But where such a movement has originated amongst the people, the very facts adduced to argue its falsehood from its vulgarity, are to me so many indications on the other side; for I could ill believe in a divine influence which did not take the person such as he was; did not, while giving him power from beyond him, leave his individuality uninjured, yea intensify it, subjecting the very means of its purification, the spread of the new leaven, to the laws of time and growth. To look at the thing from the other side, the genuineness of the man's reception of it will be manifest in the meeting of his present conditions with the new thing—in the show of results natural to one of his degree of development. To hear a rude man utter his experience in the forms of cultivation, would be at once to suspect the mere glitter of a reflex, and to doubt an illumination from within. I repeat, the genuine influence shows itself such in showing that it has laid hold of the very man, at the very stage of growth he had reached. The dancing of David before the ark, the glow of St. Stephen's face, and the wild gestures and rude songs of miners and fishers and negroes, may all be signs of the presence of the same spirit in temples various. Children will rush and shout and hollo for the same joy which sends others of the family to weep apart.
Of course the one infallible test as to whether any such movement is of man without God, or of God within the man, is the following life; only a large space for fluctuation must be allowed where a whole world of passions and habits has to be subjected to the will of God through the vice regency of a human will hardly or only just awakened, and as yet unconscious of itself.
The nearest Joseph Mair could come to the origin of the present movement was the influence of a certain Stornoway fisherman, whom they had brought back with them on their return from the coasts of Lewis—a man of Celtic fervour and faith, who had agreed to accompany them probably in the hope of serving a set of the bravest and hardest working men in the world, who yet spent a large part of their ease in drinking up the earnings of fierce and perilous labour. There were a few amongst them, he found, already prepared to receive the word, and to each of these he spoke in private. They spoke to one another, then each to his friend outside the little circle. Next a few met to pray. These drew others in, and at length it was delivered from mouth to mouth that on the following Sunday, at a certain early hour in the morning, a meeting would be held in the Bailie's Barn, a cave large enough to receive all the grown population of Scaurnose.
The news of this gathering of course reached the Seaton, where some were inclined to go and see, others to go and hear; most of even the latter class, however, being at the same time more than inclined to mock at the idea of a popular religious assembly.
Not so Duncan MacPhail, who, notwithstanding the more than half Pagan character of his ideas, had too much reverence to mock at anything in the form of religion, to all the claims of which he was even eager to assent: when the duty of forgiveness was pressed upon him too hard, he would take his last refuge in excepting to the authority of the messenger. He regarded the announcement of the meeting with the greater respect that the man from Stornoway was a MacLeod, and so of his mother's clan.
It was now the end of August, when the sky is of a paler blue in the day time, and greener about the sunset. The air had in it a touch of cold, which, like as a faint acid affects a sweet drink, only rendered the warmth more pleasant. On the appointed morning, the tide was low, and the waves died gently upon the sand, seeming to have crept away from the shore to get nearer to the sunrise. Duncan was walking along the hard wet sand towards the promontory, with Mr Graham on one side of him and Malcolm on the other. There was no gun to fire this morning; it was Sunday, and all might repose undisturbed: the longer sleep in bed, possibly the shorter in church.
"I wish you had your sight but for a moment, Mr MacPhail," said the schoolmaster. "How this sunrise would make you leap for joy."
"Ay!" said Malcolm, "it wad gar daddy grip till 's pipes in twa hurries."
"And what should she'll pe wanting her pipes for?" asked Duncan.
"To praise God wi'," answered Malcolm.
"Ay; ay;" murmured Duncan thoughtfully. "Tey are tat."
"What are they?" asked Mr Graham gently.
"For to praise Cod," answered Duncan solemnly.
"I almost envy you," returned Mr Graham, "when I think how you will praise God one day. What a glorious waking you will have!"
"Ten it 'll pe your opinion, Mr Craham, tat she'll pe sleeping her sound sleep, and not pe lying wite awake in her coffin all ta time?"
"A good deal better than that, Mr MacPhail!" returned the schoolmaster cheerily. "It's my opinion that you are, as it were, asleep now, and that the moment you die, you will feel as if you had just woke up, and for the first time in your life. For one thing, you will see far better then than any of us do now."
But poor Duncan could not catch the idea; his mind was filled with a preventing fancy.
"Yes; I know; at ta tay of chutchment," he said. "Put what 'll pe ta use of ketting her eyes open pefore she'll pe up? How should she pe seeing with all ta earth apove her—and ta cravestone too tat I know my poy Malcolm will pe laying on ta top of his old cranfather to keep him waarm, and let peoples pe know tat ta plind piper will be lying town pelow wite awake and fery uncomfortable?"
"Excuse me, Mr MacPhail, but that's all a mistake," said Mr Graham positively. "The body is but a sort of shell that we cast off when we die, as the corn casts off its husk when it begins to grow. The life of the seed comes up out of the earth in a new body, as St Paul says,"
"Ten," interrupted .Duncan, "she'll pe crowing up out of her crave like a seed crowing up to pe a corn or a parley?"
The schoolmaster began to despair of ever conveying to the piper the idea that the living man is the seed sown, and that when the body of this seed dies, then the new body, with the man in it, springs alive out of the old one—that the death of the one is the birth of the other. Far more enlightened people than Duncan never imagine, and would find it hard to believe, that the sowing of the seed spoken of might mean something else than the burying of the body; not perceiving what yet surely is plain enough, that that would be the sowing of a seed already dead, and incapable of giving birth to anything whatever.