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interesting as showing the general credulity. Since writing the above, I have been glad to find my view of Mandeville's honesty confirmed by the Rev. Dr. Robinson, and by Mr. Gage in his edition of Ritter's Palestine. In the fifteenth century wonders increased. In 1418 we have the Lord of Caumont, who makes a pilgrimage and gives us a statement which is the result of the theological reasoning of centuries, and especially interesting as a typical example of the theological method in contrast with the scientific. He could not understand how the blessed waters of the Jordan could be allowed to mingle with the accursed waters of the Dead Sea. In spite, then, of the eye of sense, he beheld the water with the eye of faith, and calmly announced that the Jordan water passes through the sea, but that the two masses of water are not mingled. As to the salt statue of Lot's wife, he declares it to be still existing; and, copying a table of indulgences granted by the Church to pious pilgrims, he puts down the visit to the salt statue as giving an indulgence of seven years. Toward the end of the century we have another traveller yet more influential: Bernard of Breydenbach, Dean of Mainz. His book of travels was published in 1486, at the famous press of Schoeffer, and in various translations it was spread through Europe, exercising an influence wide and deep. His first important notice of the Dead Sea is as follows: "In this, Tirus the serpent is found, and from him the Tiriac medicine is made. He is blind, and so full of venom that there is no remedy for his bite except cutting off the bitten part. He can only be taken by striking him and making him angry; then his venom flies into his head and tail." Breydenbach calls the Dead Sea "the chimney of hell," and repeats the old story as to the miraculous solvent for its bitumen.