(Continued from page 66.)
ALEXANDER GAIR—SOME ADDITIONAL NOTES.
NAOMI AND RUTH.
When Naomi heard that the Lord had visited the land of Israel with bread, she arose out of the land of Moab, and took her two daughters-in-law, Ruth and Orpah, with her. But as they were leaving Moab, the devil had a black clue of thread, and he gave the end of it to Orpah, and let her go as far as she could with warm affections and zeal, till she came to the border of the land of Israel, and then she was restricted. As she had nothing more than the common work of God’s Spirit upon her mind, the devil wound her back again to her gods and her people. Now, the border of the land is the place where every professor of religion will be tried, and though professors reach the gate of heaven itself, if they have not saving grace, they will turn back again. So we may see how far the common work of the Spirit may bring us, and yet we may come short at last. But Ruth was
* It was in 1730 that Lady Grange was carried away from her house in Edinburgh and conveyed secretly first to Heiskar, nine miles from North Uist, and thereafter to St. Kilda. She lived seven years there, her only companion being a little girl who waited on her; but, on occasion of an attempt to rescue her from her exile, she was conveyed to Skye. In all likelihood it was on her removal to that island that her old minister found her out, and began to give her an annual visit. She was about ten years there, and died in 1749.
† These Notes from the start have been chiefly taken from note-books belonging to the late Mr. G. Sutherland, Forse, Caithness. The Editor has written short notices of the worthies named, and added a note here and there from his own information. A good many are (D.V.) yet to follow.—Ed.
in the covenant of grace and the subject of a saving work, and so, when she was tried, her answer was, “Entreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go, and where thou lodgest, I will lodge; thy people shall be my people, and thy God, my God. Where thou diest I will die, and there will I be buried. The Lord do so to me, and more also, if ought but death part thee and me.”
Alexander Gair now proceeds to enlarge on this gleaning process as the action, not of a first religious experience, but of an after experience of humbling and comfort: The field was divided into rigs. (Psalm lxxv. 10.) The first rig Grace came to was the rig of Prayer. There she got nothing but dry words without substance. The second rig was the Scriptures. There she got nothing. The word which was once sweet and full of light was now dry and dark, and without relish. The third rig was Meditation. There she got nothing. The meditation that was sweet, heavenly, and spiritual to the soul in its first dealings was now carnal and full of corruption. The fourth rig was Examination. Grace now began to examine what was the reason she got nothing in Prayer, in the Word, or in Meditation, as she once got in the first dealings the Lord had with her. Surely an Achan must be in the camp. The Achan is some sin or other. Achan was taken to the outside of the camp to be stoned. Now, Grace, you must go with your sin to the outside of the camp. It was there that Christ was crucified. What is the first stone that must be thrown at this Achan? It is repentance. So sin must be stoned to death by all the graces of the Spirit. The fifth rig was a Battle Ground where two armies fought with one another—the flesh against the spirit and the spirit against the flesh, each with its banner. What is written on Satan’s banner? The following is written to the young who are concerned for their souls, “What is all this hurry? You will be godly yet. Time enough, when you will be old, rich, and have a family.” To the old that are beginning to think of their misspent life there is this: “You need not think that Christ will now receive you, for you spent all your days in sin, and now you are so hardened, you cannot be saved.” But on the banner of Christ, there is written: “Come as you are, and I will in no wise cast you out. Poor soul, I will make my grace sufficient for you, and my strength, perfect in your weakness.”
As Achan was found in the tribe of Judah, so sin is often found among God’s people. It was their sins that crucified Christ on Calvary, and they often wound Him still. Who this day are wounding Christ in Scotland? The people of God. How can you prove that? I can by this: That many of them are not lifting up their voices against the delusions of the day. Christ is crucified in all the Courts, Parliaments, Churches and Kirk Sessions. The Lord’s people are bribed in their Courts, so that they cannot bear witness to the truth. (Note.—This testimony is probably an echo of what was happening prior to the Disruption
of 1843. Sandy was observing that good men were not as faithful as they should be in Church and State in bearing witness to truth. There is a possibility also that he might see things later than the Disruption that provoked a similar censure).
