By G. W. FOOTE.
Lot and his family were a queer lot. Their history is one of the strangest in the whole Bible. They dwelt amongst a people whose debauchery has become a by-word, and in a city which has given a name to the vilest1 of unnatural2 crimes. Lot, his wife, and their two unmarried daughters, were the only persons preserved from the terrible fate which Jehovah, in one of his periodic fits of anger, inflicted3 upon the famous Cities of the Plain. They witnessed a signal instance of his ancient method of dealing4 with his disobedient children. In the New Testament5, God promises the wicked and the unbelievers everlasting6 fire after they are dead; in the Old Testament, he drowns them or burns them up in this world. Lot and his family saw the destruction of Sodom and Gomorrah by "brimstone and fire from the Lord out of heaven"; and they, four persons in all, just half the number that survived the Flood a few centuries before, were the only ones that escaped. God specially7 spared them. Yet Lot's wife was turned into a pillar of salt for looking back as she fled from the doomed8 city, and the old man himself soon after got drunk and committed incest with his daughters. From this crime sprang Moab and Ammon, the founders9 of two nations who became for many centuries the most implacable enemies of God's chosen people.
Why did the Lord spare these four persons? Why did he not profit by the lesson of the Flood? The eight persons rescued from drowning in that great catastrophe10 were infected with original sin, and the consequence was that the world peopled from their stock was a great deal worse than the ante-diluvian world. It would clearly have been better to destroy all and start absolutely afresh. The eight rescued persons were apparently11 just as bad as those who were drowned. So with the four persons spared at the destruction of Sodom. The people of that city could hardly have been much worse than Lot and his children. The Lord appears to have been as stupid in his mercy as he was brutal12 in his wrath13.
Lot was Abraham's nephew, and evidently came of a bad stock. The uncle's evil career will be sketched14 in our series of "Bible Heroes." For the present we content ourselves with the remark that no good could reasonably be expected from such a family. Lot's father was Haran, a son of Terah, and brother to Abraham.
He "died before his father Terah in the land of his nativity, in Ur of the Chaldees." A city was called by his name in the land of Canaan, and Terah and the family dwelt there after they left Ur, until the patriarch died and Abraham was called out from his kindred to found a new house. The "father of the faithful" took his orphaned15 nephew with him. Lot accompanied his uncle on the journey to Egypt, where Abraham passed his wife off as his sister, and showed his natural bent16 by lying right and left.
Soon afterwards we learn that Abraham and Lot had grown very rich, the former "in cattle, in silver, and in gold," and the latter in "flocks, and herds17, and tents." Indeed "their substance was so great that they could not dwell together, and there was strife18 between the herdmen of Abram's cattle and the herd-men of Lot's cattle." Whereupon Abraham said "Don't let us quarrel within the family, but let us part. You can go where you like. If you go to the right I'll go to the left, and if you go to the left I'll go to the right" It was necessary to separate Lot from the fortunes of Abraham, in order that God's dealings with the latter might be uninterrupted and his family kept distinct; and so the Hebrew chronicler very naturally separates them here, in a manner which reflects great credit on Abraham, and exhibits him in a most amiable19 light.
Cunning Lot took full advantage of the offer. He "lifted up his eyes, and beheld20 all the plain of Jordan, that it was well watered everywhere, even as the garden of the Lord." So they parted, and Lot "pitched his tent towards Sodom," whose inhabitants, says our naive21 story, "were wicked and sinners before the Lord exceedingly." Commentators22 explain that Lot's approach to such a detestable sink of iniquity23 indicated the native corruption24 of his heart, or at least a sad lack of horror at the sins which made the place stink25 in the nostrils26 of God.
In the next chapter we find Lot living in Sodom, although we are not told when he moved there. Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaorner king of Elam, and Tidal "king of nations," made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the "king of Bera, which is Zoar." A great battle was fought in the vale of Siddim, which is alleged27 to be now covered by the Dead Sea. The four kings were victorious28 over the five. The kings of Sodom and Gomorrah fled, and the victors spoiled their cities, taking with them many captives, among whom was "Lot, Abram's brother's son." How Abraham went out with a handful of men, defeated the triumphant29 forces of the allied30 kings, and rescued his nephew, is a pretty little story which we reserve for our life of that patriarch. All the other captives were rescued also, and Lot, returning with his friends, continued to dwell in Sodom as before.
