finiishcd oar account of the superuataral methods i until he finds out their incorrectness, they are to of divination, and may sum it up in tabular form him just as scientihc as the rest of his stock of as follows : — I acquired and inherited knowledge ; and conse-
Supenifttural Melboda
I
Udt
1 Objectively
reli^'iouB (PsoruiCT)
lUicit (Witcbc&ar)
Vumbl*
8ublectiTel7
Int«rTogation
Sacramental meal
Sacramental investiture
I
"!
1.
By Are By water By lot Necromancy Oneiromancy Terapblm
We have now to consider the natural methods : they are, in a word, exploded science. The modem man of science makes forecasts of the future which are not sujiernatural, but strictly scientific. So, too, the savaye and primitive man make forecasts {e.g. as to the rising and the setting of the sun and stars) which may not be exact but are certainly scientific, and wliich, even when wholly erroneous, are not su]iernatural or superstitious. The science of the savant has been evolved by slow and im[)er- ceptible degrees out of the science of the savage. The difference between them is, not that the savant uses methods of obser\'ation and experiment unknown to the savage, — for the savage em]iloy8 all four of the Inductive Methods, — but that the savage, when he goes wrong (wliich he does not do always, el.se he would speedily perish), does so because he has not yet learned the limits within which the method or lo^'ical conception is valid. Thus he observes that in many cases the etl'ect resembles the cause : lire causes fire ; to make a thing moist, or to make it move, you must impart moisture or movement to it ; and lie jumps to the coiiclu.sion that in all ca.ses 'like produces like.' Tlius he becomes armed with a very simple and ready means of forecasting the future : the ellect of anything which strikingly arrests his attention will resemble the cause — a faery comet will be fol- lowed by conflagrations, the mention of the name of what 18 evil will be followed by the appearance of the evil thing, that which moves as the sun moves {i.e. E., S., W., N., ' clock-wise') wUl follow the same glorious and beneficent course as the sun, and so on. In the same way the savage unduly ex- tends the sphere of the Inductive Method which is known as tiie Method of Concomitant Variations : according to that method, things which vary to- getlier are causally related to one another. Thus the movement of the great tidal wave varies with the movement of the muun round the earth, and it is therefore inferred that the motion of the moon causes the movement of the tides. But the savage jumps to the conclusion that all things which are related together (according to his nutiun of relation) vary together and are cause and ellect, the one of the other. A footprint and the foot which makes it vary together, ami what all'ucts the one affects the other, and therefore a knife stuck in a footprint will cau.se a wound in the foot. And so, if you can observe one of two things which are thus related to each other, you can, by walihing the changes in it, tell what changes are going on in the oilier : a lock of a person s hair will inform you by the changes in its condition of the changes in the fortunes of the person from whose head it was cut. In makinj^ these and similar primitive foreca-sts the savage is but acting on the same theory of causation, and employing the same methods of induction, as he uses, c.//., in judging as' to the probable behaviour of the animal he is hunting. In a word, at first, and
quently it would be as erroneous to call them ' divination ' as it would be to apply that term to the predictions in the Nautical Almanac. But as these primitive modes of forecasting the future come to be discarded, with the advance of know- ledge, as erroneous and unscientific, their char- acter also changes. They still continue to be practised in holes and corners not yet illumined by the rising sun of science ; they are known to be wholly unscientific, and yet the ignorant to whom they nave descended believe in them more sin- cerely than in the science which they do not com- Erehend. The exploded science of primitive times ecomes the divination of a later age. It is then literally a ' superstition,' something which 'stands over ' and survives into a period and environment with which it is wholly incongruous. Finally, a deeper shade than that cast by mere ignorance is freijueutly imparted to the character of this anti- quated science because it is practised by the same persons who give themselves up to the illicit and irreligious forms of divination described above. See also EXORCISM, Maoic, Soothsaying.
LiTKRATuaB. — A. BouchS Leclerq, llistuire de la divinatuvn daiui t'antimdti ; W. R. Smith, US, 246, 407, 427 ; F. B. Jevons, IntTod. to hut. 0/ Religion ; Driver on Dt IS'W-.
F. B. Jevons. DIVORCE.— See Marriaqk.
DIZAHAB (anr"! ! Karaxpi^fffa ; ubi auri est plurimum). — The name of a place mentioned in the obscure topographical notice Dt 1', which is in- tended apparently to define the locality in the ' steppes of Moao,' in which the Deuteronomic discourses were delivered, but several of the names in which resemble those of places pa-ssed by the Israelites in the previous stages of their wander- ings. If it be the name of a place in the 'stepjies of Moab,' the situation is unknown. Upon the supposition that it is the name of some previous camping-place of the Israelites, it has been identi- fied by Burckhardt, Syria (1822), p. 523, Knobel, and others, with Minn edh-Dhah/w, the third of seven boat-harbours between the Ras Muliamiiiad and 'Akaba, nearly due E. of Jebel Mftsa. Keil objects that this is too inaccessible on the side of !?inai for the Israelites to have made it one of their halting-places, and considers it to be the name of a place otherwise unknown in the desert of the wanderings. The same view is taken by Dillm. (who supposes the verse to have originally formed part of an itinerary of the Israelites). The form of the name is curious ; the "T suggests naturally