At the marriage in Cana of Galilee (John, 2nd chapter) Christ, His mother, His disciples, His brethren and sisters were present. Alexander Gair thus spiritualises the event:—
All had their special work. It was the work of Christ to make wine out of water. The first wine, that was drunk, was the first dealing that the Saviour had through the Spirit with the soul in its first espousal with Him. The second wine, which was made out of water, was the comfort of a second reviving after a period of spiritual death. The child of the Shulamite’s wife died, and she came and asked the prophet how it came to pass that the child died. The Lord takes away all the comfort and evidences of the babe of grace from the soul, lest he should make a Saviour of them. The soul then goes with his complaint to Christ, the prophet of the Church, and He restores the babe of grace in comfortable evidence again. This is the wine made out of water. The six stone vessels were the soul’s faculties. What was the work of the disciples at the marriage? They were teaching the Church. What was the work of the brethren there? They were bearing the cross. What was the work of the sisters? Just what Peter’s wife’s mother did, when she was delivered from the fever—ministering to the saints. What was the work of the mother? Helping the tried and the tempted. On another occasion she went to see the poor, gracious soul (Elizabeth), who was in the hill country among difficulties, straits, perplexities and temptations, and as soon as the soul heard her salutation, the child leaped in her womb for joy. These bodies of ours are often like walls of separation. Oh, poor soul, many a time you would go to see this or that child of God with your case, if it were not for the body which keeps you back.
On one occasion, he was speaking of “the four days” during which Lazarus was in the grave. He made the following spiritual use of the days with respect to the soul’s experience in conversion: The first day was the day before the sinner was called; the second was the day when he was convinced of sin and misery; the third day was when he was enlightened as to the way of salvation; and the fourth day was the day of rottenness, namely, when all things that the sinner thought would make him acceptable to God, became sinful and loathsome in his sight. That was the day he became a needy sinner, requiring and meeting with a Redeemer. That was the day of Resurrection.
TROUBLE will never kill any one: it keeps us alive; it is the physic of the soul.—R. Dore.
Daibhidh Ros, Eildeir, Dornoch.
(Air a leantuinn o t. d. 119.)
‘S ann le Maighstir Alasdair Macleoid, mu’n d’thug sinn iomradh mu thràth, a bha Daibhidh air a ghairm a’ cheud uair gu labhairt ris a’ cheist, agus mar a thubhairt e fhein ruinne air dhuinn a bhi ‘ga thoirt dachaidh uair bho Athchosnaich, beagan bliadhnaich roimh a’ bhàs, “Tha uiread do dhùil agam an dràsda gun tionndaidh sibse orm agus gum marbh sibh mi, ‘s a bha agam gun d’ reitheadh mo ghairm an la sin gu labhairt ris an fhacail. Ach cha bu toil leam ‘bhi eas-umhail do sheirbhiseach Dhe. Dh’eirich mi, agus bha earrainn àraidh, a bha air a deanamh feumail dhomh iomadh la roimh sin, a thainig a dh’ ionnsuidh m’ inntinn, agus neartaich i mi.—’Sann ort a dh’ fhad an duine bochd e fein a chuir fo dhion.’ Cha b’ urrainn mi ‘radh gu robh mi air mo thrèigsinn, ach cha do dh’fhan mi fada air mo chasan.” Lean so e gus a bhàs. Cha bhiodh duine sam bith air a shàruchadh leis aon chuid ann an urnuigh no labhairt ri ceisd. Bha gliocas agus gràs a’ cumail rian air na h-uile ni a dheanadh e.
