Harper's New Monthly Magazine, Vol. V, No. XXIX., October, 1852

MEMOIRS OF THE HOLY LAND. ¹

BY JACOB ABBOTT

THE DEAD SEA

SODOM AND GOMORRAH

How strongly associated in the minds of men, are the ideas of guilt and ruin, unspeakable and awful, with the names of Sodom and Gomorrah. The very words themselves seem deeply and indelibly imbued with a mysterious and dreadful meaning.

The account given in the Sacred Scriptures of the destruction of these cities, and of the circumstances connected with it, has, perhaps, exercised a greater influence in modifying, or, rather, in forming, the conception which has been since entertained among mankind in respect to the character of God, than any other one portion of the sacred narrative. The thing that is most remarkable about it is, that while in the destruction of the cities we have a most appalling exhibition of the terrible energy with which God will punish confirmed and obdurate wickedness, we have in the attendant circumstances of the case, a still more striking illustration of the kind, and tender, and merciful regard with which he will protect, and encourage, and sustain those who are attempting, however feebly, to please him, and to do his will. We are told elsewhere in the Scriptures, didactically, that God is love, and also that he is a consuming fire. In this transaction we see the gentleness and the tenderness of his love, and the terrible severity of his retributive justice, displayed together. Let us examine the account somewhat in detail.

"And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,

"I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know." —Gen. xviii. 20, 21.

There is a certain dramatic beauty in the manner in which the designs and intentions of Jehovah are represented in such cases as this, under the guise of words spoken. This rhetorical figure is adopted very frequently by the Hebrew writers, being far more spirited and graphic than the ordinary mode of narration, and more forcible in its effect upon common minds that are not accustomed to abstractions and generalizations. Thus, instead of saying, And God determined to create man, it is, And God said, I will make man. In the same manner, where a modern historian in speaking of the discovery of America would have written: Columbus, having learned that trunks of trees were brought by western winds to the shores of Europe, inferred that there was land in that direction, and resolved to go in search of it, a Hebrew writer would have said, And it was told to Columbus, that when western winds had long been blowing, trees were thrown up upon the European shores; and Columbus said, I will take vessels and men and go and search for the land whence these trees come.

The verses which we have quoted above, accordingly, though in form ascribing words to Jehovah, in reality are meant only to express, in a manner adapted to the conceptions of men, the cautious and deliberate character of the justice of God. "I have heard the cry of Sodom and Gomorrah, the cry of grievous violence and guilt, and I will go down and see if the real wickedness that reigns there, is as great as would seem to be denoted by the cry. And if not, I will know." In other words, God would not condemn hastily. He would not judge from appearances, since appearances might be fallacious. He would cautiously inquire into all the circumstances, and even in the case of wickedness so enormous as that of Sodom and Gomorrah, he would carefully ascertain whether there were any considerations that could extenuate or soften it. How happy would it be for mankind, if we all, in judging our neighbors, would follow the example of forbearance and caution here presented to us. It was undoubtedly with reference to its influence as an example for us, that the sacred writer has thus related the story.

In the same manner, how strikingly the narrative which is given of the earnest intercession made by Abraham, to save the cities, and of the apparent yielding of the Almighty Judge, again and again, to humble prayers in behalf of sinners, offered by a brother sinner, illustrates the long-suffering and the forbearance of God – his reluctance to punish, and his readiness to save. There is a special charm in the exhibition which is made of these divine attributes in this case, assuming the form as they do of a divine sympathy with the compassionate impulses of man. The great and almighty Judge allows himself to be led to deal mercifully with sinners through the pity and the prayers of a brother sinner, deprecating the merited destruction. The intercession of Abraham was after all unavailing, for there were not ten righteous men to be found to fulfill the condition on which he had obtained the promise that the city should be spared. The narrative, however, of the intercession, the final result of it in the promise of God to spare the whole monstrous mass of wickedness, if only ten righteous men could be found in the city, and the measures which he adopted, when it was ascertained that there were not ten to be found, to warn and rescue all that there were, give to the whole story a great power in bringing home to the hearts of men, a sense of the compassion of God, and the regard which he feels for human sympathies and desires. There is no portion of the sacred Scriptures which has more encouraged and strengthened the spirit of prayer, than the narration of the circumstances that preceded the destruction of Sodom and Gomorrah.