We hear no more of him for a considerable time. During the interval31 Abraham has a child by Hagar. Ishmael, with the rest of the patriarch's household, is circumcised. And finally the Lord visits Abraham again to tell him that, notwithstanding their advanced ages, he and Sarah shall yet have a son. What happened during the interview properly belongs to the life of Abraham, but we shall here consider so much of it as relates to the fortunes of Lot.
The Lord complained that the sin of Sodom and Gomorrah was "very grievous," and said that the great cry of it had reached him in heaven. Being much concerned about their "goings on," he had resolved to drop down and see for himself if they were realty as bad as he suspected. "If not," said he, "I will know." In the Old Testament, God, who knows everything, is always seeking information.
Abraham surmised32 that the Lord meant to play the devil with the Sodomites, and he was anxious about Lot who dwelt with them. So he began a parley33. "Now, my Lord," said Abraham, "you surely don't mean to destroy indiscriminately; you, the judge of all the earth, must act on the square. Suppose there are fifty righteous men in Sodom, won't you, just for their sake, spare the place?" Knowing that there were nothing like fifty righteous men in Sodom, the Lord promptly34 acceded35 to Abraham's-request; so promptly indeed that Abraham smelt36 a rat, and determined37 to drive a closer bargain. So he asked the Lord to knock off five. "Very well," was the reply, "if I find forty-five righteous men I'll spare the city." Abraham was still suspicious. He knew that Jehovah loved a bit of destruction, and was not easily moved when he had once made up his mind to indulge himself. So he returned to the charge. "I beg pardon," said he, "for troubling you so, but do you mind knocking off another ten, and making thirty of it?" "Not at all," answered the Lord, "we'll say thirty." Abraham felt there-was something wrong. This amiable readiness to oblige thoroughly38 perplexed39 him. If the Lord had haggled40 over the thirty, he would have known that there was about that number of righteous men in the place; but in the actual condition of affairs, he felt that he had considerably41 overshot the mark. The-game was very dangerous, but he decided42 to renew it. "My Lord," he began, "I'm a dreadful bore, but I'm not quite satisfied with our contract and should like to re-open it. I don't wish to be importunate43, but will you knock off another ten?" "With all my heart," replied the Lord, "we'll say twenty." Still dissatisfied, Abraham resolved on a final effort. "My good Lord," said he, "this is really the last time of asking. I promise to bother you no more. Will you knock off another ten?" "All right," was the reply, "anything to oblige. Well say ten altogether. If there are so many righteous men in Sodom I'll spare it. Good afternoon, Abraham, good afternoon." And the Lord was off. Abraham ruefully watched the retreating figure, perfectly44 assured that the Lord had got the best of the bargain, and that he himself had been duped, worsted, and befooled.
God did not go to Sodom himself, but sent two angels to inspect it. They reached its gate in the evening, and found Lot sitting there. In eastern towns the places before the gate are the appointed localities for meetings; and in ancient times they were used for still more extensive purposes. There the judge pronounced his decisions, and even kings held there occasionally their courts of justice; there buying and selling went on; the people assembled there to see each other and hear the news; and almost all public affairs were transacted45 there, from religious worship to the smallest details of civil life. It is not surprising, therefore, that Lot should be sitting in the gate when the two strangers arrived at the city. Some commentators have even conjectured46 that he went out to meet them; but others object that this is contradictory47 to the narrative48, which does not exhibit Lot as recognising the angels, and that it implies "too ideal a notion of its virtue49." Some have supposed that Lot had attained50 to the dignity of a judge, and that he was sitting to act in that capacity on this occasion; but later circumstances refute this supposition; for, in the quarrel which ensued, the people of Sodom reproached him as "a stranger" who set himself up as a judge of their conduct.
