The Rights of Woman, is a poem written in 1792 by Robert Burns, but was written with a particular purpose. It was an occasional address spoken by Miss Louisa Fontenelle on her benefit night: the 26th of November 1792. Fontenelle (1773 —99) was an actress popular in Scotland in Burns’s day. He greatly admired her acting and wrote her a poem and several letters which flattered her immensely (this will not be a surprise to most readers who know of Burns’s character and history with women!). In The Rights of Woman, however, Burns communicates the idea that the ruling class would benefit from turning their attention to the female sex to generate humanity, as opposed to crippling civilisation with war. Indeed, Burns was arguably more of a “lover” than a fighter as he stated: ‘war I deprecate: misery and ruin to thousands are in the last that announces the destructive demon. I am better pleased to make one more than be the death of twenty”.
The first stanza starts off strong and excitingly; as does the last stanza, with both referring to politics, a theme Burns knew well and was very passionate about. The rights mentioned are ‘protection’, ‘decorum’ (or good manners) and ‘admiration’. This seems laughable by today’s standards; but the things women’s rights campaigners argue for are more or less the same things Burns was talking about in the 18th century. For example, better laws to ‘protect’ women, ‘admiration’ in the form of equal pay and representation, then ‘decorum’ by not harassing or objectifying women. So, it seems modern women are still in need of what Burns believed was due them.
The poem suggests that society must protect and respect the delicacy of the female sex, and so Burns can be seen to assume a stance typical of his time. In the 18th century, Enlightenment thinkers did place women in what was considered to be a crucial role within society, however, woman’s contribution was measured in terms of the positive and passive effect that they supposedly had upon their husbands. This highly emotional influence was believed to encourage sympathy in men and therefore enrich the structure of society as a whole.
It has to be noted that there are limitations in this poem as it was written to be performed, and performed by a woman at that. If it contained anything too radical then there could be a backlash and prejudice against the actress herself. This is something which Burns would have undoubtedly have thought of, so his own opinions may not be fully expressed within this poem, as it coming from a female protagonist and not himself.
It has been astutely stated that
‘Few poems written in the late 18th Century would have been entirely free of conditioned chauvinist condescension but, in this monologue written from a female point of view for a woman to perform, Burns give voice to sincerely egalitarian opinions, limited by, but enlightened for, their time.’
However, one text which was revolutionary, radical and centuries before its time was Mary Wollstonecraft’s Vindication of the Rights of Woman, written in 1792 (coincidently the same year as Burns’s The Rights of Woman). It is a glorious piece of work which argues vehemently that ‘true equality and reciprocity of affection between the sexes can only be built on a base of intellectual – and economic – independence.’ She goes on to argue that ‘would men but generously snap our chains, and be content with rational fellowship instead of slavish obedience, they would find us more observant daughters, more affectionate sisters, more faithful wives, more reasonable wives – in a word, better citizens.’ This kind of language coupled with the rational arguments being reasoned here is very enlightened for its time, and in comparison, Burns’s poem seems meek.
The piercing conclusion of the poem – ‘Ah! Ca ira!’ – is taken from a French revolutionary song. It apparently caused a controversy as it was implied that Burns supported the French Revolution. It has been noted that ‘through invoking the spirit of the French Revolution, Burns the Crown employee, ran a considerable risk.’ If Burns felt like he could risk all for supporting the French Revolution, why not for women’s rights? Why not support women’s struggles for equality? The conclusion is simply because this is not something Burns was passionate about.
