Jewish diviners, both male and female, traversed the West, practising prophecy as a trade.

The art of the diviner consisted in an intimation of a sign or of an event which took place of their own accord, or only when commanded, or occasioned by evoking the dead, who, on being questioned, disclosed the desired secrets. Sometimes the art lay in uttering truths or facts made known to the diviner by some divinity. In the Bible we find different kinds of divinations:-I. Oneiromancy, divination by dreams (see the article DREAMS). II. Ophiomancy, divina. tion by serpents; that is, from their movements, which is referred to by the word 'enchantment' (Lev. xix. 26. Deut. xviii. 10. 2 Kings xvii. 17), and was carried on by a separate class of professional adepts. III. Rhabdomancy, divination by the wand, or by the arrow, which consisted in discovering the unknown by the fall of a staff dropped or thrown from the hand (Hos. iv. 12). The divining rod,' which was not many years since employed in this country to discover mineral and other treasures, comes under this head; to which also belongs Belomancy, divination by arrows; that is, their fall when shot from the bow. A divination of this sort the ancient interpreters found in Ezek. xxi. 21. Jerome describes it thus: After the manner of his nation, the king of Babylon consults the oracle; he inscribes on his arrows the names of cities; these arrows he puts confusedly into his quiver, and then he draws out one of them, and is instructed which city he is to assail first by the name which the arrow bears. IV. Splanchnomancy, or Extispicium, divination by entrails; that is, inspecting the entrails of animals slain for the purpose of consulting the gods. In this art the liver was an object of special attention. If the liver was sound and natural, the omen was good; if dry and shrivelled, the omen was bad (Ezek. xxi. 21). V. The observation of timesthat is, divination by the clouds, the weather, and generally by appearances in the skies-is also found, but forbidden, in the Bible (Lev. xix. 26. Deut. xviii. 10, 14. 2 Kings xxi. 6. Jer. x. 2; comp. Luke xii. 56). These passages, however, may possibly be considered as referring to astrological practices (see ASTROLOGERS). VI. Necromancy, or evoking the dead, who, as having passed into another world, whether a world of full and happy life, or of the shadowy and unreal existence of Sheol, were accounted able to make hidden things known, as having in some sense been admitted to the inner secrets of the universe. This species of self-deception, which was practised in all parts of the ancient world, and still prevails in semi-barbarous countries, found observance among the ancient Israelites, as appears in the history of Saul, who, in an emer

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gency, employed a woman having a familiar spirit' to call the prophet Samuel from the shades (1 Sam. xxviii. 7, seq.). For such a delusion the religion of Moses is in no way answerable, since it expressly forbids these practices (Lev. xix. 31; xx. 6. Deat. xviii. 11), and, as in the case of demonises, whatever there may be in the phraseology which may seem to imply the reality of these, which were in truth falsities, is to be ascribed to the influence of popular impressions. A law repealing penalties against witchcraft, or forbidding witches to be ill used, rather denies than admits that witchcraft and witches are real existences, though it is compelled, by popular usage, to employ words that may appear to imply corresponding things. The meaning of a lawgiver must be inferred rather from the aim and spirit of his laws than the terms in which they are expressed. A statute making provision for the proper care of lunatics, does not teach that its originator held the theory which ascribes their affliction to the moon (luna); comp. Is. viii. 19; xxix. 4. These deceptions were probably facilitated by skill in ventriloquism (Joseph. Antiq.' vi. 14, 2; and consult the passages in Isaiah to which reference has just been made). VII. Very common among the heathen was divination by means of what was accounted the inspiring deity; that is, the god whose oracle was consulted was held to fill the soul of the consulting priest, or prophet, with a divine afflatus, or influence, which agitated the bosom till, in the midst of convulsions and cries, it compelled the patient to break forth in scattered and enigmatical words. The degree of inspiration was measured by the amount of agitation and violence suffered by the priestess, for females were most in request, as being, by their highly sensitive frame, more open to the in-breathing and in-coming divinity. Some natures, having sensibilities more keen than ordinary, were highly valued, as if more richly gifted. Both male and female slaves were found endued with peculiar facilities for successful practice on the credulous, and were, in consequence, carried by their owners from place to place in the way of trade; for, in the words of Sophocles ('Antig.' 1055), 'the entire race of diviners are greedy of gain.' These remarks will be found useful for the exposition of the case of the pythoness mentioned in Acts xvi. 16: and Paul's conduct on the occasion conspires with the general tenor of revelation, as now developed, to prove that it is a deadly hostile bearing that true religion holds in regard to these fond and baneful delusions.

