Sir Gibbie - George MacDonald (top 5 books to read .txt) 📗

dreamed that he did not know what was generally said about Jesus Christ. She thought he must know as well as she the outlines of his story, and the purpose of his life and death, as commonly taught, and therefore never attempted explanations for the sake of which she would probably have found herself driven to use terms and phrases which merely substitute that which is intelligible because it appeals to what in us is low, and is itself both low and false, for that which, if unintelligible, is so because of its grandeur and truth. Gibbie's ideas of God he got all from the mouth of Theology himself, the Word of God; and to the theologian who will not be content with his teaching, the disciple of Jesus must just turn his back, that his face may be to his Master.

So, teaching him only that which she loved, not that which she had been taught, Janet read to Gibbie of Jesus, talked to him of Jesus, dreamed to him about Jesus; until at length - Gibbie did not think to watch, and knew nothing of the process by which it came about - his whole soul was full of the man, of his doings, of his words, of his thoughts, of his life. Jesus Christ was in him - he was possessed by him. Almost before he knew, he was trying to fashion his life after that of his Master.

Between the two, it was a sweet teaching, a sweet learning. Under Janet, Gibbie was saved the thousand agonies that befall the conscientious disciple, from the forcing upon him, as the thoughts and will of the eternal Father of our spirits, of the ill expressed and worse understood experiences, the crude conjectures, the vulgar imaginations of would-be teachers of the multitude. Containing truth enough to save those of sufficiently low development to receive such teaching without disgust, it contains falsehood enough, but for the Spirit of God, to ruin all nobler - I mean all childlike natures, utterly; and many such it has gone far to ruin, driving them even to a madness in which they have died. Jesus alone knows the Father, and can reveal him. Janet studied only Jesus, and as a man knows his friend, so she, only infinitely better, knew her more than friend - her Lord and her God. Do I speak of a poor Scotch peasant woman too largely for the reader whose test of truth is the notion of probability he draws from his own experience? Let me put one question to make the real probability clearer. Should it be any wonder, if Christ be indeed the natural Lord of every man, woman, and child, that a simple, capable nature, laying itself entirely open to him and his influences, should understand him? How should he be the Lord of that nature if such a thing were not possible, or were at all improbable - nay, if such a thing did not necessarily follow? Among women, was it not always to peasant women that heavenly messages came? See revelation culminate in Elizabeth and Mary, the mothers of John the Baptist and Jesus. Think how much fitter that it should be so; - that they to whom the word of God comes should be women bred in the dignity of a natural life, and familiarity with the large ways of the earth; women of simple and few wants, without distraction, and with time for reflection - compelled to reflection, indeed, from the enduring presence of an unsullied consciousness: for wherever there is a humble, thoughtful nature, into that nature the divine consciousness, that is, the Spirit of God, presses as into its own place. Holy women are to be found everywhere, but the prophetess is not so likely to be found in the city as in the hill-country.

Whatever Janet, then, might, perhaps - I do not know - have imagined it her duty to say to Gibbie had she surmised his ignorance, having long ceased to trouble her own head, she had now no inclination to trouble Gibbie's heart with what men call the plan of salvation. It was enough to her to find that he followed her Master. Being in the light she understood the light, and had no need of system, either true or false, to explain it to her. She lived by the word proceeding out of the mouth of God. When life begins to speculate upon itself, I suspect it has begun to die. And seldom has there been a fitter soul, one clearer from evil, from folly, from human device - a purer cistern for such water of life as rose in the heart of Janet Grant to pour itself into, than the soul of Sir Gibbie. But I must not call any true soul a cistern: wherever the water of life is received, it sinks and softens and hollows, until it reaches, far down, the springs of life there also, that come straight from the eternal hills, and thenceforth there is in that soul a well of water springing up into everlasting life.


CHAPTER XXIV.

THE SLATE.

From that very next day, then, after he was received into the cottage on Glashgar, Gibbie, as a matter of course, took upon him the work his hand could find to do, and Janet averred to her husband that never had any of her daughters been more useful to her. At the same time, however, she insisted that Robert should take the boy out with him. She would not have him do woman's work, especially work for which she was herself perfectly able. She had not come to her years, she said, to learn idleset; and the boy would save Robert many a weary step among the hills.

"He canna speyk to the dog," objected Robert, giving utterance to the first difficulty that suggested itself.

