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having secretly left the camp, he came to consult the ventriloquist; nor through that whole day. And accepting the woman's entreaty, he dined, and having spent the night, he reached the battle line. For the history taught this: "And she brought it before Saul, and before his servants, and they ate, and rising up they departed that night." Then when the light rose, the battle took place. Therefore the prophecy is true, that "Tomorrow you will die, and Jonathan your son with you, and the camp of Israel, and the Lord will give you into the hands of the foreigners." But the divine Samuel had foretold none of these things while still alive, but only the deprivation of the kingdom; and he made no mention of Jonathan. But here he foretold his own death, and that of Jonathan, and the defeat of the people, and the victory of the foreigners. But many suspect that days had passed in between; and that the writer, 80.593 according to the idiom of Scripture, took up the narrative concerning the war. And they are unwilling to perceive that the historian, having previously mentioned the death of Samuel, again said after many narratives: "And Samuel died, and all Israel mourned for him, and they buried him in Armathaim his city." But he took up this narrative, in order, as I said, to relate the events concerning the ventriloquist. So also he took up the events of the war, in order to teach how the satraps of the foreigners prevented David from being arrayed with them; and how having reached Keilah he found it had been laid waste, and that having pursued the Amalekites he conquered them by force, and except for a few he struck them all down, and brought back all the spoil, both his own and theirs. At any rate, having completed this narrative, he took up the account of the war of the foreigners; and he taught how Jonathan and Saul were killed. And the beginning of the second history of the Kingdoms also testifies to the time. "For it came to pass, it says, after Saul died, that David returned from smiting Amalek, and David stayed in Ziklag for two days. And it came to pass on the third day, that behold, a man came from the camp of the people who were with Saul, and his clothes were torn, and there was earth on his head." But I think it is necessary to again set out the words in summary. When the army of the foreigners was being gathered, the satraps saw David with Achish, and being displeased they persuaded him to release David as an enemy. But returning, he found Keilah had been sacked. Therefore, setting out immediately and finding the