LOSERTH, lo'zart, JOHANN: Austrian Protestant; b. at Fulneck (a village near Neutitschein, 26 m. e.n.e. of Prerau), Moravia, Sept. 1, 1846. Ids was educated at the University of Vienna (Ph.D., 1870), and after being a gymnasial professor in Vienna (187L-75) was professor. of general history at the newly founded University of Czernowitz until 1893, when he was called to his present position of professor of history at Graz. He has devoted himself especially to the study of early Bohemian history, the Wyclif and Hussite movements, and the history of Anabaptism and the Counter-Reformation. Among his numerous publications, special mention may be made of the following: Beiträge zur Geschichte der hussitischen Bewegung (5 parts, Vienna, 1877-94); Huns and Wiclif (Prague, 1884; Eng. transl. by M. J. Evans, Wydif and Hess, London, 1884); Die Stadt Waldshut und die vorderosterreichische Regierung 16Q31626 (Vienna, 1891); Der Anabaptismus in Tirol (1893); Btxlthasar Hubmaier urtd die Anfange der 1=Viedertaufe in M�hren (Brünn, 1893); Studien zur englischen Kirchenpolitik im vierzehnten Jahrhundert (2 parts, Vienna, 1894-1907); Der Communismus der mahrischen Wiedertaufer im sechzehnten Jahrhundert (1895); Die steirische ReligionsPazifikation (Graz, 1896); Der Sankt Pauler-Fornxular, Briefs and Urkunden aus d:~r Zeit König Wenzels 11., (Prague, 1896); Erzherzog Karl 11. und die Frtzge der Errichtung sires Klosterrates für Inner6sterreich (Vienna, 1897); Die Reformation and Gegenreformation in den innerosterreichischen Landern im sechzehnten Jahrhundert (Stuttgart, 1898); Die Salzburger Provinzialsynode von 161,9 (Vienna, 1898); and Geschichte des spateren MitteTalters, 1197-1.¢9Q (Munich, 1903). He has likewise edited for the Wycliffe Society Wyclif's De ecclesid (London, 1886); Sermones (4 vols., 1887-90); De etteharistia tractatus major (1892); Opus Evangelicum (4 vols., 189rr96); De eivili dominio (4 vols., 1900-04), De potestate papee (1907); and Dos Archiv des Hawses Stubenberg (Graz, 1908) as well as the collection of acts and correspondence for the history of the Counter-Reformation in Inner Austria under the Archdukes Karl II. and Ferdinand II. in the Fortes rerum Austriacarum, vols. 1., lviii., lx. (Vienna, 1898-1907).

LOT: The son of Haran and nephew of Abram. According to the story in Genesis, in his migration from Haran to Canaan and Egypt, Abram was accompanied by Lot (Gen. xii. 4); but afterward Lot separated from Abram (xiii. 1 sqq.), and settled in the plain of Jordan at Sodom, where he was taken captive, but was liberated by Abram (xiv. 1 sqq.). He incurred still more danger in the ce,tastrophe brought by God upon the vale of Siddim

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(xviii.-xix.). The angels, appointed to investigate the iniquity of the Sodomites, were hospitably received by Lot, who in order to fulfil the duties of hospitality was even ready to sacrifice his own family, while on the other hand the Sodomites, in their lust, trampled under foot the rights of the strangers. So the angels protected the family of the righteous Lot and rescued them from the judgment of Sodom. Lot's sons-in-law mocked at the warning and stayed in the city. Lot himself had to be torn away by force (xix. 16 sqq.). Lot was bidden not to look about him, neither to rest till he came to the mountains. But this was beyond his strength, so he begged leave to remain in Zoar, according to Gen. xiii. 10, the southernmost point of the vale of Siddim. Lot's wife could not refrain from looking back, and' by thus transgressing that express prohibition she brought about her own punishment, for she was turned into a pillar of salt. (This detail is consistent with the nature of the Dead Sea, which is so saturated with salt that its vapor deposits a salty crust on surrounding objects.) Hence she stood conspicuous, a pillar of salt on the shore (Luke xvii. 32; cf. Wisdom, x. 7; Josephus, Ant., L, xi. 4).

The judgment is described as a rain of fire and brimstone (cf. Pa. xi. 6; Ezek. xxxviii. 22), in consequence of which the whole region became decolate. That the latter was a historic event is undoubted. It profoundly impressed the surrounding peoples, and was borne in mind, especially in Israel, throughout all ages as a remarkable divine judgment (cf. Deut. xxix. 22; Amos iv. 11; Hos. xi. 8; Isa. i. 9, iii. 9; Jer. xx. 16, xxiii. 14; Zeph. ii. 9). The classic writers also speak of the catastrophe. Strabo, xvi. 2, knows of thirteen cities that were destroyed in that region; whereas he ascribes the origin of the sea to earthquakes, volcanic eruptions, and hot springs of both asphalt and brimstone. Tacitus, Hist. v. 7, tells of a monstrous fire that swept this district, kindled by lightning. Even the geographical nature of the Dead Sea might vouch for that violent eruption of destructive elements: at a'1 events, to render it more easily conceivable. See Palestine. It is consistent with the Biblical narrative, according to which only the valley plain was stricken by the shower, that the surrounding mountain ranges exhibit no traces of volcanic disturbance. The Dead Sea, to be sure, did not owe its original existence to the catastrophe; it was then, however, that the southern tract of the sea subsided. Lot did not stay in Zoar, but went up into the mountains with his two daughters, and lived there in a cave. His daughters thinking they could obtain no husbands in that isolated situation unlawfully contrived to get offspring of their father by stealth: a circumstance recalled by the Hebrews in the names Moab and Amnion (Gen. xix. 3g), However, it might be noted that the story is possibly taken from the genealogical tradition of Moab and Amnion, since in the estimation of primitive antiquity, it was of so high importance for a woman to obtain posterity that in order to achieve this end she would not scruple even at incest, and that in fact people would regard such conduct of the tribal mothers even in a heroic light.

As touching the entire scope and content of the story of Lot, the same is no product of Jewish fancy, but rather arose from the tradition which was a common heritage of Abraham's people, and one very tenacious of local recollections. The whole tenor of the relation harmonizes with that patriarchal era when those simpler Semitic pastoral tribes contrasted to advantage, especially in mat ters of hospitality, with the inhabitants of the Ca naanitic towns; and the most devout of them were supposed to enjoy more immediate conversation with the deity than was later the case with the people of God themselves. For description of the region see Moab; Palestine.

C. von Orelli.

Bibliography: The commentaries on Genesis deal with the subject, as do some of the works on Old Testament theology. Consult: DD, iii. 150-152; EB, iii. 2824-25; JE, viii. 185-186. The Koran has many passages ',,w"hich embody traditions, partly of Talmudic Origin, regarding Lot.