BORN: 1759, Alloway, Ayrshire, Scotland
DIED: 1796, Dumfries, Scotland
“Auld Lang Syne” (1788)
“The Battle of Sherramuir” (1790)
“Tam o' Shanter” (1791)
“A Red, Red Rose” (1794)
Poet Robert Burns recorded and celebrated aspects of farm life, regional experience, traditional culture, class culture and distinctions, and religious practice and belief in such a way as to transcend the specific nature of his inspiration, becoming finally the national poet of Scotland. Although he did not set out to achieve that designation, he clearly and repeatedly expressed his wish to be called a Scotch bard, to extol his native land in poetry and song.
Works in Biographical and Historical Context
Hard Work and Tragedy on Scottish Farms Born in Alloway, Ayrshire, Scotland on January 25, 1759, to impoverished tenant farmers, Burns received little formal schooling, although his father, William Burnes (whose
famous son later altered the spelling of the family name), sought to provide his sons with as much education as possible. He managed to employ a tutor for Robert and his brother Gilbert, and this, together with Burns's extensive reading, furnished the poet with an adequate grounding in English education. Burns's family moved from one rented farm to another during his childhood, enduring hard work and financial difficulties. As the family was too poor to afford modern farming implements, their hardships progressively worsened. All his efforts notwithstanding, William Burnes was forced to declare bankruptcy in 1783; his death followed soon afterward. Many biographers believe that watching his father slowly succumb to the ravages of incessant work and despair was a factor in Burns's later condemnation of social injustice.
A Lover of Women and Poetry While a young man, Burns acquired a reputation for charm and wit and began to indulge in romance. He once attributed the beginnings of his poetry to his sensuality: “There is certainly some connection between Love and Music and Poetry …. I never had the least thought or inclination of turning poet till I once got heartily in love, and then rhyme and song were, in a manner, the spontaneous language of my heart.” Outspoken in matters religious as well as sexual, Burns was frequently involved in conflicts with the church, both for his relationships with women and for his criticism of church doctrine. Throughout his life, Burns was fervently opposed to the strict Calvinism that prevailed in the Scottish Church. The doctrine of these Calvinists included a rigid conception of predestination— the belief that the soul's salvation was set at birth—and a belief in an arbitrarily chosen religious elite who were to attain salvation regardless of moral behavior. But although Burns was repelled by this, as well as by the Calvinist notion of humankind as innately and inevitably sinful, he was not irreligious; his theology has been summed up as a vague humanitarian deism, or belief in a distant and undefined God.
Short-Lived Fame In 1786, Burns proposed to Jean Armour, who was pregnant with his child. Her parents forbade the match but demanded financial support from Burns. Angry at this rejection by the Armours and hurt by what he deemed Jane's willingness to side with her parents, Burns resolved to sail to Jamaica to start a new life. The plan never materialized, however, for during that year his Poems, Chiefly in the Scottish Dialect was published in Kilmarnock. The volume catapulted Burns to sudden, remarkable, but short-lived, fame. Upon success of the book, he went to Edinburgh, where he was much admired by the local intellectual elite, though he afterward remained in relative obscurity for the rest of his life. In the meantime, he was still involved with Jean Armour, whom he was finally able to marry in 1788.
Back to the Hard Life Burns carried on his dual professions of poet and tenant farmer until the next year when he obtained a post in the excise service. Most of Burns's major poems, with the notable exception of “Tam o' Shanter,” had been written by this point in his life. The latter part of his creative career was devoted to collecting and revising the vast body of existing Scottish folk songs. In 1796, at the age of thirty-seven, Burns died from rheumatic heart disease, apparently caused by excessive physical exertion and frequent undernourishment as a child.
Works in Literary Context
Through his treatment of such themes as the importance of freedom to the human spirit, the beauties of love and friendship, and the pleasures of the simple life, Burns achieved a universality that commentators believe is the single most important element in his work.
