The life of Burns was filled with wrecks—with promises made and broken, with hopes aroused, and then dashed to earth again. It was filled with these because one man cannot give himself personally to all the world. The vices of Robert Burns perhaps like those of all the rest that ever lived, were virtues carried to excess. Of course, the world could not understand it then, and cannot understand it now, and perhaps it never will, for slander and malice and envy, like death, always love a shinning mark. The life of Burns and the life of each is the old Greek fable told again. Achilles’ mother would make him invulnerable by dipping him in the river Styx. She held him by the heel, which remained unwashed and vulnerable, and finally brought him to his death. To whatever dizzy height we climb, and however invulnerable we seek to be, there still remains with all the untouched heel that binds us to the earth. And after all, this weak and human spot, is the truest bond of kinship that unites the world.
I look back at Robert Burns, at the poor human life that went out a hundred years ago, and study its works to know the man. I care not what his neighbors thought; I care not for the idle gossip of an idle hour. I know that his immortal songs were not born of his wondrous brain alone, but of the gentlest, trust, tenderest heart that ever felt another’s pain. I know full well that the love songs of Robert Burns could have come from no one else than Robert Burns. I know that even the Infinite could not have changed the man and left the songs. Burns, like all true poets, told us what he felt and saw, and it is not for me to ask excuses for this or that; but rather reverently to bow my head in the presence of this great memory, and thank the infinite source of life for blessing us with Robert Burns exactly as he was.
It is difficult to understand our own being; it is impossible to know our fellow man’s, but I have faith to think that all life is but a portion of one great inclusive power, and that all is good and none is bad. The true standard for judging Burns and all other men is given by Carlyle, and I cannot refrain from borrowing and adopting what he says:
“The world is habitually unjust in its judgments of such men; unjust on many grounds, of which this one may be stated as the substance: It decides, like a court of law, by dead statutes; and not positively but negatively, less on what is done right than on what is or is not done wrong. Not the few inches of deflection from the mathematical orbit, which are so easily measured, but the ratio of these to the whole diameter, constitutes the real aberration. This orbit may be a planet’s, its diameter the breadth of the solar system; or it may be a city hippodrome; nay, the circle of a ginhorse, its diameter a score of feet or paces. But the inches of deflection only are measured; and it is assumed that the diameter of the ginhorse and that of the planet will yield the same ratio when compared with them! Here lies the root of many a blind, cruel condemnation of Burns, Swift, Rousseau, which one never listens to with approval. Granted, the ship comes into harbor with shrouds and tackle damaged; the pilot is blameworthy; he has not been all-wise and all-powerful; but to know how blameworthy; tell us first whether his voyage has been around the Globe, or only to Ramsgate and the Isle of Dogs.”
Robert Burns has been dust for a hundred years, and yet the world knows him better now than the neighbors that lived beside his door. I look back upon the little village of Dumfries,—not the first or the last town that entertained angels unawares. I see poor Robert Burns passing down the street, and the pharisees and self-righteous walking on the other side. The bill of indictment brought against him by the Dumfries community was long and black; he was intemperate, immoral, irreligious, and disloyal to the things that were. The first two would doubtless have been forgiven, but the others could not be condoned. And so this illustrious man walked an outcast through the town that to-day makes its proudest boast that it holds the ashes of the mighty dead, who in life was surrounded by such a halo of glory that his neighbors could not see his face.
A hundred years ago Scotland was held tightly in the grasp of the Presbyterian faith. Calvinism is not very attractive even now, especially to us that live and expect to die outside its fold, but even Calvinism has softened and changed in a hundred years. Burns was too religious to believe in the Presbyterian faith, and to the Scotch Covenanter there was no religion outside the Calvinistic creed. How any man can read the poetry of Robert Burns and not feel the deep religious spirit that animates its lines is more than I can see. True, he ridicules the dogmas and the creeds that held the humanity and intellect of Scotland in its paralyzing grasp; but creeds and dogmas are the work of man; they come and go; are born and die; serve their time and pass away; but the love of humanity, the instincts of charity and tenderness, the deep reverence felt in the presence of the infinite mystery and power that pervade the universe, these, the basis of all the religions of the earth, remain forever, while creeds and dogmas crumble to the dust.
Scotland of a hundred years ago measured Burns’ religion by “Holy Willie’s Prayer,” “The Holy Fair,” and kindred songs. The world a hundred years from now will not make these the only test. Dumfries and all the Unco’ Guid of Scotland could not forgive Burns for writing:
O Thou wha in the heavens dost dwell,
Wha, as it pleases best thysel’,
Sends ane to heaven and ten to hell,