In God's Way: A Novel

by Bjørnstjerne Bjørnson

"The misfortune is," said Edward, "that it is only the fact of his being a sun-god that gives any sense to the stories told about Samson."

"Oh, nowadays all old records of everybody's forefathers are turned into sun legends. And Ole related a few amusing parodies of this scientific craze now so much in vogue. They all laughed, Josephine too; Edward became excited at once and began to explain that our gods, who were Indian sun-gods, had in reality been turned into our forefathers when a new religion was started; the altars which then had been used for sacrifices were turned into graves or burying-places. In the same way all the old sun-gods of the Jews had been changed to forefathers when the worship of Jehovah did away with them as gods."

"Who can know that?"

"Know it? Why, take Samson! How utterly meaningless to believe that anyone's strength should be in his hair! But as soon as we take it for granted that it is the sun's rays, lengthy in summer-time, but cut short in the lap of winter, then there is some sense in it. And when the rays grew longer and longer, and spring drew near, then all can understand that the sun-god could again encircle with his arms the pillars of the world. Never have bees been known to deposit their honey in a beast's carcase; but when we hear that each time the sun passes over one of the signs of the stars--for instance, the lion's--then it is said that the sun slaughtered the lion; then we can understand that the bees made their honey in the dead lion's carcase, that is to say, in the hottest part of the summer."

The whole party was all ears, and Josephine was highly astonished. She did not look up at her brother because she felt he was looking at her, but the impression made was unmistakable. What Edward had at first started, without other thought than that of showing off a little, was now a decided thing aimed at, and it was because Josephine stood between them.

"With the Egyptians," explained he, "the spring began when the sun slaughtered the lamb, that is to say, passed across the sign of the lamb--in their delight at the renewal of all things, every Egyptian slaughtered a lamb that day. The Jews have it from them. It is utterly false if the Jews later on have changed this to something that separates them from the Egyptians. Just as with the circumcision, they have that, too, from Egypt. But clergymen take care never to speak of that kind of thing."

Ole Tuft had little or no knowledge of all these things. His plodding studies had been severely theological, he had not time for more, and his faith was an inheritance from an old peasant race, and was far too secure in itself to be capable of scientific doubts. Had he announced this fact straight out, there would probably have been an end of the matter. But he too felt that Josephine stood between them and was allowing herself to be led away. So he began with great scorn to call everything vague inventions, empty devices, shining one day, melted away on the morrow.

The other's vanity would not stand this. "Theologians," cried he, "are wanting in the very simplest honesty. They conceal the fact that the most important items of their faith are not revealed to the Jews, but simply taken up and accepted from elsewhere! Like the creed of immortality, that is from Egypt. The same with the Commandments. No one climbs up on to a high mountain to have revealed to him in a thunderstorm what others have known for thousands of years. Where is the devil from? And the punishments of hell? Whence the last day and judgment? And the angels? The Jews knew nothing of all this. Clergymen are a set--in short, a set who do not honestly investigate matters, telling people such things."

Josephine subsided completely; all the young people, particularly the men, were evidently on Kallem's side; free-thinking was the fashion, and it was amusing to have a laugh at the old faith handed down from days of yore.

One young man began mocking at the history of the creation; Kallem possessed both geological and palæontological learning, and he made good use of it. Still less on this subject could Ole Tuft argue with them; he alluded again to a trial that had been made to reconcile the doctrines of the Bible with more recent discoveries, but it fared badly with him. And on they went in rapid succession from dogma to dogma--now they lay basking in the doctrine of the atonement of sins, it descended from so ancient and uncultured a time that such a thing as individual responsibility was not then known, merely that of the whole tribe or family. Tuft was in despair; to him it really was an important question, and much moved, in a loud voice, he began to confess his faith. As if that were of any use! Excuses! Inventions!--show us your proofs! Too late, Ole Tuft perceived that he had defended the cause too eagerly and had therefore lost all. He was overcome with grief, fought without hope, but fought on all the same and shouted out that, if a single one of all those truths seemed doubtful, the fault was his; he lacked the power to defend it. But the Word of God would stand unharmed to the last hour of the world! What is the Word of God? It is the spirit and entirety of the Bible, the creation (No!); the deluge (No! No!); the expiation by death (No, No, No!); he shouted, they shouted; the tears rushed to Tuft's eyes, his voice shook; he looked pale and handsome.