THE WITCH OF ENDOR.

What was a witch, according to the law of Moses, and why was witchcraft a capital offense? A witch was the dark shadow of a prophetess.

A prophetess was a holy woman drawing near to the spiritual world by means of faith and prayer, and thus inspired by God with a knowledge beyond the ordinary power of mortals. Her prophecies and her guidance were all from the only true source of knowledge; the spirits that attended her were true and heavenly spirits, and she became a medium by whom the will of God and the perplexed path of duty were made plain to others. A witch, on the contrary, was one who sought knowledge of the future, not from the one supreme God, but through all those magical charms, incantations, and ceremonies by which the spirits of the dead were sought for interference in the affairs of men. The guilt and the folly of seeking these consisted in the fact that there was another and a legitimate supply for that craving of the human heart.

Man is consciously weak, helpless, burdened with desires and fears which he knows not how to supply or allay. Moses distinctly stated to the Jews that their God was "nigh unto them for ALL they should call upon him for." The examples of holy men and women in sacred history show that, even for private and personal griefs, and intimate sorrows and perplexities, there was immediate access to the gracious Jehovah, there were direct answers to prayer. Had Hannah, in her childless longings and misery, sought a woman who had a familiar spirit, she would have broken the law of the land, and committed an act of rebellion against her King and Father. But she went directly to God, and became a joyful mother.

Besides the personal access of the individual by prayer, there were always holy mediums raised up from time to time in the nation, who were lawful and appointed sources of counsel and aid. There were always the prophet and prophetess, through whom there was even nearer access to the guardian God, and we repeatedly read of application made to these sources in case of sickness or sorrow or perplexity. The high-priest, by virtue of his office, was held to possess this power. Exactly what the Urim and Thummim were, the learned do not seem to agree; it is sufficient to know that they were in some way the instruments of a lawful mode appointed by God, through which questions asked of the high-priest might be answered, and guidance given in perplexing cases.

And now, on the other hand, as to the witch, and how her unlawful processes were carried on, we get more help from one vivid, graphic picture than by all the researches of archæologists. We therefore give entire the singular and poetic story in the First Book of Samuel.

"Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled. And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up whom I shall name unto thee. And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? And Saul sware to her by the Lord, saying, As the Lord liveth, there shall no punishment happen to thee for this thing. Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid; for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? And the Lord hath done to him, as he spake by me: for the Lord hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David: Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. Moreover the Lord will also deliver Israel with thee into the hand of the Philistines: and to-morrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines. Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night. And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me: now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way. But he refused, and said, I will not eat. But his servants, together with the woman, compelled him, and he hearkened unto their voice. So he arose from the earth, and sat upon the bed. And the woman had a fat calf in the house, and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof. And she brought it before Saul, and before his servants; and they did eat. Then they rose up, and went away that night."

We do not need to inquire what a witch was, or why she was forbidden, further than this story shows. She is placed here as exactly the contrary alternative to God, in the wants and sorrows of life. The whole tenor of instruction to the Jews was, that there was no Divine anger that might not be appeased and turned away by deep, heartfelt repentance and amendment. In the GREAT NAME revealed to Moses, the Jehovah declares himself "merciful and gracious, slow to anger, of great kindness, forgiving iniquity, transgression, and sin,"—there is but a single clause added on the side of admonitory terror,—"who will by no means clear the guilty." A favorite mode in which the guardian God is represented as speaking is that he "repenteth of the evil" he thought to do, in response to penitent prayer.

Saul had broken with his God on the score of an intense self-will, and he did not repent. The prophet Samuel had announced wrath, and threatened final rejection, but no humiliation and no penitence followed. In this mood of mind, when his fear came as desolation, all the avenues of knowledge or aid which belonged to God's children were closed upon him, and he voluntarily put himself in the hands of those powers which were his declared enemies.

