Friend Mac Donald

Simply because these two great English universities give their old scholars an importance, not necessarily literary or scientific, but social; they stamp them gentlemen.

Whatever the English may say, the universities of old Scotland are the nurseries of learned and useful citizens. Of this they would soon be convinced if they would visit those great centres of intellectual activity. But this is just what they avoid doing. When the English go to Scotland, it is to fish or to shoot in the Highlands, and whatever they may get in the way of game or fish, they do not pick up much serious information on the subject of Scotland.

CHAPTER XX

Scotch Literature. – Robert Burns. – Walter Scott. – Thomas Carlyle and Adam Smith. – Burns Worship. – Scotch Ballads and Poetry.

Scotland possesses a national literature of which the greatest nations might justly be proud.

To take only the great names, it may safely be said that more touching and sublime poetry than that of Burns was never written, that Walter Scott was the greatest novelist of the century, that Thomas Carlyle has never been surpassed as a historian and essayist, and that Adam Smith's The Wealth of Nations can be considered as the basis of modern political economy.

I pass over the Humes, Smolletts, and other illustrious representatives of Scotch literature, on whom I certainly do not intend to write an essay.

But how can one speak of Scotland without devoting a few words to Robert Burns? In their worship of their great poet I see a trait characteristic of the Scotch people.

Scotland is above all things full of practical common sense, but it is steeped to the brim in poetry. There is poetry at the core of every Scot. Visit the castle of the rich, or the cottage of the poor, or step into your hotel bedroom, and you will see the portrait of the graceful bard.

I happened to be in Edinburgh on the 25th of January, the anniversary of Burns' birth. The theatres were empty. Everyone was celebrating the anniversary. Dinners, meetings, lectures were consecrated to Burns; and that which was passing in Edinburgh was also passing, on a small scale, in every little Scotch village.

It was a national communion.

Burns wrote in Scotch, and in celebrating the anniversary of his birth, they celebrated a national fête. His poetry reminds them that they belong to a nation perfectly distinct from England, a nation having a literature of her own. This is why his memory is revered by high and low alike. The Scotch could no more part with their Burns than England with Shakespeare, or Italy with Dante. The Gaelic tongue is rapidly dying out, Scotch customs become more and more English every day, but each year only adds to the glory of Robert Burns. His poems have run rapidly through many editions – they have reached more than a hundred up to now – the sad story of his life is retold every year, and his portrait is still in great demand. The popularity Burns still enjoys in Scotland may be judged from the fact than in one single shop in Edinburgh there are twenty thousand portraits of the poet sold annually.

Whilst the English allow the house which Carlyle inhabited for so many years at Chelsea to go to ruins, the Scotch take a pride in showing the stranger the little clay cottage where Burns first saw the light on the 25th of January, 1759.

It is with real regret that I turn from the subject of the "Ayrshire Ploughman," his life and his works. Few poets have united as he has, delicate pathos and comic force, pure rêverie and the sense of the grotesque. But after all, I should but do what has been done over and over again by his numerous biographers, the chief of whom are Carlyle, Chambers, and Professor Shairp.

Longfellow has said that what Jasmin, the author of the The Blind Girl of Castel Cuillé, was to the south of France, Burns was to the south of Scotland: the representative of the heart of the people.

Nothing can be more suave, piquant, and picturesque than the wild and primitive melodies of the songs of Scotland. The Scotch ballad is the spontaneous production of the touching and simple genius of the nation.

The words are full of pathos and rustic humour. The music is light, often plaintive, always graceful. The whole has a delicious perfume of the mountain. I know of no other kind of song to compare with it, unless it were perhaps the songs of the Tyrol and a few Breton ballads.

The verses of Burns and other Scotch poets have inspired some of the greatest musicians. Mendelssohn was a great admirer of them.

Madame Patti delights to charm her audiences with "Comin' thro' the rye," or "Within a mile o' Edinbro' town," and these vocal gems suit the supple voice of the inimitable songstress; they even suit her very person, as she sings them in her arch manner, and finishes up with a saucy little curtsey.

