For many feminist authors, and others who do not take the time to
understand the themes of the Bible, the story of Lot's wife presents a huge
number of emotional and philosophical problems. The story, in short
version, tells of Lot and his family's hasty exodus from the cities of
Sodom and Gomorrah just before fire falls on them from heaven. The cities
are havens of immoral behavior, and all the disease which accompanies
indiscriminant sex between men, woman, children, prostitutes and animals.
These cities has fallen into rampantly immoral behavior, and whether of not
today's readers agree, the God of the bible chose to destroy them rather
than let the behavior, and disease spread to neighboring town, tribes, and
Batey's poem identifies the one person who is the seemingly pure
victim of the entire episode. As Lot and his family flee the town, Lot's
wife, forever without a name, turns back and is "turned into a pillar of
salt." Mrs. Batey picks up where the biblical writer leaves off, and fills
in the gaps of Mrs. Lot's feelings and emotions. She is leaving the home
she knows. She is leaving the flocks, herds, and lifestyle she has
faithfully worked to create just because some whimsical God decided to burn
down the town. She is the victim of her husband's poor judgment, or his
devotion to a God she does not understand, but she is a victim none the
less. And in the final picture the biblical record leaves, she appears to
be the victim of that other patriarchal figure in the story, that whimsical
god who turn her into salt just for glancing over her shoulder at her
Anna Akhmatova's poem by the same name strikes the same chord. The
woman who is forced from her home by a man who follows an angelic visitor
looks back over her shoulder for just a moment, and is instantly turned
into salt. Both authors seem to ask "In what world is this the picture of
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