death in another. A breath that might\\nkindle a tiny spark into a living blaze might also ex-\\ntinguish a quivering flame. The breeze that gives life\\nto fire in one case gives death to fire in the other.\\nAnd fire itself proves death to that which is perish-\\nable, while it gives added value to that which is puri-\\nfied in the furnace flames. Salt, like fire, is a symbol\\nboth of life and of death. In different connections it\\nis a preserver and a destroyer. To the one a savor\\nfrom death unto death to the other a savor from life\\nunto life.\\nSalt is spoken of in the Bible as destructive of\\nvegetable life, and a barrier against new animal life.\\nA piece of ground sown or strewed with salt is\\ndeemed dead land It is not sown, nor beareth,\\nnor any grass groweth therein. 2 When Abimelech\\ncaptured Shechem, he beat down the city and sowed\\n1 2 Cor. 2 16. 2 Deut. 29 23.\\nU3", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0145.jp2"}, "146": {"fulltext": "134 THE COVENANT OF SALT\\nit with salt. The Psalmist, speaking of the power\\nand ways of God, declares\\nHe turneth rivers into a wilderness,\\nAnd watersprings into a thirsty ground\\nA fruitful land into a salt desert,\\nFor the wickedness of them that dwell therein. 2\\nThe prophet Jeremiah says of one who departs from\\nGod s service that he shall inhabit the parched\\nplaces in the wilderness, a salt land and not in-\\nhabited. 3 Ezekiel, foretelling a curse on the land of\\nthe Jews, says: The marshes thereof shall not be\\nhealed they shall be given up to salt. 4 And Zepha-\\nniah declares that Moab shall become a possession\\nof nettles, and salt-pits, and a perpetual desolation. 5\\nBecause there can be no fertility for new vegetable\\nlife, there is no room or hope for new animal lite for\\nland thus sown with salt and thus permanently sterile.\\nThe one great body of water that is called the Dead\\nSea is the saltest sea in the world. Five times the\\nproportion of salt in the ocean is found in this inland\\nsea of salt No fish can exist in the waters, nor is\\nit proved that any low forms of life have been dis-\\ncovered there. 6 An ancient legend declared that\\nbirds could not even fly over its waters, because of\\n1 Judg. 9 45- 2 Psa. 107 33, 34. 3 Jer. 17 6.\\n4 Ezek. 47 11. 5 Zeph. 2 9.\\n6 George Adam Smith s Historical Geography of the Holy Land, p. 502.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0146.jp2"}, "147": {"fulltext": "SALT WATER MOCKING THIRST 1 35\\nthe curse from heaven on its briny depths. 1 Yet this\\ndoomed and dead sea of salt is a source of life to man\\nin its exhaustless supply of salt for his use. Pre-\\neminently is this salt of the Dead Sea a savor of life\\nand of death.\\nThe salt of the ocean is the world s treasure. With-\\nout it the greater portion of the earth s inhabitants\\nwould perish for lack of what vivifies and preserves\\nanimal life. Yet because of the salt in the ocean the\\nvery water, which man and beast must have or perish\\nof thirst, is useless to both man and beast. The cry\\nin the Ancient Mariner is the cry of the human,\\nalways, on the ocean s surface\\nWater, water, everywhere,\\nAnd all the boards did shrink\\nWater, water, everywhere,\\nNor any drop to drink.\\nWater, which is the gift of God to the thirsty soul,\\nmocks the thirsty soul when it brings with it salt,\\nwhich is the representative of life. Salt in water is a\\nsavor of death unto death, while salt and water are\\nalso a savor of life unto life.\\nWhile salt as the equivalent of life is a symbol of\\npermanency, it becomes, as the equivalent of death, a\\nsymbol of doom and destruction. Thus the prophet\\n1 Tacitus, Hist., v. 6. cited as above.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0147.jp2"}, "148": {"fulltext": "136 THE COVENANT OF SALT\\nIsaiah, speaking of his salvation as sure and perma-\\nnent, says Lift up your eyes to the heavens, and look\\nupon the earth beneath for the heavens shall vanish\\naway [literally, shall be salted] like smoke, and the\\nearth shall wax old like a garment, and they that\\ndwell therein shall die in like manner [or, like gnats]\\nbut my salvation shall be forever, and my righteous-\\nness shall not be abolished. x\\nLife is in itself the destroyer of death, as light is the\\ndestroyer of darkness. Hence that which makes anew\\ndoes away with that which was of old. When, there-\\nfore, salt or fire is spoken of as the destroyer of that\\nwhich is not worthy of preservation, it is not to be\\nwondered at that this power is possessed by an ele-\\nment that purifies and revivifies through the process\\nof destruction. The ground of a destroyed and con-\\ndemned city is guarded against a continuance of its\\nold life of evil by being sown with salt, which is a\\nsavor from life unto life and from death unto death.\\nThe old heavens and the old earth which vanish away\\nas by fire and salt, 2 are replaced by a new heaven and\\na new earth 3 which shall be enduring as gold tried in\\nthe fire, and as a covenant of salt forever.\\nThere is a sense in which that which is devoted to\\n1 Isa. 51 6. 2 Isa. 34 4 2 Peter 3 10-12.\\n3 Isa. 51:16; 65 17 66 22 2 Peter 3 13.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0148.jp2"}, "149": {"fulltext": "BLOOD ATONED FOR BY BLOOD 1 37\\nGod is thereby forbidden to the use of man. Thus\\nland sown with salt may be counted as devoted and\\nas destroyed, devoted to God and destroyed for man. 1\\nThe Hebrew word korban was applied to what had\\nthus been dedicated and doomed. 2\\nBlood also is used in the twofold sense of life and\\nof death, in different connections. Men say, We\\nare bound together by blood, and We are of one\\nblood, and Blood is thicker than water. They\\nsay, also, There is blood between us, and Spilled\\nblood cannot be gathered up, and Blood is a bar-\\nrier. Salt, that stands for blood, may similarly stand\\nfor life or for death, for peace or for discord. It is an\\nold superstition that to put salt on another s plate is\\nan evil omen. Hence the couplet\\nHelp me to salt,\\nHelp me to sorrow\\nYet even this portent of ill luck may be canceled by\\na repetition of the act, helping to a second portion of\\nsalt. 3 The taking of blood that becomes a barrier\\nmay be followed by the taking of blood as a bond of\\nunion. Shedding of blood is atoned for by sharing\\nof blood.\\n1 See Num. 21 2, 3.\\n2 Mark 7:11. See the Rev. Dr. Jastrow, in The Sunday School Times\\nfor April 28, 1894; also W. Robertson Smith s Religion of the Semites,\\np. 435 also Nowack, Lehrbuch der Hebraeischen Archaologie, II., 267.\\n3 Henderson s Folk-Lore of the Northern Counties, p. 120. Thistleton\\nDyer s Domestic Folk- Lore, p. 104 f.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0149.jp2"}, "150": {"fulltext": "1 38 THE CO VENA NT OF SALT\\nEven the spilling of salt, which is so dreaded in\\nprimitive thought, may, it is said, be rendered harm-\\nless if the person who was guilty of the mishap will\\ncarefully gather up the spilled salt with the blade of\\na knife, and throw it over his left shoulder, with an\\nappropriate invocation. 1\\nIt is deemed dangerous to give away salt to a\\nstranger; for because salt is as blood and as life, one\\nmust be careful lest he put his blood and his life in\\nthe power of an enemy. 2 Salt is essential to the\\npreservation of human life at the same time, salt is\\nthe destruction of human life if it be in too great\\nquantity or proportion. Thus the seeming contra-\\ndiction is only in seeming.\\n1 Henderson, p. 120 Dyer, p. 104 f. Napier, p. 139 f.\\n2 Henderson, p. 217.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0150.jp2"}, "151": {"fulltext": "XV\\nMEANS OF A MERGED LIFE", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0151.jp2"}, "152": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0152.jp2"}, "153": {"fulltext": "XV\\nMEANS OF A MERGED LIFE\\nAll life is from the Author and Source of life. Only\\nas two persons become partakers of a common life by\\neach and both sharing in that which is in itself life,\\ncan they become one in the all-inclusive Life. Hav-\\ning life from the Source of life, they can merge their\\ncommon possession in each other, and in that com-\\nmon Source. Such merging in a common life, with\\nan appeal to and by the approval of God, or the gods,\\nhas been the root-idea of covenanting, in one way or\\nanother, from time immemorial, among all peoples,\\nthe world over.\\nIn primitive thought, and in a sense in scientific\\nfact, the blood is the life and the life is in the blood\\nhence they who share in each other s blood are shar- v\\ners in a merged and common life. Covenanting in this\\nway with a solemn appeal to God, or to the gods, has\\nbeen a mode of sacred union from the earliest dawn\\nof human history. Two thus covenanting are sup-\\nposed to become of one being the one is the other,\\n141", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0153.jp2"}, "154": {"fulltext": "142 THE COVENANT OF SALT\\nand the two are one. Every form of sacrifice, Jewish,\\nEgyptian, Assyrian, or ethnic, is in its primal thought\\neither an evidence and a reminder of an existing cove-\\nnant between the offerer and the Deity approached,\\nor an appeal and an outreaching for a covenant to be\\nconsummated. 1\\nSalt is counted as the equivalent of blood and of\\nlife, both in primitive thought and, in a sense, in scien-\\ntific fact therefore salt, like blood, has been deemed\\na nexus of a lasting covenant, as nothing can be\\nwhich is not life or its equivalent. Only as two per-\\nsons are sharers of a common life can they be sup-\\nposed to have merged their separate identity in that\\ndual union.\\nAnd so we find that, in the primitive world s thought,\\nshared salt has preciousness and power because of\\nwhat it represents and of what it symbolizes, as well as\\nof what it is. Salt stands for and corresponds with,\\nand it symbolizes, blood and life. As such it repre-\\nsents the supreme gift from the Supreme Giver.