Bha e air a thaghadh gu bhith na eil dear anns an sgrì anns an d’rugadh e, iomad bliadhna mun d’thainig na bristidhinn mu dheireadh anns an eaglais, agus na teachdairean bu shoilleire a bh’anns an àite, shealladh iad suas ris, mar neach a bha da rireadh air a theagasc bho shuas. Bha e beachdachadh le cràdh fad iomadh bliadhna air an Eaglais Shaor a dealachadh ris na bunaitean daingean air an d’ thainig i mach bho Eaglais na Staid, agus ‘s iomadh la a dheireadh e ruinn nach robh e riamh da rireadh air a thogail gle mhòr ri dealachadh na h-eaglais ann a ’43; ach bha ministearan ann aig an àm sin ris an robh ceangal aige. ‘Nuair a chuir iad troimhe an achd ris an d’thubhairt iad fhein an Achd Cur-an-ceill, bha Daibhidh gu mòr air a chiùrradh; ach do bhrigh gu robh seann teachdairean ann ris an robh ceangal aige, dh’fhan e fad beagan ùine comhla riu, a saoil sinn gum faodadh iad a ris an t-achd a dhubhadh a mach. Ach an àite cuisean a dol na b’ fheàrr ‘s ann a bha iad a dol na bu mhiosa. Chaidh e agus dh’innis e do Dhoctair Aird gun robh cuisean a luidhe gu trom air, agus gu robh e faicinn gum feumadh e dealachadh riu. Theireadh e fhein nach do chuir an Doctair na aghaidh. Bha Aonghas Moraidh aig an àm so air dealachadh ris an Eaglais Shàor, agus air a cheud Sabaid air an d’thainig Daibhidh comhla ri Aonghas gu leughadh an fhacail, theireadh Aonghas “Dh’ fhalbh ealach dhìom.” Dh’fheum Daibhidh a nis a cheum toisich a ghabhail anns na coinneamhan ann a’ sgire Dhornaich, ann an coimhcheangal ris an Eaglais Shàor-Chlèireil, agus is iomadh la a bha e na sholus agus na sheoladh do’n t-sluagh a bha cruinneachadh do’n èisdeachd. Bha e fhein agus Aonghas fad iomadh bliadhna, mu’n d’thainig ministear suidhichte do’n àite a chumail a mach focail na beatha do’n t-sluagh, ach gum faodadh gun tigeadh teachdaire uair ‘s na tri
miosan, no mar sin, a chumail seirbhís anns an àite. Tha cuid a dh’ fheumas aideachadh gu la am bàis, gur iomadh la a dh’ fhairich iad an anam air a’ bhlàthachadh ag éisdeach Dhaibhidh Ros agus Aonghas Mhoraidh.
‘S ann ann an tigh-sgoile nam Bioraichean a b’ abhaist dhoibh a bhi cruinneachadh air Sabaid agus air seachduin. Mar a dhùisgeas Satan farmad ‘na chloinn, agus ann an cuid do’n na creutairean anns a faod sradan gràis a bhi, ‘s ann mar sin a bha e dùsgadh farmad gu leòir aig an àm sin ann an aghaidh Dhaibhidh agus Aonghais air sòn iad a bhi ann an coimcheangal ris na Sesédars, mar a their iad. Is cuimhne leinn a bhi anns an àite aig àm an òrdugh gheamhraidh, agus gun uiread agus caismeachd a thoirt seachad, air oidche fhuar, shneachda, fhuair sinn dorus an tigh-coinneamh dùinte air ‘ur sròin. Bha duine còir, a bha togail tigh-comhnuidh dha fhein a dh’iarr oirnn sinn a dh’fhalbh agus a’ choinneamh a chumail anns an tigh aige-san. Bha Daibhidh agus Aonghas air an ceann, agus tha iad le cheile, tha mise a’ creidsinn, far nach bi dorus dùint’ orra gu bràth tuilleadh. Ged a chaidh so a dheanamh, tha e ri chreidsinn gur iomadh la a bha ‘n gnìomh a rinn iad do’n fheadhainn a rinn e, mar a bha luath an laoigh òr do chloinn Israeil. Oir ‘s ann an uair sin, le Daibhidh air an ceann, a thòisich an t-sluagh ri togail an eaglais iarunn a tha ann an Eilleag gus an la ‘n diugh, agus is iomadh la a bha i na cràdh-shùl do’n a mhuinntir a shaoil, le dùineadh an tigh-choinneamh, gun cuireadh iad as do na Sesédars.
