History of the Warfare of Science with Theology in Christendom Part 69

But in the year 1848 came an episode very striking in its character and effect.

At that time, the war between the United States and Mexico having closed, Lieutenant Lynch, of the United States Navy, found himself in the port of Vera Cruz, commanding an old hulk, the Supply. Looking about for something to do, it occurred to him to write to the Secretary of the Navy asking permission to explore the Dead Sea. Under ordinary circ.u.mstances the proposal would doubtless have been strangled with red tape; but, fortunately, the Secretary at that time was Mr. John Y.

Mason, of Virginia. Mr. Mason was famous for his good nature. Both at Was.h.i.+ngton and at Paris, where he was afterward minister, this predominant trait has left a mult.i.tude of amusing traditions; it was of him that Senator Benton said, "To be supremely happy he must have his paunch full of oysters and his hands full of cards."

The Secretary granted permission, but evidently gave the matter not another thought. As a result, came an expedition the most comical and one of the most rich in results to be found in American annals. Never was anything so happy-go-lucky. Lieutenant Lynch started with his hulk, with hardly an instrument save those ordinarily found on s.h.i.+pboard, and with a body of men probably the most unfit for anything like scientific investigation ever sent on such an errand; fortunately, he picked up a young instructor in mathematics, Mr. Anderson, and added to his apparatus two strong iron boats.

Arriving, after a tedious voyage, on the coast of Asia Minor, he set to work. He had no adequate preparation in general history, archaeology, or the physical sciences; but he had his American patriotism, energy, pluck, pride, and devotion to duty, and these qualities stood him in good stead. With great labour he got the iron boats across the country.

Then the tug of war began. First of all investigators, he forced his way through the whole length of the river Jordan and from end to end of the Dead Sea. There were constant difficulties--geographical, climatic, and personal; but Lynch cut through them all. He was brave or shrewd, as there was need. Anderson proved an admirable helper, and together they made surveys of distances, alt.i.tudes, depths, and sundry simple investigations in a geological, mineralogical, and chemical way. Much was poorly done, much was left undone, but the general result was most honourable both to Lynch and Anderson; and Secretary Mason found that his easy-going patronage of the enterprise was the best act of his official life.

The results of this expedition on public opinion were most curious.

Lynch was no scholar in any sense; he had travelled little, and thought less on the real questions underlying the whole investigation; as to the difference in depth of the two parts of the lake, he jumped--with a sailor's disregard of logic--to the conclusion that it somehow proved the mythical account of the overwhelming of the cities, and he indulged in reflections of a sort probably suggested by his recollections of American Sunday-schools.

Especially noteworthy is his treatment of the legend of Lot's wife. He found the pillar of salt. It happened to be at that period a circular column of friable salt rock, about forty feet high; yet, while he accepts every other old myth, he treats the belief that this was once the wife of Lot as "a superst.i.tion." One little circ.u.mstance added enormously to the influence of this book, for, as a frontispiece, he inserted a picture of the salt column. It was delineated in rather a poetic manner: light streamed upon it, heavy clouds hung above it, and, as a background, were ranged b.u.t.tresses of salt rock furrowed and channelled out by the winter rains: this salt statue picture was spread far and wide, and in thousands of country pulpits and Sunday-schools it was shown as a tribute of science to Scripture.

Nor was this influence confined to American Sunday-school children: Lynch had innocently set a trap into which several European theologians stumbled. One of these was Dr. Lorenz Gratz, Vicar-General of Augsburg, a theological professor. In the second edition of his Theatre of the Holy Scriptures, published in 1858, he hails Lynch's discovery of the salt pillar with joy, forgets his allusion to the old theory regarding it as a superst.i.tion, and does not stop to learn that this was one of a succession of statues washed out yearly by the rains, but accepts it as the originaL Lot's wife.

The French churchmen suffered most. About two years after Lynch, De Saulcy visited the Dead Sea to explore it thoroughly, evidently in the interest of sacred science--and of his own promotion. Of the modest thoroughness of Robinson there is no trace in his writings. He promptly discovered the overwhelmed cities, which no one before or since has ever found, poured contempt on other investigators, and threw over his whole work an air of piety. But, unfortunately, having a Frenchman's dread of ridicule, he attempted to give a rationalistic explanation of what he calls "the enormous needles of salt washed out by the winter rain," and their connection with the Lot's wife myth, and declared his firm belief that she, "being delayed by curiosity or terror, was crushed by a rock which rolled down from the mountain, and when Lot and his children turned about they saw at the place where she had been only the rock of salt which covered her body."

