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THE BRACELET-BOND.

1

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are from the same root. The Syriac gives esar

2

All these, with

( ;]), “a bond," or "a belt." the root idea, “to bind light of these facts, it is easy to see how the "issar” or the "assar," when it was a covenant of blood, came to be counted by the Latins the blood which was a cove

-as a covenant binds. In the

nant.

7. THE BOND OF THE COVENANT.

Just here it may be well to emphasize the fact, that, from time immemorial, and the world over, the armlet, the bracelet, and the ring, have been counted the symbols of a boundless bond between giver and receiver; the tokens of a mutual, unending covenant. Possibly, —probably, as I think, this is in consequence of the primitive custom of binding, as an amulet, the enclosed record-enclosed in the "house of the amulet "3_

of

the covenant of blood on the arm of either participant in that rite; possibly, again, it is an outgrowth of the common root idea of a covenant and a bracelet, as a binding agency.

Blood-covenanting and bracelet-binding seem—as already shown to be intertwined in the languages of the Oriental progenitors of the race. There are, likewise, indications of this intertwining in the customs of 1 See, for example, Delitzsch's Assyrische Lesestücke, second edition, p. 101, line 72.

2 See Castell's Lexicon Syriacum, s. v.

3 See page 7, supra.

peoples, East and West. For example, in India, where blood-shedding is peculiarly objectionable, the gift and acceptance of a bracelet is an ancient covenant-tie, seemingly akin to blood-brotherhood. Of this custom, an Indian authority says: "Amongst the rajput races of India the women adopt a brother by the gift of a bracelet. The intrinsic value of such pledges is never looked to, nor is it necessary that it should be costly, though it varies with the means and rank of the donor, and may be of flock silk and spangles, or of gold chains and gems. The acceptance of the pledge is by the ‘katchli,' or corset, of simple silk or satin, or gold brocade and pearls. Colonel Tod was the Rakhi-bund Bhai [the Bracelet-bound Brother] of the three queens of Oodipur, Bundi, and Kotch; as also of Chund-Bai, the maiden sister of the Rana, and of many ladies of the chieftains of rank. Though the bracelet may be sent by maidens, it is only on occasions of urgent necessity and danger. The adopted brother may hazard his life in his adopted sister's cause, and yet never receive a mite in reward; for he cannot even see the fair object, who, as brother of her adoption, has constituted him her defender."1

"The

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'Bracelet-bound Brother' feels himself called upon to espouse the cause of the lady from

1 Cited from "Tod's Travels, Journal Indian Archipelago, Vol. V., No. 12," in Balfour's Cycl. of India, s. v., "Brother."

THE RING-OATH.

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whom he has received the gift, and to defend her against all her enemies, whenever she shall demand his assistance." Thus, the Great Mogul, Hoomâyoon, father of the yet more celebrated Akbar, was in his early life bound, and afterwards loyally recognized his binding, as "the sworn knight of one of the princesses of Rajasthan, who, according to the custom of her country, secured the sword of the prince in her service by the gift of a bracelet." When he had a throne of his own to care for, this princess, Kurnivati, being besieged at Cheetore, sent to Hoomâyoon, then prosecuting a vigorous campaign in Bengal; and he, as in duty bound, "instantly obeyed the summons"; and although he was not in season to rescue her, he “evinced his fidelity by avenging the fall of the city."1 It is noteworthy, just here, that the Oriental biographer of the Mogul Akbar calls attention to the fact, that while the Persians describe close friendship as chiefly subsisting between men, "in Hindostan it is celebrated between man and woman "; as, indeed, it is among the Arab tribes east of the Jordan.3

In the Norseland, an oath of fidelity was taken on a ring, or a bracelet, kept in the temple of the gods; and the gift and acceptance of a bracelet, or a ring,

1 See Elliott and Roberts's Views in India, II., 64.

2 Ayeen Akbery, II., 453.

See citation from Wetzstein, at page 9 f., supra.

was a common symbol of a covenant of fidelity. Thus, in "Hávamál," the high song of Odin, we find:

"Odin, I believe,

A ring-oath gave.

Who in his faith will trust?"

And in "Viga Glum's Saga," it is related: "In the midst of a wedding party, Glum calls upon Thorarin, his accuser, to hear his oath, and taking in his hand a silver ring which had been dipped in sacrificial blood, he cites two witnesses to testify to his oath on the ring, and to his having appealed to the gods in his denial of the charge made against him." In the "Saga of Fridthjof the Bold," when Fridthjof is bidding farewell to his beloved Ingeborg, he covenants fidelity to her by the gift of

"An arm-ring, all over famous;

Forged by the halting Volund, 'twas, the old North-story's Vul

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Heaven was grav'd thereupon, with the twelve immortals' strong castles— Signs of the changing months, but the skald had Sun-houses named

them."

As Fridthjof gave this pledge to Ingeborg, he said: "Forget me never; and,

In sweet remembrance of our youthful love,

This arm-ring take; a fair Volunder-work,

With all heaven's wonders carved i' th' shining gold.

Ah! the best wonder is a faithful heart
How prettily becomes it thy white arm—
A glow-worm twining round a lily stem."

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BOND OF THE WEDDING-RING.

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And the subsequent story of that covenanting armring, fills thrilling pages in Norseland lore.1

Yet again, in the German cycle of the "Nibelungen Lied," Gotelind, the wife of Sir Rudeger, gives bracelets to the warrior-bard Folker, to bind him as her knightly champion in the court of King Etzel, to which he goes. Her jewel casket is brought to her. "From this she took twelve bracelets, and drew them o'er his hand; 'These you must take, and with you bear hence to Etzel's land, And for the sake of Gotelind the same at court must wear, That I may learn, when hither again you all repair, What service you have done me in yon assembly bright.'

The lady's wish thereafter full well perform'd the knight."

And when the fight waxed sore at the court of Etzel, the daring and dying Folker called on Sir Rudeger to bear witness to his bracelet-bound fidelity:

"For me, most noble margrave! you must a message bear; These bracelets red were given me late by your lady fair,

To wear at this high festal before the royal Hun.

View them thyself, and tell her that I've her bidding done."

It would, indeed, seem, that from this root-idea of the binding force of an endless covenant, symbolized in the form, and in the primitive name, of the bracelet, the armlet, the ring,—there has come down to us the use of the wedding-ring, or the wedding-bracelet, and

1 See Anderson's Norse Mythol., p. 149; his Viking Tales, pp. 184, 237, 272 f.; Wood's Wedding Day in all Ages and Countries, p. 139. 2 Lettsom's Nibelungen Lied, pp. 299, 388.

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