Se Daibhidh a dh’ fheumadh a’ cheum toisich a ghabhail anns na h-uile coinneamh fhollaiseach agus uaigneach aig am biodh e fhein agus Aonghas. Is cuimhne leinn ‘bhi aon dihaoine òrdugh ann an sgire Luirg, agus ghairm sinn air Aonghas an toiseach gu labhairt ris a’ cheisd, a chionn nach d’rinn Daibhidh ach tighinn a steach do’n eaglais mun robh facal air iarraidh. Dh’èirich Aonghas agus thubhairt e “Cha’n’eil duine ‘dol a labhairt ann a so an diugh, gus an gairm sibh Daibhidh an toiseach.” Fhreagair sinne “Cha’n e ni sam bith a th’againn an aghaidh sin, ach tha sinn air son anail a thoirt do Dhaibhidh mu’n gairm sinn e, do bhrigh nach d’rinn e ach tighinn a stigh.” Thug Daibhidh mar an ceudna caismeachd do dh’ Aonghais ag ràdh “Nis Aonghais, nach teid thu air d’ aghaidh ann an ceum do dhleasnas.” Thionndaidh Aonghas ris agus na deòir anns na suilean aige, ag ràdh “A ghil’ uasal, tha mise ‘cur m’fhianuis air mo Chruithear mu ghabh mi orm ‘riamh eadhon ‘nam inntinn an ceum toisich a ghabhail ort.” Mar sin b’ èigin do Dhaibhidh eiridh. Tha sin a nochdadh an àite a bh’ aig Aonghas do Dhaibhidh. A réir coslais, ‘s e ma thri bliadhna a bha a dh’ aois eatorra, ach, ann an rathad, bha Aonghas a sealltuinn ri Daibhidh mar a sheallas leanabh ri athair. Is tric a thubhairt e “S e an t-eagal nàdurra is mò a th’orm, gum bi Daibhidh air a thoirt air falbh romhain”; ach chaomhainn an Cruithear esan bho ‘n a sin.
Mar a bha Daibhidh a tighinn air aghairt ann an aois, bha e’n da chuid a call a fhradharc agus a chlaistneachd. Bha sgleo a tighinn air na suilean aige agus theireadh lighiche gràdhach a bha ann an Inbhirnis, do’m ainm Daibhidh Grannt, gun d’thugadh e’n sgleo air falbh. Ach mar a’ theireadh Daibhidh Ros, “Fear mo lathsa, bu chòir dhomh ‘bhi taingeil gun do sheas iad dhomh cho fada.” Le ‘bhi bothair e fhein, ‘nuair a bhiodh e anns an uaigneas, chluinnte na h-uile facail a bhiodh aige air feadh an tighe. An deigh dha tagradh air son trocair dha fhein, rachad e ‘mach an sin a thagradh air son a dhlùth chàirdean. Bh’ uapasan rachadh e ‘mach gu teachdairean na h-eaglais ris an robh e ceangailte, agus, ‘g an ainmeachadh air an ainm, dh’ asluicheadh e bho Shlanuighear gun ungadh, agus gun neartaicheadh agus gu misnicheadh e iad, air son nan dleasnasan a bha rompa. Agus is sinne a dh’fhaodadh a radh gun chaill sinn leabhair-urnuigh an la a dh’fhàg e sinn.