But this would not do at all, and an eminent ecclesiastic privately and publicly expostulated with De Saulcy--very naturally declaring that "it was not Lot who wrote the book of Genesis."

The result was that another edition of De Saulcy's work was published by a Church Book Society, with the offending pa.s.sage omitted; but a pa.s.sage was retained really far more suggestive of heterodoxy, and this was an Arab legend accounting for the origin of certain rocks near the Dead Sea curiously resembling salt formations. This in effect ran as follows:

"Abraham, the friend of G.o.d, having come here one day with his mule to buy salt, the salt-workers impudently told him that they had no salt to sell, whereupon the patriarch said: 'Your words are, true, you have no salt to sell,' and instantly the salt of this whole region was transformed into stone, or rather into a salt which has lost its savour."

Nothing could be more sure than this story to throw light into the mental and moral process by which the salt pillar myth was originally created.

In the years 1864 and 1865 came an expedition on a much more imposing scale: that of the Duc de Luynes. His knowledge of archaeology and his wealth were freely devoted to working the mine which Lynch had opened, and, taking with him an iron vessel and several savants, he devoted himself especially to finding the cities of the Dead Sea, and to giving less vague accounts of them than those of De Saulcy. But he was disappointed, and honest enough to confess his disappointment. So vanished one of the most cherished parts of the legend.

But worse remained behind. In the orthodox duke's company was an acute geologist, Monsieur Lartet, who in due time made an elaborate report, which let a flood of light into the whole region.

The Abbe Richard had been rejoicing the orthodox heart of France by exhibiting some prehistoric flint implements as the knives which Joshua had made for circ.u.mcision. By a truthful statement Monsieur Lartet set all France laughing at the Abbe, and then turned to the geology of the Dead Sea basin. While he conceded that man may have seen some volcanic crisis there, and may have preserved a vivid remembrance of the vapour then rising, his whole argument showed irresistibly that all the phenomena of the region are due to natural causes, and that, so far from a sudden rising of the lake above the valley within historic times, it has been for ages steadily subsiding.

Since Balaam was called by Balak to curse his enemies, and "blessed them altogether," there has never been a more unexpected tribute to truth.

Even the salt pillar at Usdum, as depicted in Lynch's book, aided to undermine the myth among thinking men; for the background of the picture showed other pillars of salt in process of formation; and the ultimate result of all these expeditions was to spread an atmosphere in which myth and legend became more and more attenuated.

To sum up the main points in this work of the nineteenth century: Seetzen, Robinson, and others had found that a human being could traverse the lake without being killed by h.e.l.lish smoke; that the waters gave forth no odours; that the fruits of the region were not created full of cinders to match the desolation of the Dead Sea, but were growths not uncommon in Asia Minor and elsewhere; in fact, that all the phenomena were due to natural causes.

Ritter and others had shown that all noted features of the Dead Sea and the surrounding country were to be found in various other lakes and regions, to which no supernatural cause was ascribed among enlightened men. Lynch, Van de Velde, Osborne, and others had revealed the fact that the "pillar of salt" was frequently formed anew by the rains; and Lartet and other geologists had given a final blow to the myths by making it clear from the markings on the neighbouring rocks that, instead of a sudden upheaval of the sea above the valley of Siddim, there had been a gradual subsidence for ages.(442)

(442) For Seetzen, see his Reisen, edited by Kruse, Berlin, 1854-'59; for the "Dead Sea Fruits," vol. ii, pp. 231 et seq.; for the appearance of the sea, etc., p. 243, and elsewhere; for the Arab explanatory transformation legends, vol. iii, pp. 7, 14, 17. As to similarity of the "pillars of salt" to columns washed out by rains elsewhere, see Kruse's commentary in vol. iv, p. 240; also Fallmerayer, vol. i, p. 197. For Irby and Mangles, see work already cited. For Robinson, see his Biblical Researches, London,1841; also his Later Biblical Researches, London, 1856. For Lynch, see his Narrative, London, 1849. For Gratz, see his Schauplatz der Heyl. Schrift, pp. 186, 187. For De Saulcy, see his Voyage autour de la Mer Morte, Paris, 1853, especially vol. i, p. 252, and his journal of the early months of 1851, in vol. ii, comparing it with his work of the same t.i.tle published in 1858 in the Bibliotheque Catholique de Voyages et du Romans, vol. i, pp. 78-81. For Lartet, see his papers read before the Geographical Society at Paris; also citations in Robinson; but, above all, his elaborate reports which form the greater part of the second and third volumes of the monumental work which bears the name of De Luynes, already cited. For exposures of De Saulcey's credulity and errors, see Van de Velde, Syria and Palestine, pa.s.sim; also Canon Tristram's Land of Israel; also De Luynes, pa.s.sim.

