|
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.
Objection 2: Further, a human act takes it species from its end,
as stated above (FS, Question 1, Article 3; FS, Question
18, Article 6). But all divination is directed to one end,
namely, the foretelling of the future. Therefore all divinations are
of one species.
Objection 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 (Article 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 FP, Question 57, Article 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 to Objection 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 to Objection 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 to Objection 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.
|
|