Auld Licht Idylls - Sir James Matthew Barrie (kiss me liar novel english .txt) 📗

least to every Auld Licht minister. He was long in marrying. The congregation were thinking of approaching him, through the medium of his servant, Easie Haggart, on the subject of matrimony; for a bachelor coming on for twenty-two, with an income of eighty pounds per annum, seemed an anomaly, when one day he took the canal for Edinburgh and returned with his bride. His people nodded their heads, but said nothing to the minister. If he did not choose to take them into his confidence, it was no affair of theirs. That there was something queer about the marriage, however, seemed certain. Sandy Whamond, who was a soured man after losing his eldership, said that he believed she had been an "Englishy"--in other words, had belonged to the English Church; but it is not probable that Mr. Dishart would have gone the length of that. The secret is buried in his grave. Easie Haggart jagged the minister sorely. She grew loquacious with years, and when he had company would stand at the door joining in the conversation. If the company was another minister, she would take a chair and discuss Mr. Dishart's infirmities with him. The Auld Lichts loved their minister, but they saw even more clearly than himself the necessity for his humiliation. His wife made all her children's clothes, but Sanders Gow complained that she looked too like their sister. In one week three of the children died, and on the Sabbath following it rained. Mr. Dishart preached, twice breaking down altogether and gaping strangely round the kirk (there was no dust flying that day), and spoke of the rain as angels' tears for three little girls. The Auld Lichts let it pass, but, as Lang Tammas said in private (for, of course, the thing was much discussed at the looms), if you materialize angels in that way, where are you going to stop?

It was on the Fast Days that the Auld Licht kirk showed what it was capable of, and, so to speak, left all the other churches in Thrums far behind. The Fast came round once every summer, beginning on a Thursday, when all the looms were hushed, and two services were held in the kirk of about three hours' length each. A minister from another town assisted at these times, and when the service ended the members filed in at one door and out at another, passing on their way Mr. Dishart and his elders, who dispensed "tokens" at the foot of the pulpit. Without a token, which was a metal lozenge, no one could take the sacrament on the coming Sabbath, and many a member has Mr. Dishart made miserable by refusing him his token for gathering wild flowers, say, on a Lord's Day (as testified to by another member). Women were lost who cooked dinners on the Sabbath, or took to coloured ribbons, or absented themselves from church without sufficient cause. On the Fast Day fists were shaken at Mr. Dishart as he walked sternly homewards, but he was undismayed. Next day there were no services in the kirk, for Auld Lichts could not afford many holidays, but they weaved solemnly, with Saturday and the Sabbath and Monday to think of. On Saturday service began at two and lasted until nearly seven. Two sermons were preached, but there was no interval. The sacrament was dispensed on the Sabbath. Nowadays the "tables" in the Auld Licht kirk are soon "served," for the attendance has decayed, and most of the pews in the body of the church are made use of. In the days of which I speak, however, the front pews alone were hung with white, and it was in them only that the sacrament was administered. As many members as could get into them delivered up their tokens and took the first table. Then they made room for others, who sat in their pews awaiting their turn. What with tables, the preaching, and unusually long prayers, the service lasted from eleven to six. At half-past six a two hours' service began, either in the kirk or on the common, from which no one who thought much about his immortal soul would have dared (or cared) to absent himself. A four hours' service on the Monday, which, like that of the Saturday, consisted of two services in one, but began at eleven instead of two, completed the programme.

On those days, if you were a poor creature and wanted to acknowledge it, you could leave the church for a few minutes and return to it, but the creditable thing was to sit on. Even among the children there was a keen competition, fostered by their parents, to sit each other out, and be in at the death.

The other Thrums kirks held the sacrament at the same time, but not with the same vehemence. As far north from the schoolhouse as Thrums is south of it, nestles the little village of Quharity, and there the Fast Day was not a day of fasting. In most cases the people had to go many miles to church. They drove or rode (two on a horse), or walked in from other glens. Without "the tents," therefore, the congregation, with a long day before them, would have been badly off. Sometimes one tent sufficed; at other times rival publicans were on the ground. The tents were those in use at the feeing and other markets, and you could get anything inside them, from broth made in a "boiler" to the fieriest whisky. They were planted just outside the kirk-gate--long, low tents of dirty white canvas--so that when passing into the church or out of it you inhaled their odours. The congregation emerged austerely from the church, shaking their heads solemnly over the minister's remarks, and their feet carried them into the tent. There was no mirth, no unseemly revelry, but there was a great deal of hard drinking. Eventually the tents were done away with, but not until the services on the Fast Days were shortened. The Auld Licht ministers were the only ones who preached against the tents with any heart, and since the old dominie, my predecessor at the schoolhouse, died, there has not been an Auld Licht permanently resident in the glen of Quharity.

