by Walter Scott
In this description, though all is told which is necessary to convey to us an awful moral lesson, yet we are left ignorant of the minutiæ attending the apparition, which perhaps we ought to accept as a sure sign that there was no utility in our being made acquainted with them. It is impossible, for instance, to know with certainty whether Saul was present when the woman used her conjuration, or whether he himself personally ever saw the appearance which the Pythoness described to him. It is left still more doubtful whether anything supernatural was actually evoked, or whether the Pythoness and her assistant meant to practise a mere deception, taking their chance to prophesy the defeat and death of the broken-spirited king as an event which the circumstances in which he was placed rendered highly probable, since he was surrounded by a superior army of Philistines, and his character as a soldier rendered it likely that he would not survive a defeat which must involve the loss of his kingdom. On the other hand, admitting that the apparition had really a supernatural character, it remains equally uncertain what was its nature or by what power it was compelled to an appearance, unpleasing, as it intimated, since the supposed spirit of Samuel asks wherefore he was disquieted in the grave. Was the power of the witch over the invisible world so great that, like the Erictho of the heathen poet, she could disturb the sleep of the just, and especially that of a prophet so important as Samuel; and are we to suppose that he, upon whom the Spirit of the Lord was wont to descend, even while he was clothed with frail mortality, should be subject to be disquieted in his grave at the voice of a vile witch, and the command of an apostate prince? Did the true Deity refuse Saul the response of his prophets, and could a witch compel the actual spirit of Samuel to make answer notwithstanding?
Embarrassed by such difficulties, another course of explanation has been resorted to, which, freed from some of the objections which attend the two extreme suppositions, is yet liable to others. It has been supposed that something took place upon this remarkable occasion similar to that which disturbed the preconcerted purpose of the prophet Balaam, and compelled him to exchange his premeditated curses for blessings. According to this hypothesis, the divining woman of Endor was preparing to practise upon Saul those tricks of legerdemain or jugglery by which she imposed upon meaner clients who resorted to her oracle. Or we may conceive that in those days, when the laws of Nature were frequently suspended by manifestations of the Divine Power, some degree of juggling might be permitted between mortals and the spirits of lesser note; in which case we must suppose that the woman really expected or hoped to call up some supernatural appearance. But in either case, this second solution of the story supposes that the will of the Almighty substituted, on that memorable occasion, for the phantasmagoria intended by the witch, the spirit of Samuel in his earthly resemblance—or, if the reader may think this more likely, some good being, the messenger of the Divine pleasure, in the likeness of the departed prophet—and, to the surprise of the Pythoness herself, exchanged the juggling farce: of sheer deceit or petty sorcery which she had intended to produce, for a deep tragedy, capable of appalling the heart of the hardened tyrant, and furnishing an awful lesson to future times.
This exposition has the advantage of explaining the surprise expressed by the witch at the unexpected consequences of her own invocation, while it removes the objection of supposing the spirit of Samuel subject to her influence. It does not apply so well to the complaint of Samuel that he was disquieted, since neither the prophet, nor any good angel wearing his likeness, could be supposed to complain of an apparition which took place in obedience to the direct command of the Deity. If, however, the phrase is understood, not as a murmuring against the pleasure of Providence, but as a reproach to the prophet's former friend Saul, that his sins and discontents, which were the ultimate cause of Samuel's appearance, had withdrawn the prophet for a space from the enjoyment and repose of Heaven, to review this miserable spot of mortality, guilt, grief, and misfortune, the words may, according to that interpretation, wear no stronger sense of complaint than might become the spirit of a just man made perfect, or any benevolent angel by whom he might be represented. It may be observed that in Ecclesiasticus (xlvi. 19, 20), the opinion of Samuel's actual appearance is adopted, since it is said of this man of God, that after death he prophesied, and showed the king his latter end.
Leaving the further discussion of this dark and difficult question to those whose studies have qualified them to give judgment on so obscure a subject, it so far appears clear that the Witch of Endor, was not a being such as those believed in by our ancestors, who could transform themselves and others into the appearance of the lower animals, raise and allay tempests, frequent the company and join the revels of evil spirits, and, by their counsel and assistance, destroy human lives, and waste the fruits of the earth, or perform feats of such magnitude as to alter the face of Nature. The Witch of Endor was a mere fortune-teller, to whom, in despair of all aid or answer from the Almighty, the unfortunate King of Israel had recourse in his despair, and by whom, in some way or other, he obtained the awful certainty of his own defeat and death. She was liable, indeed, deservedly to the punishment of death for intruding herself upon the task of the real prophets, by whom the will of God was at that time regularly made known. But her existence and her crimes can go no length to prove the possibility that another class of witches, no otherwise resembling her than as called by the same name, either existed at a more recent period, or were liable to the same capital punishment, for a very different and much more doubtful class of offences, which, however odious, are nevertheless to be proved possible before they can be received as a criminal charge.