Cha robh Daibhidh a riamh ceangailte ri mnaoi agus bho b’aithne dhuinn’ e gu beagan roimh a bhàs, bha a phiuthar a cumail tighe dha. Cha ‘n ‘eil sinne ag ràdh gu robh gràsan Dhaibhidh aig a phiuthar—’s fhadh bh’ uath’ a ghabh sinn—ach their sinn gu robh i feumail do Dhaibhidh ann an cumail an tighe. Bha meas mhòr aig Daibhidh air a bhi leughadh, agus air amaibh gheibheadh e gròcadh bho Chàiristine gur e leisg a bh’air; ach cha chuireadh so Daibhidh null no nall. Dheanadh e an ni a dh’ iarradh i air. ‘Nuair a thainig sinne an toiseach do’n a sgire, is cuimhne leinn a bhi dol suas do Dhach-a-bhàthaich a cheasnachadh. Ghairm sinn aig dorus Dhaibhidh, agus thainig Càiristine agus e fhein a mach, agus thubhairt iad, “O, ‘bheil neach idir comhla ribh.” Do’n d’thug sinn am freagrath, “Cha’n’eil; nach tig sibh fhein, a Dhaibhidh.” Thionndaidh Càiristine ris agus thubhairt i, “Theid; siubhail is tuirseig” (ann an cainnt Chatimh) do’n ciall anns na briathraibh againne, “Theid; theirig agus dean thu fhein deiseal.” Cha robh Daibhidh fada agus is math tha cuimhne againn ‘nuair a thainig e a nuas do’n charbaid, agus a dh’fhalbh an each;—bha e gu math beò, agus theireadh Daibhidh, “Air d’ athais a bheothaich bhochd.”
Tha e coltach gu robh e na churam air cionnus a ghabhadh an t-sluagh ris a’ cheasnachadh, agus a’ tionndaidh dha thubhairt e, “Cha robh e na fhasan agam fhein a riamh a bhi toirt comhairl’ air ministearan; bha fios agam nach gabhadh iad bh’uan e. Ach tha mi a smuaineachadh nach cuir sibse na aghaidh.” Do’n d’thug sinn am freagrath so, “Tha mi’n dochas nach saoil sibh gun cuir. Thugadh sibse comhairle mar gun d’ thugadh sibh air ‘ur mac fhein e.” An àite a’ chomhairle a thoirt ball-direach, thòisich e mar so; “Cha dheanadh sluagh an àite so a’ Ghaidhlig a leughadh an toiseach; ‘s ann a bhiodh iad a ‘translatigeadh’ (eadar-theangachadh); agus bha cuid do dh’ fhacail nach b’ urrainn iad Gaidhlig a chur orra. Bha ministear an àite
gu math aithghearr ‘na nàdur, agus air dha a bhi ceasnachadh air la àraidh ann an àite, dh’ fhaighnich e de fhear dhe na bha lathair, ‘Ciod i an dara àithne, a dhuine.’ Thòisich an duine gu solaimte, ‘S i an dara àithne, cha dean thu dhuit fein iomhaigh ghràbhail—.’ Bheab am ministear a chas, ag ràdh, ‘Uist, a dhuine; b’ e sin thu fheinn an iomhaigh ghràbhail.’ Bha’m ministear air mullach nam bothanan, mar a their iad, agus chaidh stad a chuir air a’ cheasnachadh. Bha boirionnach àraidh air cùl am ministear, a bha na bu laidir na h-inntinn na càch, agus rug i air iomail a chòta, ag ràdh, ‘Dean suidhe, a dhuine, agus ceannsaich do nàdur coirbte.’ Thionndaidh am ministear agus thubhairt e, ‘O, leithid so a the, ged tha mise aithghearr, cha ghleidh mi, fad’ e.’ Do’n d’thug a bhean am freagrath, ‘De math tha sin; a dhuine, cha luath’ as na ann thu, ‘s cha luath’ ann na as thu.'” An deigh so innseadh thubhairt e, “Nam b’urrainn sibse gun a bhi breth orra air son na h-uile facail, chi sibh gum faigheadh iad air aghaidh na b’ fhearr.” So an rathad anns an robh Daibhidh, cha’n e a’ mhain na bheannachd do’n t-sluagh, ach mar an ceudna do teachdairean. Cha ‘n fhairicheadh neach sam bith, ‘nuair a bhiodh e ‘toirt comhairle, gur ann ag iarraidh tighearnas air neach a bha e, ach mar leanabh ghràdhach gu robh e ‘g a chomhairleachadh.