SITUATION OF THE PLAIN

Sodom and Gomorrah are described as the cities of the plain, and this plain is spoken of as the plain of Jordan. And yet the place where the cities are supposed to have stood, is near the southern end of the Dead Sea, while the Jordan empties into the northern end of it. If, therefore, the plain on which the cities stood was the plain of the Jordan, in the time of Lot, it would seem that the sea itself could not have existed then, but that the river must have continued its flow, beyond the point which now forms the southern termination of the sea. The sea as at present existing, is bounded on both sides by ranges of lofty and precipitous mountains, which lie parallel to each other, and extend north and south for several hundred miles. The space which lies between these ranges, forms a long and narrow ravine, very deeply depressed below the ordinary level of the earth's surface, as if it were an enormous crevasse, with the bed of it filled up to a certain level, in some places with water and in others with alluvial soil, either fertile or barren according to the geological structure of the different sections of it. This remarkable ravine divides itself naturally into five sections. The first, reckoning from north to south, contains the sources of the Jordan, and the lakes Merom and Tiberias. The second is the valley of the Jordan. Here the bottom of the ravine consists of a long and narrow plain of fertile land, with the river meandering through it. The third section is the bed of the Dead Sea. The waters here fill the whole breadth of the valley so completely, that in many places it is impossible to pass along the shore between the mountains and the sea. The water is deepest near the northern part of the sea, and grows more and more shallow toward the southern part, until at length the land rises above the level of the surface of the water, and then the bottom of the ravine presents again a plain of land, instead of a sheet of water. This is the fourth section. It extends, perhaps, a hundred miles, rising gradually all the way, and forming in summer the bed of a small stream which flows northward to the Dead Sea. This part of the great fissure is called the valley of Arabah.² At length the level of the bottom of the valley reaches its highest point, and the land descends again to the south, forming the fifth or southern-most section of the vast crevasse. The waters of the Red sea flow up some hundred miles into this section, forming the eastern one of the two forks into which that sea divides itself, at its northernmost extremity.

It will be seen thus that it is at the Dead Sea that the depression of the valley is the greatest. In fact, the bed of the valley descends in both directions toward the Dead Sea for a hundred miles. Some writers have supposed that the whole of this depression was produced at the time of the destruction of Sodom and Gomorrah, and that previous to that time, the Jordan continued its course through the whole length of the valley to the Red Sea, being bordered throughout this whole distance by fertile plains extending on either hand from its banks to the base of the mountains; and that it was on this plain, near the place where now lies the southern extremity of the Dead Sea, that the cities Sodom and Gomorrah, Admah and Zeboim, were built. In adopting this hypothesis we must suppose that the destruction of the cities was attended with some volcanic convulsion, by which all that part of the valley was sunk so far below its natural level that the river could no longer continue its course. The waters then, we must imagine, gradually filled up the deep bed so suddenly made for them, until the surface became so extended that the evaporation from it was equal to the supply from the river; and thus the sea was formed, and its size and configuration permanently determined.

Others supposed that the sea existed from the most ancient times substantially as at present, occupying the whole breadth of the valley, from side to side, though not extending so far to the southward as now. On this supposition the cities destroyed were situated on a fertile plain which then bordered the southern extremity of the sea, but which is now submerged by its waters. It is no longer possible to determine which of these hypotheses, if either, is correct. A much greater physical change is implied in the former than in the latter supposition, but perhaps the latter is not on that account any the less improbable. When the question is of an actual sinking of the earth, whether we suppose the causes to be miraculous or natural, it is as easy to conceive of a great subsidence, as of a small one. The enlargement of a sea, whether by the agency of an earthquake, or by the direct power of God, is as great a wonder as the creation of it would be.

