divination

—divinatory /di vin"euh tawr'ee, -tohr'ee/, adj.

/div'euh nay"sheuhn/, n.

1. the practice of attempting to foretell future events or discover hidden knowledge by occult or supernatural means.

2. augury; prophecy: The divination of the high priest was fulfilled.

3. perception by intuition; instinctive foresight.

[1350-1400; ME divinacioun ( < AF) < L divination- (s. of divinatio), equiv. to divinat(us), ptp. of divinare to soothsay (divin- DIVINE + -atus -ATE¹) + -ion- -ION]

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Practice of discerning the hidden significance of events and foretelling the future.

Divination is found in all societies, ancient and modern, though methods vary. In the West, psychics claim innate ability to predict the future, and horoscopes, palm reading, and tarot cards are popular methods of divination. Other methods involve or have involved interpreting dreams, discovering omens in natural events, reading the entrails of animals, casting lots, and consulting oracles. Divination has long been viewed as the province of specially gifted persons, such as prophets, shamans, and magicians. See also astrology.

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▪ religion

Introduction

      the practice of determining the hidden significance or cause of events, sometimes foretelling the future, by various natural, psychological, and other techniques. Found in all civilizations, both ancient and modern, it is encountered most frequently in contemporary mass society in the form of horoscopes (horoscope), astrology, crystal gazing, tarot cards, and the Ouija board.

      In the context of ancient Roman culture and belief, divination was concerned with discovering the will of the gods. Today, however, scholars no longer restrict the word to the root meaning. Divinatory practices and the beliefs undergirding them are greater in scope than discerning the will of the gods and the fatalistic view of the human condition that inspired so much of early Mediterranean religious thought. In some societies, in fact, divination is a practice to which many persons frequently resort, but never in terms of discovering the will of the gods. The idea of a godly providence controlling human affairs in such societies is unusual, although humbler spirits are often thought to intervene in troublesome ways. While divination is most commonly practiced in the modern Western world in the form of horoscopic astrology, other forms were and continue to be of equal importance for other cultures.

Nature and significance

      Divination is universally concerned with practical problems, private or public, and seeks information upon which practical decisions can be made; but the source of such information is not conceived as mundane, and the technique of getting it is necessarily fanciful. The mantic (divinatory) arts are many, and a broad understanding can emerge only from a survey of actual practices in various cultural settings. A short definition, however, may be offered as a preliminary guide: divination is the effort to gain information of a mundane sort by means conceived of as transcending the mundane.

      Though the act of divination is attended by respect and the attitude of the participants in the divinatory act may be religious, the subject matter of divination (like that of magic) is ephemeral—e.g., an illness, a worrisome portent, a lost object. Divination is a consultative institution, and the matter posed to a diviner may range from a query about a few lost coins to high questions of state. The casual or solemn nature of the matter is normally matched by that of the diviner in terms of attitude, technique, and style. Where the diviner is a private practitioner, the elaborateness of the procedure may be reflected in the fee. In contrast to the worldly motives of some diviners, the calling of diviner-priest was seen by the ancient Etruscans in Italy and the Maya in Mexico as sacred; his concern was for the very destiny of his people. Divination has many rationales, and it is difficult to describe the diviner as a distinctive social type. He or she may be a shaman (shamanism) (private curer employing psychic techniques; see shamanism), a priest, a peddler of sorcery medicines, or a holy person who speaks almost with the voice of prophecy. To appreciate the significance of the diviner's art in any culture or era, one must be familiar with prevailing beliefs about man and the world. In Christian times Europe has moved from a horror of necromancy (conceived not as consultation with a ghost but as a literal “raising of the dead”) to an amused tolerance (among the educated) of spiritualism as a sort of parlour game. To assert that European religious beliefs have remained the same throughout the Common Era would be to ignore the impact of modern science and secularization. On the other hand, to suppose that divination has been doomed by science and secularism would be to ignore the abiding popularity of astrology and recurrent fashions for other mantic disciplines—and perhaps to misjudge the security of “modern” beliefs.