Tha mi smuaineachadh gum b’e Daibhidh duine bu ghlice agus a b’atharraich ris na thachair mi riamh. Ann an aon rathad rachadh Aonghas Moraidh a stigh ann an doimhneachdan nach d’rachadh e, gu h-àraidh ann an gaol agus ann a’ fulangasan Chriosda; ach a bhi ‘gan gabhail thar a cheile, bha greim aig Daibhidh, cha ‘n e ‘mhain air gnothuichean a bhuineadh do eaglais Chriosda, ach mar an ceudna air gnothuichean a bhuineadh do’n a’ bheatha thalmhaidh. ‘S gann gum faigte uair sam bith frionas air a nàdur, foighdin agus cial a cumail comuinn ri cheile. Mar a bha e ‘tighinn air aghaidh ann an aois, bha e ‘dol na b’ fhosgarra agus na bu ghràdhaiche, ri bròn thairis air suidheachadh na h-òige, agus ann an uaigneas agus am follais a’ guidhe gun tugadh Dia iad gu bhi ‘gabhail eòlas air a shlighean. Aig an àm ‘s am biodh sacramaid na suipearach air a fhrithealadh, bha e da rìreadh na thoileachas inntinn a bhi comhla ris. An deigh dha fradharc a dha shùil a chall, bha sinn cuideachd aig ordugh ann a sgire Luirg. Cha d’reitheadh aig Daibhidh air an fheusaig a thoirt dheth fhein, agus, ‘nuair a thugadh suas e, gus an goireas sin a dheanamh dha, thubhairt e, “Oich, oich, I wish you better service.” Le aghaidh fhaoilteach thòisich e ri innseadh mu dheidhinn duine còir a bha ann an Tarbuil-bheag, air culthaobh sgire Dhornaich. “Bha e ‘s a’ deanamh ris mar a tha sibh fhein a’ deanamh riumsa an dràsda, agus thainig e mach leis na briathran, ‘S iad na tri nithean a dh’fhàsas air seann dhaoine, feusag, is ionganan, is greannaireachd.'” Ach ge b’e gu de an fheusaig agus na h-ionganan a bha fàs air Daibhidh fhein, cha robh greannaireachd a fàs air.
Aig an aoradh theaghlaich, agus anns na coinneamhan, bha e fada an aghaidh a’ chleachdaidh a tha aig cuid ‘se sin a bhi leantuin ro fhada ann an ceann dleasnas. Chanadh e, “Tha spioradan na fàidhean umhail do na fàidhean. Cha ‘n fhearrda sinn a bhi fasgadh na feòla.” Ni eile a chuireadh dragh air, a’ bhi cuir fonn air a’ ghuth aig ceann na h-urnuigh, agus na dhoigh dhoigheil fhein, ‘s tric a dh’ innseadh e stóiridh air fear a bha ann an ceann an dleasnais, agus “seisd aige rithe,” mar a theireadh e fhein. “Bha e smuaineachadh gun robh a chuis gle mhat, ach mu dheireadh dh’ aithnich e gum b’e bradaidh a bha ‘g a sheideadh, agus a riamh a deigh sin cha chuireadh e seisd air a ghuth.”
An àm a bhi dealachadh air feasgair Diluain, agus a bhite aig ceann an aoraidh, b’fhiach e dhol astar g’a éisdeachd, a guidhe gu durachach air son na muinntir a bha ‘toirt caidreamh agus càirdeas dhuinn, gum pàigheadh Dia le ghràsaibh iad. Cha robh sean na òg nach saoileadh e na onoir dhoibh frithealadh a dheanamh dha, agus tha sinne a saoilsinn gur e aon do na nithean is taitniche leinn a rinn sinn ‘n ‘ur beatha beagan frithealadh a dheanamh dha, ged a chrùnadh e fhein an comh-nuidh e le, “Oich, oich, I wish you better service.”
