Whether We Ought to Distinguish Several Species of Divination?
Objection 1: It would seem that we should not distinguish several
species of divination. Where the formality of sin is the same, there
are not seemingly several species of sin. Now there is one formality
of sin in all divinations, since they consist in entering into
compact with the demons in order to know the future. Therefore there
are not several species of divination.
Obj. 2: Further, a human act takes its species from its end, as
stated above (I-II, Q. 1, A. 3; Q. 18, A. 6). But all divination is
directed to one end, namely, the foretelling of the future. Therefore
all divinations are of one species.
Obj. 3: Further, signs do not vary the species of a sin, for whether
one detracts by word, writing or gestures, it is the same species of
sin. Now divinations seem to differ merely according to the various
signs whence the foreknowledge of the future is derived. Therefore
there are not several species of divination.
_On the contrary,_ Isidore enumerates various species of divination
(Etym. viii, 9).
_I answer that,_ As stated above (A. 2), all divinations seek to
acquire foreknowledge of future events, by means of some counsel and
help of a demon, who is either expressly called upon to give his
help, or else thrusts himself in secretly, in order to foretell
certain future things unknown to men, but known to him in such
manners as have been explained in the First Part (Q. 57, A. 3). When
demons are expressly invoked, they are wont to foretell the future in
many ways. Sometimes they offer themselves to human sight and hearing
by mock apparitions in order to foretell the future: and this species
is called "prestigiation" because man's eyes are blindfolded
(_praestringuntur_). Sometimes they make use of dreams, and this is
called "divination by dreams": sometimes they employ apparitions or
utterances of the dead, and this species is called "necromancy," for
as Isidore observes (Etym. viii) in Greek, "_nekron_ means dead, and
_manteia_ divination, because after certain incantations and the
sprinkling of blood, the dead seem to come to life, to divine and to
answer questions." Sometimes they foretell the future through living
men, as in the case of those who are possessed: this is divination by
"pythons," of whom Isidore says that "pythons are so called from
Pythius Apollo, who was said to be the inventor of divination."
Sometimes they foretell the future by means of shapes or signs which
appear in inanimate beings. If these signs appear in some earthly
body such as wood, iron or polished stone, it is called "geomancy,"
if in water "hydromancy," if in the air "aeromancy," if in fire
"pyromancy," if in the entrails of animals sacrificed on the altars
of demons, "aruspicy."
The divination which is practiced without express invocation of the
demons is of two kinds. The first is when, with a view to obtain
knowledge of the future, we take observations in the disposition of
certain things. If one endeavor to know the future by observing the
position and movements of the stars, this belongs to "astrologers,"
who are also called "genethliacs," because they take note of the days
on which people are born. If one observe the movements and cries of
birds or of any animals, or the sneezing of men, or the sudden
movements of limbs, this belongs in general to "augury," which is so
called from the chattering of birds (_avium garritu_), just as
"auspice" is derived from watching birds (_avium inspectione_). These
are chiefly wont to be observed in birds, the former by the ear, the
latter by the eye. If, however, these observations have for their
object men's words uttered unintentionally, which someone twist so as
to apply to the future that he wishes to foreknow, then it is called
an "omen": and as Valerius Maximus [*De Dict. Fact. Memor. i, 5]
remarks, "the observing of omens has a touch of religion mingled with
it, for it is believed to be founded not on a chance movement, but on
divine providence. It was thus that when the Romans were deliberating
whether they would change their position, a centurion happened to
exclaim at the time: 'Standard-bearer, fix the banner, we had best
stand here': and on hearing these words they took them as an omen,
and abandoned their intention of advancing further." If, however, the
observation regards the dispositions, that occur to the eye, of
figures in certain bodies, there will be another species of
divination: for the divination that is taken from observing the lines
of the hand is called "chiromancy," i.e. divination of the hand
(because _cheir_ is the Greek for hand): while the divination which
is taken from signs appearing in the shoulder-blades of an animal is
called "spatulamancy."
To this second species of divination, which is without express
invocation of the demons, belongs that which is practiced by
observing certain things done seriously by men in the research of the
occult, whether by drawing lots, which is called "geomancy"; or by
observing the shapes resulting from molten lead poured into water; or
by observing which of several sheets of paper, with or without
writing upon them, a person may happen to draw; or by holding out
several unequal sticks and noting who takes the greater or the
lesser, or by throwing dice, and observing who throws the highest
score; or by observing what catches the eye when one opens a book,
all of which are named "sortilege."
Accordingly it is clear that there are three kinds of divination. The
first is when the demons are invoked openly, this comes under the
head of "necromancy"; the second is merely an observation of the
disposition or movement of some other being, and this belongs to
"augury"; while the third consists in doing something in order to
discover the occult; and this belongs to "sortilege." Under each of
these many others are contained, as explained above.
Reply Obj. 1: In all the aforesaid there is the same general, but not
the same special, character of sin: for it is much more grievous to
invoke the demons than to do things that deserve the demons'
interference.
Reply Obj. 2: Knowledge of the future or of the occult is the
ultimate end whence divination takes its general formality. But the
various species are distinguished by their proper objects or matters,
according as the knowledge of the occult is sought in various things.
Reply Obj. 3: The things observed by diviners are considered by them,
not as signs expressing what they already know, as happens in
detraction, but as principles of knowledge. Now it is evident that
diversity of principles diversifies the species, even in
demonstrative sciences.
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