Happy Birthday, Robert Burns!

 

'Ae Spring' - Illustration for Tam o' Shanter,
by my husband, Alan Lees

Later on today, I'll be toasting the Immortal Memory of Robert Burns at a small, private Burns Supper. This year, I thought it would be nice to say something about Tam O' Shanter. Here it is. 

Once upon a time, a young lad called Robert Burns (probably Rab in Ayrshire, occasionally Rabbie, Robin too, but never Robbie) was fascinated by the folk tales he heard from his mother and other relatives. This would be when he was living in the cottage in Alloway, till he was seven, and then when they moved to Mount Oliphant, not too far away. He would have filed them away in his memory. They would have fired his youthful imagination.

Later, as a teenager, he was sent to Kirkoswald to learn a form of practical mathematics associated with surveying. He stayed just outside the village, either at or close to Ballochneil Cottage where his mother’s brother lived, and walked into the village to study. With his companions, he would also walk to Turnberry Shore and Maidens, where he met Douglas Graham of Shanter farm, and his formidable wife Helen McTaggart who may or may not have been models for Tam and his wife Kate in the poem.

This was also where he heard stories of smugglers and witches, especially witches who could raise storms to wreck sailing ships. Witchcraft was still a serious allegation in 18th century Scotland, although not quite so disastrous as it had been less than a hundred years earlier. He went out in a small fishing 'coble' and was as sick as a dog. (Few of his later poems are about the sea.) Smuggling, the contraband trade, was active all along the Carrick coast of Ayrshire, and young Rab would drink his fair share of French brandy. He also discovered flirtation with Margaret – Peggy – Thomson, who was only 13 to the poet’s 16. 

He may even have thought about a poem concerning witches and drunkenness, but he certainly wasn’t ready to write it yet.

Cue forward some years. Our Rab is all grown up. The family had moved from Mount Oliphant to Lochlea - ruinously for the poet's father. Not long after his premature death, Robert and his brother Gilbert took the tenancy of Mossgiel outside Mauchline (where our delicious milk now comes from) and moved there with the rest of the family. 

In 1786 he publishes the first edition of his poems, plans to go to Jamaica, but goes to Edinburgh instead, where he rapidly becomes a celebrity, especially among the upper echelons of society, the ‘nabbery’ as they are still occasionally called here. Meanwhile, he is in an on-off relationship with Jean Armour, the eldest daughter of a Mauchline building contractor. She has already given birth to his twins of whom only one child now survives, a boy called Robbie. He is living at Mossgiel with his father’s family.

By 1788, Jean is heavily pregnant with a second set of twins and is staying at Tarbolton Mill, with the miller Willie Muir and his wife, sent there by Jean’s exasperated parents in a vain attempt to avoid the town gossip.

The poet arrives from Edinburgh ostensibly to see his family and his son at Mossgiel. But he can’t escape the responsibility of Jean. I always have the feeling that Willie, who had been a friend of the poet’s father, and was a good man, gave him a serious dressing down. He found accommodation for Jean in Mauchline, a room in the house belonging to a doctor friend, and paid for it – before behaving very badly, telling Jean she had no claim on him and heading back to Edinburgh in a hurry.

When the second set of twins were born prematurely, and died soon after, he suddenly reappeared in Mauchline, thoroughly penitent and asking her to marry him. The sooner the better. We don’t really know what made him change his mind so suddenly and so comprehensively. A matter of days previously, he had been swearing undying love to Nancy McLehose - Clarinda - in Edinburgh and calling poor Jean nasty names.

I think the inconvenient truth was that he loved her. He couldn't help himself. Besides, they had never not been married, ever since he had asked her and she had agreed, during her first pregnancy. It was a legal marriage in Scotland at the time, whether paperwork was involved or not. I think he knew that. Besides, Nancy was never going to be a farmer’s wife. Or his wife at all, given that she was already married to somebody else.

Rab had taken on the tenancy of beautiful Ellisland near Dumfries. He was supervising the building of a new farmhouse there, missing Jean very much, and not afraid to tell her so, in a scant handful of enchantingly domestic letters about linen and cheese as well as love, while travelling back and forth on horseback to Mauchline whenever he could. She would walk along the road to meet him. Jean was his real 'muse' - the genuine love of his life. He acknowledges it himself. 'My muse maun be thy bonnie self' he wrote in a wonderful song for Jean called O Were I On Parnassus Hill. He had confessed that he had to be 'in love' to write a love poem or song. But there is all the difference in the world between being fleetingly 'in love' and genuinely loving somebody through thick and thin. 