Freedom and Love The topic of freedom—political, religious, personal, and sexual—dominates Burns's poetry and songs. Burns's innumerable love poems and songs are acknowledged to be touching expressions of the human experience of love in all its phases: the sexual love of “The Fornicator,” the emotion of “A Red, Red Rose,” and the happiness of a couple grown old together in “John Anderson, My Jo.”
Vitality Another frequently cited aspect of Burns's poetry is its vitality. Whatever his subject, critics find in his verses a riotous celebration of life, an irrepressible joy in the fact of living. This vitality is often expressed through the humor prevalent in Burns's work, from the bawdy humor of “The Jolly Beggars” and the broad farce of “Tam o' Shanter” to the irreverent mockery of “The Twa Dogs” and the sharp satire of “Holy Willie's Prayer.” Burns's subjects and characters are invariably humble, their stories told against the background of the Scottish rural countryside. Although natural surroundings figure prominently in his work, Burns differed from Romantic poets in that he had little interest in nature itself, which in his poetry serves but to set the scene for human activity and emotion.
Scottish Nationalism Burns's deep interest in Scotland's poetic heritage and folkloric tradition resulted in his amending or composing more than three hundred songs, for which he refused payment, maintaining that this labor was rendered in service to Scotland. Each written to an existing tune, the songs are mainly simple yet affecting lyrics of the common concerns of love and life. A great part of Burns's continuing fame rests on such songs as “Green Grow the Rashes O” and, particularly, “Auld Lang Syne.”
Works in Critical Context
Although his poetry is firmly set within the context of Scottish rural life, most critics agree that Burns transcended provincial boundaries. Edwin Muir commented: “His poetry embodied the obvious in its universal form, the obvious in its essence and truth.” This quality makes his work vulnerable to one charge often leveled against it—lack of imaginative subtlety. Some critics contend that Burns's passionate directness renders him insensible to a more delicate expression of imagination; they find his poetry too accessible, too easily penetrated. A related objection is that Burns's philosophical themes are trite, coming dangerously close to the sentimental and naive. Iain Crichton Smith carried the argument further, stating that Burns's very universality weakens his stature as an individual poet: as Burns has no voice or philosophy that is uniquely his own, his poetry is “artless” in the negative sense of that word. The majority of critics, however, hold that Burns's simplicity of theme is true to life—that his philosophy, while not profound, is true to itself and to human nature. It is widely admitted that Burns's message is not primarily an intellectual one; rather, he expresses the familiar emotions and experiences of humanity. Critics agree that this talent rendered Burns particularly fit for his role as a lyricist.
“The Cottar's Saturday Night” Initial publication of Burns's poems in 1786 was attended by immense popular acclaim, but eighteenth-century critics responded with more reserve. They eagerly embraced the romantic image of Burns as a rustic, untaught bard of natural genius—an image Burns himself shrewdly fostered—but some critics, particularly English critics, were somewhat patronizing. They found the Scots dialect quaint to a point but ultimately intrusive and distracting. Sentimental poems such as “The Cottar's [or Cotter's] Saturday Night” and “To a Mountain Daisy” received the most favorable attention; Burns's earthier pieces, when not actually repressed, were tactfully ignored. “The Jolly Beggars,” for example, now considered one of Burns's best poems, was rejected for years on the grounds that it was coarse and contained low subject matter. Although these assessments held sway until well into the nineteenth century, more recent critics have taken an opposing view. “The Cottar's Saturday Night,” an idealized portrait of a poor but happy family, is today regarded as affectedly emotional and tritely moralizing.
LITERARY AND HISTORICAL CONTEMPORARIES
Burns's famous contemporaries include:
Francisco Goya (1746–1828): The official painter for Spain's royal family, Goya's style straddled the classical and the modern. His use of color, his brush strokes, and his subversive subject matter would prove highly influential to later nineteenth-century painters.
John Dalton (1766–1844): English chemist and physicist, Dalton was the first modern scientist to propose a model of atomic theory.
Sir Walter Scott (1771–1832): An international celebrity in his own lifetime, Scott wrote several historical novels that were widely read and highly influential. His medieval epic Ivanhoe kicked off a craze of castle building among England's nobility.
