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Summary: Robert Burns's Bawdy Songs Now Available in Facsimile
Review: Much of this volume of some eighty-five folk-lyrics on erotic themes is probably the work of the Scottish poet Robert Burns (1759-1796). It was privately printed c. 1799 under the auspices of the Crochallan Fencibles, an Edinburgh men's club to which Burns had been initiated in 1786 or 1787 by his publisher William Creech, a founder of the group. Some of the texts included are undoubtedly by other hands; but as the Fencibles surreptitiously published this as a tribute to Burns within a few years of his death, it is reasonable to assume that much or most of it is by the poet himself. The Fencibles have usually been viewed merely as a drinking club, fraternal and convivial. But recent research has emphasized their subversive Jacobite and Jacobin sympathies as well. When in Edinburgh, Burns enjoyed composing bawdy songs for the enjoyment of his "brothers" at the Fencibles, who regularly met in Dawnie Douglas's tavern in Anchor Close to sing bawdry together. After 1789, when he moved to Dumfries, Burns continued to compose bawdy songs (often, like "When Princes and Prelates" with a revolutionary subtext), mailing them to cronies like Robert Saughton, also a member of the Fencibles. This volume contains the (often corrupt) text of some twenty songs that also exist in Burns's handwriting--material usually omitted because of its erotic content from popular editions of Burns, but included in the standard scholarly edition (Kinsley, Clarendon, 1968). At least twelve of these songs are there established as fully the work of the poet, with a further nine identified by Kinsley as collected and transcribed by him as curiosities. It is the other sixty-five texts that make this rare _Merry Muses_ volume (there are only two known copies of the 1799 edition) an invaluable resource. The Thomas Cooper Library of the University of South Carolina acquired it when the great Burns editor G. Ross Roy, an emeritus professor at USC, donated his large collection of Burnsiana and Scottish literature to the USC library. Most Burns scholars (including Prof. Roy, who contributes a lucid separate pamphlet describing the complex history of the volume) see the non-authenticated texts in _The Merry Muses_ as Scottish folk erotica added by various members of the Fencibles, or perhaps collected by Burns (an avid preserver of folk traditions). But having looked carefully at the contents, I consider all but five or six of the songs to be either the work of Burns himself or pastiches in which Burns revises as frequently as he transcribes. My reason--based on contexts rather than texts, so not authoritative--is the emphasis on mutual consent. In his signed and authenticated songs, RB is notable for this emphasis on consensual sexuality. The erotic song tradition in Scottish folk literature is, by contrast, rife with cautionary tales of rape and incest, but there are only a few such songs in this collection. The very existence of this book was denied for more than a century by Burns admirers who were embarrassed by its frank sexual content: this denial was easily enough accomplished with only two extant copies of the work, one of them in the private hands of the Earl of Rosebery! But it is time for admirers of the poet to consider the bawdy songs of Burns. They are definitely obscene: some texts use Scottish vernacular obscenities such as "mow," but others make plentiful use of standard English and the f-word. But as the scenarios (typically--there are exceptions) emphasize the mutual joys of adult consensual sex, I think the term pornography is not quite accurate. The imagery is sometimes gross and shocking, but an episode of "Sex in the City" is more spicy. These obscene song-lyrics (the names of the suggested tunes are specified, but no music is printed) are better read as telling artifacts of masculine (masculinist?) culture during the Age of Enlightenment than as embarrassments to Burns's Immortal Memory. The poet lived a short, painful life, enduring the daily symptoms of terminal heart disease from his teens. Love and liberty--sexual as well as political freedom--were the great concerns of his poetry. For Burns, the composition of poetry (and the sharing it with kindred spirits) were his anodynes for poverty, social oppression (Burns is British literature's only great peasant poet), personal unhappiness, and chronic poor health. Like it or not, the bawdy element in Burns is fundamental to understanding his views on language, poetry, and human liberation. There are two modern editions of _Merry Muses_, but the notes in both cases are marred by sexism and poor scholarship. This facsimile is expensive, but all the profits go to the USC library by Prof. Roy's generous agreement. If you're looking for pornography, you'll be disappointed. If you're looking to understand the total Robert Burns in Scottish cultural context--and to gain insight into the inner demons and drive behind his writng--you'll be surprised and enlightened.
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