Lot advanced to the strangers, greeted them with a profound bow, addressed them as "my lords," and asked them to stay over night at his house, where he would wash their feet, give them something to eat, and find them a bed. They declined his frank hospitality, and said they meant to pass the night in the streets. Kalisch observes, as though he knew all about their motives51, that "it was their intention to try his character, and to give him an opportunity of showing whether his generosity52 was merely a momentary53 emotion, or had become a settled feature in his character." He also dismisses the idea that they wished to remain in the streets in order to study "the moral state of the Sodomites," as they required no such knowledge, for "they were not only the angels of God, but God himself acted in them." But Kalisch should bear in mind that God told Abraham he was going on purpose to "see whether they have done altogether according to the cry of it"; and that, as the angels could not know more than God, it was after all necessary that they should make inquiries54. Lot, however, "pressed upon them greatly," and at last they entered his house. He then "made them a feast" which seems to have consisted of nothing but unleavened bread. Perhaps the angels, who had dined heavily with Abraham on veal55, butter, and milk, were afraid of bad dreams, and only wanted a light supper before going to roost.
They were not, however, destined56 to enjoy a good night's sleep. Before they "lay down," the men of Sodom "compassed the house round, both old and young, all the people from every quarter." And they called unto Lot, and said unto him, "Where are the men which came in unto thee this night? Bring them out unto us, that we may know them."
We are reluctant to criticise57 this dirty story, but duty compels us. God's Word is full of disgusting narratives58, and if we scrupled59 to examine them we should have to leave the book alone. We have no love of filth60, and if the Bible were not held up as a divine work we should never condescend61 to notice its beastly tales of fornication, adultery, sodomy, and incest.
Why did all the men of Sodom, both old and young, flock to Lot's house? Is it likely that every male in the city, past the age of puberty, should burn with unnatural lust62 at one and the same time? Did they suppose that all of them could abuse the two strangers? The story is as silly as it is nasty.
For a parallel to Lot's answer to the demand of his neighbors we must go to the nineteenth chapter of Judges, where the men of Gibeah clamor for the Levite as the men of Sodom clamor for the two angels, and where his host offers them instead his own daughter as well as the Levite's concubine. A woman's honor was a very trivial thing to God's chosen people. In itself it counted as next to nothing. The man's right of possession gave it all its importance and worth.
Lot went out and shut the door after him. Then he rebuked63 his neighbors for desiring to do "so wickedly," and immediately made them an offer which he seems to have thought perfectly fair and square. "Behold64, now," he said, "I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof." The laws of hospitality are sacred, and Lot did well to maintain them; but he had no right to sacrifice to them a still more sacred law. Instead of strenuously65 opposing the committal of one crime, he proposes another as heinous66.
The Sodomites scorned his offer. They had a penchant67 for a different pleasure. Ravishing virgins68 was not in their line. So they reviled69 Lot for setting himself up as a judge amongst them, called him "fellow," threatened to deal worse with him than with the strangers, and actually pressed so sore upon him that they "came near to break the door."
Then the strangers manifested their power. They "put forth70 their hand, and pulled Lot into the house to them, and shut too the door. And they smote71 the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door." However blind they were surely they might have found the door by feeling for it. Kalisch makes this episode more reasonable by substituting "blind confusion" for "blindness."
The angels continued to act promptly. They informed Lot that they intended to destroy the place because of its sin, and told him to gather all his family together and leave at once. Lot spoke72 to his "sons-in-law, which married his daughters," but they appear to have thought him daft. Early in the morning "the angels hastened Lot" who still lingered. They laid hold of his hand, his wife's, and his two unmarried daughters', led them outside the city, and said, "Escape now for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountains lest thou be consumed." Lot did not relish73 this prospect74 of a hard climb. He therefore asked the angels to let him flee unto the city of Zoar, because it was near and "a little one." That is what the servant girl said to her mistress when she produced an illegitimate child, "please 'm its only a very little one." She thought that a small illegitimate baby wasn't as bad as a big illegitimate baby, and Lot thought that a little wicked city wasn't as bad as a big wicked city.
Lot's request was granted, and he was told to look sharp. He made good speed, and reached Zoar when "the sun was risen."
"Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; and he overthrew75 those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground." It is a mistake to suppose that brimstone and fire are characteristic of hell, for the Lord evidently keeps a large stock of those commodities in heaven. Nor must it be supposed that Lot was spared because he was righteous. He was spared because the Lord "was merciful unto him." His virtues76, Kalisch remarks, were not sufficient for his salvation77, which he owed to "the piety78 of Abraham." Abraham may have had "piety" enough to save a Lot, but he had scarcely "virtue" enough to save a mouse.
Kalisch says that "about the situation of Zoar there remains79 little doubt." He identifies it with "the considerable ruins found in Wady Kerek, on the eastern side of the Dead Sea." But he has no such assurance as to the situation of Sodom. He deprecates De Saulcy's assumption, that Sodom is traceable in the heap of stones found near the Salt Mountain, Udsum; and adds—"We may hope rather than expect, that authentic80 ruins of the four destroyed towns will ever be discovered. Biblical historians and prophets already speak of them as localities utterly81 and tracelessly swept away; and the remark of Josephus, that 'shadows' of them still existed in his time, is vague and doubtful."
In the South of Palestine there is an extraordinary lake of mysterious origin. It is about thirty-nine miles long, and from eight to twelve miles broad. It is fed by the river Jordan, and drained by the evaporation82 of a fierce and terrible sun. Its water is clear and inodorous, but nauseous like a solution of alum; it causes painful itching83 and even ulceration on the lips and if brought near a wound, or any diseased part, produces a most excruciating sensation. It contains muriatic and sulphuric acid, and one-fourth of its weight is salt. No fishes live in it; and according to tradition, which however is not true, birds that happen to fly over its surface die. Near it is said to grow the Apple of Sodom, beautiful in appearance, but containing only ashes. This lake is appropriately called the Dead Sea.
The natives say that at low water they glimpse fragments of buildings and pillars rising out of the bottom of the lake. But this is only a fancy. Yet beneath the waters of the Dead Sea are thought to lie the Cities of the Plain. The northern part of the lake is very deep, the southern part very shallow. The bottom consists of two separate plains, one elevated, the other depressed84. The latter is by some held to be the original bottom of the lake, and the former to have been caused by the destruction of Sodom and Gomorrah. But this also is only a fancy. The bitumen85, which is found in such large quantities in and near the lake, is a symptom and remnant of the volcanic86 nature of the region. Several lines of earthquake are traced from it in a north-eastern direction; and it is conjectured that the three lakes, Merom, Tiberias, and Asphaltites, together with the river Jordan, are the remaining traces of the huge gulf87 once filled by the Dead Sea before the land was lifted by a geological catastrophe. Volcanic action has caused all the remarkable88 phenomena89 of the district, which were of immemorial antiquity90 thousands of years ago; and the story of the Cities of the Plain is only one of the legends which ancient peoples associated with every striking aspect of nature.
Let us recur91 to Lot. His sons, his married daughters, and their husbands, perished in the deluge92 of brimstone and fire. He and his two unmarried daughters fled to Zoar as fast as their legs could carry them. But his wife was less fortunate. She ran behind Lot, and with the natural curiosity of her sex she looked back on the doomed city. For this violation93 of the angels' orders she was turned into "a pillar of salt." Some commentators try to blink this unpleasant fact by artful translations; such as "she fell into a salt-brook," or "she was covered with a salt crust," or she was "like a pillar of salt." Josephus pretended to have seen this old woman of salt, but others have been less lucky, although many travellers and pilgrims have searched for it as for a sacred relic94. But let us not despair. Lot's wife may yet be discovered and exhibited in the British Museum.
What became of Lot and his daughters? Fearing to dwell in Zoar, they left it and "dwelt in a cave." The damsels, who had heard their father offer them to the promiscuous95 embrace of a lustful96 crowd, could not be expected to be very scrupulous97 in their conduct. They were alone, without husbands to make them mothers, and to be childless was a calamity98 and a reproach; so they put their heads together and devised a nasty scheme. Two nights successively they made their father blind drunk, and got him to commit incest with them. This is very beastly and very absurd. Lot was old; he was so drunk that he knew nothing of what happened; yet he got two virgins with child! The porter in "Macbeth" would have laughed at such a ridiculous story.