George III (1730–1820): King of Great Britain and Ireland from 1760 to his death, George is best remembered today for being the king who lost the American colonies and for his “madness” that rendered him nonfunctional for the last decade of his reign.
Mungo Park (1771–1806): A Scottish explorer, Park gained widespread fame for his first journey to discover the source of the Niger River. Although unsuccessful, Park's solitary adventures in the African interior made him something of a celebrity. He returned for a second expedition with forty Europeans, all of whom, including Park, perished on the expedition.
“To a Mountain Daisy” “To a Mountain Daisy,” ostensibly occasioned by the poet's inadvertent destruction of a daisy with his plow, is now considered one of
Burns's weakest poems. Like “The Cottar's Saturday Night,” it is sentimental and contains language and images that contemporary critics find mushy and false. “To a Mountain Daisy” is often compared with “To a Mouse,” as the situations described in the poems are similar; the latter is the poet's address to a mouse he has disturbed with his plow. Most critics today believe that “To a Mouse” expresses a genuine emotion that the other poem lacks, and does so in more engaging language.
Interestingly, “To a Mountain Daisy” was written primarily in standard English, while “To a Mouse” is predominantly in Scots; critical reaction to these two poems neatly encapsulates the debate over whether Burns's best work is in English or Scots. The issue remains unresolved, but on the whole, earlier critics preferred Burns's English works, while recent critics have favored his Scots. Eighteenth-century commentators viewed Burns's use of dialect as a regrettable idiosyncrasy, but modern critics contend that his English poems tend to degenerate into stilted neoclassical diction and overstated emotion.
Responses to Literature
- In his poem “A Red, Red Rose,” Burns uses several metaphors to describe his love for a woman. Do you think some of these metaphors are more effective than others? Give examples and explain your reasoning.
- Why do you think Burns's more melodramatic poems are the ones best remembered today?
- Can you think of a modern form of poetry that uses a distinctive dialect? How does the use of dialect in poetry affect the reader? Do you think it enhances the poetry?
- Burns uses a combination of English and Scottish dialect in “To a Mouse.” Why do you think he chose to combine the two? Why do you think certain passages were written in Scottish dialect?
- After reading “To a Mouse,” write a poem of your own addressed to a small animal or insect that you often encounter but pay little attention to. Try to imagine how it would see you and how you would explain your life to it.
COMMON HUMAN EXPERIENCE
Burns's use of the Scottish vernacular is one of the most distinctive aspects of his poetry. Other poets have used the same approach in their work:
Barrack-Room Ballads, a poetry collection by Rudyard Kipling. Like Burns, Kipling wrote poetry in a distinctive regional dialect of the British Isles, in this case the Cockney slang of the common British enlisted man.
Lyrics of a Lowly Life, a poetry collection by Paul Laurence Dunbar. Although most of his poems were written in conventional English, Dunbar, an African American poet, was one of the first to write poems in the dialect of Southern black culture, as in this 1896 collection.
The Works of D. H. Lawrence, a collection by D. H. Lawrence. Many of Lawrence's poems were written in the dialect of his native Nottinghamshire, what critic Ezra Pound called “the low-life narrative.”
Songs of Jamaica, a poetry collection by Claude McKay. Published in 1912, these poems were the first published in McKay's native patois, an English-African hybrid language of the Caribbean islands. McKay would go on to be a major figure in the Harlem Renaissance of black writers and artists during the 1920s.
Angus-Butterworth, L. M. Robert Burns and the 18th-Century Revival of Scottish Vernacular Poetry. Aberdeen, U.K.: Aberdeen University Press, 1969.
Brown, Hilton. There Was a Lad: An Essay on Robert Burns. London: Hamish Hamilton, 1949.
Brown, Mary Ellen.Burns and Tradition. London: Macmillan, 1984.
Buchan, David. The Ballad and the Folk. London: Routledge & Kegan Paul, 1972.
Carswell, Catherine. The Life of Robert Burns. London: Chatto & Windus, 1930.
