The sperm whale is “met with . . . in all tropical and sub-tropical seas” and “in summer occasionally visiting the Shetlands and even Iceland.” It “attains a very large size and may measure from 50 to 70 or 80 ft. in length.” The sperm whale model in South Kensington Museum is 69 ft. long with a mouth “20 ft. in length, also 15 ft. in height and 9 ft. in width.” “It swims about with its lower jaw hanging down—and its huge gullet gaping like some submarine cavern.” The sperm whale subsists for the most part on the octopus, “the bodies of which, far larger than the body of a man, have been found whole in its stomach.”
The manager of a whaling station in the extreme north of Britain stated that the largest thing they had found in a whale was the
“skeleton of a shark 16 ft. long.” When confronted with the difficulty about the orophagus he smiled and explained that “the throat of a sperm whale can take lumps of food 8 ft. in diameter.” Until about 1800 the sperm whale was not uncommon in the Mediterranean though now rare.
Could a man live in a whale? Yes! but in circumstances of very great discomfort. There would be air to breathe—of a sort. This is necessary to enable the fish to float. The heat would be very oppressive, 104-6° Fahrenheit in the opinion of one expert; a provision maintained by his “blanket” of blubber “often many ft. in thickness” which is needed “to enable him to resist the cold of ocean.” . . . This temperature, though high fever heat to a human being, is not fatal to human life.
The gastric juice . . . cannot digest living matter, otherwise it would digest the walls of its own stomach.
HOW LONG then could one live? “Until he starved,” was James Bartley’s estimate based, as we shall see presently, on his practical experience.
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A case similar to Jonah’s. Such is that of James Bartley, as recently as 1891, recorded by Sir Francis Fox, in his book SIXTY-THREE YEARS OF ENGINEERING p. 300. But before giving details let it be clearly understood that the whole story was carefully investigated, not only by Sir Francis Fox, but by two French Scientists, one of whom was the late M. de Parville, the scientific editor of the JOURNAL DES DEBATS of Paris, ‘one of the most careful and painstaking scientists in Europe,’ who concluded his investigations by stating his belief that the account given by the Captain and crew of the English whaler is worthy of belief. “There are many cases where whales in the fury of their dying agony have swallowed human beings; but this is the first MODERN case in which the victim has come forth safe and sound.” After this modern illustration he says, “I end by believing that Jonah really did come out from the whale alive, as the Bible records.”
Outlines of the story can best be given by means of quotations from Sir Francis Fox’s account, which are quoted by his kind permission.
“In February 1891, the whaling ship ‘Star of the East’ was in the vicinity of the Falkland Islands and the lookout sighted a large sperm whale three miles away. Two boats were launched and in a short time one of the harpooners was enabled to spear the fish. The second boat attacked the whale but was upset by a lash of its tail and the men thrown into the sea, one man being drowned, and another, James Bartley, having disappeared could not be found. The whale was killed and IN A FEW HOURS was lying by the ship’s side and the crew were busy with axes and spades removing
the blubber. THEY WORKED ALL DAY, AND PART OF THE NIGHT. Next morning they attached some tackle to the stomach which was hoisted on the deck. The sailors were startled by something in it which gave spasmodic signs of life, and inside they found the missing sailor doubled up and unconscious. He was laid on the deck, and treated to a bath of sea water which soon revived him . . . He remained two weeks a raving lunatic . . . At the end of the third week he had entirely recovered from the shock and resumed his duties.”
Now let him comment on the possibility of LIVING in such surroundings.
“Bartley affirms that he would probably have lived inside his house of flesh until he starved, for he lost his senses through fright and not from lack of air. He remembers the sensation of being thrown out of the boat into the sea. . . . He was then encompassed by a great darkness and he felt he was slipping along a smooth passage of some sort that seemed to move and carry him forward. The sensation lasted but a short time and then he realized he had more room. He felt about him and his hands came in contact with a yielding slimy substance that seemed to shrink from his touch. It finally dawned upon him that he had been swallowed by a whale . . . HE COULD EASILY BREATHE; but the heat was terrible. It was not of a scorching, stifling nature, but it seemed to open the pores of his skin and draw out his vitality . . . His skin where it was exposed to the action of the gastric juice . . . face, neck and hands were bleached to a deadly whiteness and took on the appearance of parchment . . . (and) never recovered its natural appearance . . . (though) otherwise his health did not seem affected by his terrible experience.” (SIXTY-THREE YEARS OF ENGINEERING, Sir Francis Fox. pp. 298-300.)