THE DESTRUCTION OF THE CITIES

The account given by the sacred writers of the destruction of Sodom and Gomorrah is this. Lot was dwelling, at the time, in Sodom. He was warned by the messengers of God, that the city was to be destroyed, and was directed to make his escape from it with all his family. This warning was given to Lot in the night. He went out immediately to the houses of his sons-in-law, to communicate the awful tidings to them and to summon them to flee. They however did not believe him. They ridiculed his fears and refused to accompany him in his flight. Lot returned to his house much troubled and perplexed. He could not go without his daughters, and his daughters could not go without their husbands. The two messengers urged him not to delay. They entreated him to take his daughters with him and go, before the fated hour should arrive. Finally they took him by the hand, and partly by persuasion and partly by force, they succeeded in bringing him out of the city. His wife and his daughters accompanied him. His sons-in-law, it seems, were left behind.

It was very early in the morning when Lot came forth from the city – not far from the break of day. As soon as he was without the walls, the messengers urged him not to tarry there or imagine that he was yet safe, but to press forward with all speed, until he reached the mountain. "Escape for thy life," said they "Look not behind thee, neither stay thou in all the plain; escape to the mountain lest thou be consumed." Lot was, however, afraid to go into the mountains. They were wild and desolate. His wife and his daughters were with him and it was yet dark. To take so helpless a company into such solitudes at such a time, seemed awful to him, and he begged to be permitted to retire to Zoar. Zoar was a small town on the eastern side of the plain, just at the foot of the mountains, at a place where a lateral valley opened, through which a stream descended to the plain. Lot begged that he might be permitted to go to Zoar, and that that city might be spared. His prayer was granted. A promise was given him that Zoar should be saved, and he was directed to proceed thither without delay. He accordingly went eastward across the plain and reached Zoar, just as the sun was rising. His wife, instead of going diligently on with her husband, lingered and loitered on the way, and was lost. The words are, "She became a pillar of salt." Precisely what is intended by this expression is somewhat uncertain; at any rate she was destroyed, and Lot escaped with his daughters alone into Zoar. Immediately afterward Sodom and Gomorrah were overwhelmed. The description of the catastrophe is given in the following words:

"The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven.

"And he overthrew those cities and all the plain, and all the inhabitants of the cities and that which grew upon the ground.

"And Abraham got up early in the morning to the place where he stood before the Lord:

"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." —Gen. xix. 24, 25, 27, 28.

PHILOSOPHIZING ON THE DESTRUCTION OF SODOM AND GOMORRAH

There has been a great deal of philosophical speculation on the nature of the physical causes which were called into action in the destruction of these cities, and of the plain on which they stood. These speculations, however, are to be considered as ingenious and curious rather than useful, since they can not lead to any very tangible results. We can, in fact, know nothing positive of the phenomenon except what the sacred narrative records. And yet there is a certain propriety in making philosophical inquiries in respect to the nature even of miraculous effects, for we observe in respect to almost all of the miracles recorded in the Old Testament, that, though they transcend the power of nature, still, in character, they are always in a certain sense in harmony with it. Thus the plagues which were brought upon the Egyptians, in the time of Pharaoh, are the ordinary calamities to which the country was subject, following each other in a rapid and extraordinary succession, and developed in an aggravated and unusual form. The children of Israel, in their journeys through the desert, were fed miraculously on manna. There is a natural manna found in those regions as an ordinary production, from which undoubtedly the type and character of the miraculous supply were determined. The waters of the Red Sea were driven back at the time when the Israelites were to cross it, by the blowing of a strong east wind. The blowing of a wind has a natural tendency to drive back such waters, and to lay the shoals and shallows of a river bare. The effects produced in all these cases were far greater than the causes would naturally account for, but they were all, so to speak, in the same direction with the tendency of the causes. They transcended the ordinary course of nature; still, in character, they were in harmony with its laws. It is right and proper for us, therefore, where a miraculous effect is described, to look into the natural laws related to it, for the sake of observing whatever of analogy or conformity between the causes and effects may really appear.