\\nBecause of this significance of salt, when made use\\nof as the means of a lasting union, the Covenant of\\nSalt, as a form or phase of the Blood Covenant, is a\\ncovenant fixed, permanent, and unchangeable, endur-\\ning forever.\\n1 Compare, for example, Psa. 50 5, 16 Hos. r 10 Rom. 9 26.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0154.jp2"}, "155": {"fulltext": "SUPPLEMENT\\nTHE TEN COMMANDMENTS AS A\\nCOVENANT OF LOVE", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0155.jp2"}, "156": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0156.jp2"}, "157": {"fulltext": "THE TEN COMMANDMENTS AS A\\nCOVENANT OF LOVE\\nAll of us are familiar with the Ten Commandments,\\ngiven from God on two tables, or tablets, of stone, to\\nthe people of Israel at Mount Sinai. 1 But not all of\\nus are accustomed to think of these Ten Command-\\nments as ten separate clauses of a loving covenant\\nbetween God and his chosen people, recorded on\\nstone tablets for their permanent preservation. Yet\\nthese witnessing tablets are repeatedly called in the\\nBible the tables of the covenant, 2 and tables of\\ntestimony, 3 not the tables of the commandments\\nwhile the chest or casket which contained them is\\ncalled the ark of the covenant, 4 and the ark of\\nthe testimony, 5 not the ark of the commandments.\\nThere is obviously a world-wide difference between\\n1 Exod. 20 1-17 Deut. 5 1-22. 2 Deut. 9 15.\\n3 Exod. 32 15 34 29.\\n4 Num. 14 44 Deut. 10 8 31 9, 25, 26 Josh. 3 3, 6, 8, 11, 14, 17\\n4 7, 9, 18 6 6, 8 8 33 Judg. 20 27 1 Sam. 4:3-5; 2 Sam. 15 24\\n1 Kings 3 15 6 19 8 1, 6 1 Chron. 15 25, 26, 28, 29 16 6, 37\\n17 1 22 19 28 2, 18 2 Chron. 5 2, 7 Jer. 3 16.\\n5 Exod. 25 22 26 33, 34 30 6, 26 31 7 39 35 40 3, 5, 21\\nNum. 4 5 7 89 Josh. 4 16.\\n145", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0157.jp2"}, "158": {"fulltext": "146 THE TEN COMMANDMENTS\\na loving covenant that binds two parties to each other\\nin mutual affection and fidelity, and a series of\\narbitrary commandments enjoined by a sovereign\\nupon his subjects between a compact of union, hav-\\ning its statement of promises on the one hand and of\\nresponsibilities on the other, and an instrument that\\nasserts the rights of the ruler and defines the duties of\\nthe ruled. In our estimate of the Decalogue we have\\nmade too much of the law element, and too little of\\nthe element of love. As a consequence it has not\\nbeen easy for us to see how it is that God s law is\\nlove, and that love is the fulfilling of God s law. But\\nthe Ten Commandments are a simple record of God s\\nloving covenant with his people, and they are not the\\narbitrary commandings of God to his subjects. They\\nindicate the inevitable limits within which God and\\nhis people can be in loving union, rather than declare\\nthe limits of dutiful obedience on the part of those\\nwho would be God s faithful subjects. A close\\nexamination of the Decalogue will show that this is\\nits nature and scope.\\nIt must be borne in mind, in our Bible reading, that\\nthe Bible was originally written by Orientals for\\nOrientals, and that it is to be looked at in the light of\\nOriental manners and customs, and Oriental modes of\\nspeech, in order to its fullest understanding. Hence", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0158.jp2"}, "159": {"fulltext": "AS A COVENANT OF LOVE 147\\nwhen we find the term covenant, or the term\\ncommandment, in the Bible, we are to inquire into\\nthe Oriental meaning of that term, so that we may\\nknow the sense in which it was employed by the\\nBible writers.\\nNow a covenant among Orientals is, and always\\nhas been, a sacred compact binding two parties in\\nloving agreement. Oriental covenants are made in\\nvarious forms and by various ceremonies. The most\\nsacred of all forms of covenanting in the East is by\\ntwo persons commingling their own blood, by its\\ndrinking or by its inter-transfusing, in order that they\\nmay come into a communion of very life. 1 Two per-\\nsons who wish to become as one in a loving blood-\\nfriendship will open each a vein in his own arm, and\\nallow the blood to flow into a common vessel, from\\nwhich both parties will drink of the commingled\\nblood. Or, again, each person will open a vein in\\none of his hands, and the bleeding hands will be\\nclasped together so that the blood from the one shall\\nfind its way into the veins of the other. Or, yet\\nagain, the two will share together the substitute blood\\nof a sacred animal. Usually, in such a case, a written\\ncompact is signed by each party and given to the\\nother, with the stamp of the writer s blood upon it as\\n1 See The Blood Covenant.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0159.jp2"}, "160": {"fulltext": "148 THE TEN COMMANDMENTS\\na part of the ceremony of covenanting and this writ-\\ning is carefully encased in a small packet or casket,\\nand guarded by its holder as his very life. It is in the\\nlight of such customs as this that we are to read of\\nthe sacred covenant entered into between God and\\nhis Oriental people.\\nIt was at the foot of Mount Sinai that Moses came\\nbefore the people of Israel with God s proffer to them\\nof a covenant, whereby they should bear his name\\nand be known as his people. And he took the\\nbook of the covenant, and read in the audience of the\\npeople and they said, All that the Lord hath spoken\\nwill we do, and be obedient. 1 Then it was that\\nMoses took of substitute blood and divided it into two\\nportions, one half to be sprinkled on the altar God-\\nward, and the other half to be sprinkled on the\\npeople and Moses said Behold the blood of the\\ncovenant, which the Lord hath made with you con-\\ncerning all these words or, as the margin of the\\nRevised Version has it, upon all these conditions. 2\\nMoreover, we are told, in the Epistle to the He-\\nbrews, 3 that Moses sprinkled the blood upon the\\nrecord, or book, of the covenant, as well as upon the\\npeople. It was after this after the breach and\\nthe renewal of the covenant between Israel and God\\n1 Exod. 24 7. 2 Exod. 24 8. 3 Heb. 9 19.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0160.jp2"}, "161": {"fulltext": "AS A COVENANT OF LOVE 149\\nthat the stone tablets on which the covenant itself had\\na permanent record were encased in a casket, or an\\nark, l which was thenceforward guarded sacredly as\\ncontaining the charter of Israel s nationality, the wit-\\nness, the evidence, the testimony, of the loving cove-\\nnant between God and his people.\\nBut you may ask, Did not the tables of stone bear\\na record of specific commandments, rather than of\\narticles of a covenant And are not the words there\\nrecorded specifically called in the Bible the Ten\\nCommandments Look for yourselves, and see.\\nIt is true that our English Bible speaks of the Ten\\nCommandments recorded on these tables of stone\\nbut the word here translated commandments is\\nmore literally to be rendered words, 2 as indeed it\\nis given in the margin of the Revised Version and it\\nis applicable to any declaration, injunction, or charge,\\nmade by one to another. It is by no means to be\\nunderstood as simply an arbitrary mandate from an\\nabsolute sovereign to his subjects. Looking at the\\nTen Commandments as a set of moral laws covering\\nman s duties to God and to his fellows, they seem\\nstrangely defective, when we find among them no\\ncommand to pray to or to praise God, nor any com-\\nmand to give sympathy or assistance to man. But\\n1 Exod. 40 20. 2 Exod. 34 28.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0161.jp2"}, "162": {"fulltext": "150 THE TEN COMMANDMENTS\\nwhen we look at them as clauses of a loving covenant,\\nindicating the scope and limits of relations within\\nwhich a child of God s duties God-ward and man-\\nward are to be exercised, we find that they are far-\\nreaching and all-inclusive. Looking at them as the\\ntables of the covenant between God and his people in\\nthe light of Oriental views of covenanting, we can see\\na great deal more in the words on those tables than\\nwhen we look at them as the tables of the command-\\nments, in the light of our Western ideas of com-\\nmandings.\\nA covenant involves the idea of a twofold agree-\\nment between the parties making it Even though\\nGod himself be one of the parties, he will not refuse\\nto be explicit in his words of covenanting. And so\\nwe find it to be in the record on the tables of the\\ncovenant which were given to Moses at Mount Sinai.\\nWe call the opening words of that record the Preface\\nto the Ten Commandments; but they are more\\nproperly God s covenanting words with his people.\\nI am Jehovah thy God, which brought thee out of\\nthe land of Egypt, out of the house of bondage. l\\nThe very name Jehovah includes the idea of a\\ncovenant-making and a covenant-keeping God. The\\ndeclaration of Jehovah s eternally existing personality\\n1 Exod. 20 3.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0162.jp2"}, "163": {"fulltext": "AS A COVENANT OF LOVE 151\\nas Jehovah is in itself a covenant promise, for all time\\nto come, to those who are his covenant people. It is\\nas though he were to say I, who was and am, and\\nam to be, the same yesterday and to-day, yea and\\nforever, will be your God unfailingly. As I have\\ngiven you a loving deliverance out of Egyptian\\nbondage, so I am ever ready to deliver you from\\nevery evil that enthralls you.\\nMan, when he promises for the future, needs to\\nsay, I will do but God can say nothing stronger\\nthan I do, or than I am. Thus the promise of\\npromises of Jesus to his disciples as their ever-present,\\nall-sustaining Lord, is, Lo, I am with you alway l\\nnot Lo, I will be but Lo, I am And so it is\\nthat God s covenant promise to Israel, to be their\\nloving, guarding, and guiding God for all time to\\ncome, is in the words I am Jehovah thy God,\\nwhich brought thee out of the land of Egypt, out of\\nthe house of bondage. 