The structure of divination

      The extent to which a practice such as divination should be called a corollary of the beliefs entailed and the extent to which the opposite might be true (i.e., the beliefs deriving from the practice as an after-the-fact explanation) is difficult to ascertain. Among the great cultures, the Chinese tradition has given the broadest scope to divination; yet there is no single Chinese religious cosmology, or theory on the ordering of the world, comparable to those of the Mayan, Sanskritic (Hindu), or Judeo-Christian traditions, from which the variety of popular practice can be seen to derive. Sometimes, as with the flourishing business of astrology in Christian countries since the Renaissance, the metaphysical (transcendent) presuppositions of mantic practice may have been muted in order to minimize conflict with official religious and scientific doctrines. Generally, however, the philosophical underpinnings of divination need not be deep or well worked out, but, where they are, they will afford clues to fundamental beliefs about man and about visible or invisible nature. Some traditions of divination—such as astrology, geomancy (divination by means of figures or lines), or the Chinese divinatory disciplines—are so old and established that it is virtually impossible to discover their original contexts. Over the centuries such practices have survived many changes and have become perennial attempts to answer recurring questions about the human condition.

      Established long ago in the hieratic (priestly) discipline of primitive theocracies, such a tradition still bears the marks of the specialists who worked out its systematic techniques. Since the practice is now observed only as a folk or popular tradition, however, it would be rash to suppose that any legitimate philosophical tradition undergirding divination survives. Only in the case of the I ching (Yijing), the Chinese “Classic of Changes,” have scholarly commentaries of any great intellectual substance accumulated over the millennia. Systematic studies of geomancy are recent, and the literature of astrology is as perishable as it is massive. Babylonian astrology, from which later forms are derived, arose in an agrarian Mesopotamian civilization (Mesopotamian religion) concerned with the vicissitudes of nature and the affairs of state. The mercantile, seafaring, and individualistic Greeks absorbed the mantic system of the collectivistic floodplain civilization of Mesopotamia, elaborated on it by adding the horoscopic discipline, and transmitted it through Hellenistic, Egyptian, and Islamic science to Europe. In the course of this transformation, a two-way relationship between a society's view of the world and its system may be seen. Various priests and scholars have made their contributions to the system; yet there also is a clear correspondence between the general character of a culture and the uses it finds for divination. That is, the worldview implicit in the divination system itself may reflect the historical rather than the current context of use. It requires only practical understanding to consult a Ouija board or use a forked stick to decide where to drill for water. Hence, people of very different beliefs may adopt the same practices, and a full correspondence between practice and belief can be expected only where both have developed in the same cultural context. Where much of the popularity of the mantic art derives from its “exotic” flavour, its symbolism may be little understood. By its very nature, however, divination tends to develop as a discipline, becoming the tradition of an organized body of specialists. This is because the means to which diviners must resort generally set them apart. That is the case even among such peoples as the Zande of the Nile-Congo divide in Africa, where the resort to divination is frequent and the most common techniques utilized are recognized to be within the competence of ordinary individuals. There, on a sensitive or contentious issue, an extraordinary credibility is desired, and the ultimate reliability of an oracle reflects the political standing of its owner—the king's oracle, for example, is viewed as the final authority, and the royal court is scrupulously organized to guard this vessel of power (divinatory and other) from contamination. Few societies are as enthusiastically given to divination as the Zande, who routinely employ it to explore their thoughts and who will not consider any important undertakings without oracular confirmation in advance. Among the Zande, the ordinary person could be considered a divinatory specialist. Elsewhere, divination is reserved for special crises, and a recognized expert must be consulted to guarantee an authentic answer.

Types of divination

      As schools of dramatic art range from those relying on explicit technique to those teaching intuitive identification with a role, mantic skills range from the mechanical to the inspirational but most often combine both skills in a unique, dramatically coherent format. The comparative study of divinatory practices is at least as old as the 1st-century-BC Roman orator and politician Cicero's treatise De divinatione (Concerning Divination), and the convenient distinction there drawn between inductive and intuitive forms designates the range. An intermediate class, interpretive divination, allows a less rigid classification, since many divinatory disciplines do not rely strongly either upon inductive rigour or upon trance and possession.