DIVISION (L.). The division of the earth among its various inhabitants, and of the land of Canaan among the Israelites, are points of great importance. Our chief source of information respecting the peo pling of the earth, we find in Genesis (ü.

8-14; x.), compared with many other passages of sacred writ. In regard to these sources of information we are to expect, not a scientific, but a popular treatment of the subject;-views, statements, and particulars, which comprised the best information of the day, but which were also conformed to general impressions. It was, for instance, an established conviction in ancient times, that the earth was surrounded by a mighty river, which Homer terms okeanos, into which other circumfluent streams were held to flow. This idea arose in men's minds from considering the earth as a widelyextended circular plain. In accordance with this conception, we find the Pison represented in Genesis (ii. 11) as 'encompassing the whole land of Havilah,' and the Gihon as 'encompassing the whole land of Ethiopia.' Now, in strictness of speech, no river on earth encompasses a district; for whatever windings a river may have, its general course is forwards, from high down to low lands, and thence to the sea.

The table of nations has been regarded as a complete register, drawn up with the special purpose of allocating every great tribe and family that sprang from Noah. But the disproportion of the several parts suffices to prove that the compiler did no more than give the best information in his power, without pretending to absolute completeness. Here, indeed, as in every other part of the Bible, the writer evidently had in the centre of his view the Hebrew race, to deduce whose origin from the favoured and highlygifted son of Noah, the founder of human society, the inventor of the arts of life, the high-priest of the world, was his primary purpose, to the fulfilment of which all other aims were made conducive. What we have thus seen in a favourable, may be seen also

in an unfavourable instance. Ham is expressly said to be the father of Canaan, before any son of Shem and Japhet is mentioned. Why is this? To prepare the way for the curse pronounced on Canaan. And why the mention of that curse, with its causes and consequences, in so brief a narrative, where it occupies so disproportionate a space? Clearly in order to account for the eventual conquest of the land of Canaan. To the same effect is the long list of the sons of Canaan, eleven in number; for what could be more glorious than that a single descendant of Eber, the Shemite, should emerge from a state of hard bondage, and, after wandering forty years, vanquish all these settled and partially civilised tribes?

Of the table of nations given in Gen. x. we may remark, that the proper names are to be understood originally, indeed, of individuals, but derivatively, of tribes, peoples, and nations. This table is repeated, with a few changes, in the book of Chronicles (i. 1), and connects itself with the genealogy from Adam to Noah given in Genesis v. Among theologians of a certain school it has been customary to undervalue the great family register (Gen. x.). A more just and correct opinion begins to prevail. If it is difficult to think that the writer cast his eye over the entire earth at a day when only a small portion of its surface was known, yet he may with correctness have given the centre from which the several waves of population flowed, and the directions which they severally took.

It is the doctrine of Scripture (Gen. x. 25), that the earth was divided, after the flood, among the descendants of Noah. These descendants are exhibited in the following table, with such of the ordinary names appended as are of most importance.

By the division of the earth we are not to consider that by some specific act of the Almighty, certain definite portions of its surface were assigned to these heads of nations.

The

In this great transaction, as he does in all others, God followed the course of his own laws, operating in the channels which he himself had appointed, and which he actually sustained. Accordingly, the structural features of the earth's surface determined alike the primary settlement of the human family and their gradual dispersion over the world. It is, indeed, hardly correct to speak of the earth being divided.' term gives the idea of a body cut or cloven into separate and independent parts; whereas the Hebrew Peleg, employed in the case, denotes continuous diffusion. And diffusion or distribution is a far better term than division. Peleg, in its root-signification, means to flow, and is used to denote a river (Job xxix. 6. Ps. i. 3). The earth then was peopled by streams of population. It was overflowed rather than divided. But streams come from high lands, and take natural water-courses. They may also have a common centre. The several ideas here implied seem to have been in the mind of the Biblical writer who has spoken on this matter. He contemplated the earth as peopled by diffusion from a common centre in some high land, from which its several streams ran, pursuing the channels which were offered by hill, valley, and plain This, we say, was his conception; and this we learn from his employing the word Peleg to denote the operation. It is at once ob

Tarshish (S. W. of

Kittim (Italy, Cy

prus).

