raldi showed the Paris Academy of Sciences fossil fishes found in the Lebanon region; a little later, Cornelius Bruyn, in the French edition of his Eastern travels, gave well-drawn representations of fossil fishes and shells, some of them from the region of the Dead Sea. About the middle of the century Richard Pococke, Bishop of Meath, and Korte, of Altona, made more statements of the same sort; and toward the close of the century, as we have seen, Volney gave still more of these researches, with philosophical deductions from them.
The result of all this was that there gradually dawned upon thinking men the conviction that, for ages before the appearance of man on the planet, and during all the period since his appearance, natural laws have been steadily in force, and in Palestine as elsewhere; this conviction obliged men to consider other than supernatural causes for the phenomena of the Dead Sea, and myth and marvel steadily shrank in value.
But at the very threshold of the nineteenth century Chateaubriand came into the field, and he seemed to banish the scientific spirit, though what he really did was to conceal it temporarily behind the vapors of his rhetoric. The time was propitious for him. It was the period of reaction after the French Revolution, when what was called religion was again in fashion, and when even atheists supported it as a good thing for common people; of such an epoch Chateaubriand, with his superficial information, thin sentiment, and showy verbiage, was the foreordained prophet. His enemies were wont to deny that he ever saw the Holy Land; whether he did or not, he added nothing to real knowledge, but simply threw a momentary glamour over the regions he described, and especially over the Dead Sea. The legend of Lot's wife he carefully avoided, for he knew too well the danger of ridicule in France.
As long as the Napoleonic and Bourbon reigns lasted, and indeed for some time afterward, this kind of dealing with the Holy Land was fashionable, and we have a long series of men, especially of Frenchmen, who evidently received their impulse from Chateaubriand.
About 1831 De Geramb, Abbot of La Trappe, evidently a very noble and devout spirit, sees vapor above the Dead Sea, but stretches the truth a little—speaking of it as "vapor or smoke." He could not find the salt statue, and complains of the "diversity of stories regarding it." The simple physical cause of this diversity—the washing out of different statues in different years—never occurs to him, but he comforts himself with the scriptural warrant for the metamorphosis.[1]
- ↑ For Mariti, see his "Voyage," etc., vol. ii, pp. 352-356. For Tobler's high opinion of him, see the "Bibliographia," pp. 132, 133. For Volney, see his "Voyage en Syrie et
