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