      Inductive divination presupposes a determinative procedure, apparently free from mundane control, yielding unambiguous decisions or predictions. The reading of the “eight characters” of a Chinese boy and girl before proceeding to arrange a marriage—the year, month, day, and hour of birth of the two persons to be betrothed—illustrates this class of procedures. The “characters” are all predetermined by the accidents of birth date and hour, and it is supposed that all proper diviners would come to the same conclusions about them.

      Interpretive divination requires the combination of correct procedure with the special gift of insight that sets a diviner apart. The contemporary Mayan diviner of Guatemala, seeking to diagnose an illness, will carefully pass a number of eggs over the patient's body in order to draw into them an essence of the affliction. The intact contents are then collected in water, and the diviner withdraws into a darkened corner to bend over the receptacle and read the signs of the eggs. His recitation then interprets the origin and nature of the disease.

      Intuitive divination presupposes extraordinary gifts of insight or ability to communicate with beings in an extramundane sphere. The “Shaking Tent” rite of the Algonquians (Algonquin) of Canada illustrates the use of uncanny phenomena to lend credence to a mediumistic performance. The diviner, bound and cloaked, is no sooner placed in his barrel-shaped tent than the tent begins to shake with astonishing vigour and to fill the air with monstrous noises, and this continues with great effect until, all of a sudden, the communicating spirit makes its presence known from within the tent and undertakes to answer questions. It is difficult to explain away the phenomena of spirit possession as products of deliberate instruction.

      The cosmological and psychological conditioning that affects divinatory practices within a cultural tradition will influence in a similar fashion all its religious practices. The Greeks (Greek religion) tended to the intuitive, or “oracular,” style, and the Etruscans, in contrast, elaborated upon the more systematic but less versatile inductive practice of Mesopotamia—developing an authoritative state religion in which the positions were monopolized by the ruling class. Greek divination was eccentric in that sanctuaries were located apart from the centres of political power (see oracle); the Etruscan system, on the other hand, was concentric, focused at the summit itself. Rome (Roman religion) eclectically incorporated both Greek and Etruscan elements, such as the ecstatic cult and the expert “reading” of livers—i.e., haruspicy. Rome, however, never allowed divination to become the central preoccupation of society as it had been for Etruria, nor did it become an autonomous force in society as it had been for the Greeks. In this, Rome represented a balance that is more congenial to modern Western thought. Throughout the ancient Mediterranean world, with the notable exception of Egypt (Egyptian religion), divination was tied to expiation and sacrifice: fate was perceived as dire but not quite implacable, and the function of divination was to foresee calamity in order to forestall it. In trans-Saharan Africa, religion centres on expiation and sacrifice, and divination is a pivotal institution, but the Mediterranean notion of fate is not developed. Instead, the trouble of a person is attributed to witchcraft, sorcery, or ancestral vexation—all of which are believed to be arbitrary and morally undeserved. Divination is employed to discover the source of trouble in order to remove it, whether by sacrifice, countersorcery, or accusation and ordeal. The mind is turned to past events or hidden motives of the present time, however, and not to the future—that would be to borrow trouble.

The function of divination

      The function of divination needs to be understood in its motivational context. It is not enough to say that information won from the diviner serves to allay uncertainty, locate blame, or overcome misfortune. Divination is motivated by the fact that information, whether spurious or true, will please a client. Unless one assumes that the information is usually accurate, one would expect clients to be displeased and subsequently skeptical. A careful assessment of the kinds of information that divinatory systems are required to yield is thus in order. The two main kinds are general information about the future and specific information about the past as it bears upon the future.

      The first kind of information is yielded by horoscopic divination. It is usually so general that it cannot be properly tested. If such information were really specific, the prediction could interfere with its own fulfillment, acting as a warning or breeding overconfidence. The other kind of information demanded from diviners is specific enough to be tested and often is, but testing a particular diviner's competence is seldom seen as putting the institution to the test. Indeed, it is common in trans-Saharan societies for a troubled client to consult a series of diviners until one of them seems convincing. Again, many systems of divination have a double check built into them: the question is posed first in the positive and then in the negative, and the oracle must (obviously without manipulation) answer consistently. The chances are actually even that any oracle will fail to do so, yet the credibility of such oracles seems not to be lost. Technically, this means that false information can be given without weakening the client's belief in the source. Early students of divinatory practice concluded that clients must be gullible, superstitious, illogical, or even “prelogical”—i.e., culturally immature. Ethnographic studies do not confirm this, suggesting instead that what a client seeks from the diviner is information upon which to confidently act and, thus, public credibility for that course of action. Consistent with this motive, the client should set aside any finding that would seem to lead to doubtful action and continue the consultations until they suggest a course that can be taken with confidence. The diviner's findings are judged pragmatically.

