which case we must suppose that the woman really expected or hoped to
call up some supernatural appearance. But in either case, this second
solution of the story supposes that the will of the Almighty
substituted, on that memorable occasion, for the phantasmagoria intended
by the witch, the spirit of Samuel in his earthly resemblance--or, if
the reader may think this more likely, some good being, the messenger of
the Divine pleasure, in the likeness of the departed prophet--and, to
the surprise of the Pythoness herself, exchanged the juggling farce: of
sheer deceit or petty sorcery which she had intended to produce, for a
deep tragedy, capable of appalling the heart of the hardened tyrant, and
furnishing an awful lesson to future times.

This exposition has the advantage of explaining the surprise expressed
by the witch at the unexpected consequences of her own invocation, while
it removes the objection of supposing the spirit of Samuel subject to
her influence. It does not apply so well to the complaint of Samuel that
he was _disquieted_, since neither the prophet, nor any good angel
wearing his likeness, could be supposed to complain of an apparition
which took place in obedience to the direct command of the Deity. If,
however, the phrase is understood, not as a murmuring against the
pleasure of Providence, but as a reproach to the prophet's former friend
Saul, that his sins and discontents, which were the ultimate cause of
Samuel's appearance, had withdrawn the prophet for a space from the
enjoyment and repose of Heaven, to review this miserable spot of
mortality, guilt, grief, and misfortune, the words may, according to
that interpretation, wear no stronger sense of complaint than might
become the spirit of a just man made perfect, or any benevolent angel by
whom he might be represented. It may be observed that in Ecclesiasticus
(xlvi. 19, 20), the opinion of Samuel's actual appearance is adopted,
since it is said of this man of God, that _after death he prophesied,