great church of St. Peter at Zürich, gave to the world a book of travels reverent and thoughtful, and, in this, honestly acknowledged that the needles of salt at the southern end of the Dead Sea "in primitive times gave rise to the tradition that Lot's wife was transformed into a statue of salt." Thus was the mythical character of this story at last openly confessed by leading churchmen on both continents.
Plain statements like these from such sources left the high theological position more difficult than ever, and now a new compromise was attempted. As the Siberian mother tried to save her best-beloved child from the pursuing wolves by throwing over to them her less favored children, so an effort was now made in a leading commentary to save the legends of the valley of Siddim and the miraculous destruction of the cities by throwing overboard the legend of Lot's wife.[1]
But even this utterly failed, for there soon followed the worst blows of all. First, from Van de Velde, who made his journey in 1851 and 1852. He is a most devout man, but he confesses that the volcanic action at the Dead Sea must have been far earlier than the catastrophe mentioned in our sacred books, and that "the overthrow of Sodom and Gomorrah had nothing to do with this." A few years later a very eminent dignitary of the English Church, Canon Tristram, doctor of divinity and fellow of the Royal Society, who had explored the Holy Land thoroughly, after some generalities about miracles, gave up the whole attempt to make science agree with the myths, and used these words: "It has been frequently assumed that the district of Usdum and its sister cities was the result of some tremendous geological catastrophe... . Now, careful examination by competent geologists, such as Monsieur Lartet and others, has shown that the whole district has assumed its present shape slowly and gradually through a succession of ages, and that its peculiar phenomena are similar to those of other lakes." So sank from view the whole mass of Dead Sea myths and legends, and science gained a victory both for geology and comparative mythology.
An amusing result has followed this development of opinion. As we have already seen, traveler after traveler, Catholic and Protestant, now visits the Dead Sea, and hardly one of them follows the New Testament injunction to "remember Lot's wife." Nearly every one of them seems to think it best to forget her.
- ↑ For Mislin, see his "Les Saints Lieux," Paris, 1876, vol. iii, pp. 290-293, especially note at foot of page 292. For Schaff, see his "Through Bible Lands," especially chapter xxix. See also Rev. H. S. Osborne, M. A., "Travels," etc., pp. 267 et seq.; also Stanley's "Sinai and Palestine," London, 1887, especially pp. 290-293. For Furrer, see his "En Palestine," Qeneva, 1886, vol. i, p. 246. For the attempt to save one legend by throwing overboard the other, see Keil und Delitsch, "Biblischer Commentar ueber das Alte Testament," vol. i, pp. 155, 156. For Van de Velde, see his "Syria and Palestine," vol. ii, p. 120.
