It appears to me that the researches of the anthropologist lead
him to conclusions identical in substance, if not in terms, with
those here enunciated as the result of a careful study of the
same subject from a totally different point of view.

There is abundant evidence in the books of Samuel and elsewhere
that an article of dress termed an ephod was supposed to
have a peculiar efficacy in enabling the wearer to exercise
divination by means of Jahveh-Elohim. Great and long continued
have been the disputes as to the exact nature of the ephod--
whether it always means something to wear, or whether it
sometimes means an image. But the probabilities are that it
usually signifies a kind of waistcoat or broad zone, with
shoulder-straps, which the person who "inquired of Jahveh" put
on. In 1 Samuel xxiii. 2 David appears to have inquired without
an ephod, for Abiathar the priest is said to have "come down
with an ephod in his hand" only subsequently. And then David
asks for it before inquiring of Jahveh whether the men of Keilah
would betray him or not. David's action is obviously divination
pure and simple; and it is curious that he seems to have worn
the ephod himself and not to have employed Abiathar as a medium.
How the answer was given is not clear though the probability is
that it was obtained by casting lots. The Urim and
Thummim seem to have been two such lots of a peculiarly
sacred character, which were carried in the pocket of the high
priest's "breastplate." This last was worn along with the ephod.

With the exception of one passage (1 Sam. xiv. 18) the ark is
ignored in the history of Saul. But in this place the Septuagint