"The dog canna speyk himsel'," returned Janet, "an' the won'er is he can un'erstan': wha kens but he may come full nigher ane 'at's speechless like himsel'! Ye gie the cratur the chance, an' I s' warran' he'll mak himsel' plain to the dog. Ye jist try 'im. Tell ye him to tell the dog sae and sae, an' see what 'll come o' 't."

Robert made the experiment, and it proved satisfactory. As soon as he had received Robert's orders, Gibbie claimed Oscar's attention. The dog looked up in his face, noted every glance and gesture, and, partly from sympathetic instinct, that gift lying so near the very essence of life, partly from observation of the state of affairs in respect of the sheep, divined with certainty what the duty required of him was, and was off like a shot.

"The twa dumb craturs un'erstan' ane anither better nor I un'erstan' aither o' them," said Robert to his wife when they came home.

And now indeed it was a blessed time for Gibbie. It had been pleasant down in the valley, with the cattle and Donal, and foul weather sometimes; but now it was the full glow of summer; the sweet keen air of the mountain bathed him as he ran, entered into him, filled him with life like the new wine of the kingdom of God, and the whole world rose in its glory around him. Surely it is not the outspread sea, however the sight of its storms and its labouring ships may enhance the sense of safety to the onlooker, but the outspread land of peace and plenty, with its nestling houses, its well-stocked yards, its cattle feeding in the meadows, and its men and horses at labour in the fields, that gives the deepest delight to the heart of the poet! Gibbie was one of the meek, and inherited the earth. Throned on the mountain, he beheld the multiform "goings on of life," and in love possessed the whole. He was of the poet-kind also, and now that he was a shepherd, saw everything with shepherd-eyes. One moment, to his fancy, the great sun above played the shepherd to the world, the winds were the dogs, and the men and women the sheep. The next, in higher mood, he would remember the good shepherd of whom Janet had read to him, and pat the head of the collie that lay beside him: Oscar too was a shepherd and no hireling; he fed the sheep; he turned them from danger and barrenness; and he barked well.

"I'm the dumb dog!" said Gibbie to himself, not knowing that he was really a copy in small of the good shepherd; "but maybe there may be mair nor ae gait o' barkin'."

Then what a joy it was to the heaven-born obedience of the child, to hearken to every word, watch every look, divine every wish of the old man! Child Hercules could not have waited on mighty old Saturn as Gibbie waited on Robert. For he was to him the embodiment of all that was reverend and worthy, a very gulf of wisdom, a mountain of rectitude. Gibbie was one of those few elect natures to whom obedience is a delight - a creature so different from the vulgar that they have but one tentacle they can reach such with - that of contempt.

"I jist lo'e the bairn as the verra aipple o' my ee." said Robert. "I can scarce consaive a wuss, but there's the cratur wi' a grip o' 't! He seems to ken what's risin' i' my min', an' in a moment he's up like the dog to be ready, an' luiks at me waitin'."

Nor was it long before the town-bred child grew to love the heavens almost as dearly as the earth. He would gaze and gaze at the clouds as they came and went, and watching them and the wind, weighing the heat and the cold, and marking many indications, known some of them perhaps only to himself, understood the signs of the earthly times at length nearly as well as an insect or a swallow, and far better than long-experienced old Robert. The mountain was Gibbie's very home; yet to see him far up on it, in the red glow of the setting sun, with his dog, as obedient as himself, hanging upon his every signal, one could have fancied him a shepherd boy come down from the plains of heaven to look after a lost lamb. Often, when the two old people were in bed and asleep, Gibbie would be out watching the moon rise - seated, still as ruined god of Egypt, on a stone of the mountain-side, islanded in space, nothing alive and visible near him, perhaps not even a solitary night-wind blowing and ceasing like the breath of a man's life, and the awfully silent moon sliding up from the hollow of a valley below. If there be indeed a one spirit, ever awake and aware, should it be hard to believe that that spirit should then hold common thought with a little spirit of its own? If the nightly mountain was the prayer-closet of him who said he would be with his disciples to the end of the world, can it be folly to think he would hold talk with such a child, alone under the heaven, in the presence of the father of both? Gibbie never thought about himself, therefore was there wide room for the entrance of the spirit. Does the questioning thought arise to any reader: How could a man be conscious of bliss without the thought of