There are few data to satisfy our curiosity about what happened to the Jewish Diaspora from A.D. 70 to 100. The rebellion against the Roman authority seems to have met with no sympathy on the part of the Jews of Rome. They had no share in the insurrections under Vespasian, Trajan, or Hadrian, and were left unmolested (JE iv. 563).* We even liear that 'after A.D. 70 till perhaps 100, Judaism made many converts especially in Rome' [Parting of the Roads, pp. 286, 305). Those Jews who had had their home in Jerusalem were com- pelled after A.D. 70 to live after the manner of their brethren of the Diaspora [EBi ii. 2286). The story of the re-organization of Judaism on a non- sacerdotal basis by Jochanan ben Zakkai, the founder of the School of Jamnia near Joppa, and his successors, has recently been re-told by E. Levine in a manner that commands attention and respect (Parting of the Roads, 299 f.). But to
• ' Even the destruction of Jerusalem scarcely endangered the toleration of the Jews at Rome ' (Gwatkin, Early Church Hist. i. 40).
pursue this interesting line of study would take us far beyond the limits of the Apostolic Age.
Literature.— H. M. Gwatkin, Early Church HUtory to A.D. SIS, 1909, i. 1-72 ; A. Harnack, The Mins-ion and Expansion of Christianity in the First Three Centuries-, 190S, i. Iff., Acts of the Apostles, 1909, p. 121 ; The Parting of the Roads, 1912, Essa3' iv. : ' Judaism in the Days of the Christ ' (Oesterley), Essay ix. : ' The Breach between Judaism and Christianity ' (Levine) ; W. M. Ramsay, Expositor, 6th ser., v. [1902] : 'The Jews in the Grajco- Asiatic Cities,' 7th ser., ii. [1906]: 'Tarsus,' §§ xi.-xvii. ; H. Schultz, OT Theology, 1S92, i. 423 ; J. AA/^eiss, Paul and Jesu^, 1909, pp. 59, 67 ; P. Wernle, Beginnings of Christianity, 1903-04, i. 177 ; Th. Zahn, Introd. to NT, 1909, i. 433, ii. 134 ; artt. on ' Dispersion ' or * Diaspora ' in EBi i. 1106 (Guthe), UCG i. 465 (M'Neile), ^^iv. 559 (Reinach), HDB v. 91 (Schurer), Smith's DB i. 787 (Westcott). See also HDB ii. 60Sb (Sanday), iv. 307 (Patrick and Relton), v. 57" (Buhl), v. 199 (Drmnmond); EBi ii. 2286 (Guthe), ERE L 309 (Inge), ii. 530b (von Dobschutz). JAMES DoNALD.
DIVINATION.— 1. Definition.— Primitive man, under the influence of animatism and animism, came to think of himself as surrounded by in- numerable spirits. These in course of time became diflerentiated into gods, goddesses, demons, ghosts, etc. These beings could influence, enter into, and animate not only each other, but human beings, beasts, and things. Man gradually realized that it was his duty to discover and cultivate relations, friendly or defensive, with these — a duty intensi- fied by his covetousness of good and his aversion to calamities or privations. Some of the methods he employed for doing this became regulated and systematized into forms of worship, i.e. approved methods of approaching and propitiating the spirits. As tliese forms became more and more universally recognized, they acquired a sacred character, which differentiated them from, and placed them on a higher level than, other cere- monies. Still the latter continued to be practised, because the forms of worship did not meet all men's necessities. Unusual circumstances occurred through which, or on account of which, the di- vinities communicated with men, or by reason of which men felt the need of communicating with those beings in whose hands lay the destinies of their lives. These survivals of the lower culture, from which the regular forms of worship had shaken themselves free, may be grouped under the name ' Divination.'
The Latin name for a divine being was deus. Divtis indicates the quality possessed by a thing which makes it 'godlike ; divinus rather the qualities which make a being 'divine'; divinitas means ' the divine nature ' ; divinare, ' to see like a god ' ; and divinatio, ' the power of seeing like a god.' This came to be confined, in ordinary use, to the power of foreseeing. But the word has a much wider meaning. To Chrysippus and the Stoics, ' divination ' was the means of communication between the gods and men. Cicero {de Div. i. 38) argues that, if there are gods, there must be men who have the power of communicating with them. In English 'divination' has the wider meaning akin to the original significance. Divination then rests on the idea that, apart from forms of wor- ship, a divinity and a human being can, when necessary, come into living touch with each other, the divinity acting on or through the man, thus revealing his mind to him ; or the man by ap- proved methods so revealing his mind to the divinity that the latter acts on or through him.
2. Divination and magic. — Just as worship, by becoming systematized, left behind it the forms of communication called 'divination,' so divination, as it became more regulated and elaborated in the hands of professional diviners, left behind it cruder and lower forms of communication which may all be included under the term 'magic.'*
* A. C. Haddon, Magic and Fetishism, 1S06 ; F. B. Jevons, Comparative Religion, 1913.
DIYIXATIO^'
DrVINATIOX
307
The distinction betAveen divination and magic may be briefly and not inaccurately stated tlius : the diviner is in touch with the divinities because he is their servant ; the magician, because, for tlie time being, he is their master. Thus, each of these forms of communication, though existing alongside of each other and accepted by the same people, has its own distinctive features.