4. For Mezger, see his Sacra Historia, Augsburg, 1700, p. 30.
For Doubdan, see his Voyage de la Terre-Sainte, Paris, 1670, pp. 338,
339; also Tobler and Gage's Ritter. For Goujon, see his Histoire et
Voyage de la Terre Saincte, Lyons, 1670, p. 230, etc. For Morison,
see his Voyage, book ii, pp. 516, 517. For Maundrell, see in Wright's
Collection, pp. 383 et seq. For Clericus, see his Dissertation de Salis
Statua, in his Pentateuch, edition of 1696, pp. 327 et seq. For Father
Beaugrand, see his Voyage, Paris, 1701, pp. 137 et seq. For Reland, see
his Palaestina, Utrecht, 1714, vol. i, pp. 61-254, passim.

Yet to superficial observers the old current of myth and marvel seemed
to flow into the eighteenth century as strong as ever, and of this
we may take two typical evidences. The first of these is the Pious
Pilgrimage of Vincent Briemle. His journey was made about 1710; and his
work, brought out under the auspices of a high papal functionary some
years later, in a heavy quarto, gave new life to the stories of the
hellish character of the Dead Sea, and especially to the miraculous
renewal of the salt statue.

In 172O came a still more striking effort to maintain the old belief
in the north of Europe, for in that year the eminent theologian Masius
published his great treatise on The Conversion of Lot's Wife into a
Statue of Salt.

Evidently intending that this work should be the last word on this
subject in Germany, as Quaresmio had imagined that his work would be
the last in Italy, he develops his subject after the high scholastic and
theologic manner. Calling attention first to the divine command in the
New Testament, "Remember Lot's wife," he argues through a long series
of chapters. In the ninth of these he discusses "the impelling cause" of
her looking back, and introduces us to the question, formerly so often
treated by theologians, whether the soul of Lot's wife was finally
saved. Here we are glad to learn that the big, warm heart of Luther
lifted him above the common herd of theologians, and led him to declare
that she was "a faithful and saintly woman," and that she certainly was
not eternally damned. In justice to the Roman Church also it should be
said that several of her most eminent commentators took a similar view,
and insisted that the sin of Lot's wife was venial, and therefore, at
the worst, could only subject her to the fires of purgatory.

The eleventh chapter discusses at length the question HOW she