2 And this is the promise of\\nthe party of the first part, as we would say in\\nmodern legal parlance, in this covenant between God\\nand his people Israel.\\nThen there follow the covenant agreements of\\nGod s people, as the party of the second part in\\nthis loving compact. As it is God who prescribes or\\n1 Matt. 28 20. 2 Exod. 20 2.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0163.jp2"}, "164": {"fulltext": "152 THE TEN COMMANDMENTS\\ndefines the terms on which this covenant is to be\\nmade, the indication of those terms is mainly in the\\nform of such prohibitions as will distinguish the people\\nof God from other peoples about them, in the bearing\\nof that people toward God s personality, toward God s\\ninstitutions, and toward God s representatives. This\\nis all that is needed in the fundamental articles of\\ncovenanting. The details of specific duties may be\\ndefined in special enactments under the terms of this\\ncovenant, or they may be inferred from its spirit.\\nThe first requirement is, that this covenanting God\\nshall be recognized as the only God that no other\\ngod shall be conceded a place in God s universe.\\nAnd this requirement is vital to any such covenant.\\nA divided heart is no heart at all. He who can see\\nany other object of love and devotion comparable\\nwith the one to whom he gives himself in covenant-\\nunion, is thereby incapacitated from a covenant-union.\\nTherefore it is that this first word of the Ten Words\\nof the covenant of God s people with their God is not\\nan arbitrary mandate, but is the simple expression of\\na truth which is essential to the very existence of the\\ncovenant as a covenant of union.\\nAnd this principle is as vitally important now as it\\nwas in the days of Moses. The human heart is\\nalways inclined to divide itself when it ought to be", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0164.jp2"}, "165": {"fulltext": "AS A COVENANT OF LOVE 1 53\\nundivided. It is reluctant to be wholly and always\\ntrue to God alone. But, now as hitherto, without\\nwholeness of heart a covenant of union with God is\\nan impossibility. And, indeed, the very idea of other\\ngods is an outgrowth of man s sense of an unfitness to\\nbe in oneness of life with the One God, in conse-\\nquence of which man seeks a lower divinity than\\nthe supreme God as the immediate object of his\\nworship.\\nThe second requirement in this covenant of union\\nis, that no material image or representation of this\\ncovenanting God shall be made use of as a help to his\\nworship by his covenanting people that, as a Spirit,\\nGod shall be worshiped in spirit by his people. Here,\\nagain, is no arbitrary mandate, but only the recogni-\\ntion of a vital truth. Because God is Creator of all,\\nno creation of God can be like God. Because God is\\na Spirit, the human mind can best commune with\\nhim spiritually, without having its conceptions of him\\ndegraded by any image or representation which at\\nthe best must be wholly unworthy of him.\\nIn this second requirement, as in the first, a danger\\nis indicated to which the Israelites were peculiarly\\nexposed in their day, and to which all the people of\\nGod are exposed in any day. In the Assyrian, or\\nChaldean, home of Abraham, there was practically no", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0165.jp2"}, "166": {"fulltext": "154 THE TEN COMMANDMENTS\\nimage worship, but there was a belief in a plurality of\\ngods. In the Egyptian home, from which the Israel-\\nites had just come out, images in great variety were\\nthe objects of worship. As the covenant people of\\nGod, the Israelites were to refrain from the polytheism\\nof their ancestral home in the far East, and from the\\ngrosser idolatry of their more recent home in the\\nWest. And so it must be with the people of God at\\nall times they must worship only God, and they\\nmust worship God without any help from a material\\nrepresentation of the object of their worship.\\nAs there is still a temptation to give a divided\\nheart to God, so there is still a temptation to seek the\\nhelp of some visible representation or symbol of\\nGod s presence in his worship. The Christian be-\\nliever does not bow down to an idol, but many a\\nChristian believer thinks that his mind can be helped\\nupward in worship by looking at some representation\\nof his Saviour s face, or at some symbol of his\\nSaviour s passion. But just because God is infinitely\\nabove all material representations and symbols, so\\nGod can best be apprehended and discerned spirit-\\nually. Anything coming between man s spirit and\\nGod the Spirit is a hindrance to worship, and not a\\nhelp to it. Suppose a young man were watching\\nfrom a window for his absent mother s return, with a", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0166.jp2"}, "167": {"fulltext": "AS A COVENANT OF LOVE 155\\nwish to catch the first glimpse of her approaching\\nface. Would he be wise, or foolish, in putting up a\\nphotograph of his mother on the window-pane before\\nhim, as a help to bearing her in mind as he looks for\\nher coming? As there can be no doubt about the\\nanswer to that question, so there can be no doubt that\\nwe can best come into spiritual communion with God\\nby closing our eyes to everything that can be seen\\nwith the natural eye, and opening the eyes of our\\nspirit to the sight of God the Spirit. This, again, is\\nno arbitrary requirement of God it is in the very\\nnature of his being and of our own.\\nThe third requirement of this compact is, that there\\nshall be no insincerity on the part of God s covenant\\npeople in their claiming and bearing his name, as the\\nname of their covenanting God. This requirement is\\nnot generally understood in this light but all the\\nfacts in the case go to show that this is its true light.\\nIn the Oriental world, and in the primitive world\\neverywhere, one s name stands for one s personality\\nand the right to bear one s name or even to call on\\none by his personal name, is a proof of intimate rela-\\ntion, if not of actual union, with him. God was now\\ncovenanting with this people to be his people, thereby\\nauthorizing them to bear his name, and to be known\\nas his representatives. In the very nature of things,", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0167.jp2"}, "168": {"fulltext": "156 THE TEN COMMANDMENTS\\nthis laid upon them a peculiar obligation to bear his\\nname reverently and in all sincerity.\\nIt is not that God arbitrarily commanded his people\\nto have a care in the speaking of his name, as if he\\nwere jealous of its irreverent mention but it is that\\nhe reminded them that the coming into the privileges\\nof his name was the coming into the responsibilities\\nof that name. It was as though Mr. Moody were\\ntaking a little street waif into his home to train the\\nboy as his own son, and were formally giving to that\\nboy the right to take and bear his name. Naturally\\nhe might say Understand, now, my boy, that,\\nwherever you go, they ll say, There goes a young\\nMoody. Now, I value my name, and I don t want it\\ndisgraced. See to it that you take care of that name\\nwherever you are. So God said to his people\\nThou shalt not take shalt not assume, bear,\\ncarry the name of the Lord thy God in vain in-\\nsincerely, vainly for the Lord will not cannot\\nhold him guiltless that taketh claimeth the privi-\\nleges of his name in vain vainly, insincerely.\\nThis covenant obligation also is on us as it was on\\nGod s people of old. As Christians we are baptized\\ninto the name of the Father, the Son, and the Holy\\nGhost. 1 Wherever we go, we are counted as mem-\\n1 Matt. 28 19.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0168.jp2"}, "169": {"fulltext": "AS A COVENANT OF LOVE 1 57\\nbers of God s family. His name is on us, and his\\nhonor is in our keeping. Wherefore, let every one\\nthat nameth the name of the Lord claimeth it as\\nhis own name depart from unrighteousness; 1\\nand let him never feel that it is a light or a vain thing\\nto bear that name before the world.\\nThus we see that the first three of the ten require-\\nments of the loving covenant of God s people with\\ntheir God are simply the requirements to worship\\nGod as the only God, to worship him in unhindered\\nspirituality, and to worship him in all sincerity. These\\nthree fundamental requirements seem to have been in\\nthe mind of our Lord Jesus when he said to the\\nwoman of Samaria at the well of Jacob God the\\nOne God is a Spirit: and they that worship him\\nmust worship in spirit and truth. 2\\nComing to the fourth requirement of the loving\\ncovenant of God and his people, we find it differing in\\nform from the preceding three requirements differing\\nalso from the form of all* but one of those which\\nfollow it. The preceding three are in the negative\\nform this is in the affirmative form, beginning with\\nthe injunction, Remember (Keep in mind). Of\\ncourse, there is a reason for this. The first three re-\\nquirements are in the line of obvious, if not of self-\\n1 2 Tim. 2 19. 2 John 4 24.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0169.jp2"}, "170": {"fulltext": "158 THE TEN COMMANDMENTS\\nevident, truths the requirement of one day in seven\\nfor rest and worship is not, however, of obvious im-\\nportance. Hence this requirement is specifically\\naffirmed as an article of the covenant, while the\\nothers guard against departures from primal prin-\\nciples of vital moment.\\nThe Sabbath was a recognized institution long\\nbefore the days of Moses. Traces of its strict and\\nsacred observance in the ancestral home of Abraham\\nare disclosed in the Assyrian records unearthed in\\nthese later days. And now that the Lord, at Sinai, is\\ndrawing away his covenant people from the sins and\\nerrors of their fathers and neighbors, he reminds them\\nthat there is good in some of the observances of the\\npast, which they are not to forsake or forget. Re-\\nmember, therefore he says, the sabbath day to\\nkeep it holy as your fathers in all their polytheism\\nhad a care to observe it of old. Bear that institution\\nin mind, as worth your remembering.