Whatever may be thought of other occasional expressions in the Old Testament, it cannot be said that, in any part of that sacred volume, a text occurs indicating the existence of a system of witchcraft, under the Jewish dispensation, in any respect similar to that against which the law-books of so many European nations have, till very lately, denounced punishment; far less under the Christian dispensation—a system under which the emancipation of the human race from the Levitical law was happily and miraculously perfected. This latter crime is supposed to infer a compact implying reverence and adoration on the part of the witch who comes under the fatal bond, and patronage, support, and assistance on the part of the diabolical patron. Indeed, in the four Gospels, the word, under any sense, does not occur; although, had the possibility of so enormous a sin been admitted, it was not likely to escape the warning censure of the Divine Person who came to take away the sins of the world. Saint Paul, indeed, mentions the sin of witchcraft, in a cursory manner, as superior in guilt to that of ingratitude; and in the offences of the flesh it is ranked immediately after idolatry, which juxtaposition inclines us to believe that the witchcraft mentioned by the Apostle must have been analogous to that of the Old Testament, and equivalent to resorting to the assistance of soothsayers, or similar forbidden arts, to acquire knowledge of toturity. Sorcerers are also joined with other criminals, in the Book of Revelations, as excluded from the city of God And with these occasional notices, which indicate that there was a transgression so called, but leave us ignorant of us exact nature, the writers upon witchcraft attempt to wring out of the New Testament proofs of a crime in itself so disgustingly improbable. Neither do the exploits of Elymas, called the Sorcerer, or Simon, called Magus or the Magician, entitle them to rank above the class of impostors who assumed a character to which they had no real title, and put their own mystical and ridiculous pretensions to supernatural power in competition with those who had been conferred on purpose to diffuse the gospel, and facilitate its reception by the exhibition of genuine miracles. It is clear that, from his presumptuous and profane proposal to acquire, by purchase, a portion of those powers which were directly derived from inspiration, Simon Magus displayed a degree of profane and brutal ignorance inconsistent with his possessing even the intelligence of a skilful impostor; and it is plain that a leagued vassal of hell—should we pronounce him such—would have better
known his own rank and condition, compared to that of the apostles, than to have made such a fruitless and unavailing proposal, by which he could only expose his own impudence and ignorance.
With this observation we may conclude our brief remarks upon witchcraft, as the word occurs in the Scripture; and it now only remains to mention the nature of the demonology, which, as gathered from the sacred volumes, every Christian believer is bound to receive as a thing declared and proved to be true.
And in the first place, no man can read the Bible, or call himself a Christian, without believing that, during the course of time comprehended by the Divine writers, the Deity, to confirm the faith of the Jews, and to overcome and confound the pride of the heathens, wrought in the land many great miracles, using either good spirits, the instruments of his pleasure, or fallen angels, the permitted agents of such evil as it was his will should be inflicted upon, or suffered by, the children of men. This proposition comprehends, of course, the acknowledgment of the truth of miracles during this early period, by which the ordinary laws of nature were occasionally suspended, and recognises the existence in the spiritual world of the two grand divisions of angels and devils, severally exercising their powers according to the commission or permission of the Ruler of the universe.
Secondly, wise men have thought and argued that the idols of the heathen were actually fiends, or, rather, that these enemies of mankind had power to assume the shape and appearance of those feeble deities, and to give a certain degree of countenance to the faith of the worshippers, by working seeming miracles, and returning, by their priests or their oracles, responses which "palter'd in a double sense" with the deluded persons who consulted them. Most of the fathers of the Christian Church have intimated such an opinion. This doctrine has the advantage of affording, to a certain extent, a confirmation of many miracles related in pagan or classical history, which are thus ascribed to the agency of evil spirits. It corresponds also with the texts of Scripture which declare that the gods of the heathen are all devils and evil spirits; and the idols of Egypt are classed, as in Isaiah, chap. xix. ver. 2, with charmers, those who have familiar spirits, and with wizards. But whatever license it may be supposed was permitted to the evil spirits of that period—and although, undoubtedly, men owned the sway of deities who were, in fact, but personifications of certain evil passions of humanity, as, for example, in their sacrifices to Venus, to Bacchus, to Mars, &c., and therefore might be said, in one sense, to worship evil spirits—we cannot, in reason, suppose that every one, or the thousandth part of the innumerable idols worshipped among the heathen, was endowed with supernatural power; it is clear that the greater number fell under the description applied to them in another passage of Scripture, in which the part of the tree burned in the fire for domestic purposes is treated as of the same power and estimation as that carved into an image, and preferred for Gentile homage. This striking passage, in which the impotence of the senseless block, and the brutish ignorance of the worshipper, whose object of adoration is the work of his own hands, occurs in the 44th chapter of the prophecies of Isaiah, verse 10 et seq. The precise words of the text, as well as common sense, forbid us to believe that the images so constructed by common artisans became the habitation or resting-place of demons, or possessed any manifestation of strength or power, whether through demoniacal influence or otherwise. The whole system of doubt, delusion, and trick exhibited by the oracles, savours of the mean juggling of impostors, rather than the audacious intervention of demons. Whatever degree of power the false gods of heathendom, or devils in their name, might be permitted occasionally to exert, was unquestionably under the general restraint and limitation of providence; and though, on the one hand, we cannot deny the possibility of such permission being granted in cases unknown to us, it is certain, on the other, that the Scriptures mention no one specific instance of such influence expressly recommended to our belief.
