And just here it is well to notice an incidental item of evidence that in India, as in the other lands of the East, the sacrifices to the gods were in some way linked with the primitive rite of human covenanting by blood. An Oriental scholar has called attention to the origin of the nose-ring, so commonly worn in India, as described in the Hindoo Pāga-Vatham.[328] The story runs, that at the incarnation of Vishnoo as Krishna, the holy child’s life was sought, and his mother exchanged her infant for the child of another woman, in order to his protection. In doing so, she “bored a hole in the nose of her infant, and put a ring into it as an impediment and a sign. The blood which came from the wound was as a sacrifice to prevent him from falling into the hand of his enemies.” And, to this day, the nose-ring has two names, indicative of its two-fold purpose. “The first [name] is _nate-kaddan_, which signifies ‘the obligation or debt a person is under by a vow’; the second [name] is _mooka-taddi_, literally ‘nose-impediment or hindrance,’ that is, to sickness or death.” The child’s blood is given in covenant obligation to the gods, and the nose-ring is the token of the covenant-obligation, and a pledge of protected life. When a Hindoo youth who has worn a nose-ring would remove it, on the occasion of his marriage, he must do so with formal ceremonies at the temple, and by the use of a liquid “which represents blood,” composed of saffron,[329] of lime, and of water. A young tree must also be planted in connection with this ceremony, as in the ceremony of blood-covenanting in some portions of the East.[330] These symbolisms can hardly fail to be recognized as based on the universal primitive rite of blood-covenanting.[331]