Imágenes de páginas
PDF
EPUB

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, Seck me a womnn 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 famil iar 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? Samuel. And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, say. ing, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid: for what

And he said, Bring me up

sawest thou? And the woman said unto Saul, I saw

earth. And he said unto And she said, An old man

gods ascending out of the her, What form is he of? 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."*

It will be observed that it is nowhere stated or intimated herein that Saul actually saw Samuel, as is commonly supposed. It is true, we have the plain declaration, that, after the woman had pretended to summon forth from the realm of spirits the shade of "an old man covered with a mantle," "Saul perceived that it was Samuel," &c. But the only fair inference that can be drawn from the language, is, that he "perceived" this, not from actual sight of any apparition, but merely from the description given by the woman. She was no doubt acquainted with the art of Ventriloquism, and probably counterfeited the voice of an old man, speaking in sepulchral tones. If she were at all familiar with the history of her own time and a few preceding generations, she must have known that the old prophets wore

*1 Sam. xxviii, 3—15,

mantles; and, without doubt, she accordingly felt safe in investing the aged form which she pretended to "bring up," with a garb of that description. This mode of accounting for the strange phenomena which are detailed, has been adopted by many judicious critics; and it furnishes the only explanation which is, to me, in the least degree satisfactory. If, however, some lover of supernaturalism should urge that the divining woman must have been endowed with more than human insight because she knew Saul, notwithstanding his disguise, I have only to say that I can adduce well-attested instances of equal discernment, manifested in our own neighborhood, by the far-famed Moll Pitcher! From the fact that Saul had, by threat of severe penalty, prohibited all soothsaying in the land, the woman of Endor must have had some hear-say knowledge of him. Is it, then, altogether unreasonable to suppose that she may have adroitly "guessed," from the nature of his errand, who it was that consulted her?

WE turn next to the First and Second Books of KINGS. In the old Vulgate edition of the Bible, they are called the Third and Fourth books of Kings, the two books of Samuel being reckoned as the First and Second. Profound critics disagree respecting the authorship of these books-some thinking that Samuel wrote them, and others attempting to show (as I think, successfully) that they contain strong evidence against the correctness of this opinion-scenes and incidents

being mentioned, which must have taken place after Samuel died, according to the account of that occur. rence which is furnished in 2d Sam. xxxviii. 3. Some, who are well-qualified to judge, from their extensive acquaintance with ancient lore, have concluded that the books were compiled from some very old memoirs, and wrought into their present shape, probably by Ezra. They are, as their names imply, the histories of the dif ferent administrations of several kings.

Contained within them are some very marvellous stories, which were they met with in any other book but the Bible, would be pronounced mere legends-wild, romantic tales—which, if considered solely as fabulous relations, are capable, perhaps, of imparting some rich moral lessons, like those contained in the fables of Æsop; but which, in reality, have no higher claims upon our belief, as literal narratives, than the astonishing feats of Sinbad the sailor, or the magic influence of Aladdin's Wonderful Lamp. In these remarks, I have reference, particularly, to the alleged miraculous replenishing of the meal-barrel and the oil-cruise, belonging to a poor widow who extended hospitalities to Elijah the Tishbite; and the going back of the shadow on the dial of Ahaz, as a sign that the days of king Hezekiah should be lengthened.† I wish not to shock the reverence of any one, unnecessarily; but I am frank to say, with due respect for those who may cherish a different opinion,

*1 Kings, xvii. 10-16.

+2 Kings, xx. 11. See also the same account repeated, almost word for word, in Isa. xxxviii. 8.

that I do not receive either of these two accounts as true, if interpreted in a manner nakedly literal. Figu ratively construed, the first may teach us the important lesson of trust in the all-seeing Providence to sustain us in the path of philanthropy, even though the prospect be that, for the good of others, we shall suffer some temporal deprivation. If we are faithful in the discharge of what we are convinced is our duty; if we seek heartily to benefit our fellow beings, to make them free in body and in mind; if we turn not heedlessly away from those who are "ready to perish" in oppression or in want, but freely lend them our word of cheer, our influence and our substance, then, although reproachful clouds may lower and cast their shadows in our way, and needful sacrifice shall seem to threaten us with impoverishment, may be, some train of causes, unforeseen by us, will most abundantly renew our cruise of oil, and bless us in basket and in store.

There is one other story in the books we are now considering, which on account of some of its remarkable features, seems to demand from us a few moments' special attention. It is the account of the furious attack of two angry bears upon several children, for the commission of an offence comparatively trivial. The particulars of the incident are the following:-As Elisha the prophet was journeying towards Bethel, while he was on the road, "there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. And he turned back,

« AnteriorContinuar »