Later, when the couple were living at Ellisland, he met English antiquary and collector of folk tales, Captain Francis Grose, along the road at Friar’s Carse (now a hotel). The two got on, even though Grose was a good deal older than Burns. Grose was collecting traditional stories and Rab had learned them at his mother’s knee. He sent the folklorist summaries of three ghostly tales about Alloway’s old ruined kirk, stories he knew from his childhood, as well as tales of witchcraft and witches summoning storms, tales that he had heard at Maidens all those years before.

So it was at Ellisland in 1790 that – encouraged by Grose - he wrote Tam o’ Shanter, one of his most famous and well-loved poems. The story goes that he was working on it as he walked beside the Nith at Ellisland. He used to go fishing in the river there, wearing a kind of Davy Crockett hat, a rakish fur hat with a tail. There’s a green path there too, and you can still walk along it. He was reciting bits of the poem to himself and laughing out loud, so that the farm workers overhearing him went to ask Jean if her husband had taken leave of his senses. She reassured them that he hadn’t – he was just in an imaginative world of his own.

It was also round about this time that a female poet called Janet Little arrived at Ellisland to find Bonnie Jean ‘drown’d in tears’ as she put it. Only a little while before Jean went into labour with a son, Ann Park, the barmaid at the Globe Inn in Dumfries had given birth to the poet's daughter, Betty. A bit of a reality check for romantic Janet and a slap on the face for Jean. 

But Jean was quite capable of seizing a ladle and – as her husband described it in one of his many letters - ‘laying about her as lustily as a reaper from the corn ridge’ if domestic chaos involving children and dogs and faithless poets became too much for her. Later, Jean would take Betty into her household when Ann couldn't look after her, bringing the child up as her own and loving her dearly. The two would remain close for the whole of Jean's life which should tell us something about the quality of the woman. 

It’s not hard to imagine that Rab may have had his own formidable, wonderful wife in mind, quite as much as Helen McTaggart, when he was writing about Tam. 

O Tam! had'st thou but been sae wise, As taen thy ain wife Kate's advice!

The poem is a work of genius – wise and witty and real because it is stitched into a familiar landscape and concerns people that the poet knew well, and loved dearly. 

We still love Tam and his creator for it.

Meanwhile, you can read Jean's story - and of course the story of the charming husband she loved her whole life long - in my novel, The Jewel. It's available on Amazon as a paperback or an eBook.   And if you want to know more about the real relationship between the poet and his wife, there's a little book called For Jean, that I put together at the same time as the novel, a collection of poems, songs and letters by Robert Burns, written for and about his wife. 



   

 

 

 


Place Names on my Mind


 


A long time ago, when I had graduated with my first degree and had spent another year in Edinburgh working part time in an art gallery, and attempting to build a writing career, one of my previous professors asked me if I had ever considered researching place names. Although I hadn't, it was an interesting suggestion and there would have been the possibility of studying for a postgraduate Master's degree, which would have postponed the dreadful moment of deciding what on earth I wanted to do next. Other than write, of course. I had never really wanted to do anything but write.

I thought about it. My first degree in Mediaeval Studies had involved Old Norse, Old English and Middle English, so I had some idea of the history of languages, and how that history is fascinatingly embedded in place names. 

I had also learned about mediaeval scholars debating how many angels could dance on the head of a pin, and that should have told me something. Shouldn't it?

As it happened, the decision was made for me, because another of my old heads of department made me an offer I would have been mad to refuse. Professor Stuart Piggott, one of Britain's best known archaeologists back then, (long before Indy glamourised the profession) invited me to a meeting. I'd done a couple of years of archaeology of the most basic kind before specialising in Mediaeval Studies so he knew who I was. He was - to the young me, anyway - scarily distinguished. He also had a stuffed owl, perched on the back of his chair, something that intrigued me so much that I would later include it in a novel. His friend and colleague, Scottish folklorist Stuart Sanderson, was running a postgraduate Master's course in Folk Life Studies at Leeds University. Funding would be available. Would I be interested? I hardly needed to think about it. I was fascinated by folklore, folksong and social history, all of which seemed to dovetail very nicely with my first degree, and I jumped at the chance. 