\\nAnd here again there is affirmed a principle which\\nis for all time and for all people. Although the\\nreason for setting apart one day above another for\\nrest and worship is not on the surface of things, the\\nexperiences of mankind, as well as the teachings of\\nGod s Word, go to show that there is such a reason\\nbelow the surface. In the long run, man can do more", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0170.jp2"}, "171": {"fulltext": "AS A COVENANT OF LOVE 1 59\\nwork, and do it better, in six days of a week, than he\\ncan in seven and unless a man worships God at\\nstated times, he is not likely to worship him at all.\\nSo it is that God makes it a part of his loving cove-\\nnant between himself and his people, that ever and\\nalways they shall worship him statedly, as well as\\nworship him sincerely, spiritually, and solely because\\nwithout this stated recognition of the covenant, the\\ncovenant itself would be forgotten.\\nAnd now we come to the fifth of the ten covenant\\nrequirements Honor thy father and thy mother.\\nThis also is in the affirmative form, and for a very\\ngood reason. God is here declaring, as it were, that\\nthose who are in legitimate authority are so far his\\nrepresentatives. He wants it understood that while\\nno other gods are in existence, even in a subordinate\\nplace in the universe, he has his representatives in\\nvarious spheres of human government and rule, and\\nthey are to be honored accordingly by his covenant\\npeople.\\nWe are accustomed to speak of the division of the\\nTen Commandments into two tables, the first com-\\nprising four requirements, and the second six but it\\nwill be seen that this fifth requirement belongs with\\nthe preceding four in the group of those which look\\nGod-ward. It is as though the one table pointed up-", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0171.jp2"}, "172": {"fulltext": "l6o THE TEN COMMANDMENTS\\nward from ourselves, while the other pointed outward.\\nWe are to honor those who are over us in the Lord,\\nnot as our fellows, but as our superiors not because\\nof what they are as men, but because they are, within\\nthe scope of their rule, the representatives of our God.\\nBy Oriental custom the terms father and\\nmother are by no means limited to one s natural\\nparents, but are applicable to superiors in years, or in\\nwisdom, or in civil or religious station. This truth\\nwas impressed on my mind by an incident in my\\njourney across the desert of Sinai. My companions\\nin travel were two young men, neither of them a rela-\\ntive of mine, as my dragoman very well knew.\\nWhen, however, in mid-desert, we met an old Arab\\nshaykh, through whose territory we were to pass, my\\ndragoman introduced me as the father of these young\\nmen. No, they are not my sons I said to the\\ndragoman but his answer was That s all right.\\nSomebody must be father here. And when I found\\nthat, according to the Arab idea, every party of trav-\\nelers must have a leader, and that the leader of a\\nparty was called its father, I saw that it would look\\nbetter for me to be called the father of the young\\nmen, than for one of them to be called my father.\\nTraces of this idea are found in the Bible use of the\\nterm father. In Genesis, Jabal is said to be the", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0172.jp2"}, "173": {"fulltext": "AS A COVENANT OF LOVE l6l\\nfather of such as dwell in tents, and have cattle; 1\\nthe man who started the long line of nomad shep-\\nherds. Jubal is called the father of all such as\\nhandle the harp and pipe 2 the pioneer instrumental\\nmusician of our race. Joseph in Egypt speaks of\\nhimself as a father to Pharaoh, 3 in view of the con-\\nfidence reposed in him by the ruler of the empire.\\nBe unto me a father and a priest, 4 says Micah to\\nthe young Levite, in the days of the Judges because\\na religious guide is, in the East, counted as in a\\npeculiar sense a representative of God.\\nIt is not merely that the terms father and\\nmother may include others besides human parents,\\nbut it is that no Oriental would think of limiting\\nthose terms to that relationship. Hence this fifth re-\\nquirement of the covenant of God s people with their\\nGod, just as it stands, is in substance Honor those\\nwho are over you in the Lord, as the representatives\\nof the Lord for the powers that be are ordained of\\nGod, 5 and he who fails to honor them lacks in due\\nhonor to him who has deputed them to speak and to\\nact for himself. And herein is affirmed a principle\\nwhich is as important to us to-day as it was to the\\nIsraelites in the days of Moses. Indeed, it may be\\n1 Gen. 4 20. 3 Gen. 4 21. 8 Gen. 45 8. 4 Judg. 17 io.\\n5 Rom. 13 1.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0173.jp2"}, "174": {"fulltext": "1 62 THE TEN COMMANDMENTS\\nquestioned whether any precept of the ten covenant\\nrequirements has a more specific bearing on the\\npeculiar needs of the American people, than this in-\\njunction to reverence those who are in authority be-\\ncause they are God s representatives in their sphere.\\nAnarchy can have no tolerance in the mind of a child\\nof God but reverence for rightful authority has its\\nhome there.\\nTurning from the first table of the covenant with its\\nupward look, to the second table with its outward\\nlook, we find that each new requirement in its order\\nstands for a great principle which is applicable alike to\\nall peoples and to all times, and which has its basis in\\nman s loving union with God. The first of this series,\\nthe sixth of the ten requirements, is Thou shalt not\\nkill; or, Thou shalt do no murder. Here is a\\ngreat deal more than an ordinance forbidding the\\nstriking down to death of a fellow-man. Here is a\\ncall of God to guard sacredly the life of every child\\nof God, as that which is dear to God. In the Oriental\\nworld, as in the primitive world generally, blood\\nstands for life, and life is supposed to proceed from\\nGod and to return to God. When, therefore, an\\nOriental is told that he must not take it upon himself\\nto shed another s blood, he realizes that that prohibi-\\ntion is equivalent to saying that it is not for him to", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0174.jp2"}, "175": {"fulltext": "AS A COVENANT OF LOVE 1 63\\ndecide when a life that God has given shall be re-\\ncalled to God.\\nThis idea it is that runs through the whole system\\nof what is popularly known as blood revenge in the\\nEast. Whoso sheddeth man s blood, by man shall\\nhis blood be shed for in the image of God made he\\nman, x was the declaration of God as early as the\\ndays of Noah and it is in the line of that declaration\\nthat any man in the East who sheds another s blood\\nmust surrender his own blood to the other s family, at\\nthe present day as ever since the days of Noah.\\nNot personal revenge, but divine equity, is the real\\nbasis of this system. Not because the life belongs to\\nthe man, but because it belongs to God, must it be\\nguarded sacredly, and be accounted for if taken\\naway.\\nIt is on this principle that the civil magistrate, as\\nthe messenger of God, takes the life of one who has\\ntaken another s life, in these days of the Christian dis-\\npensation. He beareth not the sword in vain for\\nhe is a minister of God, an avenger for wrath to him\\nthat doeth evil. 2 A child of God must count sacred\\nevery life which God has given and except while\\nacting as a specific messenger of God, he must never\\nsend back a human life to God.\\n^en. 9 :6. 2 Rom. 13 4.", "height": "3808", "width": "2414", "jp2-path": "covenantofsaltas00tru_0175.jp2"}, "176": {"fulltext": "1 64 THE TEN COMMANDMENTS\\nThe seventh covenanting requirement is a call to\\nregard the family institution as an institution of God s\\nappointing, and to refrain from aught that tends to its\\ninjury. Thou shalt not commit adultery means a\\ngreat deal more than Refrain from unchastity because\\nof its harm to yourself or to your neighbor. It\\nmeans, Guard God s primal institution for man, as an\\ninstitution which God holds dear. At the very begin-\\nning of the race, it was ordained of God that one man\\nand one woman the twain, not the three, or the four,\\nbut the twain should be one flesh in loving union. 1\\nThis institution of God s ordaining is dear to God, and\\nit ought to be dear to every child of his therefore\\nGod says to those who would be in loving compact\\nwith him, Thou shalt not commit adultery. Be-\\ncause your and my interests are made one, you must\\nnot, you cannot, as my loving people, do aught that\\nshall prove injurious to the family to the institution\\nwhich I have established, and which is dear to my\\nheart.\\nThis, again, is not an arbitrary commandment nor\\nis it one for a single period, or for a single people\\nonly. It is the enunciation of a principle which is\\nvital to the well-being of all peoples at all times. It\\nwas so from the beginning, and it must be so unto the\\n1 Gen. 2 24,", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0176.jp2"}, "177": {"fulltext": "AS A COVENANT OF LOVE 1 65\\nend. The family is the unit in the State and in the\\nChurch. It must not be ignored in the realm of\\nsociety, of government, or of religion. He who would\\nbe true to God must be true to the institution of the\\nfamily. And who shall say that we have no need of\\nremembering this truth in our land and day\\nThe eighth requirement of the covenant guards the\\nrights of property as within the plan and ordering of\\nGod. Thou shalt not steal is announced as an\\narticle of the loving compact of God s people with\\ntheir God. Not merely because your fellow-man\\nwould object to your taking his property from him,\\nbut because the rights of property are of divine ap-\\npointment, are you to refrain from claiming as your\\nown that which now belongs to another.