These improper99 females were by no means ashamed of their action; on the contrary, they boast of their bastards100; and the historian does not utter a word in condemnation101 of their crime.
Lot was the father of his own grandchildren; his daughters were the mothers of their own brothers; and his other children were destroyed by heavenly brimstone and fire. Were they not, as we said at the outset, a queer lot? But the queerest lot was Lot's wife. Whatever may be said of the rest of the family, no one can say that she was not worth her salt, for the Lord thought she was worth enough to make a pillar. Let us hope that the old lady will some day be (un)covered, and that her pillar of salt may yet, to the confusion of sceptics, stand as a veritable pillar in the house of God, and there defy the attacks of all the infidel Samsons, world without end. Amen.
The End
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vilest
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| adj.卑鄙的( vile的最高级 )；可耻的；极坏的；非常讨厌的 | |
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unnatural
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| adj.不自然的；反常的 | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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dealing
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| n.经商方法，待人态度 | |
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testament
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| n.遗嘱；证明 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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doomed
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| 命定的 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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catastrophe
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| n.大灾难，大祸 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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orphaned
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| [计][修]孤立 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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naive
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| adj.幼稚的，轻信的；天真的 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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iniquity
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| n.邪恶；不公正 | |
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corruption
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| n.腐败，堕落，贪污 | |
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stink
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| vi.发出恶臭；糟透，招人厌恶；n.恶臭 | |
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nostrils
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alleged
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| a.被指控的，嫌疑的 | |
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victorious
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| adj.胜利的，得胜的 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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allied
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| adj.协约国的；同盟国的 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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surmised
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| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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parley
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| n.谈判 | |
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promptly
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| adv.及时地，敏捷地 | |
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acceded
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| v.（正式）加入( accede的过去式和过去分词 )；答应；（通过财产的添附而）增加；开始任职 | |
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smelt
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| v.熔解，熔炼；n.银白鱼，胡瓜鱼 | |
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determined
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| adj.坚定的；有决心的 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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perplexed
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| adj.不知所措的 | |
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haggled
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| v.讨价还价( haggle的过去式和过去分词 ) | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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importunate
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| adj.强求的；纠缠不休的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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transacted
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| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
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conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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momentary
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| adj.片刻的，瞬息的；短暂的 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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veal
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| n.小牛肉 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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criticise
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| v.批评，评论；非难 | |
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58
narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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59
scrupled
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| v.感到于心不安，有顾忌( scruple的过去式和过去分词 ) | |
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60
filth
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| n.肮脏，污物，污秽；淫猥 | |
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condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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behold
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| v.看，注视，看到 | |
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strenuously
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| adv.奋发地，费力地 | |
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heinous
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| adj.可憎的，十恶不赦的 | |
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penchant
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| n.爱好，嗜好；（强烈的）倾向 | |
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68
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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reviled
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| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
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forth
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| adv.向前；向外，往外 | |
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smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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73
relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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prospect
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| n.前景，前途；景色，视野 | |
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75
overthrew
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| overthrow的过去式 | |
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76
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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77
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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piety
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| n.虔诚，虔敬 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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utterly
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| adv.完全地，绝对地 | |
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evaporation
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| n.蒸发，消失 | |
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83
itching
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| adj.贪得的，痒的，渴望的v.发痒( itch的现在分词 ) | |
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depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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bitumen
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| n.沥青 | |
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volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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phenomena
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| n.现象 | |
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90
antiquity
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| n.古老；高龄；古物，古迹 | |
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recur
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| vi.复发，重现，再发生 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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relic
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| n.神圣的遗物，遗迹，纪念物 | |
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95
promiscuous
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| adj.杂乱的，随便的 | |
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96
lustful
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| a.贪婪的；渴望的 | |
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97
scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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98
calamity
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| n.灾害，祸患，不幸事件 | |
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99
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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100
bastards
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| 私生子( bastard的名词复数 )； 坏蛋； 讨厌的事物； 麻烦事 （认为别人走运或不幸时说）家伙 | |
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101
condemnation
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| n.谴责; 定罪 | |
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