Thomas Aquinas
De Sortibus
(Lots)translated by Peter Bartholomew Carey, O.P.
Dover, Mass.: Dominican House of Philosophy, 1963Forward
633. Your love has requested me to write to you about what is to be noted about lots. And it is not right that the requests which charity confidently extends, should suffer a rebuff among friends. And so, in the desire to satisfy your request, I have taken the trouble to write what seems me should be written about lots, interrupting briefly during the solemn seasons, engrossment in my pursuits. With regard to them, we must consider the place the lot has among things, what the end of lots is, their mode, their power, and whether, in accordance with the teaching of the Christian religion, it is permissible for them to be used.
Chapter 1: The matters into which a search for information by lots can be made
634. First, of all, there are, it should be noted tat certain things exist from necessity, and always exist, such as for God to be, for two and three to equal five, for the sun to rise, and other things of this type, which either always exist, or always come about in some way. In these matters, however, there is no place for the lot. Indeed it would seem to be cause for scorn for anyone to think that any information concerning the Divine existence, or concerning numbers, or about the motions of the sun and stars should be sought by means of lots.
635. There are other things, however, such as for the summertime to be dry, and the wintertime to be rainy, which certainly take place naturally, and most of the time happen in the same way; sometimes however, occurring otherwise, although more rarely. Yet it does happen occasionally, although more rarely, that the contrary results, because nature's usual course is impeded by some other causes. In neither of the preceding cases, when considered in themselves, is there place for the lot. But if the matters in the second case be considered according as their course in some way affects he exercise of human life, to such a degree some may inquire by lot, as for instance whether a river might overflow and fill both house and field, or whether the rain might be plentiful during he summer. But no one takes pains to inquire by lot whether the rain or a river will overflow in desert places, where they do not pertain to the service of human life.
630. Hence it is clear that the lot properly has a place in human affairs. But because it pertains to every man to be solicitous about those things which concern the service of his own life and that of those with whom in some way he has a share, it follows that the inquiry of lots is not extended to all human affairs. For no one living perchance in France would bother to make an inquiry about a matter which pertains to the affairs of Indians, whose life he no way shares. But men are accustomed o seek information by lots about those things which in any way whatever pertain to them, or to those connected with them.
637. On the other hand, however, lots do not seem to be sought for information in all of these matters. For no one seeks information by lots about a thing which he can either know through his own effort, or whose effect he can produce. It seems ridiculous, moreover, if one should inquire by means of a lot whether he should eat, or gather the crops from the field, or if a thing which he can see is a man or a horse.
638. It can be concluded, therefore, that men seek information by lot about something in human affairs which in some way pertains to themselves, and which through their own prudence they cannot know, or bring to effect.
Chapter 2: The end to which lots are ordered is disclosed
639. Because, therefore, among the things which pertain to the service of human life, something is required by means of lot, it is necessary that te search for information by lots tend to this?that certain things be adjusted to the service of human life. But regarding the things which enter into human usage, men are anxious first to have them in whatever way they can, secondly to use them once they have them, and thirdly to know the future results of their use. And because we cannot appropriate for our uses things that are of service to our life unless they be possessed in some way?things, however, according to their nature are common to all?it was necessary in order that men might separately use these, that they be in some way divided among men.
640. Whenever, however, a division of common things can be effected by human endeavor and harmony of wills, then lots are not needed. But when human common sense does not suffice to make this division harmoniously, then men are accustomed to make the division by lot, according to Proverbs, "the lot suppresseth contentions."
641. However, just as there is a distinction of possessions, so also there is one of honors or dignities. Whence, whenever it happens that some are unwilling harmoniously to choose one on whom a dignity should be conferred, they conclude that it should be required that the choice be made by lots. This was observed in the Old Law as well, so that certain individuals entered upon the office of the high priest by lot. Hence it is said in chapter one of Saint Luke's Gospel that Zechariah was chosen by lot to burn the incense. Even Saul was elected king by lot, as is read in the First Book of Kings.
642. On the other hand, as a doubt concerning the distribution of honors happens, so also in the case of the distribution of punishments. So therefore, if it is believed that someone is to be punished, but who is to be punished is unknown, it appears to some that this information ought to be sought by lot. For thus do we read that Jonah was thrown into the sea; also that Joshua by means of lot punished Achor who stole from the anathema, as is read in chapter seven of the Book of Joshua.
Therefore, the lot is one way ordered to finding out who ought to have either a possession, or a dignity, or a punishment, and this may be called the distributive lot, because through it is divided that about which it is unknown how it should be divided. Whence also, the word sortior [to draw lots] seems to have been taken from sortes [lots].
643. Moreover, just as a doubt may occur as to who should have a thing, so also whether a thing should be made use of, and whether it might be altogether expedient to do some thing. For every action is a use either of itself or of some other thing. Therefore, when such a doubt occurs about what ought to be done, if indeed this doubt can be resolved through human prucence, we are of the opinion that one should recur to a human counsel. But because it is said in the Book of Wisdsom, "The thoughts of mortal men are fearful, and our counsels uncertain," where uncertainty cannot be fully met by human counsel, they should have recourse to a decision by lots. We read an example of this in Esther, where it says, "The lot was cast into an urn… on what day and what month the nation of the Jews should be destroyed." And because a lot of this type takes the place of consultation, it may be called the advisory lot, ordained as it were to the asking of counsel.