Burns’s relationships with women were not one of dislike, in fact he liked women very much, but did he fully respect women as equals? I would argue no. He did enjoy women’s company but he seemed to objectify women; his numerous affairs are evidence of this. Also, the Bachelor’s Club debating society rule conveys Burns’s machoism over his sexual endeavours. It stated you had to be “a professed lover of one or more of the female sex”. This kind of attitude is even typical of society today but Burns seemed to have a very gentle soul. He seemed to fall in love, have crushes or infatuations repeatedly with various women and he did so very quickly after meeting them. But, typically of Burns, he is hard to pin down as he also had close, platonic friendships with the opposite sex, for example, Mrs Frances Dunlop. She was suffering from depression when she read The Cotter’s Saturday Night. It led her to communicate with Burns, and resulted in a friendship, which, except for a break towards the end of the poet’s life, seemed very nice.
To conclude, it is worth mentioning one hundred and eighteen years later, two suffragettes attempted to bomb the Burns Cottage, as part of their militant campaigning strategy to gain the right to vote in the UK. They targeted it because of Burns’s famousness – they were not against Burns per say – and the suffragette Frances Parker who got caught and jailed as result of the attack even cried out Burns’s epic lines from Scots Wha Hae in court. She shouted: “Liberty’s in every blow! /Let us do or die!” I wonder how Burns would have felt about his childhood home nearly being destroyed by women campaigning for equal rights… with A Man’s A Man For A’ That ringing in my head, I like to think despite all I have said in this blog, he would not have minded that much.
By Parris Joyce, Learning Trainee
 Pauline Gray, http://www.bbc.co.uk/arts/robertburns/works/the_rights_of_woman/ [accessed 27.04.18]
 Dilys Jones, A Wee Guide to Robert Burns, (Goblinshead: Edinburgh, 2016) p42
 Pauline Gray, http://www.bbc.co.uk/arts/robertburns/works/the_rights_of_woman/ [accessed 27.04.18]
 Donny O’Rourke, http://www.bbc.co.uk/arts/robertburns/works/the_rights_of_woman/ [accessed 27.04.18]
 Mary Wollstonecraft, Vindication of the Rights of Woman in Women, the Family and Freedom. The Debate in Documents, Volume One, 1750 – 1880, ed. By Susan Groag Bell and Karen M. Offen (Stanford Uni Press: Stanford, 1983) p51
 Mary Wollstonecraft, Vindication of the Rights of Woman in Women, the Family and Freedom. The Debate in Documents, Volume One, 1750 – 1880, Ed. By Susan Groag Bell and Karen M. Offen (Stanford Uni Press: Stanford, 1983) p63
 Donny O’Rourke, http://www.bbc.co.uk/arts/robertburns/works/the_rights_of_woman/ [accessed 27.04.18]
 Dilys Jones, A Wee Guide to Robert Burns, (Goblinshead: Edinburgh, 2016) p15
 The Burns Encyclopaedia, Dunlop, Mrs Frances Anna (1730 — 1815), http://www.robertburns.org/encyclopedia/DunlopMrsFrancesAnna17301511815.321.shtml [accessed 27.04.18]
Throughout his life, Robert Burns was inspired by women. He grew up listening to the Scottish songs and folklore of his mother, Agnes, and distant cousin, Betty Davidson; fell in love time and again with a new bonnie lassie; and fathered several much loved daughters of his own who inspired his affections and poetry. Few relationships however are as well documented or as important to his works as his friendship with Mrs Frances Anna Wallace Dunlop, whose support and patronage were invaluable to the Bard for the majority of his publishing life.
Born in 1730, Frances Anna Wallace was the eldest daughter of Sir Thomas Wallace of Craigie and Dame Eleanora Agnew. Sir Thomas claimed to have been a descendant of Sir Richard, cousin of William Wallace – a connection which Burns was later delighted by. At the age of 17, Frances married John Dunlop of Dunlop and the couple went on to have 7 sons and 6 daughters. Their happiness was not to last however, as John died in 1785 resulting in Frances falling into a ‘long and severe illness, which reduced her mind to the most distressing state of depression’. This would have been an affliction Burns was also all too used to.
