just as the wise woman of Endor might have been said to be a
"woman of Elohim"--and the narrator's or editor's explanatory
note seems to indicate that "Prophet" is merely a name,
introduced later than the time of Samuel, for a superior kind of
"Seer," or "man of Elohim."<9>

Another very instructive passage shows that Samuel was not only
considered to be diviner, seer, and prophet in one, but that he
was also, to all intents and purposes, priest of Jahveh--though,
according to his biographer, he was not a member of the tribe of
Levi. At the outset of their acquaintance, Samuel says to Saul,
"Go up before me into the high place," where, as the young
maidens of the city had just before told Saul, the Seer was
going, "for the people will not eat till he come, because he
doth bless the sacrifice" (1 Sam. x. 12). The use of the word
"bless" here--as if Samuel were not going to sacrifice, but only
to offer a blessing or thanksgiving--is curious. But that Samuel
really acted as priest seems plain from what follows. For he not
only asks Saul to share in the customary sacrificial feast, but
he disposes in Saul's favour of that portion of the victim which
the Levitical legislation, doubtless embodying old customs,
recognises as the priest's special property.<10>

Although particular persons adopted the profession of media
between men and Elohim, there was no limitation of the power, in
the view of ancient Israel, to any special class of the
population. Saul inquires of Jahveh and builds him altars on his
own account; and in the very remarkable story told in the
fourteenth chapter of the first book of Samuel (v. 37-46), Saul
appears to conduct the whole process of divination, although he