Even before all this evidence was in, a judicial decision had been p.r.o.nounced upon the whole question by an authority both Christian and scientific, from whom there could be no appeal. During the second quarter of the century Prof. Carl Ritter, of the University of Berlin, began giving to the world those researches which have placed him at the head of all geographers ancient or modern, and finally he brought together those relating to the geography of the Holy Land, publis.h.i.+ng them as part of his great work on the physical geography of the earth. He was a Christian, and nothing could be more reverent than his treatment of the whole subject; but his German honesty did not permit him to conceal the truth, and he simply cla.s.sed together all the stories of the Dead Sea--old and new--no matter where found, whether in the sacred books of Jews, Christians, or Mohammedans, whether in lives of saints or accounts of travellers, as "myths" and "sagas."

From this decision there has never been among intelligent men any appeal.

The recent adjustment of orthodox thought to the scientific view of the Dead Sea legends presents some curious features. As typical we may take the travels of two German theologians between 1860 and 1870--John Kranzel, pastor in Munich, and Peter Schegg, lately professor in the university of that city.

The archdiocese of Munich-Freising is one of those in which the attempt to suppress modern scientific thought has been most steadily carried on.

Its archbishops have constantly shown themselves a.s.siduous in securing cardinals' hats by thwarting science and by stupefying education.

The twin towers of the old cathedral of Munich have seemed to throw a killing shadow over intellectual development in that region. Naturally, then, these two clerical travellers from that diocese did not commit themselves to clearing away any of the Dead Sea myths; but it is significant that neither of them follows the example of so many of their clerical predecessors in defending the salt-pillar legend: they steadily avoid it altogether.

The more recent history of the salt pillar, since Lynch, deserves mention. It appears that the travellers immediately after him found it shaped by the storms into a spire; that a year or two later it had utterly disappeared; and about the year 1870 Prof. Palmer, on visiting the place, found at some distance from the main salt bed, as he says, "a tall, isolated needle of rock, which does really bear a curious resemblance to an Arab woman with a child upon her shoulders."

And, finally, Smith's Dictionary of the Bible, the standard work of reference for English-speaking scholars, makes its concession to the old belief regarding Sodom and Gomorrah as slight as possible, and the myth of Lot's wife entirely disappears.

IV. THEOLOGICAL EFFORTS AT COMPROMISE.--TRIUMPH OF THE SCIENTIFIC VIEW.

The theological effort to compromise with science now came in more strongly than ever. This effort had been made long before: as we have seen, it had begun to show itself decidedly as soon as the influence of the Baconian philosophy was felt. Le Clerc suggested that the shock caused by the sight of fire from heaven killed Lot's wife instantly and made her body rigid as a statue. Eichhorn suggested that she fell into a stream of melted bitumen. Michaelis suggested that her relatives raised a monument of salt rock to her memory. Friedrichs suggested that she fell into the sea and that the salt stiffened around her clothing, thus making a statue of her. Some claimed that a shower of sulphur came down upon her, and that the word which has been translated "salt" could possibly be translated "sulphur." Others hinted that the salt by its antiseptic qualities preserved her body as a mummy. De Saulcy, as we have seen, thought that a piece of salt rock fell upon her, and very recently Princ.i.p.al Dawson has ventured the explanation that a flood of salt mud coming from a volcano incrusted her.

But theologians themselves were the first to show the inadequacy of these explanations. The more rationalistic pointed out the fact that they were contrary to the sacred text: Von Bohlen, an eminent professor at Konigsberg, in his st.u.r.dy German honesty, declared that the salt pillar gave rise to the story, and compared the pillar of salt causing this transformation legend to the rock in Greek mythology which gave rise to the transformation legend of Niobe.

On the other hand, the more severely orthodox protested against such attempts to explain away the clear statements of Holy Writ. Dom Calmet, while presenting many of these explanations made as early as his time, gives us to understand that nearly all theologians adhered to the idea that Lot's wife was instantly and really changed into salt; and in our own time, as we shall presently see, have come some very vigorous protests.

Similar attempts were made to explain the other ancient legends regarding the Dead Sea. One of the most recent of these is that the cities of the plain, having been built with blocks of bituminous rock, were set on fire by lightning, a contemporary earthquake helping on the work. Still another is that acc.u.mulations of petroleum and inflammable gas escaped through a fissure, took fire, and so produced the catastrophe.(443)

(443) For Kranzel, see his Reise nach Jerusalem, etc. For Schegg, see his Gedenkbuch einer Pilgerreise, etc., 1867, chap. xxiv. For Palmer, see his Desert of the Exodus, vol. ii, pp. 478, 479. For the various compromises, see works already cited, pa.s.sim. For Von Bohlen, see his Genesis, Konigsberg, 1835, pp. 200-213. For Calmet, see his Dictionarium, etc, Venet., 1766. For very recent compromises, see J. W.

