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This excellent theory of prayer was certainly productive of curious results. For instance, Alec is recorded in the family archives to have interjected the following petition into his devotions. While saying his own prayers, he had been keeping a keen fraternal eye upon sundry delinquencies of his younger brother. These having become too outrageous, Alec continued without break in his supplications–“And now, Lord, will you please excuse me till I gang an’ kick that loon Rab, for he’ll no’ behave himsel’!” So the spiritual exercises were interrupted, and in Alec’s belief the universe waited till discipline allowed the petitionary thread to be taken up.

The “buik” being over, the red farm-cart rattled to the door to convey such of the churchgoers as were not able to walk all the weary miles to the Cameronian kirk in Cairn Edward. The stalwart, long-legged sons cut across a shorter way by the Big Hoose and the Deeside kirk. Both the cart and the walkers passed on the way a good many churches, both Established and Free; but they never so much as looked the road they were on.

This hardly applied to Alec, whose sweetheart (for the time-being) attended the Free kirk at Whinnyliggate. He knew within his own heart that he would have liked to turn in there, and the consciousness of his iniquity gave him an acute sense of the fallen nature of man–at least, till he got out of sight of the spireless rigging of the kirk, and out of hearing of the jow of its bell. Then his spirits rose to think that he had resisted temptation. Also, he dared not for his life have done anything else, for his father’s discipline, though kindly, was strict and patriarchal.

And, moreover, there was a lass at the Cameronian kirk, a daughter of the Arkland grieve, whose curls he rather liked to see in the seat before him. He had known her when he went to the neighbouring farm to harvest–for in that lowland district the corn was all cut and led, before it was time to begin it on the scanty upland crop which was gathered into the barns of Drumquhat. Luckily, she sat in a line with the minister; and when she was there, two sermons on end were not too long.

II. THE ROAD TO THE KIRK

The clean red farm-cart rattled into the town of Cairn Edward at five minutes past eleven. The burghers looked up and said, “Hoo is the clock?” Some of them went so far as to correct any discrepancy in their time-keepers, for all the world knew that the Drumquhat cart was not a moment too soon or too late, so long as Saunders had the driving of it. Times had not been too good of late; and for some years–indeed, ever since the imposition of the tax on light-wheeled vehicles–the “tax-cart” had slumbered wheelless in the back of the peat-shed, and the Drumquhat folk had driven a well-cleaned, heavy-wheeled red cart both to kirk and market. But they were respected in spite of their want of that admirable local certificate of character, “He is a respectable man. He keeps a gig.” One good man in Whinnyliggate says to this day that he had an excellent upbringing. He was brought up by his parents to fear God and respect the Drumquhat folks!

Walter generally went to church now, ever since his granny had tired of conveying him to the back field overlooking the valley of the Black Water of the Dee, while his mother made herself ready. He was fond of going there to see the tents of the invading army of navvies who were carrying the granite rock-cuttings and heavy embankments of the Portpatrick Railway through the wilds of the Galloway moors. But Mary M’Quhirr struck work one day when the “infant,” being hungry for a piece, said calmly, “D’ye no think that we can gang hame? My mither will be awa’ to the kirk by noo!”