Question I: What superstition is, and of how many kinds

SUPERSTITION is defined by D. Bonaventure in 4. d. 13. dub. 4. and D. Thomas 2. 2. quaest. 92. art. 1. A false religion, or a vicious cult, and a superfluous institution of the cult of a true or false deity, and thus also Lessius lib. 2. de Iustitia, cap. 43. d. 1. Sanchez Tom. 1. Decal. lib. 2. cap. 37. Fagundez on the first precept of the Decal. lib. 1. cap. 34. Tanner d. 5. de Religione, quaest. 7. d. 1.

OF THIS there are three species: Idolatry, divinatory Superstition, and Superstition of vain observances.

OF Idolatry I have treated sufficiently on faith, disput. 2. quaest. 1. et seqq.

AS TO divination, it is a superstitious foretelling of things to come, or an investigation, or manifestation of hidden things through means adverse to Religion. Thus define it D. Bonaventure p. p. Centil. sect. 29. et in 2. d. 7. part. 2. quaest. 3. in resolutione, D. Thomas hic art. 1. Sanchez in Tom. 1. Decal. lib. 2. cap. 38. Lessius Tom. 1. lib. 2. cap. 53. dub. 5. num. 23. who defines it in other words with D. Bonaventure in 2. loc. cit.: it is a foretelling which someone makes, by the help or the discipline of the Demon, concerning some hidden thing which he cannot know in a human way.

It is moreover a grave sin, gravely reprehended Isa. 8. et 47. et Levit. 28.: those who consult these magi are condemned to the punishment of death, as the holy Doctor warns in 2. d. 7. part. 2. art. 2. quaest. 3.

It is committed in TWO WAYS, by an express or a tacit invocation of the Demon.

One sins gravely indeed who has an express pact with the Demon, as D. Bonaventure teaches above in Centil., because he renders to the enemy, against the prohibition, the homage owed to God, asking of him what is proper to God, namely to announce future contingents. Similarly one who has an implicit pact, for the same reason. These St. Augustine pursues lib. 2. de Doctrina Christiana, cap. 22. et 23. and D. Thomas hic art. 2. et 3. Sanchez Tom. 1. Decal. lib. 2. cap. 38. num. 3. Fagundez in primum praeceptum Decal. lib. 1. cap. 35. where he remarks with D. Bonaventure in 2. loc. cit. ex D. Augustino de divinat. daemonum, cap. 5. et 6. et lib. 2. de Genes. ad litt. cap. 17. et si the Demons cannot certainly foreknow those things that depend most upon causes contingent through free will, yet they can conjecture. For first they know natural causes excellently: then, since they mingle themselves with them, exciting tempests, etc. They also know the temperaments, inclinations, and affections of men. They also see causes moved from afar, e. g. ships loosed from India. Besides, they can receive some things from the Angels of God, God willing, etc. Thus also Less. Tom. 1. lib. 2. cap. 43. d. 5. num. 23. These things the Demons, when invoked, predict and disclose.

The Demon is invoked expressly, however, either by actions, in which the Demon is known to intervene, or by words. Tacitly, on the other hand, one invokes him when someone procures an effect reserved to God alone through means in themselves powerless and improper. Thus commonly the Doctors.

Less. Tom. 1. lib. 2. cap. 43. d. 5. num. 28. Tolet. lib. 4. summa, cap. 16. Sanchez Tom. 1. Decal. lib. 2. cap. 38. num. 26. Suarez Tom. 1. de Relig. lib. 2. de superstit. cap. 8. a num. 22. Fagundez cap. 35. citato remark, with D. Bonaventure in Centil. loc. cit., that every invocation of the Demon is a malediction, because there either the cult due to God is rendered to the devil, or that which is God's is demanded, and it is often joined with heresy and apostasy from the faith, as the holy Doctor again warns in 4. d. 13. dub. 4. Therefore confessors are admonished by the holy Doctor sermone 2. in Decal. et in confessionali, cap. 2. particula 9. et cap. 5. particula 37. et 38. and by the cited Doctors to attend to what pact he made and under what formula; whether adoration from the heart intervened, or only extrinsic: whether he used sacred things, or the Sacrament; likewise the harm they inflict upon persons, beasts, fields, etc.

SIMILARLY in the implicit pact, by which that knowledge is pretended which is proper to God alone, and hence it is always mortal. Thus Valentia d. 6. quaest. 12. puncto 4. Delrius lib. 4. disq. mag. cap. 2. quaest. 4. Sanchez tom. 1. decal. lib. 2. cap. 38. num. 18. Ignorance, however, can excuse. Thus Caietanus quaest. 5. art. 2. Valentia, and Delrius loc. cit. Sanchez num. 10; et alii apud hos.

The SIGNS of an implicit pact with the Demon will be, if some vain condition is added in words to deeds, as that the Gospel be written on a lamina. Second, when falsehoods are mingled with the words, or unknown characters are employed, when the effects are vain or transcendent, as Tannerus notes dubio 2. et alii.