James Bartley’s detention “in durance vile” was—similarly to Jonah’s—for one complete day, between two nights and two parts of days. What are the words? “A few hours passed after the whale was secured” But part of the preceding day and part of the night had already been spent in killing and securing it. After this, with dawn of the second day the work began. “All that day and part of the night,” [the second night] “they worked with their axes and spades” at the main body of the labour. Then this second night being over, “next morning they took the further action which led to the man’s release.” Abbreviated account of “The Sign of the Prophet Jonah and its Modern Confirmations” by Ambrose J. Wilson in “The Princeton Theological Review.” vol. XXV. pp. 630-642.
Do not measure the efficacy of prayer by its length, but by its spirit and fervour; the proud Pharisee made a long prayer, the penitent publican a short one—Dr. Guthrie.
The late Mr. R. R. Sinclair, Elder, London.
Since Mr. William Grant (now Rev. William Grant, Halkirk), with the late worthy Mr. Donald Sutherland, began, in 1907, to hold stated services in London, on behalf of the Free Presbyterian Church of Scotland, the name of Mr. R. R. Sinclair has been so intimately associated with the cause there, that it is now difficult for those interested in it to think of it without him. Many of the warmly attached and ardent original number are now in Eternity, and in glory, while there still survive, both at home and overseas, those who recall with warm-hearted gratitude those happy days of edifying fellowship in London. Such will be sorry to hear that Mr. Sinclair passed away suddenly, after a lingering illness, at his home, 37 Albert Palace Mansions, London, S.W.11, on Thursday night, the 13th November, 1958.
Since the death of his worthy cousin, Mr. Donald Sutherland, above referred to, in 1917, Mr. Sinclair acted as precentor, or leader of congregational praise, and treasurer, for which offices he was well qualified, as far as natural gifts were concerned, for he had a strong, trained, melodious and resonant voice, while his natural aptitude for figures almost amounted to genius, with the result that the congregational books could not have fared better in the hands of a trained competent accountant. It is to be feared that the free unpaid services of our precentors and congregational treasurers, while a labour of love to them, are too apt to be taken for granted as a matter of course, a case of the worth of the water being realized only when the well is dry. Mr. Sinclair assiduously and faithfully continued this labour of love till within a year, or two, of the end, when the infirmities of age compelled him to retire. He was thus for forty-one years precentor and treasurer of the congregation.
Mr. Sinclair was born in Wick, Caithness, a little over seventy-six years ago, the second oldest of a family of eleven. He had the great privilege of being brought up by an eminently godly and uncompromisingly faithful mother, one of the greatest privileges, next to being in the kingdom of grace oneself, that this world affords. As Rev. C. H. Spurgeon puts it:—”It requires one to do violence to the deepest instincts of human nature to go to Hell, over a godly mother’s example, prayers, and precepts.” Only the Great Day will reveal the fruit of Mrs. Sinclair’s faithful fearless public witness-bearing, from her earliest years to a fruitful and pleasant old age, such activities consisting of long and costly telegrams to town and county-councillors, provosts of towns and cities, members of Parliament, and Prime Ministers, congratulating and encouraging them when opposing, successfully or otherwise, Sabbath desecration and public immorality, while equally fearless in condemning the opposite conduct of heads of local and national Governments. She herself was the daughter of the worthy, saintly, outspoken, and fearless Captain Robert Ross, after whom, the subject of this sketch, and many other relatives,
were, and are, named. Nevertheless godly parents, with all their commendable prayers, precepts, and example, cannot transmit saving supernatural grace to their offspring, however splendidly otherwise they may have performed their honourable parental duties. It is the alone exclusive prerogative of the Holy Ghost to make the Word of God, which He has Himself inspired, the effectual means of convincing of sin, of producing saving faith in the individual soul, with its inevitable evangelical repentance, new obedience, and ultimate perfection in holiness. He (the Holy Ghost) alone “shall convince the world of sin”; “He alone shall glorify Christ” in the individual soul, for He takes of the things of Christ, and manifests them to the sinner.