\\nThis idea of regarding property rights as of God s\\nappointment is peculiarly prevalent in the Oriental\\nmind. The lines of tribal division in the desert are\\nrecognized as having divine sanction and now, as in\\nthe days of old, it is hardly less than sacrilege to re-\\nmove an ancient landmark in the East. Tribes which\\nare at enmity will make raids across these border lines\\nfor purposes of plunder but this is in the nature of\\nwhat civilized nations call a military necessity.\\nAgain, a stranger who enters a tribal domain without\\nobtaining consent is treated as a smuggler, and all his", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0177.jp2"}, "178": {"fulltext": "1 66 THE TEN COMMANDMENTS\\nproperty is confiscated accordingly. This, however,\\nmerely shows the primitive origin of the high tariff\\nprinciple. Orientals who plunder from their enemies,\\nor who collect impost duties from immigrants, do so\\nin the belief that God sanctions these habits of the\\nages.\\nWhen one of the Arabs of our party, in crossing the\\ndesert of Sinai, found he had dropped a bag of meal,\\nhe went back to look for it, in perfect confidence that\\nit would be left untouched by others. On my asking\\nhim if he had no fear that another Arab had carried it\\noff, he replied that no Arab would steal from an Arab.\\nDr. Edward Robinson l saw a black tent hanging on\\na tree, where, as he was told, it had remained a full\\nyear awaiting its owner s return and he says that if\\na loaded camel dies on the desert its owner draws a\\ncircle in the sand about it, and leaves it without any\\nfear that it will be disturbed in his absence. Burck-\\nhardt 2 illustrates the estimate put by the Arabs on\\nstealing, by the story of an Arab father who bound\\nhis own son hand and foot, and cast him headlong to\\ndeath from a precipice, because the son had stolen\\nfrom one of his tribal fellows. Life can only be\\ntaken at the call of God but, according to this\\n1 Biblical Researches, nth ed., I., 142.\\n2 Travels in Syria and the Holy Land, p. 475 f.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0178.jp2"}, "179": {"fulltext": "AS A COVENANT OF LOVE 1 67\\nOriental view, he who violates the property rights of\\none of God s children forfeits his very life to God.\\nThe principle underlying this estimate of the sacred-\\nness of property rights, like every other principle\\nenunciated in the Decalogue, is not an outgrowth of\\nan arbitrary commandment, but it inheres in the very\\nnature of God s dealings with the sons of men. What\\nhast thou that thou didst not receive by God s con-\\nsent l What has thy fellow that he did not receive\\nby the same permission It is God who gives. It is\\nfor God to take away. 2 No loving child of God will\\nrefuse to heed the limits which his Father has assigned\\nin the distribution of his possessions among the chil-\\ndren of his love. That was the way in which the\\nOrientals were taught to look at it. That is the way\\nin which we ought to view it. Anti-property com-\\nmunism is rebellion against God.\\nNinth in the list of the covenant requirements\\ncomes the summons to hold in sacred regard the per-\\nsonal reputation, or good name, of every child of\\nGod. Thou shalt not bear false witness against thy\\nneighbor is a prohibition of slander, or of careless\\nspeech affecting the good name of one s fellow-man.\\nThis is not, as many have supposed, a mere injunction\\nto truthful speech on all occasions. Lying needs no\\n1 1 Cor. 4 7. 2 Job 1 21.", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0179.jp2"}, "180": {"fulltext": "1 68 THE TEN COMMANDMENTS\\nspecific prohibition in a loving compact between God\\nand his people although the duty of truthfulness is\\ninseparable from the thought of any compact with\\nGod who could not be God if he were to approve\\nuntruthfulness. 1 But a disregard by man of the repu-\\ntation of his fellow-man does need to be guarded\\nagainst in such a compact therefore its mention has\\na place here. A child s good name is always dear to\\nhis father. He who loves and honors the father will\\nnot be heedless of the reputation of the child. God\\nis the Father of all. The good name of every one of\\nhis children is dear to him. He who loves and\\nhonors God will not be careless of the reputation of\\nany one of God s dear children. Therefore it is that,\\nin the loving covenant of God with his people, it is\\ndeclared that love for God includes a truthful fidelity\\nto the good name of every child of God.\\nHow the application of this principle comes home\\nto us in our social life as God s children We are\\njealous of the good name of the members of our own\\nfamilies. We are tender of the reputation of those\\nwhom we know to be very dear to our dearest friends.\\nBut how careless we are of the good name of those in\\nwhom we feel no special concern, or of the reputation\\nof those who happen to be personally disagreeable to\\n1 Num. 23 19.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0180.jp2"}, "181": {"fulltext": "AS A COVENANT OF LOVE 1 69\\nus We hear and repeat the words spoken to their\\ndiscredit without knowing whether or not those words\\nare true. By our unguarded speech or looks we\\nhelp, perhaps, to give a false impression to others\\nconcerning them. And all the while they are God s\\ndear children, and every spiteful or thoughtless blow\\nat them is a stroke at him. Is this consistent with\\nour claim of loving union with their God and ours\\nIt was in the line of this principle that our Lord\\nJesus gave emphasis to his one new commandment,\\nthat those who loved him should love one another, as\\nbeing dear to him l and, again, that he declared that\\nwhoever ministered tenderly to one of his disciples\\nshould be reckoned as ministering to himself. 2 God\\nlinks himself in loving sympathy with all his children,\\nand he wants their welfare to be held dear by all who\\nhold him dear.\\nAnd now we come to the tenth and last of the re-\\nquirements of this covenant. Here we find an in-\\njunction that goes deeper than those which precede it\\non the second tablet of the written compact. Thou\\nshalt not covet. Not only, Thou shalt not openly\\ndisregard human life, or the family institution, or the\\nproperty or the reputation of any one of thy fellows\\nbut, Thou shalt not want to do any of these things.\\n1 John 13 34. 2 Matt. 25 40.", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0181.jp2"}, "182": {"fulltext": "170 THE TEN COMMANDMENTS\\nThou shalt recognize thine own lot, and thy posses-\\nsions, and the lot and the possessions of others, as\\nGod s assignment to thee and to them and thou\\nshalt be contented within the sphere which he has\\ndeemed best for thee.\\nThis requirement in the second table of the com-\\npact corresponds with the third requirement in the\\nfirst table. The one says that the child of God must\\nbe sincere and unfeigned in his loving devotedness to\\nGod as his Father the other says that the child of\\nGod must accept in all heartiness his Father s order-\\ning concerning himself, in his relations to all his\\nbrothers and sisters in the great family of God.\\nHere it is that we find the more spiritual teachings\\nof the Decalogue concerning man s obligations to his\\nfellow-man in the loving service of God, as they are\\npointed out, and emphasized in the words of Jesus, in\\nwhat we call the Sermon on the Mount. 1 Here it is\\nthat the lesson comes home to us that it is not enough\\nfor us to refrain from actual murder and adultery and\\ntheft and false witnessing but that it is inconsistent\\nwith our devotedness to God as our loving Father for\\nus to have a hateful thought toward one of his dear\\nchildren for us to look longingly in the direction of\\nanother family assignment than that which is ours in\\n1 Matt. 5 3 to 7 27.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0182.jp2"}, "183": {"fulltext": "AS A COVENANT OF LOVE \\\\J\\\\\\nthe way of God s appointment for us to turn a wist-\\nful or an envious thought toward any possession of\\nanother which we have no right to seek after. And\\nall this is not of God s arbitrary commanding, but is\\nin the very essence of God s loving covenanting with\\nhis chosen people. Therefore it is that the Apostle\\nurges Christians to keep themselves from fornica-\\ntion, uncleanness, passion, evil desire, and covetous-\\nness, the which is idolatry; the indulging in which\\nis being untrue to God as one s covenant God.\\nAnd now in the light of these disclosures of the\\nnature and meaning of the successive clauses of this\\ncovenant of God with his Oriental people, let us look\\nback upon it as a whole in its spirit and teachings, in\\norder that we may see what is covered by it, and\\nwherein its applications are for us as well as for God s\\npeople of old. God must be recognized as God alone.\\nNo heart can love God as God, unless that heart\\nloves God wholly. God must be worshiped spiritu-\\nally for spiritual things are spiritually discerned, and\\nonly as a man is lifted above sight and sense can he\\nbe in communion with the spiritual and the infinite.\\nUnion with God must be sincere and unfeigned for\\nonly by a complete and willing surrender of one s\\n^ol. 3 :s-", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0183.jp2"}, "184": {"fulltext": "172 THE TEN COMMANDMENTS\\nself can one s self be merged into a holy and infinite\\nPersonality. The loving worship of God must have\\nits stated times, and hence, of course, its stated places,\\nin order to have its fitting hold on the worshiper\\nand the recognition of this truth in the covenant is\\nthe authorization of all legitimate seasons and methods\\nof worship. God s representatives in the family, in\\nthe State, and in the Church, are to be honored as\\nGod s representatives and herein is the authorization\\nof all right forms of human rule. These are the\\nteachings of the first table of the covenant and those\\nof the second table are like unto them.\\nHe who loves God must love those who are God s.