Whether Divination by Auguries, Omens, and by Like Observations of
External Things Is Unlawful?
Objection 1: It would seem that divination by auguries, omens, and by
like observations of external things is not unlawful. If it were
unlawful holy men would not make use thereof. Now we read of Joseph
that he paid attention to auguries, for it is related (Gen. 44:5)
that Joseph's steward said: "The cup which you have stolen is that in
which my lord drinketh and in which he is wont to divine
(_augurari_)": and he himself afterwards said to his brethren (Gen.
44:15): "Know you not that there is no one like me in the science of
divining?" Therefore it is not unlawful to make use of this kind of
divination.
Obj. 2: Further, birds naturally know certain things regarding future
occurrences of the seasons, according to Jer. 8:7, "The kite in the
air hath known her time; the turtle, the swallow, and the stork have
observed the time of their coming." Now natural knowledge is
infallible and comes from God. Therefore it seems not unlawful to
make use of the birds' knowledge in order to know the future, and
this is divination by augury.
Obj. 3: Further, Gedeon is numbered among the saints (Heb. 11:32).
Yet Gedeon made use of an omen, when he listened to the relation and
interpreting of a dream (Judges 7:15): and Eliezer, Abraham's
servant, acted in like manner (Gen. 24). Therefore it seems that this
kind of divination is not unlawful.
_On the contrary,_ It is written (Deut. 18:10): "Neither let there be
found among you anyone . . . that observeth omens."
_I answer that,_ The movements or cries of birds, and whatever
dispositions one may consider in such things, are manifestly not the
cause of future events: wherefore the future cannot be known
therefrom as from its cause. It follows therefore that if anything
future can be known from them, it will be because the causes from
which they proceed are also the causes of future occurrences or are
cognizant of them. Now the cause of dumb animals' actions is a
certain instinct whereby they are inclined by a natural movement, for
they are not masters of their actions. This instinct may proceed from
a twofold cause. In the first place it may be due to a bodily cause.
For since dumb animals have naught but a sensitive soul, every power
of which is the act of a bodily organ, their soul is subject to the
disposition of surrounding bodies, and primarily to that of the
heavenly bodies. Hence nothing prevents some of their actions from
being signs of the future, in so far as they are conformed to the
dispositions of the heavenly bodies and of the surrounding air, to
which certain future events are due. Yet in this matter we must
observe two things: first, that such observations must not be applied
to the foreknowledge of future things other than those which can be
foreknown from the movements of heavenly bodies, as stated above (AA.
5, 6): secondly, that they be not applied to other matters than those
which in some way may have reference to these animals (since they
acquire through the heavenly bodies a certain natural knowledge and
instinct about things necessary for their life--such as changes
resulting from rain and wind and so forth).
In the second place, this instinct is produced by a spiritual cause,
namely, either by God, as may be seen in the dove that descended upon
Christ, the raven that fed Elias, and the whale that swallowed and
vomited Jonas, or by demons, who make use of these actions of dumb
animals in order to entangle our minds with vain opinions. This seems
to be true of all such like things; except omens, because human words
which are taken for an omen are not subject to the disposition of the
stars, yet are they ordered according to divine providence and
sometimes according to the action of the demons.
Accordingly we must say that all such like divinations are
superstitious and unlawful, if they be extended beyond the limits set
according to the order of nature or of divine providence.
Reply Obj. 1: According to Augustine [*QQ. in Genes., qu. cxlv], when
Joseph said that there was no one like him in the science of
divining, he spoke in joke and not seriously, referring perhaps to
the common opinion about him: in this sense also spoke his steward.
Reply Obj. 2: The passage quoted refers to the knowledge that birds
have about things concerning them; and in order to know these things
it is not unlawful to observe their cries and movements: thus from
the frequent cawing of crows one might say that it will rain soon.
Reply Obj. 3: Gedeon listened to the recital and interpretation of a
dream, seeing therein an omen, ordered by divine providence for his
instruction. In like manner Eliezer listened to the damsel's words,
having previously prayed to God.
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