Born: January 25, 1759
Alloway, Ayrshire, Scotland
Died: July 21, 1796
Intense feeling and technical skill characterizes the work of the Scottish poet Robert Burns. His best work is in Scots, the language of southern Scotland. He is one of the greatest authors of that language in the last four centuries.
Early life and education
Robert Burns was born in Alloway, Ayrshire, Scotland, on January 25, 1759, to hard-working farmer parents. He began helping his father with farm work at the age of twelve. The difficulty of the labor later had a crippling effect on his health. Although Burns's formal schooling was limited, he loved to read and for a time he was tutored by John Murdoch, who thoroughly educated him in eighteenth-century English literature.
The family worked hard on the Ayrshire farm and at several others, but their lives were never made easier. Ongoing troubles with landlords and their agents fueled the rebellion that Burns felt against authority, which later became a major theme in his poetry. In 1784 his father died, and the family moved a few miles away to Mossgiel, Scotland. Here and in the nearby town of Mauchline, Scotland, the charming and attractive Burns began numerous love affairs, some of which extended to about 1790. (By the end of his short life he was to have fathered fourteen children by six different mothers.)
Achievement and sudden fame
While continuing to do farm work in Mossgiel, Burns began writing poetry, and his talents developed in a spectacular way. Many of his poems expressed his love of the country and its people and poked fun at his favorite target, followers of Calvinism (a religion that features a strict belief in God's absolute will over the affairs of humans). In 1786 he published Poems, Chiefly in the Scottish Dialect at nearby Kilmarnock, Scotland, and the book was a success. At this time Burns was twenty-seven, and he had written some of the most effective and biting pieces of satire (ridicule or scorn) in the language. Among them were "Holy Willie's Prayer" (a dramatic speech that mocked a believer in Calvinism) and "The Holy Fair" (a humorous description of a Scottish religious camp meeting).
Other important poems that appeared in his first volume were "Address to the Unco Guid" (an appeal to the religious not to look down on sinners); "The Jolly Beggars" (a dramatic poem celebrating poor people); the masterful "Address to the Deil" (that is, to the Devil); "The Cotter's Saturday Night" (in praise of the Scottish countryside); and the moving "Auld Farmer's Salutation to His Mare" and "To a Mouse" (the latter a poem written to a field mouse who has been killed by a farmer while plowing). These and other poems by Burns are almost unequaled in their combination of accurate local language and depth of feeling. Not for centuries had such fine poetry been written in the Scots tongue.
But 1786 was also a year of great distress for Burns. His affair with Jean Armour had resulted in the birth of twins, and her parents refused to allow the couple to marry because of Burns's reputation as a critic of religion. In addition, Burns was in love with Mary Campbell, for whom he wrote the song "Highland Mary," but she died in 1786 as a result of giving birth to his child. Burns considered leaving the country for Jamaica, but he abandoned the plan and spent the winter in Edinburgh, Scotland, where he was praised and honored for the success of his book. Early in 1787 a new edition of his poems was published that made him famous not only throughout Scotland but also in England and internationally. After a summer and fall spent touring Scotland (the only real traveling he ever did) and restarting his affair with Jean, Burns spent a second winter in Edinburgh. In March 1788 Burns returned to Mauchline and finally married Jean, who had given birth to a second set of his twins.
Later years and his songs
After his wedding Burns turned his efforts to supporting his family. In 1788 he leased a farm at Ellisland, Scotland, forty-five miles from Mauchline. After annoying delays in the building of his house and several rough years trying to make an income from his farmland, he moved with Jean and the children to Dumfries, Scotland. In 1789 he had begun working as a tax inspector, a profession in which he continued until his death. At Ellisland Burns had little free time, but it was there that he wrote his masterpiece of comic humor "Tam o'Shanter," his one outstanding piece of narrative verse.