Amalekites reveling in the spoils, he conquered them by force, and with his own people he carried off their wealth. While these things were happening, Saul, having left the camp, came to the ventriloquist. And having received the decision, and having dined with grief, he made the journey through the whole night, and in the morning reached the camp. Then when the battle took place, he was slain. Therefore the prophecy is true; for it was divine; not made through Samuel, as I think. For she spoke of the form which she saw; but Saul from the form 80.596 supposed it to be Samuel; but the history names what was seen Samuel, because he had believed it so. So it named the angels who appeared to Abraham, and their lord, men; since the patriarch, having thought this, set a table. So it names those who are not gods, gods, for our Lord is above all gods; so also here it named the one who appeared in the form of Samuel, whether an angel, or a phantom showing the form of Samuel, Samuel. so that, having faithfully received the decision, he might depart this life groaning. Q. 64. And how did the ventriloquist recognize Saul? It was easy for the people-deceiving demon to teach who the one speaking was. However, I have supposed that David's not being arrayed with the foreigners was of divine providence. For he would not have overlooked the people being destroyed; but he made every provision for both the people and for Saul. Q. 65. Why then

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λάθρα καταλιπὼν τὸ στρατόπεδον, τῆς ἐγγα στριμύθου πευσόμενος παρεγένετο· οὔτε διὰ πά σης τῆς ἡμέρας ἐκείνης. ∆εξάμενος δὲ τῆς γυναικὸς τὴν παράκλησιν ἐδείπνησε, καὶ διανυκτερεύσας κατέλαβε τὴν παράταξιν. Τοῦτο γὰρ ἐδίδαξεν ἡ ἱστο ρία· "Καὶ προσήνεγκεν ἐνώπιον Σαοὺλ, καὶ ἐν ώπιον τῶν παίδων αὐτοῦ, καὶ ἔφαγον, καὶ ἀναστάντες ἀπῆλθον τὴν νύκτα ἐκείνην." Εἶτα τοῦ φωτὸς ἀνα σχόντος γέγονεν ἡ παράταξις. Ἀληθὴς τοίνυν ἡ πρόῤῥησις, ὅτι "Αὔριον σὺ ἀποθανῇ, καὶ Ἰωνάθαν υἱός σου μετὰ σοῦ, καὶ τὴν παρεμβολὴν Ἰσραὴλ, καὶ σὲ δώσει Κύριος εἰς χεῖρας τῶν ἀλλοφύλων." Τούτων δὲ οὐδὲν ἔτι περιὼν ὁ θεῖος Σαμουὴλ προειρήκει, ἀλλὰ μόνην τῆς βασιλείας τὴν στέρησιν· τοῦ δέ γε Ἰωνάθαν οὐδεμίαν ἐποιήσατο μνήμην. Ἐνταῦθα δὲ καὶ αὐτοῦ, καὶ τοῦ Ἰωνάθαν προεῖπε τὸν ὄλεθρον, καὶ τοῦ λαοῦ τὴν ἧτταν, καὶ τῶν ἀλλο φύλων τὴν νίκην. Ἀλλ' ὑποπτεύουσι πλείους ἐν τῷ μεταξὺ διεληλυθέναι ἡμέρας· καὶ τὸν συγγρα 80.593 φέα, κατὰ τὸ ἰδίωμα τῆς Γραφῆς, ἀναλαβεῖν τὴν περὶ τοῦ πολέμου διήγησιν. Καὶ συνιδεῖν οὐκ ἐθέλουσιν, ὅτι καὶ τοῦ Σαμουὴλ τὴν τελευτὴν προειπὼν ὁ ἱστοριογράφος, πάλιν μετὰ πολλὰ ἔφη διηγήματα· "Καὶ Σαμουὴλ ἀπέθανε, καὶ ἐκόψατο αὐτὸν