of salt Josephus says he has seen; and, though he does not name the time, it is of little consequence, as, in such a matter, we can well afford to throw in a century or two; but it must have been between AD 37, and a point, not long after the 13th year of Domitian. Such being the term of the existence of Josephus, as nearly as can be ascertained. The cities of the plain were destroyed, according to Calmet’s reckoning, 1893 years before Christ; therefore, the pillar, which Josephus saw, must have then been standing more than nineteen centuries. These are the words of Josephus: “But Lot’s wife, continually turning back, to view the city, as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt, for I have seen it, and it remains at this day.” Antiq., vol. i. p. 32, Whiston’s translation, Lond. 1825. The editor, in a note states, that Clement of Rome, a cotemporary of Josephus, also saw it, and that Irenæus saw it, in the next century. Mr. Whiston prudently declines being responsible for the statements of modern travellers, who say they have seen it. And what did they see?—a pillar of salt. This is quite probable. Volney remarks, “At intervals we met with misshapen blocks, which prejudiced eyes mistake for mutilated statues, and which pass, with ignorant and superstitious pilgrims, for monuments of the adventure of Lot’s wife; though it is nowhere said that she was metamorphosed into stone, like Niobe, but into salt, which must have melted the ensuing winter.” Volney forgets, that the salt itself was miraculous, and, doubtless, water proof.
Mr. Stephens, in his Incidents of Travel, though he gives a description of the Dead Sea, in whose waters he bathed, says not a syllable of Lot’s wife, or the pillar of salt.
Some of the learned have opined, that Lot’s wife, like Pliny, during the eruption of Vesuvius, was overwhelmed, by the burning and flying masses of sulphur and bitumen; this is suggested, under the article, Lot’s Wife, in Calmet. “Some travellers in Palestine,” says he, “relate that Lot’s wife was shown to them, i.e. the rock, into which she was metamorphosed. But what renders their testimony very suspicious is, that they do not agree, about the place, where it stands; some saying westward, others eastward, some northward, others southward of the Dead Sea; others in the midst of the waters; others in Zoar; others at a great distance from the city.” In 1582, Prince Nicholas Radziville took a vast deal of pains to discover this remarkable pillar of salt, but all his inquiries were fruitless. Dr. Adam Clarke suggests, that Lot’s wife, by lingering in the plain, may have been struck dead with lightning, and enveloped in the bituminous and sulphureous matter, that descended. He refers to a number of stories, that have been told, and among them, that this pillar possessed a miraculous, reproductive energy, whereby the fingers and toes of the unfortunate lady were regenerated, instanter, as fast as they were broken off, by the hands of pilgrims. Irenæus, one of the fathers, asserts, that this pillar of salt was actually alive in his time! Some of those fathers, I am grieved to say it, were insufferable story-tellers. This tale is also told, by the author of a poem, De Sodoma, appended to the life of Tertullian. Some learned men understand the Hebrew to mean simply, that “she became fixed in the salsuginous soil”—anglice, stuck in the mud. If this be the real meaning of the passage, it must have been some other lady, that was seen by Josephus, Clement, Irenæus, and Lieut. Lynch.
Sir Thomas Browne, credulous though he was, had, probably, no great confidence in the literal construction of the passage in Genesis. In vol. iii. page 327, of his works, London, 1835, he says—“We will not question the metamorphosis of Lot’s wife, or whether she were transformed into a real statue of salt; though some conceive that expression metaphorical, and no more thereby than a lasting and durable column, according to the nature of salt, which admitteth no corruption.” This is evidently the opinion of Dr. Adam Clarke. In other words, God, by her destruction, while her husband and daughters were saved, made her a pillar or lasting memorial to the disobedient. In this sense a pillar of salt means neither more nor less than an everlasting memorial. Salt is the symbol of perpetuity; thus Numbers xviii. 19. It is a covenant of salt forever: and 2 Chron. xvii. 5, the kingdom is given to David and his sons forever, by a covenant of salt. If this be the true construction, those four gentlemen, to whom I have referred, have been entirely misled, in supposing that any one of those masses of salt, which Volney says may be mistaken, for the remains of mutilated statues, has ever, at any period of the world, been the object of Lot’s devotion, or the partner of his joys and sorrows.
In vol. ii. page 212, of his Incidents of Travel, New York, 1848, Mr. Stephens, referring to an account, received by him, respecting what he supposed to be an island in the Dead Sea, writes thus—“It comes from one who ought to know, from the only man, who ever made the tour of that sea, and lived to tell of it.” If Mr. Stephens will look at Chateaubriand’s Travels, and his fine description of the Dead Sea, he will find there the following passage: “No person has yet made the tour of it but Daniel, abbot of St. Saba. Nau has preserved in his travels the narrative of that recluse. From his account we learn,” &c.
“The celebrated lake,” says Chateaubriand, “which occupies the site of Sodom, is called in Scripture the Dead or Salt Sea.” Not so: it is no where called the Dead Sea, in the sacred writings. By the Turks, it is called Ula Deguisi, and by the Arabs, Bahar Loth and Almotanah.
It is quite desirable for travellers to be well apprized of all, that is previously known, in regard to the field of their peregrination. Goldsmith once projected a plan of visiting the East, for the purpose of bringing to England such inventions and models, as might be useful. Johnson laughed at the idea, and denounced Goldsmith, as entirely incompetent, from his ignorance of what already existed—“he will bring home a wheelbarrow,” said Johnson, “and think he had made a great addition to our stock.” Mr. Stephens has preserved a respectable silence, on the subject of Lot’s wife.
The island, which is above referred to, turned out, like Sancho’s in Barrataria, to be an optical illusion. The Maltese sailor, who said he had rowed about the lake with his employer, a Mr. Costigan, who died on its shores, was disposed, after fingering his fee, to enlarge and improve his former narrative. Mr. Stephens does not give the date of Costigan’s visit to the Dead Sea. He, however, furnishes a linear map of its form. This also is drawn by the Maltese sailor, from memory. All that can be said of it is, that it corresponds with other plans, in one particular—the Jordan enters the sea, at its northern extremity. Probably, no very accurate plan is to be found, such have been the impediments in the way of any deliberate examination—unless Lieutenant Lynch has succeeded in the work. The figure of the Dead Sea, in the Atlas of Lucas, has no resemblance to the figure, in the late Bible Atlas by Dr. Jenks.
No. XXXVII.
Dr. Johnson said, if an atheist came into his house, he would lock up his spoons. I have always distrusted a sexton, who did not cherish a sentiment of profound and cordial affection, for his bell. It did my heart good, when a boy, to mark the proud satisfaction, with which Lutton, the sexton of the Old Brick, used to ring for fire. I have no confidence in a fellow, who can toll his bell, for a funeral, and listen to its deep, and solemn vibrations, without a gentle subduing of the spirit. I never had a great affection for Clafflin, the sexton of Berry Street Church; but I always respected the deep feeling of indignation he manifested, if anybody meddled with his bellrope.
Bells were treated more honorably in the olden time, and ringing was an art—an accomplishment—then. Holden tells us some fine stories of the societies of ringers. In his youth, Sir Matthew Hale was a member of one of those societies. In 1687, Nell Gwinne—and it may be lawful to take the devil’s water, as Dr. Worcester said, to turn the Lord’s mill—Nell Gwinne left the ringers of the church bells of St. Martin’s-in-the-Fields, where there is a peal of twelve, a sum of money, for a weekly entertainment. I never shall get the chime of the North Church bells out of my ears—I hope I never shall—more than half an hundred years ago, my mother
