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[i.335] 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[i.336] 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:—