[594] Stanley's Jewish Church (ed. 1906), vol. i. p. 398 foll.
[595] Hist. de divination dans l'antiquité, vol. i. p. 7 foll.; divination is "contemplative," magic "active." But this learned author did not deal with divination except as it existed in Greece and Italy; and in view of our present extended knowledge this differentia is not instructive.
[596] See Tylor's article in the last edition of the Encyclopaedia Britannica, and his Gifford Lectures, Pt. ii. ch. iv.; Haddon, Magic and Fetishism, p. 40. Bouché-Leclercq, Hist. de divination dans l'antiquité, vol. i. p. 7, distinguishes divination from magic; but his knowledge of the subject was limited to civilised races.
[597] Mr. Marett seems doubtful about it: see his Threshold of Religion, pp. 42 and 83. In the latter passage he says that it may or may not be treated as a branch of magic, and may be "originally due to some dim sort of theorising about causes, the theory engendering the practice rather than the practice the theory." I should doubt whether, when the facts have been fully collected, this will be the conclusion to which they point.
[598] Evolution of the Aryan, Drucker's translation, p. 369.
[599] Ib. pp. 364, 374.
[600] A curious survival of divination from the agricultural period, which was taken over by the State, but not fixed to a day in the calendar, is the augurium canarium. The exta of red puppies which had been sacrificed were consulted, apparently with a view to ascertain the probability of the corn ripening well (Festus, p. 285, quoting Ateius Capito). See R.F. p. 90, and the references there given; also Cic. de Legibus, ii. 20; Fest. 379; and Wissowa in Pauly-Wissowa, p. 2328.
[601] See above, p. 102.
[602] See Dr. Jevons' account in Gardner and Jevons, Manual of Greek Antiquities, ch. vii.
[603] Bouché-Leclercq in the introduction to his first volume (p. 3) expresses a different opinion. He thinks that the benefit conferred by divination in the conduct of life was the most valuable part of religion. With this I entirely disagree.