No man ever comprehended Christ’s ideals regarding democracy more fully than did Burns. Christ based His teaching of the need of human liberty on His revelation of the value of the individual soul. Burns clearly understood Christ’s ideals regarding individual freedom, and faithfully followed Him.
The message of Coila in ‘The Vision’ to Burns was:
Preserve the dignity of man
With soul erect.
This was the central thought in the work of Burns regarding the freedom of all mankind: freedom from oppression by other men; freedom from the bondage imposed on the peasant and the labouring man by customs organised by so-called ‘higher classes’; freedom from the hardship and sorrow of poverty; freedom for each child to grow under proper conditions of nourishment, of physical development, and of educational training.
His whole nature was stirred to dignified indignation and resentment by class distinctions among men and women who were all created in the image of God, and who, in accordance with the teaching of Christ, should be brothers. He despised class distinctions which were made by man, whether the distinctions were made on the basis of rank or wealth. He was ashamed of the toadies who reverenced a lord merely because he chanced to be born a lord, and pitied those who accepted without protest inferiority to men of wealth. He was so true a democrat that he freely and respectfully recognised the worth of members of the aristocracy or of the wealthy class whose ability and high character made them worthy of respect; but he held in contempt those who assumed superiority simply because of rank or gold.
One of his most brilliant poems is ‘A Man’s a Man for a’ That.’ In it he gives comprehensive expression to his opinions, based on the fundamental principle,
The honest man, though e’er sae poor,
Is King o’ men for a’ that.
Is there for honesty poverty,
That hangs his head an’ a’ that?
The coward-slave, we pass him by;
We dare be poor for a’ that.
For a’ that, an’ a’ that,
Our toils obscure, an’ a’ that;
The rank is but the guinea stamp,
The man’s the gowd for a’ that. gold
Ye see yon birkie, ca’d a lord,
Wha struts, and stares, an’ a’ that;
Tho’ hundreds worship at his word,
He’s but a coof for a’ that: blockhead
For a’ that, an’ a’ that,
His ribband, star, an’ a’ that;
The man of independent mind
He looks and laughs at a’ that.
A prince can mak a belted knight,
A marquis, duke, an’ a’ that;
But an honest man’s aboon his might, above
Gude faith he maunna fa’ that. must not try
For a’ that, an’ a’ that,
Their dignities an’ a’ that,
The pith o’ sense, an’ pride o’ worth,
Are higher ranks than a’ that.
Labouring man on farm or in factory, this is your charter. Let this be your creed. Sing this great democratic hymn at your gatherings—ay, sing it in your homes with your children, and each time you sing it, it should kindle some new light in your soul that will bring you new vision of the greatest fact in connection with human life and duty, that you are alive to be God’s partner, and that while you remain honest, and unselfishly consider the rights of others, as fully as you consider your own, you are entitled to stand with kings, because you are an honest man.
The discussion between Cæsar the aristocratic dog and Luath the cotter’s dog is a fair representation of class conditions in Scotland in the time of Burns. Cæsar describes the laird’s riches, his idleness, his rackèd rents, and the compulsory services required from the poor tenants; dilates on the wastefulness in connection with the meals even of the servants in the homes of the great; and expresses surprise that poor folks could exist under their trying conditions.
Luath admits that sometimes the strain on the cotter was very severe: digging ditches, building dykes with dirty stones, baring a quarry, ‘an’ sic like,’ as a means of sustaining a lot of ragged children with nothing but his hand labour. He acknowledges that, when ill or out of work, it sometimes seems hopeless; but, after all, though past his comprehension, the poor folks are wonderfully contented, and stately men and clever women are brought up in their homes.