\\nAs the Apostle expresses it If a man say, I love\\nGod, and hateth his brother, he is a liar for he that\\nloveth not his brother whom he hath seen, cannot\\nlove God whom he hath not seen. And [therefore]\\nthis [second] commandment have we from him, that\\nhe who loveth God love his brother also. Every\\nchild of man is a child of God. Wayward and prodi-\\ngal son though he be, he still is one who was made in\\nthe image of God and his Father s heart goes out\\ntoward him unfailingly in love. Hence he who loves\\nthe Father must guard with sacredness the life of\\nevery child of that Father. He must honor the insti-\\n1 1 John 4 20, 21.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0184.jp2"}, "185": {"fulltext": "AS A COVENANT OF LOVE 1 73\\ntution of the family, which is the human hope of the\\nchildren of that Father. He must hold dear the\\nproperty possessions and the good name of each and\\nevery child of that Father. And in his heart there\\nmust be such love for that Father s children as the\\nchildren of his Father, that he will have no wish to\\ndo aught that shall harm any one of them in any\\ndegree.\\nThus it is that the spirit and substance of the en-\\ntire covenant compact stand out in those words of our\\nLord which lose their meaning if we look at the Ten\\nCommandments as ten arbitrary commandings of\\nGod. When a certain lawyer came to Jesus with the\\nknotty question, Master, which is the great com-\\nmandment in the law? Jesus said unto him Thou\\nshalt love the Lord thy God with all thy heart, and\\nwith all thy soul, and with all thy mind. This is the\\ngreat and first commandment. And a second like\\nunto it is this, Thou shalt love thy neighbor as thy-\\nself. On these two commandments hangeth the\\nwhole law, and the prophets. 1 And thus it is that\\nwe are enabled to realize that love is the fulfil-\\nment of the law. 2\\nThe Ten Commandments are the law, the law\\nof the covenant of love but, be it remembered, they\\n1 Matt. 22 36-40. 2 Rom. 13 10.", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0185.jp2"}, "186": {"fulltext": "174 THE TEN COMMANDMENTS\\nare not the Mosaic law. They were not originated\\nby Moses nor were they done away with when the\\nMosaic law was fulfilled and abrogated in Christ\\nThey are the law of the promptings of love an\\norderly statement of the principles which rule in a\\nheart which is devoted to God. Their origin is in the\\nnature of God and their continuance must be co-\\nexistent with the needs of the children of God. With\\nall our shortcomings in love, and with all our failures\\nin fidelity to our covenant-union with God in Christ\\nJesus, just so far as we are in oneness with God by\\nfaith shall we be true to the principles of this covenant-\\ncompact of God with his people. God is love and\\nhe that abideth in love abideth in God, and God\\nabideth in him. 1 And hereby know we that we\\nknow him, if we keep his commandments. 2\\n1 1 John 4 16. 2 1 John 2 3.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0186.jp2"}, "187": {"fulltext": "INDEXES", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0187.jp2"}, "188": {"fulltext": "", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0188.jp2"}, "189": {"fulltext": "OTHER BOOKS BY DR. TRUMBULL\\nWar Memories of an Army Chaplain\\nWith 14- full-page Illustrations\\nCrown 8vo. $2.00\\nThis is incomparably the best chaplain s story which the great\\nwar has produced. \u00e2\u0080\u0094Boston Journal.\\nMr Trumbull gives us no story, merely single incidents, and in\\nthem we find the tenderness and reverence and bravery and indomi-\\ntabte spirit of the American soldier. His book is throughout a eulogy\\nof the American private soldier; the man upon whose patience and\\nfidelity, obedience to superiors, and heroism the success of our arms\\nmust eventually depend. New York Times.\\n-Chaplain Trumbull has given us an interesting volume, which is\\nwell worth reading, for its impressions have the stamp of truth, and\\nhe tells his story well. Brooklyn Daily Eagle.\\nIt is safe to say that no chaplain in the Civil War was more\\nwidely known or did more effective service than the Rev H^Clay\\nTrumbull Add to this qualification the fact that Mr. Trum-\\nbull is a man of hearty sympathy, wide knowledge of human nature\\nand genial humor, and it will be concluded that this volume, called\\nWar Memories of an Army Chaplain, is well worth reading Em-\\nphatically it is so, and particularly at this time, when the subject of\\nsoldier life and the treatment of soldiers s so near to us. The book\\nabounds in significant and entertaining incidents, and is thoroughly\\nenjoyable from cover to cover. The Outlook.\\nMr. Trumbull has given us a book upon the Civil War which is\\nin some respects unique. Mr. Trumbull s chapters on Re-\\nHgiouT Series in the Field, on Chapels, on Sermons, on Pastoral\\nWork, are full of interesting matter. -New York Evening Post.\\nThis is an interesting and valuable work not primarily Jistomd\\nin aim yet casting upon the history of the Civil War a good deal of\\nmnortant lieht This personal record is as entertaining as\\nS3 XI parts of it are thrilling -TV,, Historical Review.\\nA volume packed full of interesting reminiscences anecdotes,\\nand relations that bring back to us the war period fronva fresh stand\\npoint Perhaps nobody knows as much about real army life as the\\nregimental chaplain. -Review of Reviews.\\nCHARLES SCRIBNER S SONS, Publishers\\n53 _i 57 FIFTH AVENUE, NEW YORK", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0189.jp2"}, "190": {"fulltext": "Other Books by\\nDr. Henry Clay Trumbull\\nCHARLES SCRIBNER S SONS, Publishers\\nThe Blood Covenant\\nA Primitive Rite and its Bearings on Scripture\\n8vo. $2.50\\nThe facts are indisputable, and they tell their own story. Nor\\ncan we refrain from commending the volume as a most striking and\\nvaluable contribution to the religious thought of the world. It is\\nemphatically one of the few books that no religious thinker can afford\\nto be without. President W. R. Harper, in the Old Testament\\nStudent.\\nWe thank the author for this fruit of vast labor and persevering\\nresearch. It is worthy of the study of all Students of religion. Rev.\\nCharles A. Briggs, D.D.\\nIt seems to us to throw a true and important light upon the sacra-\\nment of the Holy Communion, and to rescue it alike from Roman\\nperversion and Zwinglian degradation. Throughout we have been\\nimpressed by its reserve of power, its care not to press unduly any\\nanalogy. It seems to us a model of what biblical study should be.\\nThe Churchman.\\nThe Threshold Covenant\\nOr, The Beginning of Religious Rites\\n8vo. $2.50\\nIt is brimful of accurate knowledge and new points of view, and\\nis written so charmingly that a child could understand and follow.\\nA. H. Sayce, Professor of Comparative Philology at Oxford.\\nUn livre ou s allient a une si admirable familiarite avec les civili-\\nsations de Pantiquite tant de sagacite exegetique et de puissance de\\nsynthese et d invention. Revue de V Histoire des Religions, Paris.\\nI am delighted to have been able to make early acquaintance with\\na book so full of facts which really illuminate the dark places of primi-\\ntive times. That the explanation of the Hebrew Scriptures profits\\nmuch by it is clear. Professor Dr. T. K. Cheyne, Oxford.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0190.jp2"}, "191": {"fulltext": "TOPICAL INDEX\\nAaron, God s covenant with, 17.\\nAbabde women, reference to, 99.\\nAbusers of the salt, no.\\nAdded traces of the rite, 123-130.\\nAgreement used interchangeably\\nwith covenant, 5.\\nAlexis, Grand Duke, reference to, 125.\\nAH Baba and the Forty Thieves,\\nreference to, 254.\\nAltar and table as synonymous, 85.\\nAncient Mariner, reference to, 135.\\nAnimal food supplies lack of salt, 38.\\nAntony and Cleopatra, reference to, 55.\\nArabia, Bed ween of, reference to, no.\\nArabian Nights, reference to, 64.\\nArabs regard for salt covenant among,\\n29 not accustomed to put salt on\\ntable, 29 f. rite of bread and salt\\namong, 31 John Macgregor taken\\nprisoner by, 32 f. swearing by salt\\nof, 54 milk sometimes accepted as\\nsubstitute for salt by, 62 honesty\\nof, in f., 166.\\nArcheology its value compared with\\nphilology, 4.\\nArk of the covenant, reference to, 145.\\nArmenians, supply of salt cut off, 43.\\nArrangement, used interchangeably\\nwith covenant, 5.\\nArvieux cited, 34.\\nAsiatic cholera promoted by lack of\\nsalt, 46.\\nAsiatic Quarterly Review, reference\\nto, 46.\\nAssyrian roots, gain of looking among, 4.\\nAssyrian word for salt, 76 words\\ntranslated covenant, 6 f.\\nAttic salt, synonym of life in con-\\nversation, 68.\\nBabe anoint with blood, 59 more life\\nto a, 59.\\nBancroft, H. H. cited, 57,95.\\nBand, symbol and pledge of union, 7.\\nBarley-meal cakes employed in sacri-\\nfice, 94.\\nBartholow, Dr. cited, 41.\\nBattas, in Sumatra, form of oath of, 123.\\nBed ween, conventions or covenants\\nof, 30 f.\\nBey, Durzee, reference to, 24.\\nBheels, in India, reference to, 60.\\nBible references to the rite in, 17; car-\\nried over threshold of new house, 76,\\n106 estimate of treachery in, 113.\\nBingham s Antiquities: cited, 89.\\nBird Bishop, Isabella cited, 47, 100.\\nBirth of child, salt at, 61.\\nBlackwood s Magazine, reference to,\\n127.\\nBlood Covenant reference to, 6, 7, 8,\\n9, 41, 45, 48, 53, 54, 59, 60, 62, 67, 79,\\n85, 86, 117, 118, 119, 120, 147.\\nBlood fresh, drunk by people of Masai,\\n37 salt representing, 37-50 drained\\nfrom animals slaughtered by Jews,\\n39 transfusion of, 41 use of, as\\nfood, 41 red corpuscles of, 42 f.\\nsaline ingredients in, 42 f. anoint-\\ning a new-born babe with, 59 Kaffir\\nnew chief washed in, 60; repre-\\nsented by wine, 117 atoned for by\\nblood, 137 sprinkled by Moses,\\n148 shedding man s, 162 f.\\nBlood-licker in Mecca. 48.\\nBlood revenge in the East, 163.\\nBlunt, on Book of Common Prayer\\ncited, 80.\\nBock, Carl cited, 61.\\nBoiling water, ordeal of, 101.