644. Men are also commonly solicitous about future events, from the knowledge of which man may be directed in doing or avoiding many things. And yet the knowledge of future events exceeds human effort, according to Ecclesiastes, "A great affliction for man because he is ignorant of thins past, and things to come he cannot know by any messenger." Wherefore, in order to know something about future events, men sometimes think they ought to have recourse to lots, which type we call the divining lot, for they are called divines who foreknow certain things about the future, as if attributing to themselves that which is proper to God, according to Isaiah, "Show the things that are to come hereafter, and we shall know that you are gods."
Chapter 3: The manner of seeking information through lots
645. It must be understood, however, that some people seek, in many ways, a knowledge of things which are beyond human effort. Some beseech clear answers either from God, or from the demons. Of these the first group pertains to prophetic men, who, joined to God by a certain privileged familiarity, merit to be taught by Him about future events or about certain other supernatural things, according to the Book of Amos, "For the Lord God doth nothing without revealing his secrets to his servants the prophets." Sometimes, moreover, He gives His revelation to those who are awake, through a clear vision; sometimes, however, through a dream, according to the Book of Numbers, "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream. Moreover, many perfect men having this particular grace have been warned in sleep about things pertaining to their welfare, for which reason the Book of Job says, "By dreams in a vision by night when deep sleep falleth upon men, and they are sleeping in their beds: Then he oppeneth the ears of men, and teaching instructeth them in what they are to learn, that he may withdraw a man from the things he is doing, and may deliver him from pride."
The second group, however, pertains to necromancers, who seek by certain incantations and sacrifices some replies from the devils, made known either by discourse or demonstrated by some manifest signs; and this either while awake or during sleep.
646. But sometimes men seek knowledge of some hidden things, receiving as it were a sign of them from some things which they consider in other things. There are, moreover, various species of this investigation. For some seek knowledge of hidden things, whether relating to future events or to things it is advantageous to do, through a consideration of the heavenly motions, namely, by observing their movements and positions, from which they think they can have knowledge of turutre and occult things. This pertains to mathematicians or astrologers, who are also called "geneatics" [calculators of nativities] because they take note of the days on which people are born.
647. Some think they ought to seek knowledge of things occult by observing the movements and sounds of some animals, and even men's sneezings. All this pertains to augury or to auspicy [inspection of victims], which are called such because they especially observe birds, and pay attention to their chattering.
648. Again, there are others who seek knowledge of concealed things from some things which are said or done by men under some testimony, which type of inquiry, namely, is properly called omen. We may take an example of this from Valerius Maximus who narrates that when the consul Lucius Paulus had been about to make war with the Persian king, returning from court and finding his daughter sad, he asked the cause of the sadness. She replied, "Persa is dead," for a certain young puppy named Persa had passed away. Paulus therefore seized upon the omen, and conceived in his mind the hope of a brilliant triumph.
649. And certain men seek to learn obstruse things by observing certain figures appearing in certain bodies, as, for example, along the lines of the human hand, which is called "chiromancy", or even in the shoulder-blade of a certain animal, which is called "spatulamancy".
650. And by a third way some seek after knowledge of the hidden from the things trough which they are manifested, considering their issue. This also occurs in many ways. The use of geomancy pertains to this type, whereby marking off certain small points, and by arranging them in different ways according to different figures, they think that through this they can acquire knowledge of some hidden things. It also pertains to this type that by concealing some sheets of paper in a hidden place, writing different things on some of them and on others nothing, there is discerned what must happen to those taking the papers, or there is discerned form tem what ought to be done. Similar to this also is the hiding of certain unequal straws, whereby different things are indicated with reference to those who choose the larger. It seem also that sometimes the throwing of dice pertains to tis type, or, if anything else is done whereby it might be decided how something is to be divided, or what ought to be done in order to know something hidden in the past or in the future. Whence also duels seem to pertain to this, except insofar as one man overcomes another mostly through art or strength. Also judgments by the red-hot iron or water or other things of this sort seem to pertain to this type, except that in these things there is no indifferent issue. Whence in these matters a more express judgment of divine power is required than in the other things mentioned above.
651. However, the name of lot seems to pertain to this third mode of inquiry, namely, when something is done that by a consideration of tis outcome something hidden might be known. Whence lots are said to be cast, or thrown into the lap, or something else is added in the mentioning of lots which pertains o a human act, according to Proverbs, "Lots are cast into the laps."
652. It is clear, then, from the preceding that the lot is an inquiry of the occult, exceeding human endeavor, through something done by us; namely, in human things which pertain to us either to be possessed or to be used or to be known.
653. It is necessary to know, however, that sometimes this third category of inquiry, which is said to pertain to lots, can be mingled with some one of the previously mentioned types. Sometimes with prophetical consultation, as is clear in the deed of Gideon who, spreading a fleece on the ground, asked a sign of dew from the Lord as we read in Judges. Or sometimes it is mixed with a consideration of necromancy, as in auspicy [inspection of victims], according as the visceras of animals sacrificed to the demons are examined. Sometimes, in fact, it is mixed with the considerations of astrology, also with the observation of auguries, as, for example, if the sight of such a star or such a bird should present itself to one doing the former or the latter. Sometimes, to be sure, with divination, which comes about through the observation of words spoken for some other reason, to which it seems to pertain that some in opening books heed what they happen upon. And similarly other different types of lots can be easily gathered together according as the third type is mixed with the other two. And thus, let these be the things said about the manner [of seeking information] by lots.