Another very instructive passage shows that Samuel was not only considered to be diviner, seer, and prophet in one, but that he was also, to all intents and purposes, priest of Jahveh--though, according to his biographer, he was not a member of the tribe of Levi. At the outset of their acquaintance, Samuel says to Saul, "Go up before me into the high place," where, as the young maidens of the city had just before told Saul, the Seer was going, "for the people will not eat till he come, because he doth bless the sacrifice" (1 Sam. x. 12). The use of the word "bless" here--as if Samuel were not going to sacrifice, but only to offer a blessing or thanksgiving--is curious. But that Samuel really acted as priest seems plain from what follows. For he not only asks Saul to share in the customary sacrificial feast, but he disposes in Saul's favour of that portion of the victim which the Levitical legislation, doubtless embodying old customs, recognises as the priest's special property. [10] Although particular persons adopted the profession of media between men and Elohim, there was no limitation of the power, in the view of ancient Israel, to any special class of the population. Saul inquires of Jahveh and builds him altars on his own account; and in the very remarkable story told in the fourteenth chapter of the first book of Samuel (v. 37-46), Saul appears to conduct the whole process of divination, although he has a priest at his elbow. David seems to do the same. Moreover, Elohim constantly appear in dreams--which in old Israel did not mean that, as we should say, the subject of the appearance "dreamed he saw the spirit"; but that he veritably saw the Elohim which, as a soul, visited his soul while his body was asleep. And, in the course of the history of Israel Jahveh himself thus appears to all sorts of persons, non-Israelites as well as Israelites. Again, the Elohim possess, or inspire, people against their will, as in the case of Saul and Saul's messengers, and then these people prophesy--that is to say, "rave"--and exhibit the ungoverned gestures attributed by a later age to possession by malignant spirits. Apart from other evidence to be adduced by and by, the history of ancient demonology and of modern revivalism does not permit me to doubt that the accounts of these phenomena given in the history of Saul may be perfectly historical.