The statement that Saul "perceived" that it was Samuel is not to be taken to imply that, even now, Saul actually saw the shade of the prophet, but only that the woman's allusion to the prophetic mantle and to the aged appearance of the spectre convinced him that it was Samuel. Reuss [3] in fact translates the passage "Alors Saul reconnut que c'etait Samuel." Nor does the dialogue between Saul and Samuel necessarily, or probably, signify that Samuel spoke otherwise than by the voice of the wise woman. The Septuagint does not hesitate to call her [Greek], that is to say, a ventriloquist, implying that it was she who spoke--and this view of the matter is in harmony with the fact that the exact sense of the Hebrew words which are translated as "a woman that hath a familiar spirit" is "a woman mistress of _Ob._" _Ob_ means primitively a leather bottle, such as a wine skin, and is applied alike to the necromancer and to the spirit evoked. Its use, in these senses, appears to have been suggested by the likeness of the hollow sound emitted by a half-empty skin when struck, to the sepulchral tones in which the oracles of the evoked spirits were uttered by the medium. It is most probable that, in accordance with the general theory of spiritual influences which obtained among the old Israelites, the spirit of Samuel was conceived to pass into the body of the wise woman, and to use her vocal organs to speak in his own name--for I cannot discover that they drew any clear distinction between possession and inspiration. [4] If the story of Saul's consultation of the occult powers is to be regarded as an authentic narrative, or, at any rate, as a statement which is perfectly veracious so far as the intention of the narrator goes--and, as I have said, I see no reason for refusing it this character--it will be found, on further consideration, to throw a flood of light, both directly and indirectly, on the theology of Saul's countrymen--that is to say, upon their beliefs respecting the nature and ways of spiritual beings. Even without the confirmation of other abundant evidences to the same effect, it leaves no doubt as to the existence, among them, of the fundamental doctrine that man consists of a body and of a spirit, which last, after the death of the body, continues to exist as a ghost. At the time of Saul's visit to Endor, Samuel was dead and buried; but that his spirit would be believed to continue to exist in Sheol may be concluded from the well-known passage in the song attributed to Hannah, his mother:-- Jahveh killeth and maketh alive; He bringeth down to Sheol and bringeth up. (1 Sam. ii. 6.)