Burns also wrote numerous songs (some of them original lyrics for old tunes, some reworkings of old lyrics) for The Scots Musical Museum, a collection of Scottish songs with which he had been associated since 1787. From 1792 until his death he also contributed to a similar work, A Select Collection of Original Scottish Airs. Most of Burns's poetic efforts in the Ellisland and Dumfries periods was in this area of song writing and song editing (he had written songs earlier but had usually not published them), and the results were very popular. Among the lyrics that he composed or reworked were "Mary Morison," "Highland Mary," "Duncan Gray," "Green Grow the Rashes, O," "Auld Lang Syne," "John Anderson, My Jo," "Scots Wha Hae Wi' Wallace Bled," "A Man's a Man for A' That," "A Red, Red Rose," and "Ye Banks and Braes o' Bonie Doon." These are true song lyrics—that is, they are not poems meant to be set to music but rather are poems written to melodies that define the rhythm.
Burns's years in Dumfries were years of work and hardship, but contrary to reports written after his death, he was not shunned by others and he did not fall into moral decline. His fellow townsmen and his coworkers respected him. His health, which always caused him problems, began to fail, and he died of heart disease on July 21, 1796. His wife gave birth to their last child on the day of his funeral.
For More Information
Lindsay, Maurice. Robert Burns: The Man, His Work, The Legend. 2nd ed. London, MacGibbon & Kee, 1968.
McIntyre, Ian. Dirt & Deity: A Life of Robert Burns. London: HarperCollins, 1995.
Sprott, Gavin. Robert Burns: Pride and Passion. Edinburgh: HMSO, 1996.
The work of the Scottish poet Robert Burns (1759-1796) is characterized by realism, intense feeling, and metrical virtuosity. His best work is in Scots, the vernacular of southern Scotland, and he is one of the greatest authors in that language of the last 4 centuries.
Robert Burns was born in Alloway, Ayrshire, on Jan. 25, 1759, in the cottage of hard-working farmer parents. He grew up in the general atmosphere of dour Scottish Calvinism, but his father's moderate religious views helped instill in Burns a spirit of tolerance and of rebellion against the grimmer doctrines of Calvinism. Although Burns's formal schooling was skimpy, he read avidly and for a time had a good tutor in John Murdoch, who gave him a thorough grounding in the 18th-century genteel tradition of English literature.
The family worked hard on their Ayrshire farm, and the arduousness of his labor in adolescence was to have a crippling effect in the long run on Robert's health. And troubles with landlords and their agents were helping to foster in him the egalitarianism and rebelliousness against privilege which became prominent themes in his poetry. In 1784 his father died in bankruptcy, and the family then moved a few miles away to Mossgiel. Here and in nearby Mauchline the gregarious and attractive Burns embarked on his notorious career as womanizer, which extended to about 1790. (By the end of his short life he was to have fathered fourteen children, nine of them out of wedlock, by six different mothers.)
Achievement and Sudden Fame
At Mossgiel, Burns's poetic powers developed spectacularly, and in 1786 he published Poems, Chiefly in the Scottish Dialect at nearby Kilmarnock. At this time Burns was 27, and he had written some of the most effective and biting satires in the language. Among them were "Holy Willie's Prayer" (a dramatic monologue which exposes the hypocrisy of a Calvinist pharisee) and "The Holy Fair" (a cynically humorous description of the Scottish equivalent of a religious camp meeting). Other important poems which appeared in his first volume were "Address to the Unco Guid" (a moving appeal to the rigidly upright to show tolerance for the fallen); "The Jolly Beggars" (a dramatic poem celebrating ragged havenots and ending with one of the most exhilarating paeans to anarchism in any language); the masterful "Address to the Deil" (that is, to the Devil); "The Cotter's Saturday Night" (an idealization of rural Scottish virtues); the sentimental but moving "Auld Farmer's Salutation to His Mare"; and the poignant "To a Mouse" (a poem that treats the human condition through presenting a field mouse unearthed by the plow). These and other typical poems by Burns are almost unparalleled in their combination of direct colloquialism and profundity of feeling or shrewd satirical characterization. Not for centuries had such fine poetry been written in the Scots tongue, poetry of feeling that exhibited great metrical virtuosity.
