George MacDonald - David Elginbrod

Certainly Hugh could not help a slight shudder at what seemed to him the irreverence of the epitaph, if indeed it was not deserving of a worse epithet. But he made no remark; and, after a moment’s pause, David resumed:

“I was unco ill-pleased wi’t at the first, as ye may suppose, Mr. Sutherlan’; but, after a while, I begude (began) an’ gaed through twa or three bits o’ reasonin’s aboot it, in this way: By the natur’ o’t, this maun be the man’s ain makin’, this epitaph; for no ither body cud ha’ dune’t; and he had left it in’s will to be pitten upo’ the deid-stane, nae doot: I’ the contemplation o’ deith, a man wad no be lik’ly to desire the perpetuation o’ a blasphemy upo’ a table o’ stone, to stan’ against him for centuries i’ the face o’ God an’ man: therefore it cudna ha’ borne the luik to him o’ the presumptuous word o’ a proud man evenin’ himsel’ wi’ the Almichty. Sae what was’t, then, ‘at made him mak’ it? It seems to me—though I confess, Mr. Sutherlan’, I may be led astray by the nateral desire ‘at a man has to think weel o’ his ain forbears—for ‘at he was a forbear o’ my ain, I canna weel doot, the name bein’ by no means a common ane, in Scotland ony way—I’m sayin’, it seems to me, that it’s jist a darin’ way, maybe a childlike way, o’ judgin’, as Job micht ha’ dune, ‘the Lord by himsel’;’ an’ sayin’, ‘at gin he, Martin Elginbrod, wad hae mercy, surely the Lord was not less mercifu’ than he was. The offspring o’ the Most High was, as it were, aware o’ the same spirit i’ the father o’ him, as muved in himsel’. He felt ‘at the mercy in himsel’ was ane o’ the best things; an’ he cudna think ‘at there wad be less o’t i’ the father o’ lichts, frae whom cometh ilka guid an’ perfeck gift. An’ may be he remembered ‘at the Saviour himsel’ said: ‘Be ye perfect as your father in Heaven is perfect;’ and that the perfection o’ God, as He had jist pinted oot afore, consisted in causin’ his bonny sun to shine on the evil an’ the good, an’ his caller rain to fa’ upo’ the just an’ the unjust.”

It may well be doubted whether David’s interpretation of the epitaph was the correct one. It will appear to most of my readers to breathe rather of doubt lighted up by hope, than of that strong faith which David read in it. But whether from family partiality, and consequent unwillingness to believe that his ancestor had been a man who, having led a wild, erring, and evil life, turned at last towards the mercy of God as his only hope, which the words might imply; or simply that he saw this meaning to be the best; this was the interpretation which David had adopted.

“But,” interposed Hugh, “supposing he thought all that, why should he therefore have it carved on his tombstone?”

“I hae thocht aboot that too,” answered David. “For ae thing, a body has but feow ways o’ sayin’ his say to his brithermen. Robbie Burns cud do’t in sang efter sang; but maybe this epitaph was a’ that auld Martin was able to mak’. He michtna hae had the gift o’ utterance. But there may be mair in’t nor that. Gin the clergy o’ thae times warna a gey hantle mair enlichtened nor a fowth o’ the clergy hereabouts, he wad hae heard a heap aboot the glory o’ God, as the thing ‘at God himsel’ was maist anxious aboot uphaudin’, jist like a prood creater o’ a king; an’ that he wad mak’ men, an’ feed them, an’ cleed them, an’ gie them braw wives an’ toddlin’ bairnies, an’ syne damn them, a’ for’s ain glory. Maybe ye wadna get mony o’ them ‘at wad speyk sae fair-oot noo-a-days, for they gang wi’ the tide jist like the lave; but i’ my auld minny’s buiks, I hae read jilt as muckle as that, an’ waur too. Mony ane ‘at spak like that, had nae doot a guid meanin’ in’t; but, hech man! it’s an awesome deevilich way o’ sayin’ a holy thing. Noo, what better could puir auld Martin do, seein’ he had no ae word to say i’ the kirk a’ his lifelang, nor jist say his ae word, as pithily as might be, i’ the kirkyard, efter he was deid; an’ ower an’ ower again, wi’ a tongue o’ stane, let them tak’ it or lat it alane ‘at likit? That’s a’ my defence o’ my auld luckie-daddy—Heaven rest his brave auld soul!”

