"There maun be a heap no richt aboot it," answered Peter.
"Ay, but I'm no meanin' 't jist as ye du. I had the haill thing throu' my heid last nicht, an' I canna but think there's something wrang wi' a man gien he canna hear the word o' God as weel i' the mids o' a multitude no man can number, a' made ilk ane i' the image o' the Father — as weel, I say, as i' the hert o' win' an' watter, an' the lift an' the starns an' a'. Ye canna say 'at thae things are a' made i' the image o' God — i' the same w'y, at least, 'at ye can say 't o' the body an' face o' a man, for throu' them the God o' the whole earth revealed himsel' in Christ."
"Ow weel, I wad alloo what ye say, gien they war a' to be considered Christians."
"Ow, I grant we canna weel du that i' the full sense, but I doobt, gien they bena a' Christians 'at ca's themsel's that, there's a hep mair Christi-anity nor gets the credit o' its ain name. I min' weel hoo Maister Graham said to me ance 'at hoo there was something o' Him 'at made him luikin' oot o' the een o' ilka man 'at He had made; an' what wad ye ca' that but a scart or a straik o' Christi-anity?"
"Weel, I kenna; but, ony gait, I canna think it can be again' the trowth o' the gospel to wuss yersel' mair alane wi yer God nor ye ever can be in sic an awfu' Babylon o' a place as this."
"Na, na, Peter: I'm no sayin' that. I ken weel we're to gang intill the closet an' shut to the door. I'm only feart 'at there be something wrang in mysel' 'at taks 't ill to be amon' sae mony neibors. I'm thinkin' 'at, gien a' was richt 'ithin me, gien I lo'ed my neibor as the Lord wad hae them 'at lo'ed him lo'e ilk ane his brither, I micht be better able to pray among them — ay, i' the verra face o' the bargainin' an' leein' a' aboot me."
"An' min' ye," said Peter, pursuing the train of his own thoughts, and heedless of Malcolm's, "'at oor Lord himsel' bude whiles to win' awa', even frae his disciples, to be him-lane wi' the Father o' 'im."
"Ay ye're richt there, Peter," answered Malcolm; "but there's ae p'int in 't ye maunna forget; an' that is, 'at it was never i' the daytime, sae far's I min', 'at he did sae. The lee-lang day he was amon' 's fowk workin' his michty wark. Whan the nicht cam', in which no man could work, he gaed hame till's Father, as 'twar. Eh me! but it's weel to hae a man like the schuilmaister to put trowth intill ye. I kenna what comes o' them 'at hae drucken maisters, or sic as cares for haething but' coontin' an' Laitin, an' the likes o' that!"
From The Fortnightly Review.
PRESENT ASPECTS OF THE EASTERN QUESTION.
Years instead of months seem to have passed since, in last December, I wrote in this review under the heading, "The True Eastern Question." A revolt against Turkish oppression was then going on in Bosnia and Herzegovina, a revolt which showed to all who kept their eyes open that the long-oppressed Slavonic subjects of the Turk had fully made up their minds to throw off his yoke once and forever. To those who had eyes to see, the insurrection which began last summer marked the beginning of an era in the history of the world. It marked that the wicked power of the Turk was doomed. From the stern determination with which the insurgents drew the sword, from the deep and universal sympathy with their cause among their free neighbors of the same blood and speech, it was plain that this revolt was no mere local or casual disturbance, but the beginning of a great uprising of a mighty people. It was plain that a ball had been sent rolling which would grow as it rolled; it was plain that a storm had burst which must in the end sweep away before it the foul fabric of oppression which European diplomatists had been so long vainly and wickedly striving to prop up. When I wrote in December last, as when I wrote on these matters twenty years back, I wrote, as one of a small band, maintaining an unpopular, view. We looked for no general approval; we were rejoiced if we could find so much as a stray listener here and there. The cause which I had then in hand was one which governments pooh-poohed and about which the world in general was careless. I then set forth, as I had often set forth before, as I do not doubt that I shall often have to set forth again, the true nature of Ottoman rule, the causes which make it hopeless to look for any reform in Ottoman rule, the one remedy by which only the evils of Ottoman rule can be got rid of — by getting rid of the Ottoman rule itself. In that article, I pleaded for the oppressed Christian; but I also bore in mind the danger lest, in delivering the oppressed Christian, a way might be opened for the oppression of the Mussulman. I said then that the direct