      Clients seek out a diviner when they are unsure how to behave—when there is illness, drought, death, or the fear of death; when there is suspicion of malevolence, theft, or breach of faith; when dreams or other symptoms are disturbing or the signs of the time seem bad. Divination serves the purpose of circumscription, of marking out and delimiting the area of concern: the nature of the crisis is defined, the source of anxiety is named. Concern becomes allegation, bafflement decision. The diviner may function as a stage manager, speeding up the action, rejecting false moves in advance, or indicating the secret fear or the hidden motive. Where divinatory practice is a recognized resource, the individual who ignores it is considered arbitrary, and one who heeds it needs no further justification. In this sense, the ultimate function of divination is the legitimation of problematic decisions.

Varieties of divination

      Because dramatic effect is important, divination takes many forms and employs a wealth of devices. In a general way, it may be said that inductive divination employs nonhuman phenomena, either artificial or natural, as signs that can be unambiguously read. The prime condition is that the signs appear to be genuine, not manipulated. Interpretive divination commonly combines the use of nonhuman phenomena with human action, employing devices so complex, subtle, or fluid that the special gifts of the diviner seem required if the meaning is to be known. It is here that divination takes its most characteristically dramatic forms. Intuitive divination usually places little reliance upon artificial trappings, except for dramatic effect. Excellent performers may exhibit gifts that in a different context would have made them effective actors, writers, or political leaders. Where diviners can produce other voices, they can generate the impression that the gods or spirits are speaking.

Inductive divination

      To speculate that inductive divination from natural phenomena must be very old—i.e., that it arose from an early intimate acquaintance with nature—is tempting but inaccurate. In fact, there is little evidence that preliterate peoples viewed nature as a system, and this is particularly true in respect to astral observation. Divination from the skies is concerned preeminently with the future but presupposes a concern with cycles of time and history. Quite distinctive attitudes were taken toward the celestial clock by the ancient Mayan astronomers and those of Mesopotamia, and distinct but related forms of astrology were developed in the Western, Indian, and Chinese civilizations. But the relation between astrology and scientific astronomy is quite apparent, and the two “sciences” were inseparable in the West until early modern times.

      Associated with the observation of the heavens is the reading of signs in the weather and the movement of birds. The interpretation of lightning as a decipherable message from the gods—not simply as an outburst of divine anger—was brought to the level of a pseudoscience by the Etruscans. Winds and clouds, being suited to less exact observation, invited interpretive rather than inductive divination. Weather phenomena were also conceived of as having a special status relative to humanity, in that rain, drought, and natural disasters are forces that people seek not simply to read but to control. Nonetheless, Hindu scripture discusses the art of interpreting “castles in the air”—celestial cities seen in towering clouds.

       augury, the art of interpreting omens, is the attempt to discover divine will in phenomena of animate nature. In Mesopotamia (Mesopotamian religion), augury was associated with sacrifice and perhaps developed from it. As the priests watched the rising smoke to divine the answer to a ritual query, they observed the movement of birds as auspicious or inauspicious. As a further augury the viscera of the sacrificial victim were examined, particularly the liver, which (rather than the heart) was conceived as the vital centre. The discipline of augury mapped cosmic space with the sacrificial altar at the centre, and each sector was assigned a definite meaning. Every event in the heavens could thus be charted and pondered. Similarly, haruspicy, the study of the liver, was developed by mapping it as a microcosm and reading it as one may read the palm.