The subject of our sketch was no exception to this rule. Despite deep natural respect for his godly relatives, as he often told us, he had not in his early life even a sentimental natural attachment to religion, so that he often looked back with amazement at the fact that he remained attached to the London Congregation for years, before he experienced a radical change, which he attributed solely to the sovereign mysterious purpose of God, while all his natural inclinations were towards a worldly life. In the prime of life, he was so intensely urged to plunge into a gay worldly life that he spent a whole night pleading with the Most High to prevent it, and before he rose from his knees he got the assurance, from the applied Word, that the temptation was broken, and that it would never trouble him again, which proved true, though the writer has forgotten the particular passage.
He became a member in full communion in 1935, when the present writer was in Grafton, Australia, and in 1937, he was elected an elder, an office which he diligently performed to the end, notwithstanding strong temptations to resign, as regarding himself utterly unfit for its solemn responsibilities. He came to London at the early age of nineteen, and was employed in the London Telephone service, rising gradually, till, during the Second World War, he was appointed to the elevated and responsible position of liaison-officer between the War Office and the London Telephonic System. Despite the confidential, responsible, and exacting requirements of this position, he never missed, as also in the First World War, a single service on Sabbath or week-day. His work thus brought him into direct contact with the horrors resulting from the aerial bombardment of London, details of which are too gruesome for mention here, but when he felt at the end of his resources in these circumstances, he sent up ejaculatory prayers for strength in time of need, and he was not disappointed. Sometime after the cessation of hostilities he underwent a serious major internal operation, concerning which his doctors, on meeting him afterwards, used to say “You are one of those people who ought not to be living, according to our diagnosis.” He was upheld, however, by the application to him, in the furnace of affliction, of the
words:—”All thine iniquities Who doth, most graciously forgive; Who thy diseases all and pains, doth heal and thee relieve,” down to the end of verse 5. (Psalm ciii, 3-5., metrical version).
It was years after that that he had his first major stroke, which incapacitated him for weeks, if not months. That one was followed, at intervals of months, by three more major strokes, with many minor ones, but, humanly speaking, it showed his extraordinarily strong physique, when he survived them all. When he had his fourth major stroke he had to be admitted to hospital, from which no doctor or nurse ever expected him to come out alive. He survived, however, wonderfully regained the strength of his limbs, and his speech was restored almost to normal, so that during the last few months of his life, he had complete freedom from pain, which amazed himself and others. He attended the services every Sabbath evening till the Sabbath before he passed away, being taken back and fore, in his car, by his friend, Mr. John Campbell, our present treasurer. He was conversing with his wife and a friend, sitting on the sofa, when he gently put his head back, and passed away without any apparent struggle. “After he had served his own generation, by the will of God, he fell on sleep.” (Acts, xiii, 36.)
In the last few months of his life Mr. Sinclair showed unmistakable signs of one ripening for a better world, subdued and humble, delighting only in spiritual conversation, as if bidding farewell to the things of time and sense. He expressed amazement at any Gospel-hearer who could have any hope of heaven, based on anything he could do himself. With a deep and increasing sense of inward corruption he had no hope at all apart from the infinite efficacy of the atoning blood of the cross, and the infinite merit of the surety, spotless, everlasting righteousness of Christ, as supernaturally applied to the soul by the Holy Spirit, through the Word. After having passed through fire and water of bodily suffering and weakness, the remaining months of his life were calm, painless, and pleasant. On his last Sabbath in the Hall, his stately, dignified, and handsome figure, with its gentlemanly bearing and aristocratic mien, seemed as erect as ever, wonderfully alert and active. Thus ended the fruitful and useful career of Mr. R. R. Sinclair.
“Then are they glad, because at rest,
And quiet now they be:
So to the haven He them brings,
Which they desired to see.” (Psalm cvii, 30., metrical version).
We take this opportunity of expressing to Mrs. Sinclair, their only son, Morven, his only surviving brother and sister, and all other relatives and friends, our sincere sympathy with them all. Mrs. Sinclair, assiduously, faithfully, tenderly, and competently, attended to all Mr. Sinclair’s temporal needs throughout, and to the end, and for this she will never have cause for regret. May this solemn voice be blessed to her, and Morven, for we must all die, and after death,
the Judgment; therefore ” Set thine house in order : for thou shalt die, and not live.” (Isaiah, xxxviii, 1.)