Thirdly, as the backsliders among the Jews repeatedly fell off to the worship of the idols of the neighbouring heathens, so they also resorted to the use of charms and enchantments, founded on a superstitious perversion of their own Levitical ritual, in which they endeavoured by sortilege, by Teraphim, by observation of augury, or the flight of birds, which they called Nahas, by the means of Urim and Thummim, to find as it were a byroad to the secrets of futurity. But for the same reason that withholds us from delivering any opinion upon the degree to which the devil and his angels might be allowed to countenance the impositions of the heathen priesthood, it is impossible for us conclusively to pronounce what effect might be permitted by supreme Providence to the ministry of such evil spirits as presided over, and, so far as they had liberty, directed, these sinful enquiries among the Jews themselves. We are indeed assured from the sacred writings, that the promise of the Deity to his chosen people, if they conducted themselves agreeably to the law which he had given, was, that the communication with the invisible world would be enlarged, so that in the fulness of his time he would pour out his spirit upon all flesh, when their sons and daughters should prophesy, their old men see visions, and their young men dream dreams. Such were the promises delivered to the Israelites by Joel, Ezekiel, and other holy seers, of which St. Peter, in the second chapter of the Acts of the Apostles, hails the fulfilment in the mission of our Saviour. And on the other hand, it is no less evident that the Almighty, to punish the disobedience of the Jews, abandoned them to their own fallacious desires, and suffered them to be deceived by the lying oracles, to which, in flagrant violation of his commands, they had recourse. Of this the punishment arising from the Deity abandoning Ahab to his own devices, and suffering him to be deceived by a lying spirit, forms a striking instance.
Fourthly, and on the other hand, abstaining with reverence from accounting ourselves judges of the actions of Omnipotence, we may safely conclude that it was not his pleasure to employ in the execution of his judgments the consequences of any such species of league or compact betwixt devils and deluded mortals, as that denounced in the laws of our own ancestors under the name of witchcraft. What has been translated by that word seems little more than the art of a medicator of poisons, combined with that of a Pythoness or false prophetess; a crime, however, of a capital nature, by the Levitical law, since, in the first capacity, it implied great enmity to mankind, and in the second, direct treason to the divine Legislator. The book of Tobit contains, indeed, a passage resembling more an incident in an Arabian tale or Gothic romance, than a part of inspired writing. In this, the fumes produced by broiling the liver of a certain fish are described as having power to drive away an evil genius who guards the nuptial chamber of an Assyrian princess, and who has strangled seven bridegrooms in succession, as they approached the nuptial couch. But the romantic and fabulous strain of this legend has induced the fathers of all Protestant churches to deny it a place amongst the writings sanctioned by divine origin, and we may therefore be excused from entering into discussion on such imperfect evidence.
Lastly, in considering the incalculable change which took place upon the Advent of our Saviour and the announcement of his law, we may observe that, according to many wise and learned men, his mere appearance upon earth, without awaiting the fulfilment of his mission, operated as an act of banishment of such heathen deities as had hitherto been suffered to deliver oracles, and ape in some degree the attributes of the Deity. Milton has, in the "Paradise Lost," it may be upon conviction of its truth, embraced the theory which identifies the followers of Satan with the gods of the heathen; and, in a tone of poetry almost unequalled, even in his own splendid writings, he thus describes, in one of his earlier pieces, the departure of these pretended deities on the eve of the blessed Nativity:—
"The oracles are dumb,
No voice or hideous hum
Runs through the arched roof in words deceiving;
Apollo from his shrine
Can no more divine,
With hollow shriek the steep of Delphos leaving;
No nightly trance or
breathed spell
Inspires the pale-eyed priests from the prophetic cell.
"The lonely mountains o'er,
And the resounding shore,
A voice of weeping heard and loud lament;
From haunted spring and dale,
Edged with poplar pale,
The parting Genius is with sighing sent;
With flower-inwoven tresses torn,
The Nymphs in twilight shade of tangled thickets mourn.
"In consecrated earth,
And on the holy hearth,
The Lars and Lemures moan with midnight plaint;
In urns and altars round,
A drear and dying sound
Affrights the Flamens at their service quaint;
And the chill marble seems to sweat,
While each peculiar Power foregoes his wonted seat.
"Peor and Baalim
Forsake their temples dim,
With that twice-battered god of Palestine;