It was as she was recovering from this illness that a friend gave her a copy of The Cotter’s Saturday Night to read. So delighted was she with it that she sent, according to Gilbert Burns, ‘a very obliging letter to my brother, desiring him to send her half a dozen copies of his Poems, if he had them to spare, and begging he would do her the pleasure of calling at Dunlop House as soon as convenient’. The Bard responded by sending her 5 copies of his Kilmarnock Edition and a promise to call on her on return from his trip to Edinburgh. It was the start of a very important friendship.
Burns visited Mrs Dunlop at least five times throughout his life, and wrote more often to her than any other correspondent, sending her copies of his poems and drafts of letters intended for others. She in return wrote to him of her family troubles, as well as counselling him on career choices and urging him to modify what she described as his ‘undecency’ in relation to his affairs with women. She described his correspondence as ‘an acquisition for which mine can make no return, as a commerce in which I alone am the gainer; the sight of your hand gives me inexpressible pleasure…’ It would appear, in saying this, that she underestimated the value Burns placed on her friendship, as his increasingly desperate attempts to illicit a response from her after their falling out demonstrate.
This falling out occurred in 1794. With two of her daughters marrying French refugees and various members of her family having army connections, Mrs Dunlop had hinted at her disapproval of Burns’s apparent sympathies with revolutionaries in France in previous correspondence. He failed to take the hint and wrote in a letter of December 1794, referring to King Louis and Marie Antoinette, ‘What is there in the delivering over a purged Blockhead & an unprincipled Prostitute to the hands of the hangman, that it should arrest for a moment, attention in an eventful hour…?’ This offence was a step too far.
Burns sent Mrs Dunlop two further letters without reply, apparently completely oblivious to what could have caused her anger. ‘What sin of ignorance I have committed against so highly a valued friend I am utterly at a loss to guess’ he wrote in January 1796, ‘…Will you be so obliging, dear Madam, as to condescend on that my offence which you seem determined to punish with a deprivation of that friendship which once was the source of my highest enjoyments?’ On receiving no response, his final letter to her was sent just days before his death informing her that his illness would ‘speedily send me beyond that bourne whence no traveller returns’ and bestowing praise upon her friendship. It is believed that she did relent on receiving this, and one of the last things Burns was able to read was a message of reconciliation from her.
Mrs Dunlop survived the poet by another 19 years, dying in 1815. Her friendship and patronage were hugely valued by Burns, and her impact on the poet’s life and works should be regarded as just as important as that of other key women in his life. She is buried in Dumfries, Scotland but her words and thoughts live on in her letters to Scotland’s National Bard.
From the moment of Burns’s death in 1796, a hunger to obtain original versions of his works, letters and personal items began. Naturally, this led to a number of unscrupulous individuals creating forgeries, or passing off unconnected objects as having belonged to the Bard. Few were as prolific or notorious however as one Alexander Howland Smith, known as ‘Antique Smith’, a Scottish document forger of the late C19th whose efforts are now collection items in their own right.
Born in 1859, Smith was forging documents in Edinburgh by the 1880s, and began selling his forgeries in 1886. He frequented second hand bookshops, purchasing volumes of old books with blank fly leaves, which he then insisted upon carrying home himself rather than asking for them to be delivered – despite their weight (a practise many bookshop owners found strange!). From these blank fly leaves, Smith forged poems, autographs and historical letters purportedly written by a number of historical figures including Mary Queen of Scots, Walter Scott and Burns himself. He gave his documents an antique appearance by dipping them in weak tea!
Things started to go wrong for Smith when manuscript collector James MacKenzie put some of the letters in his ‘Rillbank Collection’ up for auction in 1891, and the auctioneer himself cast doubt on their authenticity by refusing to verify their provenance. A little while later MacKenzie published a letter, supposedly written by Burns, in the Cumnock Express. After a bit of research, one reader discovered that the recipient of this supposed letter, John Hill, had never actually existed, throwing doubt on the entire Rillbank Collection. MacKenzie later published two ‘Burns’ poems in the same paper, only to discover that one of them had been written when Burns was only 7 by an entirely different poet! Other forgeries were discovered in the collection of an American, who had purchased letters from Edinburgh manuscript collector James Stillie.