Mr. Sinclair’s remains were laid to rest in Moreden Cemetery, where also rest the dust of Miss Bain; her sister, Mrs. MacLean; and her niece, Mrs. Donald Sutherland. The funeral was well attended by most of the people of the congregation, notwithstanding the difficulty of getting off for the day, while Rev. R. R. Sinclair came all the way from Wick to attend, and participated in the worship, and Mr. Donald Beaton MacLeod, student, came from Dornoch, also participating in the worship, while Mr. Docter came all the way from Holland, thus paying their last tribute of respect to their departed highly-esteemed friend.—John P. MacQueen.
— The late Mrs. Marion MacCaskill, Carbostbeg, Bracadale, Skye.
Mrs. MacCaskill was born at Carbost, Minginish, Skye, in January, 1868. Her maiden name was Marion MacCaskill. She was the only daughter in a family of eight.
After some time at service she married Mr. Malcolm MacCaskill, a brother of Mr. John A. MacCaskill, our worthy missionary in Bracadale in the earlier days of the Free Presbyterian Church. From the obituary notice of Mr. John A. MacCaskill which appears in Volume XXI (February, 1917) of the Free Presbyterian Magazine we see that ” when the Free Presbyterian Church took up a position of separate existence, to maintain inviolate, and in its entirety, the distinctive position of the Disruption Church, he heartily cast in his lot with it. In consequence of this step, he made his sacrifices, and willingly suffered persecution.” We remember the subject of this present obituary making some touching references to her brother-in-law, and we have no doubt but that the example of godliness set before her by him, and his like-minded wife, had a salutary effect upon her.
We are unable to say when she was savingly changed, but when we first came to know her, in 1942, we found her to be a serious-minded woman, who was full of the knowledge of the Scripture and very attentive on the public means of grace. She was also of a tender heart towards the Lord’s people, considering it a great privilege to have them in her home.
At that time she was a widow, residing with her son, Donald, and her widowed daughter. She had come through affliction in the loss of her husband, and a son and daughter. Patient under these visitations, she showed by her life and conversation that a gracious change had been wrought in her soul by the Holy Ghost, and that God’s Word was made precious to her. She could say with the Psalmist ” It is good for me that I have been afflicted; that I might learn Thy statutes.” (Psalm 119:71).
The portion of truth through which she obtained Gospel deliverance was John, Chapter 6, verse 37—”All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out.” This portion, we believe, has been blessed to many, among them being the late Dr. Kennedy of Dingwall. She liked to hear this portion quoted in the sermon or in prayer. We here give the substance of part of Matthew Henry’s remarks on this text which was blessed to our friend.
“Here we have the doctrine of election described, followed by a pure Gospel duty—to come to Christ—and a pure Gospel promise in which there are two negatives in the Greek—I will not at all cast out. We have reason to fear that He should cast us out. Because of our vileness, our unworthiness, we may justly expect He should shut His doors against us. But He here assures us He will not do this. He will not disdain us though we are weak. He will not reject us though we are sinful. He will give them all that for which they come to Him. As He will not refuse them at their first coming, so He will not afterwards, upon every displeasure, cast them out.”
She was received as a member in full communion on the 2nd day of April, 1949. She had been greatly exercised previously with the words in Matthew, Chapter 10, verses 32, 33—”Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.” Although she suffered from loss of memory during her last few years, yet she retained her hold of the Word of God, and would rejoice when one took hold of the Bible to begin worship. Shortly before she passed away she was heard quietly repeating Psalm 89, verse 1, “God’s mercies I will ever sing.” The end came peacefully at the ripe age of 90 years, in April, 1958.
Prayer was her constant exercise. She could say that the Scriptures were her counsellors. The Sabbath was her delight, and its profanation caused her great grief. Now she enjoys an eternal Sabbath where the inhabitants shall never say “I am sick.”
She felt herself a great sinner, and placed all her hope of being saved in God’s mercy, through the precious blood of Jesus Christ, the Great Deliverer.
To her son, daughter, grand-daughters, and all relatives we tender our sincerest sympathy. Our Bracadale Congregation and our Church have, by her death, lost a faithful pleader for the prosperity of Zion. “The righteous shall be glad in the Lord, and shall trust in Him; and all the upright in heart shall glory.” Psalm 64:10.—M. MacS.