“But are we not in danger,” said Hugh, “of thinking too lightly and familiarly of the Maker, when we proceed to judge him so by ourselves?”

“Mr. Sutherlan’,” replied David, very solemnly, “I dinna thenk I can be in muckle danger o’ lichtlyin’ him, whan I ken in my ain sel’, as weel as she ‘at was healed o’ her plague, ‘at I wad be a horse i’ that pleuch, or a pig in that stye, not merely if it was his will—for wha can stan’ against that—but if it was for his glory; ay, an’ comfort mysel’, a’ the time the change was passin’ upo’ me, wi’ the thocht that, efter an’ a’, his blessed han’s made the pigs too.”

“But, a moment ago, David, you seemed to me to be making rather little of his glory.”

“O’ his glory, as they consider glory—ay; efter a warldly fashion that’s no better nor pride, an’ in him would only be a greater pride. But his glory! consistin’ in his trowth an’ lovin’kindness—(man! that’s a bonny word)—an’ grand self-forgettin’ devotion to his creaters—lord! man, it’s unspeakable. I care little for his glory either, gin by that ye mean the praise o’ men. A heap o’ the anxiety for the spread o’ his glory, seems to me to be but a desire for the sempathy o’ ither fowk. There’s no fear but men ‘ll praise him, a’ in guid time—that is, whan they can. But, Mr. Sutherlan’, for the glory o’ God, raither than, if it were possible, one jot or one tittle should fail of his entire perfection of holy beauty, I call God to witness, I would gladly go to hell itsel’; for no evil worth the full name can befall the earth or ony creater in’t, as long as God is what he is. For the glory o’ God, Mr. Sutherlan’, I wad die the deith. For the will o’ God, I’m ready for onything he likes. I canna surely be in muckle danger o’ lichtlyin’ him. I glory in my God.”

The almost passionate earnestness with which David spoke, would alone have made it impossible for Hugh to reply at once. After a few moments, however, he ventured to ask the question:

“Would you do nothing that other people should know God, then, David?”

“Onything ‘at he likes. But I would tak’ tent o’ interferin’. He’s at it himsel’ frae mornin’ to nicht, frae year’s en’ to year’s en’.”

“But you seem to me to make out that God is nothing but love!”

“Ay, naething but love. What for no?”

“Because we are told he is just.”

“Would he be lang just if he didna lo’e us?”

“But does he not punish sin?”

“Would it be ony kin’ness no to punish sin? No to us a’ means to pit awa’ the ae ill thing frae us? Whatever may be meant by the place o’ meesery, depen’ upo’t, Mr. Sutherlan’, it’s only anither form o’ love, love shinin’ through the fogs o’ ill, an’ sae gart leuk something verra different thereby. Man, raither nor see my Maggy—an’ ye’ll no doot ‘at I lo’e her—raither nor see my Maggy do an ill thing, I’d see her lyin’ deid at my feet. But supposin’ the ill thing ance dune, it’s no at my feet I wad lay her, but upo’ my heart, wi’ my auld arms aboot her, to hand the further ill aff o’ her. An’ shall mortal man be more just than God? Shall a man be more pure than his Maker? O my God! my God!”

The entrance of Margaret would have prevented the prosecution of this conversation, even if it had not already drawn to a natural close. Not that David would not have talked thus before his daughter, but simply that minds, like instruments, need to be brought up to the same pitch, before they can “atone together,” and that one feels this instinctively on the entrance of another who has not gone through the same immediate process of gradual elevation of tone.