Those who pretended to hold this kind of intercourse with divinity became, as a natural consequence, the priests of the nation, constituted a distinct and regular profession, and perpetuated their body by the admission of new members, to whom they explained their arts, and communicated their knowledge. While they were continually discovering and applying the secret principles and laws of nature, and the people were kept in utter ignorance and darkness, it is no wonder that they reached a great and unparalleled degree of power over the mass of the population. In this manner we account for the origin, and trace the history, of the Chaldean priests in Assyria, the Bramins of India, the Magi of Persia, the Oracles of Greece, the Augurs of Italy, the Druids of Britain, and the Pow-wows, Prophets, or "Medicins," as they sometimes called them, among our Indians.
It is probable that the witches mentioned in the Scriptures were of this description. Neither in sacred nor profane ancient history do we find what was understood in the days of our ancestors by witchcraft, which meant a formal and actual compact with the great Prince of evil beings. The sorcery of antiquity consisted in pretending to possess certain mysterious charms, and to do by their means, or by the co-operation of superhuman spirits, without any reference to their character as evil or good beings, what transcends the action of mere natural powers.
The witch of Endor, for instance, was a conjurer and necromancer, rather than a witch. By referring to the 28th chapter of 1 Samuel, where the interview between her and Saul is related, you will find no ground for the opinion that the being from whom she pretended to receive her mysterious power was Satan. Saul, as the ruler of a people who were under the special government, and enjoyed the peculiar protection of the true God, had forbidden, under the sanction of the highest penalties, the exercise of the arts of divination and sorcery within his jurisdiction. Some time after this, the unfortunate monarch was overtaken by trouble and distress. His enemies had risen up, and were gathered in fearful strength around him. His "heart greatly trembled," a dark and gloomy presentiment came over his spirit, and his bosom was convulsed by an agony of solicitude. He turned toward his God for light and strength. He applied for relief to the priests of the altar, and to the prophets of the Most High; but his prayers were unanswered, and his efforts vain. In his sorrow and apprehension, he appealed to a woman who was reputed to have supernatural powers, and to hold communion with spiritual beings; thus violating his own law, and departing from duty and fidelity to his God. He begged her to recall Samuel to life, that he might be comforted and instructed by him. She pretended to comply with his request; but, before she could commence her usual mysterious operations, Samuel arose! and the forlorn, wretched, and heart-broken king listened to his tremendous doom, as it was uttered by the spirit of the departed prophet.
I have alluded particularly to the witch of Endor, because she will serve to illustrate the sorcery or divination of antiquity. She was probably possessed of some secret knowledge of natural properties; was skilful in the use of her arts and pretended charms; had, perhaps, the peculiar powers of a ventriloquist; and, by successful imposture, had acquired an uncommon degree of notoriety, and the entire confidence of the public. She professed to be in alliance with supernatural beings, and, by their assistance, to raise the dead.
This passage has afforded a topic for a great deal of discussion among interpreters. It seems to me, on the face of the narrative, to suggest the following view of the transaction: The woman was an impostor. When she summoned the spirit of Samuel, instead of the results of her magic lantern, or of whatever contrivances she may have had, by the immediate agency of the Almighty the spirit of Samuel really rose, to the consternation and horror of the pretended necromancer. The writer appears to have indicated this as the proper interpretation of the scene, by saying, "that, when the woman saw Samuel, she cried with a loud voice;" thus giving evidence of alarm and surprise totally different from the deportment of such pretenders on such occasions: they used rather to exhibit joy at the success of their arts, and a proud composure and dignified complacency in the control they were believed to exercise over the spirits that appeared to have obeyed their call. Sir Walter Scott took this view of the transaction. His opinion, it is true, would be considered more important in any other department than that of biblical interpretation: on all questions, however, connected with the spiritual world of fancy and with its history, he must be allowed to speak, if not with the authority, at least with the tone of a master. This wonderful author, in the infinite profusion and variety of his productions, published a volume upon Demonology and Witchcraft: it is, of course, entertaining and instructive to all who are curious to know the capacity and to appreciate the operations of the human imagination.
It will be regarded by intelligent and judicious persons as a circumstance of importance in reference to the view now given of the transaction in which the witch of Endor acts the leading part, that Hugh Farmer, beyond all question the most learned, discreet, and profound writer on such subjects, is inclined to throw the weight of his authority in its favor. His ample and elaborate discussion of the question is to be seen in his work on Miracles, chap. iv. sec. 2.
Among the heathen nations of antiquity, the art of divination consisted, to a great degree, in the magical use of mysterious charms. Many plants were considered as possessed of wonderful virtues, and there was scarcely a limit to the supposed power of those persons who knew how to use and apply them skilfully. Virgil, in his eighth eclogue, thus speaks of this species of sorcery:—
"These herbs did Moeris give to me
And poisons pluckt at Pontus;
For there they grow and multiplie
And do not so amongst us:
With these she made herselfe become
A wolfe, and hid hir in the wood;
She fetcht up souls out of their toome,
Removing corne from where it stood."
In the fourth Æneid, the lovesick Tyrian queen is thus made to describe the magic which was then believed to be practised:—
"Rejoice," she said: "instructed from above,
My lover I shall gain, or lose my love;
Nigh rising Atlas, next the falling sun
Long tracts of Ethiopian climates run:
There a Massylian priestess I have found,
Honored for age, for magic arts renowned:
The Hesperian temple was her trusted care;
'Twas she supplied the wakeful dragon's fare;
She, poppy-seeds in honey taught to steep,
Reclaimed his rage, and soothed him into sleep;
She watched the golden fruit. Her charms unbind
The chains of love, or fix them on the mind;
She stops the torrent, leaves the channel dry,
Repels the stars, and backward bears the sky.
The yawning earth rebellows to her call,
Pale ghosts ascend, and mountain ashes fall."