her 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