      Inductive divination from nature is associated with the reading of artificially contrived events, such as the movement of sacrificial smoke, the fall of an arrow shot upward, or the cast of dice or lots. A much-used natural-artificial technique consists in the braising of bone or shell to produce a system of signs. Scapulimancy—divination from a fire-cracked shoulder blade—was widespread in North America and Eurasia. The related but more elaborate Chinese technique of tortoise shell divination was inspired by the idea of equating the carapace (back) and ventral (lower) shell with their view of a rounded sky over flat earth. Only the “earth” was inscribed and heated to produce signs. In general, however, artificial systems of signs are likely to be manipulatory, as they will be used in an artful way by the professional diviner—and in such cases interpretive techniques have to be taken into account.

Interpretive divination

      Interpretive divination involves, in the main, the reading of portents, omens (omen), or prodigies. To the scientifically minded, no event is without a cause. Yet apparently arbitrary events do occur in an ordered world, and such events are subject to various interpretations. Manipulated events are an element of interpretive divination, but the less active forms depend on projection, introjection, and free association and thus are associated, to some degree, with intuitive techniques.

      Pyromancy (divination by fire) may be highly dramatic in a society dependent on fire for light and safety at night. In some trans-Saharan societies the diviner may test an accusation at a séance around the fire, which will suddenly explode upon the “guilty” one. Elsewhere, objects may be overtly cast into the fire and signs read in the reaction. Hydromancy (divination by water) is usually less dramatic, ranging from the reading of reflections in a shallow surface, in the manner of the crystal gazer (crystal gazing), to construing the movements of floating objects, as in the reading of tea leaves.

      A range of related mantic practices may be grouped under the terms cleromancy, or divination by lots, and geomancy, which may involve the casting of objects upon a map or a figure drawn on the ground. Cleromantic practices in trans-Saharan Africa may rely on the supposedly magical—or indeed horrifying—qualities of objects in the diviner's bag or basket. When they are thrown, the proximity of one piece to another—for example, a dried bit of intestine from a murdered child and a man-eating animal's tooth—may be regarded as having meaning, or the position of a particular piece at the centre or apart from the others may be picked out. Often, the diviner must first prove his ability by discovering the client's problem, through a line of patter accompanying the throws—suggesting this, questioning that, leaping from one matter to another—until the reactions of the client betray an interest. At this point the diviner may be said to introject ideas and attitudes, while the lots act for the diviner and client alike as a projective device, the meaning of which is only half-formed in the objective pattern cast. A far more elaborate practice is the geomancy of West Africa (Western Africa), in which elegant equipment is combined with impressive erudition in a séance in which lots are used to select verses, wherein the client is expected to find answers. The nature of the lots employed, the number lore on which the selection of verses is based, and the verses themselves are entirely distinct from their counterparts in the Chinese yarrow (an herb with finely dissected leaves) tradition embodied in the I ching, but the general equivalence of the two elaborations is noteworthy. The parallel has perhaps been obscured by the use of the term geomancy in China and elsewhere to signify only a specialized art by which propitious locations are selected.

      Sometimes a diviner can be said to interpret signs so characteristic of a client that the practice falls between interpretive and intuitive arts. Somatomancy, or body divination, is clearly interpretive in most forms, whether in China or the West, though the system of signs employed comprises private attributes of the client's physique. Examples are phrenology, which employs features of the head that are normally unnoticed, and the reading of moles, where the body is treated as a microcosm bearing astrological signs. But oneiromancy, dream interpretation, employs explicitly psychic phenomena; and in this case the diviner may be said to assist the intuition of meaning by the client as often as to introject. The Ojibwa and Bella Coola people of North America were characteristically preoccupied with the meanings of their dreams.

