In 1709 a scholar appeared in another part of Europe and of different faith, who did far more than any of his predecessors to envelop the Dead Sea legends in an atmosphere of truth—Adrian Reland, professor at the University of Utrecht. His work on Palestine is a monument of patient scholarship, having as its nucleus a love of truth as truth: there is no irreverence in him, but he quietly brushes away a great mass of myths and legends: as to the statue of Lot's wife, he does not deign to treat it at length, but incidentally applies the comparative method to it with killing effect, for he shows that the story of its miraculous renewal is but one among many of its kind.[1]
Yet to superficial observers the old current of myth and marvel seemed to flow into the eighteenth century as strong as ever, and of this we may take two typical evidences. The first of these is the "Pious Pilgrimage" of Vincent Briemle. His journey was made about 1710; and his work, brought out under the auspices of a high papal functionary some years later, in a heavy quarto, gave new life to the stories of the hellish character of the Dead Sea, and especially to the miraculous renewal of the salt statue.
In 1720 came a still more striking effort to maintain the old belief on the Protestant side, for, in that year the eminent theologian Masius published his great treatise on "The Conversion of Lot's Wife into a Statue of Salt."
He evidently intended that this work should be the last word on this subject among Protestants, as Quaresmio had imagined that his work would be the last among Catholics. He develops his subject after the high scholastic and theologic manner. Calling attention first to the divine command in the New Testament, "Remember Lot's wife," he argues through a long series of chapters. In the ninth of these he discusses "the impelling cause" of her looking back, and introduces us to the question, formerly so often discussed by theologians, whether the soul of Lot's wife was finally saved. Here we are glad to learn that the big, warm heart of Luther lifted him above the common herd of theologians, and led him to declare that she was "a faithful and saintly woman," and that she certainly was not eternally damned. In justice to the Roman Church also it should be said that several of her most
- ↑ For Zwinner, see his "Blumenbuch des Heyligen Landes," München, 1661, p. 454. For Mezger, his "Sacra Historia," Augsburg, 1700, p. 30. For Doubdan, see his "Voyage de la Terre Sainte," Paris, 1666, pp. 338, 339; also Tobler and Gage's "Ritter." For Goujon, his "Histoire et Voiage de la Terre Saincte," Lyons, 1670, p. 230, etc. For Morison, see his "Voyage," book ii, pp. 516, 517. For Maundrell, see in Wright's "Collection," pp. 383 et seq. For Clericus, see his "Dissertatio de Salis Statua," in his "Pentateuch," edition of 1696, pp. 327 et seq. For Father Beaugrand, see bis "Voyage," Paris, 1701, pp. 137 et seq. For Reland, see his "Palæstina," Traject. Batavorum, 1714, vol. i., pp. 61-254, and passim.
