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The Real Robert Burns. James L. Hughes
Rev. Archibald Alison sent him his book, Essays on the Principles of Taste, Burns thanked him, and in his letter said: ‘In short, sir, except Euclid’s Elements of Geometry, which I made a shift to unravel by my father’s fireside in the winter evenings of the first season I held the plough, I never read a book which gave me such a quantum of information, and added so much to my stock of ideas, as your Essays on the Principles of Taste.’
Burns evidently studied geometry at the time his mind was ripe for new development by that special study. All children and young people would be fortunate if they could be guided to the special study capable of arousing their deepest interest, and therefore capable of promoting their highest development, at the special period of their mental growth when that particular study will awaken their deepest and most productive interest.
Robert’s mind appears to have had a splendid power of adaptation to the books and studies which his father secured for his sons. Gilbert says: ‘Robert read all these with an avidity and industry scarcely to be equalled; and no book was so voluminous as to slacken his industry, or so antiquated as to damp his researches.’ Dr. Moore wrote to Burns in 1787: ‘I know very well you have a mind capable of attaining knowledge by a shorter process than is commonly used, and I am certain you are capable of making better use of it, when attained, than is generally done.’
This makes it easier to understand why Burns had a mind so well stored with so many kinds of knowledge; and knowledge classified by himself, and related to life, so well that he could use it readily when he required to do so. The university men in Edinburgh marvelled more at the vastness of his stores of different kinds of knowledge, when he met them with dignified calmness, than they did because of his wonderful gifts of poetic genius. Douglas says of Burns in Edinburgh: ‘Burns did not fail to mix by times with the eminent men of letters and philosophy, who then shed lustre on the name of Scotland.’
Lockhart wrote: ‘Burns’s poetry might have procured him access to these circles; but it was the extraordinary resources he displayed in conversation, the strong sagacity of his observations on life and manners, the splendour of his wit, and the glowing energy of his eloquence, that made him the serious object of admiration among these practised masters of the arts of talk. Even the stateliest of these philosophers had enough to do to maintain the attitude of equality when brought into contact with Burns’s gigantic understanding; and every one of them whose impressions on the subject have been recorded agrees in pronouncing his conversation to have been the most remarkable thing about him.’
Speaking of this, Chambers properly says: ‘We are thus left to understand that the best of Burns has not been, and was not of a nature to be, transmitted to posterity.’ Why was Burns, though a ploughman, able to meet a galaxy of leaders in different spheres of learning, and culture, and philosophy, and outshine any of them in his own special department? The answer is simple. He had two great teachers to kindle him and guide him in the development of his remarkable natural powers: his father, William Burns, and his teacher and friend, John Murdoch.
His father made it certain that he would possess a wide range of knowledge of the best available books on religious, ethical, and philosophical subjects—philosophy of science and philosophy of the mind; and, better than that, he trained him definitely by nightly practice to digest, and expound, and relate, and even dare to disbelieve, the opinions expressed in the books he read. In nightly discussions with his father and Gilbert his mind became keen and broad, and he became self-reliant. He had not merely stored knowledge in his mind, he had wrought the knowledge into his being, as an element of his growing power. Like great players of chess who sometimes meet several opposing players of eminence at the same time and vanquish them all at one period of play, Burns could meet the leaders of many departments of progress, culture, and philosophy at the same time, and stand calm and serene in glory with each leader on the crest of his own special mountain of knowledge.
From John Murdoch he received the inspiration of a vital comradeship, a fine training in English language—grammar, and a good introduction to literature—and visions of higher relationships to his fellow-men and to God.
However, great as Murdoch was as a kindler and a teacher, the education of Robert Burns was mainly due to his remarkable father. Alexander Smith, in his memoir of Burns, which Douglas claimed to be ‘the finest biography of its extent ever written,’ speaking of William Burns, says: ‘In his whole mental build and training he was superior to the people by whom he was surrounded. He had forefathers he could look back to; he had family traditions which he kept sacred. Hard-headed, industrious, religious, somewhat austere, he ruled his house with a despotism which affection and respect on the part of the ruled made light and easy. To the blood of the Burnses a love of knowledge was native, as valour in the old times was native to the blood of the Douglases.’
John Murdoch wrote of William Burns: ‘Although I cannot do justice to the character of this worthy man, yet you will perceive from what I have written what kind of person had the principal part in the education of the poet. He spoke the English language with more propriety, both with respect to diction and pronunciation, than any man I ever knew with no greater advantages; this had a very good effect on the boys, who talk and reason like men much sooner than their neighbours.’
These two quotations help us to understand William Burns as a great teacher of his sons, and his daughters, too, although he did not deem it quite so important to educate his daughters as his sons. It is perfectly clear that the paternal despotism spoken of by Mr. Smith, which indeed was supposed to be necessary one hundred and fifty years ago, was not the reason why his boys so early talked and reasoned like men. William Burns was the elderly friend of his sons, not a despot, when he trained them to love reading, and much better to speak freely their individual opinions about what they read. This naturally led his sons to speak like men early and fearlessly. Despotism on the part of the father would have had directly the opposite effect.
Gilbert Burns sums up his father’s estimate of early education and good training when he says: ‘My father laboured hard, and lived with the most rigid economy, that he might be able to keep his children at home, thereby having an opportunity of watching the progress of our young minds and forming in them early habits of piety and virtue; and from this motive alone did he engage in farming, the source of all his difficulties and distresses.’
Robert, after his father’s death, wrote to his cousin, and said his father was ‘the best of friends, and the ablest of instructors.’
In the sketch of his life sent to Dr. Moore, of London, he wrote: ‘My father, after many years of wanderings and sojournings, picked up a pretty large quantity of observation and experience, to which I am indebted for most of my pretensions to wisdom.’
An important element in the education of Burns was his love of Nature. His mind was specially susceptible to development by Nature in any of its forms of beauty or of majesty. A friend who was his guide through the grounds of Athole House, when he was making his tour through the Highlands, in a letter to Mr. Alex. Cunningham, wrote: ‘I had often, like others, experienced the pleasures which arise from the sublime or elegant landscape, but I never saw those feelings so intense as in Burns.’
Burns was born and spent his early life and young manhood in a district whose beauty has few equals anywhere. Its rivers—Ayr, Doon, Afton, Lugar, Fail, and Cessnock; all, except Afton, within easy walking distance of his homes in Ayrshire—with their beautifully wooded banks, were, in a very definite way, transforming agencies in the growth of his mind, and therefore most important elements in his highest education. The ‘winding Nith,’ which flowed within a few yards of the home he built on Ellisland farm, around the promontory on which stand the ruins of Lincluden Abbey, and on through Dumfries, continued during the last few years of his life the educational work of the rivers of his native Ayrshire.
The mind of Burns was brought into unity with spiritual ideals through the influence of Nature more productively than by any other agency. He walked in the gloaming, according to his own statement, by the riverside or in woodland paths when he was composing his poems. While residing in Dumfries he had a favourite walk up the Nith to Lincluden Abbey, amid whose ruins he sat in the gloaming, and on moonlight nights often till midnight, recording the visions that came to him in that sacred environment