Dodanim (Dodo

na).

vious that such a view has probability on its side. A high land would first be dry from the waters of the flood. A high land, therefore, would be the first portion of the earth peopled after that destructive event. As soon as population began to swell be. yond the convenient limits of its earliest site, it would begin to pour forth gently in several directions, taking those pathways which rivers and valleys supplied, as being the easiest for passage, and affording shelter and nourishment, in water, cultivable soil, woods, groves, and forests. Hence it is clear, that the re-peopling of the earth took place under certain conditions, independent of the human race, and originating solely in God, the Supreme Governor of the universe. There were, however, other conditions which would, more or less, modify those which arose from the inequalities in the earth's surface. Such conditions we find in the great moving powers of the human breast. These, it is evident, would, at a very early period, impel men to diffuse themselves abroad. A shepherd race would remove to another spot as soon as their cattle had consumed the spontaneous fruits of that which they occupied. An agricultural tribe would rather seek another virgin soil than re-invigorate by tillage one that had borne a crop. Such, we know from Tacitus, was the custom of the ancient Germans. Migration, then, would of necessity ensue, and the causes which prompted would prolong and extend it, till over the wide surface of the earth the most fruitful spots had been occupied, and were at length

permanently peopled. But the spring of this migratory impulse would vary in degrees of strength and elasticity, in accordance with individual peculiarities, which in progress of time would become tribal characteristics. Now, the stream would rush forth impetuously, nor rest till it had gained a distant bed. Now, it would flow gently forth, and come to a stop in some neighbouring basin. Pursuits, too, would have their influence. Those who lived by hunting would frequent the hills and plains. The tillers of the soil would seek a home in the warm bosom of vales, and on slopes which were watered and enriched by softlyflowing streams. The love of home at first operated in making the exiles sigh for a return, which would sometimes be achieved. More frequently each new settlement would have the home-feeling rise as a consolidating principle within its own bosom, cementing together its several parts, and making them put forth a grace and beauty, as well as strength, the union of which caused every spot to become a centre of civilisation and peace. And soon would the power of language come into operation to sever the ties of blood, and convert these families into clans, these clans into tribes, these tribes into nations; for linguistical peculiarities of necessity arose with every variation of soil, elevation, climate, culture and pursuit; and as they arose they acted as powers of mutual repulsion between the individual colonies, intercepting intercourse, prevent ing return, and urging onward the everswelling wave of population.

The changes and movements of which we have given a sketch must have taken centuries for their completion. The last stage seems to have been reached, when the Bible takes up the migratory process in recording the confusion of tongues. Prior to this, the whole earth, it declares, was of one language and one speech. In favour of this view, the opinion of high authorities among the moderns might be adduced. Philology first concluded that all known languages could be traced up into three great stems. Then, carrying its generalizations still higher, it came to the conclusion that these three bear features of a common family likeness so decided as to be referrible to one common stock. Recent naturalists of distinguished name, as Cuvier and Klenke, refer the several branches of the human family to three heads. Klenke describes them as, I. A solar race, with white complexion; II. A. planetary race, with black complexion; and, III. A transition race, of a brown colour. Directing the reader for a fuller view of this point to the article MAN, and proceeding on the Biblical view, we ask, Where may the common stock be looked for? Some spot where there were originally settled Noah and his three sons Shem, Ham, and Japhet

of whom was the whole earth overspread' (Gen. ix. 19). Now, in the ancient record in Genesis, we find mention made of two places, which are allowed on all sides to be ascertained, namely, Ararat and Shinar. On Ararat the ark settled. In the plains of Shinar civilisation first displayed marked results. From Ararat, then, as might have been anticipated, migration took place in a southerly direction, leaving a mountainous region for warm, genial, and productive plains, and so following the guidance of two noble rivers, the Euphrates and the Tigris. These several notices lead us from the plains of Mesopotamia up into the high lands of Armenia, as the cradle of the actual races of men.

We may, however, be met by the statement that the deluge was but partial in its operation, destroying only that portion of the human race which had settled in the peninsular district which is bounded by the Caspian, the Euxine, the Mediterranean, the Red Sea, and the Persian Gulf. We will, therefore, go back to the earliest spot on the surface of the earth held by human beings. This bears the name of Eden in the Bible. Where was Eden? The subject is not without its difficulties. The destructive operations of at least six thousand years must have caused changes in even the great outlines of the earth's features; and the historical indications we find in the Bible (and it is useless to seek for any other source of information) are scanty and indistinct. But with these, and under the aid of the general principles laid down at the commencement, we hope to be able to make some approximation to the truth.

Now, a glance at the map will show that, supposing it to have been the object of the Deity to people the whole earth by the descendants of one pair of human beings, a more favourable spot could not have been chosen than the same peninsula to which we have just referred, and of which Armenia may be considered as the middle point. Population springing up here could most easily spread in all directions, under the aid and guidance of rivers which flow into lakes, gulfs, and seas, and seas which unite distant lands. How different the position of the first pair, had they been placed in the deserts of Siberia, or on the pampas of South America!

