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Sea region and described it, but curiously reversed a simple truth in these words: "Nor do sticks or straws float there, nor can a man swim, but whatever is cast into it sinks to the bottom." As to the statue of Lot's wife, he threw doubt upon its miraculous renewal, but testified that it was still standing. In the seventh century the Targum of Jerusalem not only testified that the salt pillar at Usdum was once Lot's wife, but declared that she must retain that form until the general resurrection. In the seventh century too, Bishop Arculf travelled to the Dead Sea, and his work was added to the treasures of the Church. He greatly develops the legend, and especially that part of it given by Josephus. The bitumen that floats upon the sea "resembles gold and the form of a bull or camel"; "birds can not live near it"; and "the very beautiful apples" which grow there, when plucked, "burn and are reduced to ashes, and smoke as if they were still burning." In the eighth century the Venerable Bede takes these statements of Arculf and his predecessors, binds them together in his work on The Holy Places, and gives the whole mass of myths and legends an enormous impulse.(431) (431) For Antoninus Martyr, see Tobler's edition of his work in the Itinera, vol. i, p. 100, Geneva, 1877. For the Targum of Jerusalem, see citation in Quaresmius, Terrae Sanctae Elucidation, Peregrinatio vi, cap. xiv; new Venice edition. For Arculf, see Tobler. For Bede, see his De Locis Sanctis in Tobler's Itinera, vol. i, p. 228. For an admirable statement of the mediaeval theological view of scientific research, see Eicken, Geschichte der mittelalterlichen Weltanschauung, Stuttgart, 1887, chap. vi.