By now, word was spreading about the forgeries. In 1892, The Edinburgh Evening Dispatch published an article on the issue, and a reader recognised the handwriting on the facsimiles included as that of Smith, at that time working as chief clerk for a lawyer, Thomas Henry Ferrie. Smith was duly arrested and his trial began on June 26th 1893.
Smith was charged with selling forgeries under false pretences. He was found guilty, but the jury recommended leniency and he was sentenced to 12 months. Experts later said that some of his forgeries were not of particularly high quality – often they were dated after the death of their supposed writer, or created using modern paper or writing tools. It is more than possible that many of those who sold his forgeries on would have been fully aware that they were not genuine. It is unknown exactly how many of ‘Antique’ Smith’s forgeries are still around, but we do know that we have some of them in our collection!
When first glancing at this artwork one is instantly aware that what you are gazing at is an intimate moment: in this lovely oil painting we are given an insight into what we think may have occurred between Robert Burns and the legendary Margaret Campbell or “Highland Mary”. It depicts tranquil forest scenery (presumably a spot near Ayr) whereby the stream is trickling peacefully, the plants are in the full bloom of spring and the golden warmth of a fine Scottish sunny day is bathing the two lovers in light. The artist has masterfully captured the balance between light and shadow which is always in extremes whilst one is in thick woodland areas and the rich, deep browns of the trees, brilliant greens of the plush growth, as well as startling blue of the sky, make this scene a vibrant array of colours for the eye and altogether a harmonious setting.
At the centre of the painting is a moment captured in time between the two individuals; presumably the pair stopped here after a walk together or it is a meeting place as Burns’s walking stick is propped up against a tree and Mary is bathing her feet in the stream. Burns is down on one knee and offering a bible to Highland Mary: the pairs eyes are locked with one another’s, one of Mary’s hands is outstretched, whilst the other is clutching to her heart in surprise, and her face seems serene alike to her surroundings. This gesture was commonly regarded as a solemn oath or even a proposal of marriage. Interestingly, the museum collection boasts the bible believed to have belonged to Mary which is pictured here.
The bible itself is two volumes, contains Burns’s Masonic mark and the words ‘Robert Burns Mossgavill’ as well as biblical verses in Burns’s handwriting. It also has a lock of hair in it said to have belonged to Mary.
Burns is recognizable by the presence of his border-collie sheepdog Luath – who was immortalized in the poem The Twa Dogs – and his tam hat. Mary is depicted as a fair, blue eyed, blonde woman: interestingly the hair contained in the bible is visibly blonde. Records do describe her thus so perhaps it really is Mary’s hair!
Burns and Highland Mary’s love affair is steeped in mystery and it has become quite the legend with many variations to the tale, but one thing is pretty much universally understood, it was a passionate and short affair with a tragic ending. The affair took place during the spring and summer of 1786. Very little evidence survives regarding her identity or the details of their relationship, but Highland Mary is believed to have been a servant from Campbeltown whom Burns met while she was working in Ayrshire. It is thought that the two lovers would rendezvous on the banks of the river Ayr. The story goes that the pair planned to immigrate to Jamaica together; however, after travelling back to her parent’s home in Greenock, she died of typhus on the way back to meet with Burns.
As previously stated, there are some who believe that this version of events has been thwarted and twisted, for instance academics at the University of Glasgow have said the myth between the two lovers was largely constructed to lend cultural significance to the poet himself. They believe that Highland Mary died only a few weeks after meeting Burns in 1786. Professor Murray Pittock, director of the Robert Burns – Beyond Text project, said the legend of Mary was largely constructed by Burns’s subsequent biographers from objects such as statues and snuff boxes – rather than any written documentation – and he stated that such objects dictated the social and cultural legend of Highland Mary throughout the 19th Century and afterwards. Thus, the provenance and details of the love story between the lovers has been, and still is, vehemently disputed.