Perhaps nothing took it out of the Auld Licht males so much as a christening. Then alone they showed symptoms of nervousness, more especially after the remarkable baptism of Eppie Whamond. I could tell of several scandals in connection with the kirk. There was, for instance, the time when Easie Haggart saved the minister. In a fit of temporary mental derangement the misguided man had one Sabbath day, despite the entreaties of his affrighted spouse, called at the post-office, and was on the point of reading the letter there received, when Easie, who had slipped on her bonnet and followed him, snatched the secular thing from his hands. There was the story that ran like fire through Thrums and crushed an innocent man to the effect that Pete Todd had been in an Edinburgh theatre countenancing the play-actors. Something could be made, too, of the retribution that came to Chairlie Ramsay, who woke in his pew to discover that its other occupant, his little son Jamie, was standing on the seat divesting himself of his clothes in presence of a horrified congregation. Jamie had begun stealthily, and had very little on when Chairlie seized him. But having my choice of scandals I prefer the christening one--the unique case of Eppie Whamond, who was born late on Saturday night and baptized in the kirk on the following forenoon.

To the casual observer the Auld Licht always looked as if he were returning from burying a near relative. Yet when I met him hobbling down the street, preternaturally grave and occupied, experience taught me that he was preparing for a christening. How the minister would have borne himself in the event of a member of his congregation's wanting the baptism to take place at home it is not easy to say; but I shudder to think of the public prayers for the parents that would certainly have followed. The child was carried to the kirk through rain, or snow, or sleet, or wind, the father took his seat alone in the front pew, under the minister's eye, and the service was prolonged far on into the afternoon. But though the references in the sermon to that unhappy object of interest in the front pew were many and pointed, his time had not really come until the minister signed to him to advance as far as the second step of the pulpit stairs. The nervous father clenched the railing in a daze, and cowered before the ministerial heckling. From warning the minister passed to exhortation, from exhortation to admonition, from admonition to searching questioning, from questioning to prayer and wailing. When the father glanced up, there was the radiant boy in the pulpit looking as if he would like to jump down his throat. If he hung his head the minister would ask, with a groan, whether he was unprepared; and the whole congregation would sigh out the response that Mr. Dishart had hit it. When he replied audibly to the minister's uncomfortable questions, a pained look at his flippancy travelled from the pulpit all round the pews; and when he only bowed his head in answer, the minister paused sternly, and the congregation wondered what the man meant. Little wonder that Davie Haggart took to drinking when his turn came for occupying that front pew.

If wee Eppie Whamond's birth had been deferred until the beginning of the week, or humility had shown more prominently among her mother's virtues, the kirk would have been saved a painful scandal, and Sandy Whamond might have retained his eldership. Yet it was a foolish but wifely pride in her husband's official position that turned Bell Dundas's head--a wild ambition to beat all baptismal record.

Among the wives she was esteemed a poor body whose infant did not see the inside of the kirk within a fortnight of its birth. Forty years ago it was an accepted superstition in Thrums that the ghosts of children who had died before they were baptized went wailing and wringing their hands round the kirkyard at nights, and that they would continue to do this until the crack of doom. When the Auld Licht children grew up, too, they crowed over those of their fellows whose christening had been deferred until a comparatively late date, and the mothers who had needlessly missed a Sabbath for long afterwards hung their heads. That was a good and creditable birth which took place early in the week, thus allowing time for suitable christening preparations; while to be born on a Friday or a Saturday was to humiliate your parents, besides being an extremely ominous beginning for yourself. Without seeking to vindicate Bell Dundas's behaviour, I may note, as an act of ordinary fairness, that being the leading elder's wife, she was sorely tempted. Eppie made her appearance at 9.45 on a Saturday night.

In the hurry and scurry that ensued, Sandy escaped sadly to the square. His infant would be baptized eight days old, one of the longest-deferred christenings of the year. Sandy was shivering under the clock when I met him accidentally, and took him home. But by that time the harm had been done. Several of the congregation had been roused from their beds to hear