Good choice.

That course, with the reading and research I did as part of it, has stood me in good stead throughout my whole writing life to date, whether I was working on radio and stage plays, historical fiction or non-fiction, all of which involved going back to what are known as 'primary sources' - as close to original texts, voices and accounts as you possibly can. 

From time to time, however, I've tried to renew my interest in place names and their derivations. I even attended an academic conference about the subject, at which I discovered that it is possible to go mad with boredom. To face the possibility of falling asleep for a hundred years and hoping for a prince or chewing your own arm off in despair. Who knew? All it did was confirm that my choice of Master's all those years ago, had been the right one.

Now, I've been following the odd place name group online, but the madness risk still pertains. Place name scholars (mostly male) could give mediaeval theologians a run for their money, only this time it's in debating the minutiae of linguistics rather than angels on pin-heads. 

Some time ago, I was commissioned by Birlinn to research and write a history of the Isle of Gigha: The Way It Was. Not a project to make you rich, said my editor, and how right he was. It was a labour of love though. Gigha had been a Gaelic speaking island and place names were vitally important in confirming which were the oldest sites, and how their traditional names illuminated their history. I needed help, and I wasn't getting it from the usual suspects. But I had a not-so-secret weapon. Our good friend, islander Willie McSporran, was a native Gaelic speaker who had worked on farms throughout the island during his long life and knew the landscape and its history as intimately as anyone could. During one or two magical afternoons, we sat together with a map and a recorder, and drank tea while he told me the place names of the island and their stories. The whys and wherefores. He gave me intimate and detailed landscape names of all kinds, describing their history. This was a 'primary source' par excellence, a folklorist's dream, and it was only age that prevented him from walking over these places with me, and telling me their names and tales in situ. But the large scale map was a good substitute. 

When I was doing that folklore degree we were told never to discount traditional stories and beliefs, because they may well contain a germ of truth. We were taught about a site with a long local tradition of association with a 'golden man' where archaeologists eventually discovered a 'grave good' in the shape of a golden ceremonial cape. Perhaps even more engagingly, we were told of a folklorist collecting an old story of the 'lane that Mr Chaucer walked along while planning his book' - only to find that in all likelihood there was a six hundred year old association with Geoffrey Chaucer. 

Now, pondering modern place name studies - 'toponymy' - I think it's the human, imaginative element that is sorely neglected. The oral history of these landscapes. Willie had used the names every day of his working life but more than that, he knew the stories associated with them, and the tales had their roots somewhere in the Norse and Celtic history of the island. Perhaps even in the pre-Celtic history of the place. So these weren't just linguistic 'artefacts' to be slotted into some likely grammatical schema. They were part of the ancient traditions associated with this complicated landscape. 

Arguably, pinning names down to linguistic minutiae, but neglecting the tantalising possibility of narrative survivals over millennia of oral history, results in a weird imbalance. Try to be accurate by all means, but take human custom and belief, our love of story, into account as well. Dare to be enchanted. 

And at all costs, avoid situations in which you're tempted to chew off your own arm. 


Willie McSporran


Truths and Lies

When I was eleven years old, about a year before we moved to Scotland in the early 60s, we were living in Bramley, a suburb of Leeds. We rented an upstairs flat, part of a big millstone grit house on Rosemont Road, just off the top of Hough Lane. My best friend, Sandra, lived a short walk away, on Hough Lane itself. This is a very long lane that leads down to busy Stanningley Road on one side, and on the other meanders past a few shops, a cemetery, a school, a couple of churches and a library, before heading down to Bramley Town Street. It always seemed to be greener that way, and still does, if Google maps is to be believed. If you turn left where Hough Lane joins Town Street, you'll come to Bramley Park, where Sandra and I used to play tennis on the public courts and through which I and my dad used to walk, using it as a short cut to Rosemont Road, when he brought me back from my weekly piano lessons. I'm not sure that the Victorian house is still there, and there is certainly no sign of the huge lilac tree in which I used to climb to cut big bunches of blossoms, every spring. The way into the top of the park at the end of Rosemont Road has disappeared amid a tangle of new and not very beautiful buildings. 