The scene as given is so exactly like what is occurring in our day, like incidents that so many among us have the best reason for knowing to be objectively facts of daily occurrence, that there is no reason to encumber it with notes and comments as to the probability of the account. The woman was a medium who had the power of calling up the spirits of the dead at the desire of those who came to her. She is not represented at all as a witch after the Shakespearean style. There is no "eye of newt and toe of frog," no caldron or grimaces to appall. From all that appears, she was a soft-hearted, kindly, cowardly creature, turning a penny as she could, in a way forbidden by the laws of the land; quite ready to make up by artifice for any lack of reality; who cast her line into the infinite shadows, and was somewhat appalled by what it brought up.

There is a tone of reproof in the voice of the departed friend: "Why hast thou disquieted me, to bring me up?" And when Saul says, "God hath forsaken us, and will not answer," the reproving shade replies, "Wherefore come to me, seeing God hath become thine enemy?" In all this is the voice of the true and loyal prophet, who from a child had sought God, and God alone, in every emergency, and ever found him true and faithful.

This story has its parallel in our days. In our times there is a God and Father always nigh to those who diligently seek him. There is communion with spirits through Jesus, the great High-Priest. There are promises of guidance in difficulties and support under trials to all who come to God by Him.

In our days, too, there are those who propose, for the relief of human perplexities and the balm for human sorrows, a recourse to those who have familiar spirits, and profess to call back to us those who are at rest with God.

Now, while there is no objection to a strict philosophical investigation and analysis and record of these phenomena considered as psychological facts, while, in fact, such investigation is loudly called for as the best remedy for superstition, there is great danger to the mind and moral sense in seeking them as guides in our perplexities or comforters in our sorrows. And the danger is just this, that they take the place of that communion with God and that filial intercourse with him which is alone the true source of light and comfort. Most especially, to those whose souls are weakened by the anguish of some great bereavement, is the seeking of those that have familiar spirits to be dreaded. Who could bear to expose to the eye of a paid medium the sanctuary of our most sacred love and sorrow? and how fearful is the thought that some wandering spirit, in the voice and with the tone and manner of those dearest to us, may lead us astray to trust in those who are not God!

The most dangerous feature we know of in these professed spirit-messages is their constant tendency to place themselves before our minds as our refuge and confidence rather than God. "Seek us, trust us, believe in us, rely on us,"—such is always the voice that comes from them.

In Isaiah viii. 19, the prophet describes a time of great affliction and sorrow coming upon the Jews, when they would be driven to seek supernatural aid. He says: "And when they shall say unto you, Seek unto them that have familiar spirits, and to wizards that peep and mutter; should not a nation seek unto their God? should the living seek unto the dead? To the law, and to the testimony; if they speak not according to this word, there is no light in them." The prophet goes on to say that those who thus turn from God to these sources of comfort "shall be hardly bestead and hungry, and shall fret themselves."

All our observation of those who have sought to these sources of comfort has been that they fall into just this restless hunger of mind, an appetite forever growing and never satisfied; and as their steps go farther and farther from the true source of all comfort, the hunger and thirst increase. How much more beautiful, safe, and sure that good old way of trust in God! The writer has had a somewhat large observation of the very best and most remarkable phenomena of that which is claimed to be spirit communion; she does not doubt the reality of many very remarkable appearances and occurrences; she has only respectful and tender sympathy for those whose heart-sorrows they have consoled. But when this way of guidance and consolation is put in the place of that direct filial access to God through Jesus which the Bible reveals, it must be looked upon as the most illusive and insidious of dangers. The phenomena, whatever they are, belong to forces too little understood, to laws too much unknown, that we should trust ourselves to them in the most delicate, critical, and sacred wants of our life.

Better than all is the way spoken of by Jesus when he, the Comforter, Guide, Teacher, Friend, will manifest himself to the faithful soul as he does not to the world: "If a man love me, he will keep my words, and my Father will love him, and we will come and make our abode with him."

Esther the Queen