The theory underlying hepatoscopy therefore consists of these two factors: the belief (I) that the liver is the seat of life, or, to put it more succinctly, what was currently regarded as the soul of the animal; and (2) that the liver of the sacrificial animal, by virtue of its acceptance on the part of the god, took on the same character as the soul of the god to whom it was offered.
The inspection of the liver for purposes of divination led to the study of the anatomy of the liver, and there are indeed good reasons for believing that hepatoscopy represents the startingpoint for the study of animal anatomy in general.
Whether the division of the lobus dexter into two divisions - (i) lobus dexter proper and (2) lobus quadratus, as in modern anatomical nomenclature - was also assumed in Babylonian hepatoscopy, is not certain, but the groove separating the right lobe into two sections - the fossa venae umbilicalis - was recognized and distinguished by the designation of "river of the liver."
The former of these two appendixes plays an especially important part in hepatoscopy, and, according to its shape and peculiarities, furnishes a good or bad omen.
It is well known that the Romans borrowed their methods of hepatoscopy from the Etruscans, and, apart from the direct evidence for this in Latin writings, we have, in the case of the bronze model of a liver found near Piacenza in 1877, and of Etruscan origin, the unmistakable proof that among the Etruscans the examination of the liver was the basis of animal divination.
As for the Greeks, it is still an open question whether they perfected their method of hepatoscopy under Etruscan influence or through the Babylonians.
4, 10, 15, &c.) to burn the processus pyramidalis of the liver, which played a particularly significant role in hepatoscopy, calls for special mention.
In modern times hepatoscopy still survives among primitive peoples in Borneo, Burma, Uganda, &c.