• If, however, these things are done in jest, e.g. with the astrolabe, etc., not in order to know the future, there will be no superstition; if indeed they are done seriously to investigate hidden things, as theft; grave penance is imposed by Alexander III. extra. de furtis. and the Priest is deprived of his ministry by right, and the Bishop shall proceed against him 26. quaest. 5. cap. Non oportet, si quis Episcopus, as the holy Doctor transmits in confessionali, cap. 3. particula 38. Bassaeus adds V. Magia, that no parvity of matter is granted in this genus of sin.

THERE are indeed certain prayers that circulate as rendering one safe from death inflicted by sword, iron, etc.; they may be carried, if they contain nothing superstitious; nor let the secure promise be held. Thus Sanchez Tom. 1. lib. 2. cap. 40. num. 20. et alii apud Fagundez num. 16.

He notes also num. 17. with Ciruelo, that those prayers are vain in whose titles a number of days is decreed during which they are to be recited to obtain grace; for no term can be set to God.

Superstition indeed arises from an inordinate desire of obtaining some good, or of avoiding some evil; and this is more connatural to women. Thus the holy Doctor LL. CC. et cum eo Fagund. num. 4.

Now Divination, in which there is an express invocation of the Demon, has five species, according to D. Bonaventure in Centil. loc. cit.: Mantia, Sortilegium, Augury, Maleficium, and Prestige.

AS TO practice, however, they hold only three species to be distinctly expounded in confession, Valentia d. 6. quaest. 12. puncto 2. in calce, Tannerus d. 5. quaest. 7. dub. 1. Azorius lib. 9. cap. 13. quaestio 3. The first is that which has an express pact with the Demon. The second is that by which knowledge is sought from the disposition that bodies have, which can be called by a bodily name Augury. The third is that by which knowledge is sought from certain things deliberately done, and in both there is an implicit invocation of the Demon.

MANTIA is named from Mantis, a distinguished Diviner among the Athenians, and this has other species: The first is Necromancy, divining through appearing images of the dead, from Necron, which is dead, and Mantia, which signifies divination. Second, Geomancy through signs appearing in earthly bodies, from Gea, which is earth, as in a circle. Third is Hydromancy through signs appearing in water, from Hydros, water. Fourth is Aeromancy, through signs in the air. Fifth, Pyromancy from Pyros, fire, through signs in fire.

Other less principal species of divination are enumerated by the holy Doctor loc. cit. Centil. et aliis locis. The first is Divination, which predicts from fates and constellations; and it is called Mathesis, and Astronomantia. The second, through inspection of the air, keeping days and hours in one's actions, and it is called Auruspicium. The third, which inspects the entrails or intestines of beasts, and is called Extipex. The fourth, which receives responses from Demons on the altars of Idols; it is called Ariolus, a diviner on altars. The fifth, which observes dreams, and is called Onyrocritica; but the observer of dreams is called Coniector. The sixth, from the words or accidental deeds of men, and is called Omen; the seventh is Phytonia, speaking through a malignant spirit, and this one is called Phyto, or Phytius, from Phytius, that is, so named from Apollo, or a ventriloquist. The eighth is Genethliacs, observing the moments of births, and this superstition is called Constellatio. So also Horoscopy, which observes the Hours of birth, agrees with the preceding. The ninth is Saltatio, whence Saliator, who, whatever part of the members shall leap, divines what is prosperous or fatal. The tenth Physiognomy, which augurs from the signs of the human body. The eleventh Spatulamantia, which conjectures from the signs in the shoulder-blade of some animal. The twelfth Motescopia, which from the forehead. The thirteenth is from the signs of the hands, and is called Chiromantia.

The species of maleficium which is called Magia is subordinate, and is subdivided into others; for divination is made either from the entrails and fat of infants, or from the blood of abortives, or by the killing of some man or woman, by means of laminas, etc.

Sortilegium by lots cast, whether in water, or on papers, or in books, is manifold.

Augurium from the chattering of birds and the various voices of animals is various; to which is also reduced Auspicium, taken from the flight of birds and the movement of other animals.

Similarly Prestige is wrought through the various apparitions of the devil himself, whether true or phantastic, and it happens in many ways, as may be seen in Valentia quaest. 12. puncto 2. For first the Demon is wont to present true bodies, translated from elsewhere, or quickly made by himself through the application of actives to passives. In which way are said to be true serpents those which the magi of Pharaoh Exodi 7. fashioned, as St. Augustine holds lib. 3. de Trinitate, cap. 7. et 8. et lib. 83. qq. quaestione 79. D. Thomas quaest. 7. de potentia, art. 5. ad 8. and D. Bonaventure in 2. d. 7. part. 2. art. 2. quaest. 2. Second, the Demon is wont to present apparent bodies. In this way Augustine says 18. de ciuit. cap. 18. is to be understood what is narrated of the companions of Ulysses changed into beasts; And what is told of the Arcadians, that when they crossed a pool they were turned into Wolves. Thus the same St. Augustine lib. 2. ad simpl. quaest. 3. says it is better understood what is said 1. Reg. 28. of Samuel, who is said to have appeared to Saul.

Third the Demon mocks by altering the senses, confusing the species, disturbing the organ, so that, like phrenetics, they seem to see marvels.

Fourth, in mockery, the internal senses being disturbed and the phantasy confounded, so that some seem to have visions. See Valentia with D. Bonaventure locis adductis, Tract. de Angelis, disp. 11. ubi de potentia Angelorum.