support the character of the latter; and he concluded this would be
effectually done, if they could only furnish a pretence for affirming
that they had performed every wonder accomplished by the former. Without
some such supposition of collusion, two of the miracles attempted by the
magicians are perfectly absurd and contradictory. They pretended to turn
water into blood, when there was not one drop of water in all the land
of Egypt, which Aaron had not previously converted into that substance.
They pretended to send frogs over the land of Egypt, when every corner
of it was swarming with that loathsome reptile. It is further remarkable
that, with the three first only of Moses's miracles they proposed to
vie; on the appearance of the fourth, they fairly resigned the contest,
and acknowledged very honestly that the hand of God was visible in the
miracles of Moses;--a plain confession that no supernatural power
operated in their own.

De Haen considers the case of the witch of Endor as an authority still
more direct. He maintains that Samuel was actually called up, either
under corporeal or fantastic form, and foretold Saul the fate of his
engagements with the Philistines. Let us attend to the circumstances of
the story, and examine whether it is absolutely necessary to have
recourse to this supernatural hypothesis. The mind of Saul was
distracted and agitated beyond measure by the most critical and alarming
situation of his affairs; his distress was so great that, forgetting his
dignity and safety, he dismissed his attendants, laid aside his royal
robes, was unable to eat bread, and, dressed like the meanest of his
people, he took his journey to the abode of the conjurer. In this state
of mind, prepared for imposition, he arrives during the night at her
residence. He prevails with her, by much solicitation, and probably by
ample rewards, to call up Samuel. To discompose still further the
disordered mind of Saul, she announces the pretended approach of the