However, the Bard did go on to publish works dedicated to her, for example, The Highland Lassie, To Mary in Heaven and O, Highland are all thought to have been inspired by her. So, even if they had only known each other for a few weeks, it was still enough time to have a massive impact upon Burns emotionally and creatively. We know that Burns was a great romantic and lover of women. Some of his most famous works such as My Love is Like a Red, Red Rose, Ae Fond Kiss and his first ever song O Once I Loved a Bonnie Lass all have the theme of love, romance or heartbreak at the core of them. In my opinion, I think it is possible Burns only knew Highland Mary for a short but sweet few weeks of his life before fate cruelly snapped her away from him, but, this was enough time for him to have fallen head over heels in love because that was in his nature and he repeatedly did that with various other love interests throughout his lifetime. Does time dictate the power and strength of a couple’s love? Or is the intensity of their feelings for one another that determines that, however fleeting they may be?
Years after her death Burns would think of her fondly and with great sadness. The poem “To Mary in Heaven” was written at Ellisland Farm on the third anniversary of her death. Jean Armour recalled that towards evening, the night before, Robert grew sad, and wandered in solitary contemplation along the banks of the River Nith and about the farmyard in extreme agitation. Even though he was repeatedly asked to come into the house, he would not. Burns entered the house at daybreak, sat down and wrote his address to Highland Mary who was now in heaven.
This painting is on display within the main exhibition space at the museum and it is perfectly and purposefully located in the ‘From the Heart’ display case. In terms of other objects or artworks – that focus on Highland Mary and Burns – which we have here at the museum there are three others which portray Burns and Highland Mary. These include a statue, a postcard and an engraving. All of these objects yet again depict the couple canoodling.
Last but not least I think it only fair to mention the artist himself. This painting is typical for William Henry Midwood, who was a British painter, born 1833 and died 1888: if you look at his style, technique and subjects in his other works they employ similar genre scenes. They concentrate on the humble domestic interior: groups of figures are portrayed in idealized scenarios of family life and scenes of courtship prominent in his subject matter. Three works in particular, which are fairly similar to the Burns and Highland Mary painting, include Rustic Courtship (confusingly two have the exact same title) and The Proposal. The titles themselves are closely connected as they refer to an offer of marriage or two individuals “winching” in the countryside. The colour, the light, the shadowing and the technique which is employed are very similar, however, in all three of these paintings the women, the female counterpart in the work, all seem to have very different expressions on their faces in comparison to Highland Mary. Let it be noted that they do not look like happy expressions; instead they are either looking the opposite way thoughtfully – but not happily – or looking directly at their partner with contempt on their face. The delicate sense of surprise captured in Highland Mary’s face is not present in these other paintings. This may give us an insight into how he personally regarded Burns and Highland Mary’s relationship: that of a great love story.
By Parris Joyce (Learning Officer Trainee)
Commonplace Books first became significant in early modern Europe as a way of compiling knowledge. ‘Commonplace’ is a translation of the Latin phrase locus communis which means ‘a theme or argument of general application’. This original definition has been expanded to now mean a collection of materials on a certain theme by an individual. Importantly, commonplace books are not diaries or journals, as they are structured thematically rather than chronologically, and do not necessarily relate to the personal lives of their compilers. By the 17th Century, commonplacing was prevalent enough to be formally taught at places such as Oxford University, and there is a strong tradition of literary figures such as John Milton, Mark Twain and Thomas Hardy compiling them.
