A Philosophical Dictionary, Volume 02. Voltaire

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СКАЧАТЬ natural philosophy bears testimony in favor of the Old Testament, although the latter has no need of it, and they are sometimes at variance. We have instances of earthquakes, accompanied by thunder and lightning, which have destroyed much more considerable towns than Sodom and Gomorrah.

      But the River Jordan necessarily discharging itself into this lake without an outlet, this Dead Sea, in the same manner as the Caspian, must have existed as long as there has been a River Jordan; therefore, these towns could never stand on the spot now occupied by the lake of Sodom. The Scripture, too, says nothing at all about this ground being changed into a lake; it says quite the contrary: "Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire, from the Lord out of heaven. And Abraham got up early in the morning, and he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld; and lo, the smoke of the country went up as the smoke of a furnace."

      These five towns, Sodom, Gomorrah, Zeboin, Adamah, and Segor, must then have been situated on the borders of the Dead Sea. How, it will be asked, in a desert so uninhabitable as it now is, where there are to be found only a few hordes of plundering Arabs, could there be five cities, so opulent as to be immersed in luxury, and even in those shameful pleasures which are the last effect of the refinement of the debauchery attached to wealth?

      It may be answered that the country was then much better.

      Other critics will say – how could five towns exist at the extremities of a lake, the water of which, before their destruction, was not potable? The Scripture itself informs us that all this land was asphaltic before the burning of Sodom: "And the vale of Sodom was full of slime-pits; and the kings of Sodom and Gomorrah fled and fell there."

      Another objection is also stated. Isaiah and Jeremiah say that Sodom and Gomorrah shall never be rebuilt; but Stephen, the geographer, speaks of Sodom and Gomorrah on the coast of the Dead Sea; and the "History of the Councils" mentions bishops of Sodom and Segor. To this it may be answered that God filled these towns, when rebuilt, with less guilty inhabitants; for at that time there was no bishop in partibus.

      But, it will be said, with what water could these new inhabitants quench their thirst? All the wells are brackish; you find asphaltus and corrosive salt on first striking a spade into the ground.

      It will be answered that some Arabs still subsist there, and may be habituated to drinking very bad water; that the Sodom and Gomorrah of the Eastern Empire were wretched hamlets, and that at that time there were many bishops whose whole diocese consisted in a poor village. It may also be said that the people who colonized these villages prepared the asphaltus, and carried on a useful trade in it.

      The arid and burning desert, extending from Segor to the territory of Jerusalem, produces balm and aromatic herbs for the same reason that it supplies naphtha, corrosive salt and sulphur.

      It is said that petrifaction takes place in this desert with astonishing rapidity; and this, according to some natural philosophers, makes the petrifaction of Lot's wife Edith a very plausible story.

      But it is said that this woman, "having looked back, became a pillar of salt." This, then, was not a natural petrifaction, operated by asphaltus and salt, but an evident miracle. Flavius Josephus says that he saw this pillar. St. Justin and St. Irenæus speak of it as a prodigy, which in their time was still existing.

      These testimonies have been looked upon as ridiculous fables. It would, however, be very natural for some Jews to amuse themselves with cutting a heap of asphaltus into a rude figure, and calling it Lot's wife. I have seen cisterns of asphaltus, very well made, which may last a long time. But it must be owned that St. Irenæus goes a little too far when he says that Lot's wife remained in the country of Sodom no longer in corruptible flesh, but as a permanent statue of salt, her feminine nature still producing the ordinary effect: "Uxor remansit in Sodomis, jam non caro corruptibilis sed statua salis semper manens, et per naturalia ea quæsunt consuetudmis hominis ostendens."

      St. Irenæus does not seem to express himself with all the precision of a good naturalist when he says Lot's wife is no longer of corruptible flesh, but still retains her feminine nature.

      In the poem of Sodom, attributed to Tertullian, this is expressed with still greater energy:

      Dicitur et vivens alio sub corpore se us,

      Mirifice solito dispungere sanguine menses.

      This was translated by a poet of the time of Henry II., in his Gallic style:

      La femme à Loth, quoique sel devenue,

      Est femme encore; car elle a sa menstrue.

      The land of aromatics was also the land of fables. Into the deserts of Arabia Petræa the ancient mythologists pretend that Myrrha, the granddaughter of a statue, fled after committing incest with her father, as Lot's daughters did with theirs, and that she was metamorphosed into the tree that bears myrrh. Other profound mythologists assure us that she fled into Arabia Felix; and this opinion is as well supported as the other.

      Be this as it may, not one of our travellers has yet thought fit to examine the soil of Sodom, with its asphaltus, its salt, its trees and their fruits, to weigh the water of the lake, to analyze it, to ascertain whether bodies of greater specific gravity than common water float upon its surface, and to give us a faithful account of the natural history of the country. Our pilgrims to Jerusalem do not care to go and make these researches; this desert has become infested by wandering Arabs, who range as far as Damascus, and retire into the caverns of the mountains, the authority of the pasha of Damascus having hitherto been inadequate to repress them. Thus the curious have but little information about anything concerning the Asphaltic Lake.

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