The songs of Scotland, old as they are most of them, have lost nothing of their freshness. They are still the delight of the nation.[5 - The finest edition of the Songs of Scotland is that recently published by Messrs. Muir Wood, of Glasgow.]

CHAPTER XXI

The Dance in Scotland. – Reels and Highland Schottische. – Is Dancing a Sin? – Dances of Antiquity. – There is no Dancing now.

People do not dance now – in drawing-rooms at least – they walk, says M. Ratisbonne.

In Scotland, however, people still dance.

The Scotch have preserved the primitive, innocent, pastoral character of this exercise.

Nothing is more graceful than the reel and schottische of the Highlands.

The reel demands great agility. Two swords are placed crosswise on the ground and, to the sound of bagpipes, Donald executes double and triple pirouettes in and out, carefully avoiding the weapons.

Ask me how Society dances in Scotland and I will answer: just as it does elsewhere, but with a gravity that would do honour to our senators.

The Scotch are not all agreed as to whether dancing is sinful or not.

Certain dwellers in the Highlands look on it as the eighth deadly sin; the Shakers, on the contrary, consider it as the most edifying of religious exercises.

Between the two, the margin is wide.

Socrates, the wisest of men in the eyes of Apollo, admired this exercise and learned dancing in his old age. Homer speaks of Merion as a good dancer, and adds that the grace and agility he had acquired in dancing rendered him superior to all the Greek and Trojan warriors.

Dancing was among the religious acts of the Hebrews, Greeks, and Egyptians. The early Fathers of the Church led the dance of the children at solemn festivals.

The holy king David danced in front of the Ark, as we know by the Scriptures.

Real virtue is amiable, and tolerance and gaiety are its distinguishing marks.

For my part, I know no more charming sight than those village dances, becoming, alas! more and more rare. Boys and girls gave themselves up to mirthful pleasure without thought of harm, and these pastoral fêtes kept alive joy and innocence in the hearts of our villagers. We are growing too serious, the railways and telegraph have upset us and enervated us, we are getting languid and dull.

If I am to believe the Scotch, with whom I have talked on the subject, it is not dancing that they object to, it is the fashion in which people dance nowadays. They admire the contre-dance and minuet, but consider it improper that a man should whirl round a room with a half-dressed lady in his arms.

CHAPTER XXII

The Wisdom of Scotland. – Proverbs. – Morals in Words and Morals in Deeds. – Maxims. – The Scot is a Judge of Human Nature. – Scotch and Norman Proverbs compared. – Practical Interpretation of a Passage of the Bible.

In a country where everyone moralises, one may expect to find a great number of proverbs, those time-honoured oracles of the wisdom of nations.

And, indeed, Scotland, the home of moral phrases par excellence, owns more than three thousand proverbs.

These proverbs show up all the characteristics of the Scotch people, their prudence, caution, sagacity, self-confidence, and knowledge of human nature.

Several of them are not exclusively Scotch, whatever the Scotch people may say. We have, in Normandy, many which may differ slightly in the wording, but which express the same ideas, a fact which shows once more how many traits of character the Scot has in common with the Norman.

Here are a few:

Mony smas mak a muckle. The French say "Little streams make big rivers."

Anes payit never cravit (no more debts, no more bothers). The French go further when they say: "A man is the richer for paying his debts." I am afraid the truth of this adage might fail to strike the Scotchman at first sight. The only privilege of a proverb is to be incontestable. This French proverb smacks of the sermon, it oversteps the mark.

A cat may look at a king. One man is as good as another. This illustrates the independence of the Scotch character.

Be a frien' to yoursel', an sae will ithers. "Help yourself and Heaven will help you."

We'll bark oursels ere we buy dogs sae dear. A good maxim of political economy: "Don't pay others to do what you can do for yourself."

A' Stuarts are na sib to the King: All Stuarts are not related to the King. The French say: "The frock does not make the monk."