So, again, it is the blood of a cock,--not the body but the blood,--which is made the propitiatory offering to the goddess known as “Loong-moo, or the Dragon’s Mother,” on the river junks of China. The blood is sprinkled on the deck, near a temporary altar, where libations of wine have already been poured out by master of this junk, who is the sacrificer. Afterwards, bits of silver paper are “sprinkled with the blood, and then fastened to the door-posts and lintels of the cabin”;[311] as if in token of the blood-covenant between those who are within those doors and the goddess whose substitute blood is there affixed. And this precedes the feast of inter-communion.[312] Nor are indications wanting, that the idea of inter-union with the gods by blood was originally linked with, if it were not primarily based upon, the rite of blood-covenanting between two human friends. Thus, Archdeacon Gray unconsciously discloses traces of this rite, in his description of the exorcising of demons from the body of a child, by a Taouist priest, in Canton.[313] Certain preliminary ceremonies were concluded; which were supposed to drive out the demons. “The priest then proceeded to uncover his [own] arm, and made an incision with a lancet in the fleshy part. The blood which flowed from the wound, was allowed to mingle with a small quantity of water in a cup. The seal of the temple, the impression of which was the name of the idol, was then dipped into the blood, and stamped upon the wrists, neck, back and forehead[314] of the poor heathen child.” By this means, that child was symbolically sealed in covenant relations with the god of that temple, by the substitute blood of that god’s representative priest. Thus, also, Dr. Legge, referring to old-time covenantings in China, says:[315] “Many covenants were made among the feudal princes,--made over the blood of a victim, with which each covenanting party smeared the corners of his mouth [which is one form of tasting];[316] while an appeal was addressed to the invisible powers to inflict vengeance on all who should violate the conditions agreed upon [the ordinary imprecatory prayers in the rite of blood-covenanting].” A symbolic inter-union of blood is a basis of inter-communion between two human beings, as also between the human and the divine beings even in China--where, perhaps, that idea would be least likely to be looked for.