There are two commonplace books belonging to Robert Burns in existence. The first, begun in 1783, was almost certainly not intended for publication, and entries cease in October 1785. The second, begun in Edinburgh in 1787 and sometimes referred to as the Edinburgh Journal, has many interesting entries including early versions of the Bard’s poems and musings on people he knew. On its first page, Burns explains his desire to record his experiences in Edinburgh (where he had just moved), and his observations on the people he has met, while they are still fresh in his mind. He quotes Gray, saying ‘half a word fixed upon… is worth a cart load of recollection’ showing his preference for the written word over memory.
Near the beginning of the Book, Burns starts a discussion relating to his patron, the Earl of Glencairn, and laments the fact that a man with little talent and high social status (the Earl) would naturally be treated with more respect than a man of genius but low social status due to an accident of birth. He says, with similar sentiment to his work ‘A Man’s a Man for a’ That’:
Imagine a man of abilities, his breast glowing with honest pride, conscious that men are born equal, still giving that “honor to whom honor is due”; he meets as a Great man’s table a Squire Something, or a Sir Somebody; he knows the noble landlord at heart pays gives the Bard or what- ever he is, a degree o share of his good wishes beyond any at table perhaps, yet how will it mortify him to see a fellow whose abilities would scarcely have made an eight penny Taylor and whose heart is not worth three farthings meet with attention and notice that are forgot to the Son of Genius and Poverty?
Burns does confess to being torn, however, because Glencairn was so pleasant to him when they met.
Also near the start of the book is a first draft of the song ‘Rantin’ Rovin’ Robin’ referring to the incident in which the gable end of Burns Cottage blew down during a storm in the first few weeks of Robert’s life. Interestingly, in this version, the opening line is ‘There was a birkie born in Kyle,’ as opposed to ‘there was a lad was born in Kyle’. There are then two versions of a poem written in Carse Hermitage on June 1st 1788, with a note beside the first draft instructing the reader to instead read the second draft further into the book. There is also a draft of his more famous poem, On seeing a wounded hare, along with other notes on his works.
Burns’s second commonplace book is on display in our museum collection and is a fascinating insight into some of the Bard’s personal thoughts, and also on how he drafted his poems. We wonder how many of our readers keep scrapbooks of this kind?
This iconic and vivid red poster definitely catches the een, however, at first glance you think you see the famous revolutionary Che Guevara in the Andy Warhol like pop art print – but, naw readers you’d be mistaken – its Robbie! Cleverly the University of West of Scotland have mischievously replaced Guevara’s face with Burns’s to stand as Scotland’s most well-known and well-loved revolutionary.
The posters purpose is to recruit students to study Scottish culture, and who best to represent that, than the greatest Scottish bard of all time. Popular culture ideas and images of Burns in the twenty-first century have made him a national favourite and his mug is surely recognizable by any true Scot. I mean he’s even got a national day after him (which outshines St Andrew’s day in Scotland!) An example of just how famous Burns is thought to be is conveyed in the pop art featured in the exhibition space of the RBBM.
Burns is seated at a dinner table next to the likes of Nelson Mandela, Elvis Presley, Marilyn Munroe and Mohammed Ali like a modern-day Jesus Christ hosting a Last Supper… all these celebrities are renowned for being extraordinary individuals and for revolutionizing their individual fields. But was Robert Burns revolutionary?
I wid argue, that through his works, he wis aye. The poems Scots Wha Hae, A Man’s a Man for a’ That and The Rights of Woman all are inherently radical based on their political subjects and they are full of powerful, and sometimes emotive, language.
Tyrants fall in every foe!
Liberty’s in every blow!
Let us do – or die!!
Tyrannical government was the object of American and European reformers and “liberty” was a 17th and 18th-century watchword.
Burns may not have been bodily present or involved in revolutionary activities but he was there in spirit and mind. His works are deeply imbedded with hope for change.
All in all, Burns has become the personification of Scottish identity and is a legend as his works and life are continued to be studied, celebrated and preserved the world over, hundreds of years after his death… If that doesnae make ye radical, then a dinny ken wit does.
By Parris Joyce