πᾶς Ἰσραὴλ, καὶ θάπτουσιν αὐτὸν ἐν Ἀρμαθὲμ τῇ πόλει αὐτοῦ." Ἀνέλαβε δὲ τουτὶ τὸ διήγημα, ἵν' ὡς ἔφην, τὰ κατὰ τὴν ἐγγαστρίμυθον διηγήσηται. Οὕτω καὶ τὰ κατὰ τὸν πόλεμον ἀνέλα βεν, ἵνα διδάξῃ ὅπως οἱ σατράπαι τῶν ἀλλοφύλων συμπαρατάξασθαι σφίσι τὸν ∆αβὶδ διεκώλυσαν· ὅπως δὲ τὴν Κεϊλὰν καταλαβὼν ἀνάστατον εὗρε γε γενημένην, καὶ ὅτι διώξας τοὺς Ἀμαληκίτας κατὰ κράτος ἐνίκησε, καὶ πλὴν ὀλίγων κατηκόντισεν ἅπαν τας, καὶ τὴν λείαν ἅπασαν ἐπανήγαγε, τήν τε οἰ κείαν καὶ τὴν ἐκείνων. Αὐτίκα γοῦν τοῦτο πεπλη ρωκὼς τὸ διήγημα, ἀνέλαβε τὸν περὶ τοῦ πολέμου τῶν ἀλλοφύλων λόγον· καὶ ἐδίδαξεν ὅπως Ἰωνά θαν καὶ Σαοὺλ ἀνῃρέθησαν. Μαρτυρεῖ δὲ τῷ χρόνῳ καὶ ἡ τῆς δευτέρας ἱστορία τῶν Βασιλειῶν ἀρχή. "Ἐγένετο γὰρ, φησὶ, μετὰ τὸ ἀποθανεῖν Σαοὺλ, καὶ ∆αβὶδ ἀνέστρεψε τύπτων τὸν Ἀμαλὴκ, καὶ ἐκάθισε ∆αβὶδ ἐν Σεκελὰ ἡμέρας δύο. Καὶ ἐγένετο ἐν τῇ τρίτῃ ἡμέρᾳ, καὶ ἰδοὺ ἀνὴρ ἦλθεν ἐκ τῆς παρεμβολῆς τοῦ λαοῦ τοῦ μετὰ Σαοὺλ, καὶ τὰ ἱμάτια αὐτοῦ διεῤῥωγότα, καὶ γῆ ἐπὶ τῆς κεφαλῆς αὐτοῦ." Ἀλλὰ γὰρ ἀναγκαῖον οἶμαι πάλιν ἐν κεφα λαίῳ θεῖναι τὰ ῥήματα. Τῆς στρατιᾶς τῶν ἀλλο φύλων ἀθροιζομένης, εἶδον οἱ σατράπαι σὺν τῷ Ἀγ χοῦς τὸν ∆αβὶδ, καὶ δυσχεράναντες ἔπεισαν ὡς πολέμιον ἀπολῦσαι τὸν ∆αβίδ. Ἀναστρέψας δὲ εὗρε πορθηθεῖσαν τὴν Κεϊλάν. Εὐθὺς οὖν ὁρμήσας καὶ τοὺς Ἀμαληκίτας εὑρὼν τοῖς σκύλοις ἐντρυφῶντας, κατὰ κράτος ἐνίκησε, καὶ σὺν τοῖς οἰκείοις τὸν ἐκεί νων ἐκομίσατο πλοῦτον. Τούτων γινομένων, κατα λιπὼν ὁ Σαοὺλ τὸ στρατόπεδον, πρὸς τὴν ἐγγαστρί μυθον ἧκε. ∆εξάμενος δὲ τὴν ἀπόφασιν, καὶ μετ' ὀδύ νης δεδειπνηκὼς, διὰ πάσης μὲν τῆς νυκτὸς ἐποιή σατο τὴν πορείαν, ἕωθεν δὲ κατέλαβε τὸ στρατόπε δον. Εἶτα τῆς συμπλοκῆς γενομένης ἐσφάγη. Ἀλη θὴς τοίνυν ἡ πρόῤῥησις· θεία γὰρ ἦν· οὐ διὰ τοῦ Σαμουὴλ, ὡς οἶμαι, γεγενημένη. Ἐκείνη μὲν γὰρ εἴρηκεν ὃ ἐθεάσατο σχῆμα· ὁ δὲ Σαοὺλ ἐκ τοῦ σχή 80.596 ματος ἐτόπασεν εἶναι τὸν Σαμουήλ· ἡ δὲ ἱστορία τὸ ὀφθὲν Σαμουὴλ ὀνομάζει, διὰ τὸ οὕτω ἐκεῖνον πεπιστευκέναι. Οὕτω τοὺς ὀφθέντας τῷ Ἀβραὰμ ἀγγέλους, καὶ τὸν ἐκείνων δεσπότην, ἄνδρας ὠνό μασεν· ἐπειδὴ τοῦτο νενομικὼς ὁ πατριάρχης παρατέθεικε τράπεζαν. Οὕτω τοὺς οὐκ ὄντας θεοὺς ὀνομάζει θεοὺς καὶ ὁ Κύριος γὰρ ἡμῶν παρὰ πάντας τοὺς θεούς· οὕτω κἀνταῦθα τὸν ὀφθέντα ἐν σχήματι τοῦ Σαμουὴλ, εἴτε ἄγγελον, εἴτε φάσμα τοῦ Σαμουὴλ τὸ σχῆμα δεικνύον, ὠνόμασε Σαμουήλ. ἵνα πιστῶς δεξάμενος τὴν ἀπόφασιν στένων ἐξέλθῃ τὸν βίον. ΕΡΩΤ. Ξ∆ʹ. Καὶ πόθεν ἦ ἐγγαστρίμυθος τὸν Σαοὺλ ἐπέγνω; Εὐπετὲς ἦν τῷ λαοπλάνῳ δαίμονι διδάξαι τίς ὁ δια λεγόμενος. Τὸ μέντοι τὸν ∆αβὶδ μὴ συμπαρατάξα σθαι τοῖς ἀλλοφύλοις, θείας οἰκονομίας εἶναι ὑπεί ληφα. Οὐ γὰρ ἂν περιεῖδε τὸν λαὸν διολλύμενον· ἀλλὰ πᾶσαν καὶ τοῦ λαοῦ, καὶ τοῦ Σαοὺλ ἐποιή σατο πρόνοιαν. ΕΡΩΤ. ΞΕʹ. Τί δήποτε