But 1786 was also a year of great distress for Burns. His liaison with Jean Armour, a Mauchline girl, had resulted in the birth of twins, and the two unwed parents were exposed to public penance. In addition, Burns was in love with Mary Campbell, the "Highland Mary" of his lyric, but she died in 1786, apparently in giving birth to his child. He contemplated emigrating to Jamaica, but he abandoned the plan and spent the winter in Edinburgh, where he was lionized. Early in 1787 a new edition of his poems was published which made him famous not only throughout Scotland but also in England and internationally. After a summer and fall spent in touring Scotland (the only real traveling he ever did), and incidentally in a renewal of his affair with Jean, Burns spent a second winter in Edinburgh. The limelight had begun to dim, but the sojourn was highlighted by the tragicomic love episode with Mrs. M'Lehose, the "Clarinda" of the "Sylvander-Clarinda" letters. This episode ended in March 1788 with Burns's decision to return to Mauchline and marry Jean, who had borne him a second set of twins.
Later Years and His Songs
After his marriage Burns turned his efforts to supporting his family. In 1788 he leased a farm at Ellisland, 45 miles from Mauchline. After frustrating delays in house building and an equally frustrating few years trying to wring an income from reluctant farmland, he moved with Jean and the children to Dumfries. In 1789 he had begun duties as a tax inspector, a profession in which he continued until his death.
At Ellisland, Burns had little leisure, but it was there that he wrote his masterpiece of comic humor "Tam o'Shanter," his one outstanding piece of narrative verse. He also wrote numerous songs (some of them original lyrics for old tunes, some refurbishings of old lyrics) for The Scots Musical Museum, an anthology of Scottish songs with which he had been associated since 1787. From 1792 until his death he also collaborated on a similar work, A Select Collection of Original Scottish Airs. Most of Burns's poetic effort in the Ellisland and Dumfries periods was in this area of song writing and song editing (he had written songs earlier but had usually not published them), and his achievement was spectacular. Among the lyrics, early and late, that he composed or reworked are "Mary Morison," "Highland Mary," "Duncan Gray," "Green Grow the Rashes, O," "Auld Lang Syne," "John Anderson, My Jo," "Scots Wha Hae Wi' Wallace Bled," "A Man's a Man for A' That," "A Red, Red Rose," and "Ye Banks and Braes o' Bonie Doon." These are true song lyrics; that is, they are not poems meant to be set to music but rather are poems written to melodies that define the rhythm.
Burns's years in Dumfries were years of hard work and hardship but not (as posthumous legend soon began to insist) of ostracism and moral decline. He was respected by his fellow townsmen and his colleagues. His health, always precarious, began to fail, and he died of heart disease on July 21, 1796. As if in witness to his vitality, his wife gave birth to their last child on the day of the funeral.
Two dependable biographies of Burns are Hans Hecht, Robert Burns: The Man and His Work (1919; trans. 1936; 2d ed. 1950); and Franklyn Bliss Snyder, The Life of Robert Burns (1932). Catherine Carswell, The Life of Robert Burns (1931; 2d ed. 1951), lacks documentation but is sensitive and interesting. Good critical studies include David Daiches, Robert Burns (1950; rev. ed. 1967), and Thomas Crawford, Burns: A Study of the Poems and Songs (1960). On the songs see James C. Dick, ed., The Songs of Robert Burns (1903; rev. ed. 1962). For Burns's place in Scots literature see Kurt Wittig, The Scottish Tradition in Literature (1958), as well as Daiches's book. □
You seize the flow'r, its bloom is shed;
Or like the snow falls in the river,
A moment white—then melts for ever;
Or like the Borealis race,
That flit ere you can point their place;
Or like the rainbow's lovely form
Evanishing amid the storm.
Nae man can tether time or tide;
The hour approaches Tam maun ride;
That hour, o' night's black arch the key-stane,
And sic a night he taks the road in,
As ne'er poor sinner was abroad in.
(from Tam o'Shanter, 1791)
The main achievement of his later years was a body of Scots songs, some 250 of them partly or wholly his own, contributed to the collections of James Johnson (six volumes, 1787–1803) and George Thomson (five volumes, 1793–1818).