Sandra and I, having passed our 11+, were attending a convent grammar school in leafy Headingly, on the other side of Leeds. To get there each day, we would walk down Hough Lane, catch the bus on Stanningley Road, get off in City Square, and race for another bus to take us out to the school. Looking back, we were mostly unaccompanied and nobody ever assumed that we wouldn't be safe. 

Sandra and I had attended the same primary school and were firm friends. Sometimes a third girl joined us on the trip into school. Occasionally she would come to the park with us, and a few times, during that year before we decamped to Scotland, we would go on more exciting expeditions. I remember one adventure to Ilkley, from which we hiked over the moors to Bolton Abbey, and caught the bus back to Leeds. I had been hillwalking for years by then, and knew the way, but the amount of leeway and independence we three little girls were given still - from this perspective in time - surprises me. Mumsnet would be appalled. 

Anyway, our new friend - let's call her Mary - had one quality that puzzled us. She fibbed. More than fibbed. She was capable of telling great big porky pies about herself, her family, what they did, where they went, who they knew. At first, we believed her. We were only eleven, after all. But I remember one conversation with Sandra as we slogged up Hough Lane at the end of our school day. 'Do you think?' I asked, hesitantly, because it seemed disloyal. 'Do you think she can be telling the truth?' Sandra thought about it. 'No!' she said, after a while. 'No. I think she tells fibs. All the time. I wonder why.'

I don't think we ever called Mary out on her fantasies. They were vivid and engaging and we never challenged her. We didn't believe her, but we simply went along with it. We never understood why she lied so much. I don't think she was a neglected child. She was bright, well dressed, seemed to cope well at school. We liked her a lot. But like Billy Liar, in Keith Waterhouse's poignant and hilarious novel, she felt the need to invent and embellish everything she told us, to the point where it was impossible to tell what was true and what was a lie. 

I thought about Mary recently, when I finally got around to watching Journalist Chloe Hadjimatheou's excellent and startling documentary about the Salt Path Scandal. I had never read the book, had never become enchanted with it, as so many people seemed to be. I hadn't seen the film, either. I think the media hype, the fawning, those endless breakfast show appearances on all possible channels had been faintly off-putting. But I did occasionally wonder about it. 

Reflecting on the critical documentary that has only served to earn everyone involved even more truckloads of cash, it struck me that the publisher (once a reputable publishing house) was blinded by miracles and money. It also struck me that a good editor would have spotted the problems right away. In a long writing career, I've probably had only a couple of genuinely expert editors. They were astute and meticulous and always questioned something that might not ring true. Where matters of fact were concerned, I had to be prepared to defend my interpretation of events. 

Sadly, editing itself may be a dying art. Even literary agents expect books to arrive as 'oven ready products'. Writers use 'beta readers' aka friends who may be reluctant to question things too closely. Many publishers seem unwilling or unable to spend the necessary money to buy experience, so books are simply proofread by beginners. AI would probably make a better job of it - and often does. 

Good fiction has been described as 'made up truth' where 'truth' may mean the authenticity of events and characters depicted, insights into the human condition, and an overall coherence, even when fantasy is involved. I've written historical fiction and non-fiction myself. All of it uses some form of interpretation of researched facts. But the reader has to be aware of the writer's intentions, and should be free to disagree. 

Fiction masquerading as undeniable fact, make-believe told as completely true, is a different matter. 

Since then, I've discussed the documentary with a few readers. You know what? Nobody seems to to care. Cognitive dissonance plays its part. It can be distressing to admit that you were deceived. Money Saving Expert Martin Lewis reports trying to persuade somebody, face to face, that he had not been recommending crypto currency, and that his image was being used in a scam. Ten minutes later, he felt he was making some headway, but still wondered if he had really succeeded in changing the man's mind. 

In the same way, the documentary itself bravely shows commentary from people who simply don't care about truth or falsehood, because they just like the books. 'Would it have made a difference if it had been written and published as fiction?' somebody asked me, sceptically. Of course it would. The writer can really write. An industry with more integrity might have published and promoted this and subsequent books. But I doubt very much if the invitations to sit on those breakfast show couches with presenters fawning over miracles would have materialised in quite the same way. 

Perhaps our school friend Mary had the right idea all along. Perhaps Billy Liar - ironically enough from the same publisher - was factual, instead of one of the great fictional comic creations of the 20th century. And perhaps we have the media - and the publishing industry -  we deserve. Poor us.