\\nBooddhists in China, customs among,\\n92.\\nBracelet as symbol and pledge of\\nunion, 7.\\nBrahmanas, reference to. 90 f.\\nBread salt as an accompaniment of, 14\\nand salt, 23-34 significance of,\\n79, 80 and flesh, 119.\\nBridal couple, sprinkled with salt,\\n128 f.\\nBrowning, Mrs., quotation from, 55.\\nBuchanan, Dr., reference to, 41.\\nBunge, Professor cited, 38, 39, 123.\\nBurckhardt cited, 24, 99 f., 100, 166.\\nBurder cited, 31, no, 112.\\nBurning Lamps, Feast of, 92 f.\\nBurning of salt, 99 f.\\nBurton cited, 24 quotation from, 26.\\nBush s illustrations, reference to, 109.\\nBuxtorf cited, 87 f.\\n177", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0191.jp2"}, "192": {"fulltext": "i 7 8\\nTOPICAL INDEX\\nCadamosto, Aloisio, reference to, 69.\\nCannibals, bathing body of chief in salt\\nafter death, 61.\\nCatacazy, Madame de, reference to,\\n125.\\nCeres, reference to, 23.\\nCattle, salt as meaning, 91.\\nCharacteristics of a covenant, 3-10.\\nChemist s use of term salt, 39.\\nChina blood substitute for salt in,\\n38 depriving a person of salt a\\nmode of punishment in, 42 cus-\\ntoms among Booddhists in, 92.\\nChurch, salt in dedication of a, 90.\\nCicero, reference to, 68.\\nCircumcision as token of a covenant, 8.\\nClapperton cited, 24.\\nCollege salting, 128.\\nCollitz, Professor Hermann, reference\\nto, 50, 74.\\nCompact, used interchangeably with\\ncovenant. 5.\\nConventions, Bed ween, 30 f.\\nCorpse, salt on a, in Scotland, 103.\\nCosmas, reference to, 69.\\nCovenant meaning of the word, 3 f.\\ncharacteristics of a, 3-10; etymology\\nof, 5; words used interchangeably\\nwith, 5 marriage a, 7 circum-\\ncision as token of, 8 various kind\\nof, 9, 13; Bible references to, 17s.\\nCovenanting, exchange of tokens aDd\\nsymbols in, 8.\\nCross, sign of the, reference to, 89.\\nCurative powers of salt, 43 f.\\nCustoms preceding words, 9.\\nDacier, reference to, 70, 88.\\nDaraon, burning of salt among people\\nof, 99.\\nDarius, King, directing supply from\\nroyal treasury, 20.\\nDavid, God s covenant with, 17 f.\\nDa Vinci s painting, reference to, 113.\\nDead body, salt on breast of, 104.\\nDead Sea, reference to, 58, 134.\\nDeath from salts-hunger 42 salt used\\nat, 61 or life, 133-138.\\nDedication of a church, 90.\\nDefinition, not easily reached, 5.\\nDelitzsch, Friedrich cited, 7.\\nDenham cited, 24.\\nDhar, used in treaty of peace, 123.\\nDiab, Joseph, reference to, 28.\\nDiscovery of salt as article of diet, 41.\\nDisputes settled by salt and water,\\n124.\\nDivination, salt in, 99-106.\\nDivision of Ten Commandments, 159 f.\\nDoolittle cited, 100.\\nDoughty cited, 24.\\nDu Tott, Baron, quotation from, 27, 28.\\nDyer, Thistleton quotation from, 104\\ncited, 113, 137, 138.\\nEassie, W. cited, 62.\\nEbionites, salt and bread employed\\nby, 5\u00c2\u00b0-\\nEdwards s History of. West Indies,\\nquotation from, 60.\\nEgypt salt forbidden to priests in an-\\ncient, 55 Feast of Burning Lamps\\nin, 92 f. burning salt in, 99 Mu-\\nhammadan Arabs in, 100.\\nEgyptian use ot salt in sacrifice, 93\\nidea of wine and blood, 118; col-\\nlection of taxes, 130.\\nEgyptians, table an altar among, 85.\\nEl Hejaz, Bed ween of, reference to, no.\\nElijah, reference to, 58.\\nElisha, reference to, 57.\\nElizabeth, Queen, reference to, 126.\\nElkesaites, bread and salt employed\\nby, 50.\\nEllis s History of Madagascar\\ncited, 8.\\nEngland, burning salt in, 101.\\nEsquimaux, value of blood among, 39.\\nEtruscan symbolism, 93 customs, salt\\nin, 105.\\nEtymology of covenant, 5.\\nEucharist, salt in the, 89.\\nEvil eye reference to, 100 f. treat-\\nment received by James Napier for,\\n101 f.\\nEvil spirits, exorcising, 99.\\nExactness of definition not to be\\nreached, 5.\\nExchange of tokens and symbols as a\\nmeans of covenanting, 8.\\nExorcism, salt in, 99-106.\\nFaithlessness to salt, 109-114.\\nFather, Oriental meaning of, 160.\\nFeast of Burning Lamps, 92 f.\\nFidelity to salt, 130.\\nFinn, Mrs., quotation from, 32.\\nFire salted with, 65 salt leaping\\nup in, 95 salt thrown into, 100.\\nFish, salt in Dead Sea in lieu of, 58.\\nFlesh and bread, 119.\\nFlies, dead, life brought to, by salt, 63.\\nFlood, use of blood as food forbidden\\nafter the, 41.\\nFloor, salt sprinkled upon, 100.\\nFlorus, reference to, 55.\\nFood salt indispensable in, 14 use of\\nblood as, 41.\\nFord, George A. cited, 101.\\nFounder of Saffaride dynasty, 27.\\nFourmeaux, L. cited, 40.\\nFrazer quotation from, no cited,\\n118 f.\\nFreshman, salting a, 128.\\nFriendship the Master- Passion,\\nreference to, 9.\\nFuneral, salt scattered at threshold after,\\n100.\\nFurness, W. H., 3d, reference to, 124.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0192.jp2"}, "193": {"fulltext": "TOPICAL INDEX\\nW9\\nGermans, waging war for saline\\nstreams, 59.\\nGerman Jews, customs among, 86.\\nGesenius cited, 7, 109.\\nGhoorka salt, eating, no.\\nGinger root, salt and, given as wedding-\\ncake, 124.\\nGod s covenant with his people, 150 f.\\nGold, salt in exchange for, 69.\\nGreek Church, salt deemed essential in\\nEucharist by, 89.\\nGreek words translated covenant, 7.\\nGriffis, William Elliot cited, 47, 100.\\nGrimm, reference to, 74.\\nGumpel, C. Godfrey cited, 45.\\nGypsies, Hungarian customs among,i29.\\nHall, Bishop, reference to, 127.\\nHamelin, M. cited, 34.\\nHamlin; Dr. cited, 24.\\nHarmer cited, 24.\\nHarper s Latin Dictionary, reference to,\\n94, 96.\\nHospitality, salt symbol of, 126.\\nHebrew roots, gain of looking among, 4.\\nHebrew words translated covenant,\\n6f.\\nHebrews, forbidden to eat with the\\nblood, 62.\\nHehn, Victor reference to, 69 quota-\\ntion from, 70.\\nHemorrhage, salt administered in, 40.\\nHenderson cited, 103, 104, 137, 138.\\nHenniker, Sir Frederick, reference to, 49.\\nHerodotus: reference to, 92 cited, 119.\\nHilprecht, Dr. Herman V. cited, 76.\\nHoly water salt essential element\\nof, 90 and salt mingled in food and\\ndrink, 101.\\nHomer cited, 53, 94.\\nHoney, milk and, symbol of blood\\nand flesh, 80.\\nHowell, W. H. cited, 41, 42.\\nHungarian gypsies, customs among,\\n129.\\nHungary, wedding customs in, 128.\\nIago, reference to, 55.\\nIdeas precede words, 3.\\nImportance of salt in covenant, 32.\\nInfant, salt put into mouth of, 90.\\nInspiration by wine, 118.\\nIntoxication by wine, 118.\\nJabal, reference to, 160.\\nJapheth, reference to, 41.\\nJastrow, Rev. Dr. Marcus cited, 57,\\n86, 112, 137.\\nJesus references of, to salt, 64 f. new\\ncommandment of, 169.\\nJews careful to drain blood from\\nslaughtered animals, 39 observing\\ncovenant of salt at table, 84 table\\ncustoms among, 87.\\nJosephus cited, 83.\\nJubal, reference to, 161.\\nJudas Iscariot, reference to, 113.\\nKadlsh-baknea, reference to, 58.\\nKaffir chief, washed in blood upon as-\\nsuming authority, 60.\\nKama, reference to, 34.\\nKauravas, reference to, 34.\\nKluge cited, 74.\\nKohler, Dr. K. cited, 88.\\nKookies of India, treaty of peace\\namong, 123.\\nKoordistan, salt lake in region of, 59.\\nKrishna, reference to, 34.\\nKuhn cited, 74.\\nLaiss-Safar, worker in brass and\\ncopper, 26.\\nLane cited, 24, 64, 100.\\nLange, reference to, 65.\\nLayard cited, 26.\\nLea, Henry C. cited, 101, 124.\\nLeague, used interchangeably with\\ncovenant, 5.\\nLebanon region, blood covenant in, 48.\\nLeland, quotation from, 93.\\nLeprosy, prominence of salt as cure\\n\u00c2\u00bbor, 45.\\nLife dependent on salt, 42 salt repre-\\nsenting, 53-70; seasoned with, 67;\\nand light, 73-76 savor of, 133-138.\\nLight, life and, 73-76.\\nLivingstone, Dr. David cited, 37 f., 38.\\nLondon Court Journal, reference to, 125.\\nLondon Quarterly Review, reference\\n,to, 43-\\nLot s wife turned to pillar of salt, tB^*\\nLying, reference to, 167 f.\\nMacgregor, John, experiences with\\nArabs, 32 f., 33.\\nMacrae, quotation from, 126.\\nMacrobius cited, 49.\\nMadagascar, covenant of salt in, 34.\\nMahabharata, quoted and cited, 33 f.\\nMan offered in sacrifice, 91.\\nMarie, Princess, reference to, 125.\\nMarriage a covenant, 7 salt and\\nbread placed under threshold at,\\n106.\\nMartene cited, 101.\\nMartyrdom of an Empress, 129.\\nMasai people, reference to, 37.\\nMeal, salt of the covenant not to be\\nlacking from the, 18.\\nMeaning of the word covenant, 3 f.\\nMeans of a merged life, 141, 142.\\nMeat, eating of, as a pledge, 24.\\nMecca, blood-lickers in, reference\\nto, 48.\\nMediterranean Sea, water not to be\\ntaken from, 70.\\nMerged life, means of, 141, 142.", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0193.jp2"}, "194": {"fulltext": "i8o\\nTOPICAL INDEX\\nMerrill, Selah cited, 24.\\nMerry Wives of Windsor, reference\\nto, 55-\\nMessage-bearer, salt in hand of, 126.\\nMeyer s commentary, reference to, 65.\\nMilk substitute for salt, 62 used in-\\nstead of blood, 62.\\nMilk and honey standing for blood\\nand flesh, 80.\\nMilk brothers, reference to, 62.\\nMoney, salt as, 69.\\nMorier, James, reference to, 54.\\nMorris s China cited, 92.\\nMorton, Dr. Thomas G. cited, 41.\\nMountains of salt, 70.\\nMiiller, F. Max, reference to, 91 f.\\nMoody, D. L., reference to, 156.\\nMoses, reference to, 148, 158.\\nMother, Oriental meaning of term,\\n160.\\nMount Sinai, Moses at, 148.\\nName signifying personality, 155 f.\\nNaming child, ceremony of, 124.\\nNapier, James cited, 101 f., 104, 138.\\nNeptune, reference to, 23.\\nNicoll, reference to, 65.\\nNiebuhr cited, 24.\\nNoah use of blood as food forbidden\\nto, 41 reference to, 163.\\nNorwach cited, 7, 14, 137.\\nOath Oriental form of, 54 different\\nforms of, 123.\\nObligation, used interchangeably\\nwith covenant, 5.\\nOld Testament, word covenant\\nin, 18.\\nOriental form of oath, 54 meaning of\\nterms father and mother,\\n160; summit of treachery, in.\\nOrientals, Bible written by, 146.\\nOthello, reference to, 55.\\nOxford University, giving salt to stu-\\ndents in, 127.\\nPage, Master, reference to, 54.\\nPasha, Arabi, reference to, 130.\\nPasha, Moldovanji, reference to, 28.\\nPaul, reference to, 67.\\nPerley, quotation from, 125.\\nPerpetuity, salt as symbol of, 84.\\nPerspiration, salt shown in, 40.