It is to Armenia that the considerations already developed point. Armenia is a high land built upon high lands, stretching upwards from all four points of the compass to an elevation of from six to seven thousand feet. Towards the east, it rests on the high land of Iran, or Persia; towards the west, on that of Asia Minor; in a southerly direction, it is borne up by the elevations of Mesopotamia, which sink into the low-lands of Chaldæa; while on the north, it has Mount

Caucasus for its base and support. By means of these depressions, it sinks gradually down to the several seas we have named. The central mountains, thus thrown up and sustained, are intersected by a net-work of gorges, clefts, water-courses, and valleys, by which it is drained, and in whose channels it sends its waters in all the chief directions of the world. The streams and rivers, as they flow downwards to their beds, are enlivened and made beautiful by vegetation, in which, if trees are comparatively rare, shrubs of all kinds make compensation by their abundance; while their progress is accompanied by an air which offers, now separately and now in union, the genial and soothing warmth of southern plains with the bracing cold of northern latitudes.

Armenia is the country in which the scriptural narratives place the first created pair, and the rescued Noah and his family. Divided into many valleys, some small, some large, it would tend of itself to cause sepa ration among its primitive occupants, and begin those insulations which in process of time led to nations, peoples, and tongues. And here might the young and tender germ of human life and culture put forth its infant powers in safety, protected against the returning force of the yet lingering waters, the violence of degenerate men, or the attacks of savage beasts; for, to use the allusion of Ritter, Arinenia is a natural castle, shut up round about and well guarded by

nature.

When the stream of population began to pour forth, it would of necessity take those courses which were marked out by the essential features of the country; and as Armenia is a high central group which radiates into every quarter, and is, by means of other clusters of mountains, connected with all parts of the globe, so its primitive occupants would, in following the paths that nature had opened before their feet, be in the lapse of ages led into the most remote and widelyseparated regions, until they had multiplied and replenished the earth, in obedience to the Divine command. A minute inspection of the surface of the world would lay open before the student's eye the routes that may have been followed, proving to him that, contrary to the common notion, the several provinces of the earth are not sundered and insulated from each other, but intimately united together, and, valley opening into valley, mountain ranges breaking down into hills, and rising again into lofty heights and huge masses, sheltering, but not disconnecting, plains-so combine to form one widespread whole, having a common centre in Armenia, and ramifications everywhere.

The Bible states, that out of Eden went a river which was parted into four heads: the name of the first is Pison; of the second, Gihon; of the third, Hidekel; of the fourth,

Euphrates. Two of these are admitted to be identified, the Hiddekel being the Tigris. The Hiddekel is described as flowing eastward to Assyria, which is an exact description of the Tigris. The Euphrates (phrat in Hebrew) is declared by its name. Respecting the others great diversity of opinion has prevailed; but if we keep to our plan of taking the country itself as the basis of our statements, we may be justified in finding the Pison in the Colchian Phasis, and the Gihon in the Curaraxes, made up of two chief rivers, the Kur and the Araxes. The number of these rivers is the result of the form of the country. To one who stands on the Armenian summits, having his face towards the south, the Tigris flows on his left hand, and connects him with South-Eastern Asia, Southern Persia, India, and the islands of the Indian Ocean; the Euphrates flows towards his right hand, bearing his mind away towards the south-west-South-Western Asia, Syria, Egypt, and Africa. The Gibon, or Curaraxes, falling into the Caspian Sea, is a bond of union to him with the high lands of Upper Asia and the Western Coast of America; while the Pison, or Phasis, forms a link with entire Europe and Eastern America. These four rivers conform to the Biblical account in having their fountains within the same district. A closer correspondence between the actual facts and the ancient narrative is not to be expected, after the great changes which must in the revolution of ages have of necessity taken place. That the transforming influence of volcanic agency has been actively and powerfully at work in these parts, is now beyond a question; at what period we do not, however, possess the means of determining. Nowhere has this destructive agency raged more violently than in the centre of the district-in the present valley of the Araxes, there, where may have stood that bed of water whence, according to Genesis, the four rivers flowed. Nine craters have there exhausted their strength, among which is that of Mount Ararat.

Pursuing the direction of these four rivers, the first settlers would proceed from above to below, in a backward and in a forward direction, on the right hand and on the left; and so pursue each of the four great directions indicated by the points of the compass. The first emigration seems to have taken place towards the south. And the colonists, having already experienced the sundering influences to which they were subject, engaged in an enterprise designed to coun teract them and serve to consolidate the union of their several parts. Their plans were defeated at the Tower of Babel, and henceforth the migratory principle came into full operation. Already divided into three great families whose bond of union in the common ancestor, Noah, would, in these early,