Mention is made, in the text of this volume,[708] of the fact that the primitive rite of blood-covenanting is in practice all along the Chinese border of the Burman Empire. In illustration of this truth, the following description of the rite and its linkings, is given by the Rev. R. M. Luther, of Philadelphia, formerly a missionary among the Karens, in Burmah. This interesting sketch was received, in its present form, at too late a date for insertion in its place in the text; hence its appearance here. “The blood-covenant is well known, and commonly practised among the Karens of Burmah. There are three methods of making brotherhood, or truce, between members of one tribe and those of another. “The first is the common method of eating together. This, however, is of but little binding force, being a mere agreement to refrain from hostilities for a limited time, and the truce thus made is liable to be broken at the briefest notice. “The second method is that of planting a tree. The parties to this covenant select a young and vigorous sapling, plant it with certain ceremonies, and covenant with each other to keep peace so long as the tree lives. A covenant thus made is regarded as of greater force than that effected or sealed by the first method. “The third method is that of the blood-covenant, properly so-called. In this covenant the chief stands as the representative of the tribe, if it be a tribal agreement; or, the father as the representative of the family, if it be a more limited covenant. The ceremonies are public and solemn. The most important act is, of course, the mingling of the blood. Blood is drawn from the thigh of each of the covenanting parties, and mingled together. Then each dips his finger into the blood and applies it to his lips. In some cases, it is said that the blood is actually drunk; but the more common method is that of touching the lips with the blood-stained finger.[709] “This covenant is of the utmost force. It covers not merely an agreement of peace, or truce, but also a promise of mutual assistance in peace and in war. It also conveys to the covenanting parties mutual tribal rites. If they are chiefs, the covenant embraces their entire tribes. If one is a private individual, his immediate family and direct descendants are included in the agreement. “I never heard of the blood-covenant being broken. I do not remember to have inquired particularly on this point, because the way in which the blood-covenant was spoken of, always implied that its rupture was an unheard-of thing. It is regarded as a perfectly valid excuse for any amount of reckless devotion, or of unreasoning sacrifice on behalf of another, for a Karen to say: ‘_Thui p’aw th’coh li_;’ literally, ‘The blood,--we have drunk it together.’ An appeal for help on the basis of the blood-covenant is never disregarded.