Tha mi ‘smuaineachadh gu robh e co dhìù ceithir bliadhna gun a fhradharc aige mu’n do shiubhail e; ach ged a bha, cha do chum sin a’ tigh Dhe air Sabaid na seachduin e. Shuidheadh e’n comhnuidh comhla ri fear treòireachaidh na seinn, agus air eagal gun d’ reitheadh lideadh na leth-fhacail seachad air, bhiodh e le laimh ri chluais gu greim a dheanamh air an fhacail; agus nam biodh an druchd a tighinn a nuas, bhiodh Daibhidh a’ tagradh gu dùrachach gum biodh e air a bheannachadh d’ an luchd-éisdeachd. Bha e fhein agus Aonghas da rireadh coltach ri Aaron agus Hur, agus far am biodh iad le cheile, cha bhiodh e duilich a bhi ‘cur an céill an fhacail. Bha cleachdadh aig Aonghas a bhi sèideadh ‘nuair a bhiodh e air a dhoigh, ‘s bhiodh Daibhidh, lamh ris a’ chluais, ‘s a lamh eile ‘g a togail ‘s ‘g a leagail ‘s e ag ràdh “A ghaoil, nach tig thu.” Da rireadh bha e firinneach mu thimchioll, “Tha slighe nam firean mar an solus dealrach, a dhealraicheas na’s mo agus na’s mo gu ruig an la iomlan.”
Ged a bha suilean a chuirp air am fradharc a chall, bha suilean inntinn mar gu faigheadh iad fradharc dùbailte. Is cuimhne leinn air Diluain òrdugh ann a’ sgire Chraoich, nuair a bha lighiche gràdhach air an d’thug sinn iomradh mu thràth, Daibhidh Grannt, a chaith neart dhe bheatha na missionary aig na fineachan ann a’ Shina, a nis air tighinn dachaidh ‘s e ri uchd bàis. Mun do thòisich an t-seirbhis air an la so, do bhrigh gu robh Daibhidh Ros gu bhi dol dachaidh an deigh na seirbhis, agus toil aige Daibhidh Grannt fhaicinn mu fàgadh e ‘saoghal, dh’ fhalbh an dithis againn ‘g a fhaicinn. Ma ‘s a math mo chuimhne, ‘s e gle bheag a bha fhradharc an uair sin aig Daibhidh Ros, ach cha robh e duilich a threòireachadh. Chaidh a thoirt a stigh do’n
t-seomair, far an robh Daibhidh Grannt a’ cur a’ chath ri
righ-nan-uamhas. ‘S e trioblaid cridhe a bh’ air, agus cha robh
e idir duilich a bhi timchioll air. Chaidh Daibhidh air a
ghlùinean ri taobh na leapadh, agus bha e da rìreadh leaghtach,
cho durachach ‘s a thagair e gum biodh a charaidh air ullachadh
air son an turus a bha roimhe. Ach cha d’ thug e iomradh aon
uair ag iarraidh gum faigheadh e na b’fheàrr, oir tha e coltach gu
robh e air a leagadh air a spiorad gu robh chrioch air teachd.
‘Nuair a dh’eirich e bharr a ghlùinibh, chaidh e fhein agus
Daibhidh Grannt ‘an glacan a cheile mar gum biodh e duilich
dhoibh dealachadh. ‘Nuair a dhealaich iad, ‘s a dh’ fhalbh sinn,
thionndaidh Daibhidh Ros riumsa agus thubhairt e. “A,” ars’
esan, “an gil’ uasal, an neart a th’anns an laimh aige fhathasd.
Cha robh mi ‘faicinn mo lamh ‘na laimh ach mar lamh
leanaibh”; ach, cho fada ‘s a bheir mo chuimhne mise, dh’ fhàg
Daibhidh Grannt an saoghal am feagair sin fhein. E. M’Q.
(Ri leantuin.)