Intuitive divination

      The prototype of the intuitive diviner is the shaman or curer who uses trance states. These are achieved idiopathically (i.e., arising spontaneously) or induced by drugs or by autokinetic (self-energized) techniques, such as hand trembling among the Navajo. As a mantic art, trance is associated with oracular utterance and spirit possession. An impressive performance will be taken to represent the actual voice of a god or spirit addressing the client directly; and divination in this mode is known from diverse religious traditions, including Christianity. The idea that the gods may be importuned to speak on a matter of temporal human concern seems to be very ancient. In early Egypt (Egyptian religion) incubation was practiced—i.e., sleeping in the temple in the hope of being inspired by the resident god. The idea behind Mayan maiden sacrifice was the same: a number of maidens were cast into a sacred cenote, or deep well, and those who survived after some hours were brought back to recite the messages received during their ordeal—a virtual enactment of the journey into the underworld. As oracular utterance became regular, special techniques or contraptions were developed for making the god's image show assent or denial or for amplifying the sound of an unseen priest's voice. In nomadic societies today, however, the diviner may still achieve personal authority by passing into a trance before his fellows, trembling and speaking “as if possessed”—that is, as if his own spirit had ceased to inhabit his body and had been replaced by another.

      Related to belief in possession is the conviction that malevolent persons are essentially unlike innocent ones, though not in outward appearance. When a test is devised for discovering malevolence, commonly conceived of as witchcraft or as a nonhuman force disguising itself in human form, the test takes the form of an ordeal. This may be a demonstration of invulnerability to harm, the presence of blessed qualities being viewed as inconsistent with malevolence; among the many types of ordeal are walking on coals and retrieving an object from boiling liquid. The ordeal may even involve death: in the ordeal by water, a witch was expected to float and so be spared for burning, but an innocent person would be accepted by the water and drown. In trans-Saharan poison ordeals the innocent person is expected to survive.

      Intuitive divination may also be a wholly private affair. A Roman might hear a warning from the gods in a piece of conversation; the Aztec might discern a portent in an animal's howl. A Native American who sought a private vision through isolation, self-mutilation, and fasting would preserve the memory of that vision throughout life, turning to it as his unique guardian spirit.

Divination at the end of the 20th century

      The immense popularity of horoscopes in the urban West today illustrates the almost exclusive concern with individual fortune-telling that characterizes divination in a mobile and competitive mass society. Chiromancy, tarot (fortune-telling) cards, and crystal gazing represent respectively body divination, cleromancy (divination by lots), and trancelike performance in styles suitable for what might be called a half-serious attempt to learn one's fate. Necromancy, in its modern spiritualist form, represents a slightly more serious and sustained effort to establish contact with extramundane beings. But astrology, in its various popular forms, is the form of divination best suited to mass consumption, since it is based on a well-articulated body of lore, touches matters of high destiny as well as individual fortune, and “personalizes” its advice without the client's having to be interviewed. On the other hand, the more esoteric mantic arts have the appeal of discipline—an individual may enter into the lore deeply and make it a part of a personal worldview. Study of the I ching for divinatory purposes can involve this sort of commitment.

George Kerlin Park Robert Andrew Gilbert Ed.

Additional Reading

William Barrett and Theodore Besterman, The Divining Rod: An Experimental and Psychological Investigation (1926, reissued 1968), with a bibliography of water divining; William Bascom, Ifa Divination: Communication Between Gods and Men in West Africa (1969); Auguste Bouché-Leclercq, Histoire de la divination dans l'antiquité, 4 vol. (1879–82, reprinted 1975), a classic work; Henry Callaway, The Religious System of the Amazulu (1870, reissued 1970), with an analysis of their divinatory practices; André Caquot and Marcel Leibovici, La Divination: études recueillies, 2 vol. (1968), by specialists in many fields; Georges Dumézil, Archaic Roman Religion, 2 vol. (1970; originally published in French, 1966), with an appendix on the religion of the Etruscans; Robert Flacelière, Greek Oracles, 2nd ed. (1976; originally published in French, 1961); William A. Lessa, Chinese Body Divination: Its Forms, Affinities and Functions (1968); Michael Loewe and Carmen Blacker (eds.), Divination and Oracles (1981), nine studies covering the ancient and Oriental worlds; René de Nebesky-Wojkowitz, Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities (1956, reprinted 1976); Victor W. Turner, Ndembu Divination: Its Symbolism & Techniques (1961, reprinted 1969); Evon Z. Vogt and Ray Hyman, Water Witching, U.S.A., 2nd ed. (1979), an ethnographic study; and Helmut Wilhelm, Change: Eight Lectures on the I-Ching (1960, reprinted 1973; originally published in German, 1944), studies of Chinese divination.

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