Searmonan.
Leis an Urr. Tearlach C. Mac an Tòisich, D.D.
(Air a leantuininn bho t.d. 312)
“Thubhaint e ris, Beathaich mo chaoraich.” Tha Iosa ag ath-nuadhachaidh an òrduigh, ach a mhàin tha E ga dheanamh ni’s farsuing; Beathaich mo threud—na h-uain agus na caoraich. Ann an so bu mhath leam sibh a nochdadh bhur gràidh dhomh. Thoir rabhadh agus cuir air am faiceal iad air eagal ‘s gu’n tuit iad a reir t-eiseimpleir-sa. Tha thu nis air t-iompachadh, neartaich do bhràithrean.
“Thubhaint e ris an treas uair, A Shimoine, a mhic Ionais, an toil leat mise’?” Bu mhath le Iosa Peadar a chumail air chùimhne, a ghnàth a chumail air chùimhne, an tròcair iongantach leis an d’fhiosraiceadh e ann a bhi air a thoirt air ais agus maithneas a bhi air a thoirt dhà, a chùm agus gu’m bitheadh, mar gu’m bitheadh, carraig-chùimhne air a cur suas ann an so, a dh’ionnsuidh am faodadh e amharc air ais aig gach ceum dhe thuras; agus cha’n urrainn sinn teagamh a bhi againn far am bheil e nis, fodh chomhair righ-chathair Dhé, nach bi e bitheanta ag amharc air ais a chum an am so, agus tre bhi’g amharc air, a cruinneachadh spionnadh ùr gu bhi seinn an òrain, “Dhà-san a ghràdhaich sinn, agus a dh’ionnlaid sinn bho ar peacaidhean ‘n a fhuil fein.”
“Bha Peadar duilich air son gu’n d’thubhaint e ris an treas uair, Am bheil gràdh agad dhomh-sa?” Dh’fhairich e gu’n do thoill e nach bitheadh earbsa air a chur ann. Cia cho soilleir ‘s a bha’n oidhche anns an d’àicheadh e Criosd an làthair fodh chomhair inntinn. Ma theid sinn air seacharan bho Chriosd, faodaidh sùil a bhi againn gu’m bithear an-earbsach as ar gràdh. Bithidh ar coguisean fein an-earbsach asainn; bithidh focal Dhé air gach taobh-duilleig dheth ga ar treòrachadh gu bhi an-earbsach asainn fein. Ach an urrainn sinn a ràdh maille ri Peadar, “Thighearna is aithne dhuit na h-uile nithean; is aithne dhuit gur a toil leam thu?” Is aithne dhuit ar peacaidhean uile agus ar n-amaideachd; Tha fios agad gu’m bheil annainn na dh’íslicheadh gu ifrinn sinn; is aithne dhuit gu’m bheil gach dleasdanas air a thruailleadh le ar peacaidhean, seadh, gu’m bheil sinn uile gu leir gràineil;—ach ‘s aithne dhuit mar an ceudna gur e na nithean sin ar bròn agus ar nàire; tha sinn ag osnaich agus fodh uallaich fodh ar truaillidheachdan; oir dh’iarradh-mid Thusa a ghràdhachadh le cridheachaibh glan gu dùrachdach. O meudaich an t-sradag ghràidh so. Cuir a nuas bho neamh an teine sin a bheothaicheadh ar cridheachan gu bhi ‘nan làn-iobairt loisgte. O luathaich air an am ‘n uair, tre do thròcair neo-chrìochnach, nach bi air fhaotainn annainn aon smuain fhuar mu do timchioll-sa gu bràth.
“Thubhaint Iosa ris, Beathaich mo chaoraich.” Am bheil e mar so? An sin beathaich mo chaoraich:—mar sin faodaidh tu bhi faotainn fosgladh a mach dha do dhlùth-cheangal rium-sa; agus “a mheud ‘s gu’n d’rinn sibh e dha’n neach is lugha dhiubh so mo bhràithrean-sa, rinn sibh dhòmh-sa e.” “Beathaich mo chaoraich: “—treòraich iad gu cluaintean m’Fhocail-sa, dìon iad bho’n mhadaidh-alluidh ghionach; gabh cùram dhiubh; agus ‘n uair a thig mise, an t-Àrd Bhuchaile, gheibh thusa, a Pheadair, crùn glòir nach searg as.