With reference to such analogies, the character and the physical constitution of the gorge in which the Dead Sea lies, has excited great interest in every age. The valley has been generally considered as of volcanic formation, though it is somewhat doubtful how far it is strictly correct thus to characterize it, since no signs of lava or of extinct craters appear in any part of it. The whole region, however, is subject to earthquakes, and many substances that are usually considered as volcanic productions are found here and there along the valley, especially near the southern extremity of the Dead Sea. One of the most remarkable of these substances is bitumen, a hard and inflammable mineral which has been found, from time to time, in all ages, on the shores of the sea. Some writers have supposed that the "pits," which are referred to in the passage, "And the vale of Siddim was full of slime pits," were pits of liquified bitumen or asphaltum, – that the plain of Sodom was composed in a great degree of these and similar inflammable substances – that they were set on fire by lightning from heaven or by volcanic ignition from below, and that thus the plain itself on which the cities stood was consumed and destroyed. Others suppose that under the influence of some great volcanic convulsion, attended, as such convulsions often are, by thunderings and lightnings – the brimstone and fire out of heaven, referred to in the sacred record – a sinking, or subsidence of the land at the bottom of the valley, took place; and that the waters of the Jordan overflowed and filled the cavity, thus forming, or else greatly enlarging the Dead Sea. That the waters of the sea now flow where formerly a tract of fertile land extended, seems to be implied in the passage, Gen. xiv. 3, in which it is stated that certain kings assembled their forces, "in the vale of Siddim which is the Salt Sea." The meaning is undoubtedly as if the writer had said, The armies were gathered at a place which was then the vale of Siddim, but which is now the Salt Sea.

THE DEAD SEA IN THE MIDDLE AGES

After the destruction of Sodom and Gomorrah, the valley of the Dead Sea seemed to be forsaken of God, and to be abhorred and shunned by man, so that it remained for a great many centuries, the very type and symbol of solitude, desolation, and death. A few wild Arabs dwelt along its shores, building their rude and simple villages in the little dells that open among the mountains that border it, and feeding their camels on the scanty herbage which grew in them. Now and then some party of Crusaders, or some solitary pilgrim travelers, descended the valley from the fords of the Jordan, till they reached the sea – or looked down upon it from some commanding position among the mountains, on the eastern or western sides – and caravans or beasts of burden were accustomed to go to its southern shores to procure salt for the people of the interior. Through these and other similar channels, vague and uncertain tidings of the deadly influences of the sea and of the awful solitude and desolation which reigned around it, came out, from time to time, to more frequented regions, whence they spread in strange and exaggerated rumors throughout the civilized world. It was said that the waters of the sea filled the gloomy valley which they occupied with influences so pestiferous and deadly that they were fatal to every species of life. No fish could swim in them, no plant could grow upon their shores. It was death for a man to bathe in them, or for a bird to fly over them; and even the breezes which blew from them toward the land, blighted and destroyed all the vegetation that they breathed upon. The surface and margin of the water, instead of being adorned with verdant islands, or fringed with the floating vegetation of other seas, was blackened with masses of bitumen, that were driven hither and thither by the winds, or was bordered with a pestiferous volcanic scum; while all the approaches to the shores in the valley below were filled with yawning pits of pitchy slime, which engulfed the traveler in their horrid depths, or destroyed his life by their poisonous and abominable exhalations. In a word, the valley of the Dead Sea was for two thousand years regarded as an accursed ground, from which the wrath of God, continually brooding over it, sternly excluded every living thing. Within the last half century, however, many scientific travelers have visited the spot, and have brought back to the civilized world more correct information in respect to the natural history of the valley.