\\nPhilinus, reference to, 56.\\nPhilology, archeology sometimes more\\nvaluable than, 4.\\nPierrotti cited, 24.\\nPlato, reference to, 53.\\nPledge, eating meat as a, 24.\\nPliny cited, 45, 68, 70, 73, 94, 119.\\nPlutarch cited, 23, 53, 54, 55, 56, 57,\\n119.\\nPoison of rattlesnake, 43.\\nPolo, Marco cited, 69.\\nPreface to Ten Commandments, 150.\\nPrice s Mohammedan History:\\ncited, 27, 42.\\nPriests, salt forbidden to, 55.\\nPrimitive covenanting, 6.\\nPromise, used interchangeably with\\ncovenant, 5.\\nPythagoras: reference to, 70; quota-\\ntion from, 88.\\nQuain s Dictionary of Medicine\\ncited, 40, 62.\\nRalston s Songs of Russian Peo-\\nple cited, 106.\\nRaphel, Don reference to, 30 quota-\\ntion from, 31 cited, 111 f.\\nRattlesnake, poison of, 43.\\nRawlinson s Ancient Egypt, quota-\\ntion from, 93.\\nResuscitating drowned persons by salt,\\n63-\\nRichardson s English Dictionary, ref-\\nerence to, 96.\\nRing as symbol and pledge of union, 7.\\nRobbery attempted by Yakoob, 26 f.\\nRobinson, Dr. Edward cited, 166.\\nRodd s Customs cited, 101.\\nRosenmuller: cited, 30; reference to,\\n54-\\nRussell s Natural History of Aleppo,\\nquotation from, 24.\\nSabbath, a recognized institution\\nbefore Moses, T58.\\nSacrifice on threshold, 47.\\nSacrifices, salt in, 83-96.\\nSacrificial essence, the, 91.\\nSaffaride dynasty, founder of, 27.\\nSaffaride Kaleefs, story of the origin of\\nthe dynasty of, 26.\\nSt. Augustine cited, 89.\\nSt. Peter, fresh water changed to salt\\nh y 59-\\nSai s, annual festival at, 92.\\nSalary, derivation of word, 68.\\nSaline injections, 40.\\nSalt as preservative, 14 indispensa-\\nble in food, 14 spoken of as an\\naccompaniment of bread, 14 a\\nvital element, -18 covenant of, per-\\npetual and unalterable, 18 of the\\ncovenant not to be lacking, 18 in\\nmany lands the possession of gov-\\nernment, 19 bread and, 23-34\\nnothing eatable without, 23 on a\\ncommon table, 29 f. importance of,\\nto a covenant, 32 representing\\nblood, 37-50 and salts, 39 dis-\\ncovery of as article of diet, 41 as\\nantidote for snake-bite, 43 as\\nsaline ingredient of blood,\\\\43 cura-\\ntive powers of, 43 f. supply of, cut\\noff from Armenians, 43 strewn oft", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0194.jp2"}, "195": {"fulltext": "TOPICAL INDEX\\nIS j\\nthreshold, 47 representing life,\\n53-7\u00c2\u00b0 J and sun, 73-76 in sacrifices,\\n83-96 in the Eucharist, 89 as\\nsacrificial essence, 91 leaping up\\nin fire, 95 in divination, 99-106\\nin exorcism, 99-106 not to be car-\\nried out of house after dark, 101\\non a corpse in Scotland, 103 car-\\nried across threshold upon entering\\nnew house, 106; faithlessness *to,\\n109-114; and ginger root given as\\nwedding-cake, 124 water mocking\\nthirst, 135.\\nSalt-cellar as point of division on family\\ntable, 126.\\nSalt-making, ordinary process of, 75.\\nSalted cake, essential in sacrificial offer-\\ning, 94.\\nSalted water, drinking of, as a cove-\\nnant, 48.\\nSalted with fire, 65.\\nSalting a freshman, 128.\\nSalts, salt and, 39.\\nSalts-hunger, death from, 42.\\nSamaria, woman of, reference to, 157.\\nSamoyedes dipping flesh in blood before\\neating it, 38.\\nSanskrit roots, gain of looking among, 4.\\nSavor of death, 133-138.\\nSavor of life, 133-138.\\nSayce, Professor A. H., reference to, 74.\\nSchrader, O.: cited, 74.\\nSchultz, Stephen cited, 28^29 f., 30.\\nScipio, reference to, 68.\\nScotland, salt on a corpse in, 103.\\nScott, Sir Walter, quotation from, 127.\\nSeal killing by Esquimaux, 39.\\nSeasoned with life, 67; with salt, 67.\\nSecond requirement of God s covenant,\\n153-\\nSentiment valuable in research, 5.\\nSeptuagint, The, reference to, 33, 84.\\nSettling dispute by salt and water, 124.\\nShallow, Justice, reference to, 54.\\nShewbread, salt on table of, 84.\\nShooter s Kafirs cited, 60.\\nSign of the cross, reference to, 89.\\nSignificance of bread, 70, 80.\\nSin-eaters, reference to, 105.\\nSitting below the salt, 126.\\nSixth requirement of God s covenant\\n162.\\nSkeat cited, 74.\\nSmith, George Adam, quotation from\\ni34-\\nSmith, W. Robertson cited, 14, 24, 48\\n59, 62, 137.\\nSnake-bite, salt as antidote for, 43.\\nSodom destroyed because of faithless\\nness to salt, 112.\\nSon and sun from same root, 73\\nSpencer, Herbert cited, 123, 126.\\nSpilling of salt, 138.\\nStanley, Henry M., reference to, 46 f.\\nStealing, Arab estimate of. 166.\\nStevens, Dr. W.: cited, 43.\\nStewart s Manual of Physiology:\\nreference to, 42; quotation from,\\n123.\\nStrassburg University, reference to, 128.\\nStrickland, Agnes cited 126.\\nStudent, in Journal of Asiatic Society.\\ngiving salt to, 127.\\nStudies in Oriental Social Life, 14. 21\\n24,58. J\\nSubstitute together with reality, 1 17-120\\nSubstituting salt for blood, 37.\\nSun, salt and, 73-76.\\nSupply of salt cut off from Armenians,\\n43-\\nSurvey of Western Palestine, reference\\nto, 32.\\nSwearing by salt, 54.\\nSword, salt on blade of, 49.\\nSyrophoenician woman, reference to\\nTable of shewbread, salt on, 84 an\\naltar, 85 customs among Jews, 87.\\nTacitus cited, 135.\\nTamerlane, Mongol -Tartar chieftain\\nreference to, 109.\\nTatar tradition of salt, 41.\\nTaxation in Egypt, 130.\\nTears, salt shown in, 40.\\nTen Commandments, division of, 159 f.\\nThirst, salt water mocking, 135.\\nThomson, W. M. cited, 24; quotation\\nfrom, 37.\\nThree, value as sacred number. 103.\\nThreshold: pouring blood on, 47 Bible\\ncarried across, in new house, 76\\nsalt and candle carried across, 76\\nsalt scattered at, 100 salt and Bible\\ncarried across, in new house, 106\\nsalt and bread under, 106.\\nThreshold Covenant, reference to, 6\\n47, 106, 117, 128, 130.\\nTorture depriving of salt as a means\\nof, 42 treachery, Oriental summit\\nof, in Bible summit of, 113.\\nTreaty, used interchangeably with\\ncovenant, 5.\\nTruce between enemies, sharing water\\nas, 23 f.\\nTwain made one, 7.\\nVan Lennep cited, 61.\\nVarious kinds of covenant, 9.\\nVegetable diet used by those who take\\nsalt, 38 life, salt destructive of, 133.\\nVirgil, reference to, 94.\\nVolney cited, 31.\\nWarburton cited, 24.\\nWater sharing of, 23 fountain of,\\ncured, 58 not to be dipped from\\nMediterranean Sea, 70.", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0195.jp2"}, "196": {"fulltext": "182\\nTOPICAL INDEX\\nWellhausen cited, 95.\\nWetzstein cited, 24.\\nWheeler s History of India: cited,\\n34-\\nWilkinson s Ancient Egypt cited,\\n93-\\nWine representing blood, 117 and\\nsalt, 119.\\nWit, salt equivalent of, 67.\\nWoman of Samaria, reference to, 157.\\nWords ideas precede, 3 limitations\\nand imperfectness of, 3 customs\\nprecede, 9.\\nYakoob, a robber chieftain, 26.\\nYouth, salt of. 54.\\nYudhishthira, reference to, 34.\\nZerubbabel, rebuilding of the temple\\nby, 19.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0196.jp2"}, "197": {"fulltext": "SCRIPTURAL INDEX\\nGENESIS.\\nNUMBERS.\\nTEXT\\n2 24\\n4 20, 21\\n9:4..\\n9:6\\n17 1-14\\n17 14\\n18 1-8\\n19 24, 25\\n24 12-14\\n31 54\\n45 8\\n49 11\\nPAGE\\n164\\nEXODUS.\\n17\\n23, 24\\n5\\n80\\n66\\n80\\n20 1-17 145\\n20 2 150, 151\\n23 19 88\\n23 19 34 26 62\\n24 7, 8 148\\n25 22 145\\n26 33, 34 143\\n29 40 119\\n30 6, 26 145\\n30 34, 35 84\\n3i 7 J 45\\n32 15 i45\\n33 3 80\\n34 26 88\\n34 28 149\\n34 29 i45\\n39 35 J 45\\n40 3, 5, 21 145\\n40 20 149\\nLEVITICUS.\\n2 :i3\\n2 13\\n7 x 4\\n10 2\\n13 52-57\\n17 11\\n19 9, 10\\n20 24\\n23 12, 13\\n23 15-20\\n9\\n1 rro\\n4:5.\\n7:89\\n13 27\\n14 8\\n14 44\\n15 5, 10\\n16 13, 14\\n18 19\\n21 2, 3\\n23 19\\n28 14\\nDEUTERONOMY\\n5 1-\\n6:3\\n11:9\\n12 23\\n14 21\\n14 21\\n17 2-7\\n23 3, 4\\n24 19-21\\n26 9. 15\\n27 3\\n29 23\\n31 9 2 5\\n31 20\\nJOSHUA.\\n3 3, 6, 8, 11, i4\\n4 7, 9, 18\\n4 16\\n5:6\\n6 6, 8\\n7 ***5\\n8:33\\nJUDGES.\\n20-23\\n45\\n27\\n3-5\\n10,\\n145\\n5\\n145\\n80\\n80\\n3\\nMb\\n6\\n119\\nR\\n80\\n18\\n17\\n137\\nt68\\nny\\n18\\ni4S\\n80\\nl b\\n16\\n2 SAMUEL.\\nTEXT PACK\\n24 145\\n1 KINGS.\\n*5 MS\\n:i 9 MS\\n1 6 M5\\n4 24\\n2 KINGS.\\n19-22\\n11, 12\\n58\\n4\\nSAMUEL.\\n145\\n145\\n1 CHRONICLES.\\n25, 26, 28, 29 145\\n:6, 37 145\\n1 i45\\n19 45\\n:2, 18 145\\n2 CHRONICLES.\\n2. 7\\n5\\nEZRA.\\n21, 22\\n22\\nJOB.\\n22 7\\nPSALMS.\\n41 9\\n50 5, 16\\n55 19-21\\n107 33, 34\\nECCLESIASTES.\\n39 26\\n83\\n167\\n24\\n142\\n4\\n134\\nISAIAH.\\n24 5. 6\\n34 4\\n114\\n136\\n183", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0197.jp2"}, "198": {"fulltext": "1 84\\nSCRIPTURAL INDEX\\nTEXT PAGE I\\n51 6 136\\n51 16 136\\n65 11 85\\n65 17 136\\n66 22 136\\nJEREMIAH.\\n3 16 145\\n11 5 8o\\n11 9-11 114\\n17 6 134\\n32 22 80\\n34 I 7 2 JI 4\\nEZEKIEL.\\n16 4 61\\n20 6, 15 20\\n41 22 85\\n43 21-24 83\\n47 11 134\\nHOSEA.\\n1 10 142\\n6:4-7 4\\n8:1.. 4\\nZEPHANIAH.\\n2:9 134\\nMALACHI.\\n1 6, 7 85\\n3 2, 3\\n1 MACCABEES.\\n6 34 7\\nMATTHEW.\\nTEXT PAGE\\n3 12 66\\n5 3 to 7 27 170\\n5 13 6 5\\n5 13. 14 75\\n7 19 66\\n10 8 75\\n10 42 24\\n15 27 88\\n22 36-40 173\\n25 40 169\\n26 26-28 119\\n28 19 156\\n28 20 151\\nMARK.\\n7 7- 11 137\\n9 4i 24\\n9 49 65, 83\\n9 50 65\\n14 22-24 JI 9\\nLUKE.\\n3 T 7 66\\n14 34 65\\n22 19, 20 119\\nJOHN.\\nx 4 76\\n4:9 24\\n4 24 157\\n13 18 in\\n13 34 l6 9\\n15 6 66\\nROMANS.\\n1 31 114\\n9 26 142\\nTEXT\\n12 i 67\\n13:1 161\\nx 3 4 163\\n*3 10 173\\n1 CORINTHIANS.\\n3 13-15 66\\n4 7 167\\n11 23-25 ny\\n2 CORINTHIANS.\\n2 16 133\\n12 14 6 7\\nCOLOSSIANS.\\n3 5 171\\n4:6 67\\n2 TIMOTHY.\\n2 19 157\\nHEBREWS.\\n9 J 9 148\\n1 PETER.\\n1:7 66\\n2 PETER.\\n3 10-12 136\\n3 13 136\\n1 JOHN.\\n2:3 174\\n4 l6 J 74\\n4 20, 21 172", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0198.jp2"}, "199": {"fulltext": "", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0199.jp2"}, "200": {"fulltext": "s\\n-s\\nK-\\n-r.", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0200.jp2"}, "201": {"fulltext": "", "height": "3838", "width": "2330", "jp2-path": "covenantofsaltas00tru_0201.jp2"}, "202": {"fulltext": "022 208 207 9\\nI\\n\u00e2\u0080\u00a2nun\\n111\\nif\\n111 ,f HMMfl", "height": "3853", "width": "2468", "jp2-path": "covenantofsaltas00tru_0202.jp2"}}