Tha so a labhairt air mhodh sònraichte ri ministeirean, ach tha e labhairt mar an ceudna ris gach anam fa leth.
Tha againn ann an so air fhoillseachadh dhuinn cridhe Chriosd, Uan Dhé, macanta agus iriosal, gidheadh eudmhor. Tha Esan a tha rannsachadh nan cridheachan a nis ag ràdh ris gach aon againn, “Am bheil gràdh agad dhòmh-sa?” Am bheil gràdh againn Dhà? Is droch comharadh e ma tha sinn ag iarraidh a cheisd a sheachnadh. Am bheil ar clòsaidean le na dleasdanasan air an dearmad, am bheil ar cridheachan le an ana-miannaibh air an sàsachadh a freagairt nach eil gràdh againn Dhà? Na’m bheil sinn fodh mhothachadh domhain air ceilg ar cridheachan, anns a cheud àite ag ràdh, Thighearna rannsaich agus feuch sinn? An fhios so tha chùis gu math. Thugadh-mid, uime sin, a cheisd dhachaidh leinn, agus ann an sin ruigeadh-mid ar n-anamaibh do sgrùdadh Focal Dhé, ni is e inneal Chriosd gu bhi rannsachadh a chridhe. Ma tha gràdh agad do’n Fhear-shaoraidh, faodaidh sùil a bhi agad gu’n dealraich E air obair Fein, gu’n dean E aithnichte dhuit e, agus gu’n toir E comhladar beannaichte dhuit ann a bhi ga ghabhail a stigh. Mur eil gràdh agad Dhà, ‘s cinnteach gur fearr dùsgadh gu mothachadh air a sin a nis, na am folach a bhi air a spìonadh dhiot aig a chathair bhreitheanais.
Tha gu leòr ann dha nach leig mi leas fheòraich am bheil gràdh aca do Chriosd. Tha’n cion sùim dha lagh, cho suarach ‘s a tha iad a cur ùrnuigh agus co-chomunn Ris, a nochdadh nach eil gràdh do Chriosd ‘nan cridheachan. Cuimhnichibh gu’m bheil focal eile sgriobhta, “Mur eil gràdh aig neach do’n Tighearn Iosa Criosd bitheadh e Anatema Maranata”—’s e sin, bitheadh e mallaichte gu latha a bhreitheanais; bitheadh mallachd Dhé gu siorruidh air. Mur eil gràdh aig do Chriosd, abradh an cruthachadh uile, “Anatema Maranata.” An urrainn aon againn a bhinn sin a chur ann an suarachas? O gu’n tugadh Dia air falbh an cridhe cloiche.
Bho chathair tròcair tha Criosd a nis a labhairt ris gach aon agaibh, “Am bheil gràdh agad Dhòmh-sa?”—Dhòmh-sa a tha ni’s maisiche na clann nan daoine, neach is mì dealradh glòir an Athar agus fior iomhaigh a phearsa, a leig sìos mo bheatha a chùm gu’m bitheadh aig peacaich mar a tha sibhse ann, a bheatha shìorruidh, agus a tha air son bhliadhnachan a seasamh agus a bualadh aig dorus bhur cridheachan. Cha’n urrainn sibh gu’n teagamh sibh fein a reusanachadh a stigh ann a bhi gràdhachadh Criosd, neo-chrìochnach maiseach agus airidh agus mar a tha E air a bhi air a ghràdhachadh. Ni mò tha sibhse ri bhi a cumail air ais bhuaithe-sa, a dhiùlt agus a loit sibh, gus am faigh sibh ‘ur cridheachan ann an gràdh Dhà; oir an sin cha tigeadh sibh gu bràth dha ionnsuidh. Ach mar chaora chaillte tha sibh ri tighinn dha ionnsuidh mar Bhuchaile ‘ur n-anamaibh, a chùm gu’n aiseig E air ais agus gu’n ath-nuadhaich E sibh. Fodh theagasg a Spioraid fein tha sibh ri bhi creidsinn a ghràidh iongantaich do pheacaich mar a tha sibhse agus mise; agus an gràdh sin, ‘n uair a ghabhar a stigh e agus a tha e air a thoirt dhachaidh air neach, bheir e buaidh, leaghaidh e, agus tarruigidh e sibh.
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