Dawson and Dr. Cunningham Geikie in works cited.

The revolt against such efforts to RECONCILE scientific fact with myth and legend had become very evident about the middle of the nineteenth century. In 1851 and 1852 Van de Velde made his journey. He was a most devout man, but he confessed 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 an 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 a.s.sumed 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 a.s.sumed 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 ma.s.s of Dead Sea myths and legends, and science gained a victory both for geology and comparative mythology.

As a protest against this sort of rationalism appeared in 1876 an edition of Monseigneur Mislin's work on The Holy Places. In order to give weight to the book, it was prefaced by letters from Pope Pius IX and sundry high ecclesiastics--and from Alexandre Dumas! His hatred of Protestant missionaries in the East is phenomenal: he calls them "bagmen," ascribes all mischief and infamy to them, and his hatred is only exceeded by his credulity. He cites all the arguments in favour of the salt statue at Usdum as the identical one into which Lot's wife was changed, adds some of his own, and presents her as "a type of doubt and heresy." With the proverbial facility of dogmatists in translating any word of a dead language into anything that suits their purpose, he says that the word in the nineteenth chapter of Genesis which is translated "statue" or "pillar," may be translated "eternal monument"; he is especially severe on poor Monsieur De Saulcy for thinking that Lot's wife was killed by the falling of a piece of salt rock; and he actually boasts that it was he who caused De Saulcy, a member of the French Inst.i.tute, to suppress the obnoxious pa.s.sage in a later edition.

Between 1870 and 1880 came two killing blows at the older theories, and they were dealt by two American scholars of the highest character.

First of these may be mentioned Dr. Philip Schaff, a professor in the Presbyterian Theological Seminary at New York, who published his travels in 1877. In a high degree he united the scientific with the religious spirit, but the trait which made him especially fit for dealing with this subject was his straightforward German honesty. He tells the simple truth regarding the pillar of salt, so far as its physical origin and characteristics are concerned, and leaves his reader to draw the natural inference as to its relation to the myth. With the fate of Dr. Robertson Smith in Scotland and Dr. Woodrow in South Carolina before him--both recently driven from their professors.h.i.+ps for truth-telling--Dr. Schaff deserves honour for telling as much as he does.

Similar in effect, and even more bold in statement, were the travels of the Rev. Henry Osborn, published in 1878. In a truly scientific spirit he calls attention to the similarity of the Dead Sea, with the river Jordan, to sundry other lake and river systems; points out the endless variations between writers describing the salt formations at Usdum; accounts rationally for these variations, and quotes from Dr. Anderson's report, saying, "From the soluble nature of the salt and the crumbling looseness of the marl, it may well be imagined that, while some of these needles are in the process of formation, others are being washed away."

Thus came out, little by little, the truth regarding the Dead Sea myths, and especially the salt pillar at Usdum; but the final truth remained to be told in the Church, and now one of the purest men and truest divines of this century told it. Arthur Stanley, Dean of Westminster, visiting the country and thoroughly exploring it, allowed that the physical features of the Dead Sea and its sh.o.r.es suggested the myths and legends, and he sums up the whole as follows: "A great ma.s.s of legends and exaggerations, partly the cause and partly the result of the old belief that the cities were buried under the Dead Sea, has been gradually removed in recent years."

So, too, about the same time, Dr. Conrad Furrer, pastor of the great church of St. Peter at Zurich, 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 favoured 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.(444)

(444) For Mislin, see his Les Saints Lieux, Paris, 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.

Osborn, M. A., The Holy Land, pp. 267 et seq.; also Stanley's Sinai and Palestine, London, 1887, especially pp. 290-293. For Furrer, see his En Palestine, Geneva, 1886, vol. i, p.246. For the attempt to save one legend by throwing overboard the other, see Keil and Delitzsch, Biblischer Commentar uber das Alte Testament, vol. i, pp. 155, 156. For Van de Velde, see his Syria and Palestine, vol. ii, p. 120.

An amusing result has followed this development of opinion. As we have already seen, traveller after traveller, 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. Of the great ma.s.s of pious legends they are shy enough, but that of Lot's wife, as a rule, they seem never to have heard of, and if they do allude to it they simply cover the whole subject with a haze of pious rhetoric.(445)