The Scottish Enlightenment
By the beginning of the 18th Century, in Scotland the civil
turmoil and violence resulting from the religious conflicts of the
previous century had subsided. The failure of the
1745 Jacobite Uprising marked the ending of
the Stuart challenge to the Hanoverian dynasty with its
all of its attendant uncertainties. Scotland was now united with
England under a single king in conjunction with a merged parliament
sitting at Westminster. This stability brought growing economic
prosperity and with it the flowering of what has come to be known
as the 'Scottish Enlightenment'. Scotsmen made ground-breaking
contributions to the sciences of chemistry, medicine and geology.
They also set the foundations for new sciences of society and the
study of the mind. Although the late 18th Century saw an
unprecedented level of intellectual activity, the origins of the
Scottish Enlightenment can be found in the late 17th Century and
its conclusion was reached in the early years of the 19th Century.
Scotland was a country on the periphery of Europe. It had a small
population and was a relatively poor nation. The contribution which
this nation made to human knowledge, both practical and theoretical
during this period, is out of all proportion to its size. Why this
should have been the case, is still a matter for debate. This
intense intellectual ferment was centred around thriving urban
centres where universities were based - Edinburgh, Aberdeen and
Glasgow. But new ideas were spreading throughout the country and
influencing all aspects of cultural and economic life.
Philosophy
During the 17th Century in Europe, science was beginning to make
big strides forward. It was clear that progress in understanding
the workings of the world depended on careful observation of events
rather than purely the contemplation of the mind. Experience, then,
rather than thought alone, came to be regarded as the key to the
pursuit of knowledge about the world. At the same time, the
material world was increasingly depicted as a mechanism in which
events and objects interacted automatically rather than through
supervision by an unseen hand. The mind which thinks and absorbs
experience was viewed as fundamentally different in character from
the material world. The mind occupied no space and operated
according to the laws of reason - the material world, by contrast,
occupied space and was governed by physical laws. This evolving
model of mental and physical reality produced a dilemma. If
physical events could only take place by means of interaction with
other physical events within a self-contained material realm, how
could these events impress themselves on our minds through
experience? In effect, how can a physical event cause a mental
event? If we cannot answer this question clearly, how do we know
that any of our experiences are caused by or relate in any way to
events outside ourselves? This became a key issue in the theory of
knowledge.
In 1734 the Scottish philosopher and historian David Hume settled
in France. He was seeking an environment which would allow him to
apply his attention entirely to scholarly enquiry. The result was
his ' Treatise on Human Nature'. He began to question the direction
which European philosophy was taking. There was, he suggested, no
prospect of progress in attempting to decide upon the true nature
of a physical world which lay beyond the senses or in speculating
on how it might interact with our minds. The appropriate study for
the philosopher, he suggested, is human experience itself, the
means by which the human mind is constructed from patterns in
feeling and sensation and the way in which the human mind organises
and draws inferences from similarities and contrasts in the flow of
experience. David Hume's contribution to philosophy stimulated
thinking among his contemporaries which gave rise to the social
sciences and modern psychology. He had a major influence on
European philosophy in a broader sense and is considered to be one
of Europe's greatest philosophers.
In 1785 Dugald Stewart became Professor of Moral Philosophy at
Edinburgh University. Stewart was a leading exponent of a
philosophical movement known as the Scottish School of Common
Sense. This movement was given direction by Dr.Thomas Reid who held
the Professorship of Moral Philosophy at Glasgow University. Reid
was a leading critic of David Hume's philosophical position. One of
Hume's key assumptions was contained in what has been described as
his Theory of Ideas. In essence 'ideas', here, are closely
identified with images held in the mind during the process of
thinking. As such they are classed as comparable to the images
involved in normal perception, differing only in degree of
vividness. This identification can then lead to the conclusion that
all perceived and imagined images are of a type and are in a sense
all 'in the mind'. By challenging this assumption and carrying out
a complex analysis of the relationship between the processes of
thinking and perceiving, Reid endeavoured to create a pathway out
of what he regarded as a philosophical dead end. In doing so, his
intention was to dispel the doubts which were engendered by David
Hume's philosophical position: doubts about the reality of an
external material world which we could perceive directly and doubts
about the place of God in the universe. Thomas Reid has not
achieved the level of fame as a philosopher which we associate with
David Hume, and has not received the attention in his own native
land over the years, which some feel he deserves. His influence
has, however, spread well beyond Scotland and in certain respects
he is considered to have anticipated a number of important
philosophical developments which took place in the 20th
Century.
During the 18th Century, professional gentlemen who were
sufficiently wealthy maintained homes in the country which provided
a refuge from city life. Dugald Stewart owned the house of Nether
Catrine on the banks of the river Ayr. Here he spent his summer
vacations. The building was a 17th Century farmhouse which had been
developed by adding a first floor and fashionable neo-classical
features. It was in this house, that Dugald Stewart
introduced Robert Burns to Lord Daer (Basil
Douglas-Hamilton), the Kirkcudbright landowner. This was Burns'
first encounter with a member of the nobility and it is believed
that his entry to Edinburgh society was planned at this meeting.
Catrine was also chosen as a site for the establishment of a cotton
spinning mill powered by the river Ayr. This venture was planned
and financed by local landowner Sir Claude Alexander and David Dale
who had set up the spinning mills at New Lanark in collaboration
with Robert Owen. Ironically, it was the coming of this industry -
another feature of the Age of Improvement - which drove Professor
Stewart away from what had, up until that time, been a peaceful
rural retreat.
Law
When the union of the Scottish and English parliaments
took place in 1707, a single combined parliament was established at
Westminster. The task of maintaining the separate identity of the
Scottish nation fell to three institutions - the Law, the Kirk and
the Universities. Even today Scotland's distinctness within Great
Britain is dependent in large part on the separate practices and
principles represented in these three traditions. During the 18th
Century, in the absence of a Scottish based parliament, the direct
management of Scottish society was in great part, devolved to the
legal establishment. One family played a pre-eminent role in this
world. In 1689 Robert Dundas (Lord Arniston) became Senator of the
College of Justice. The next two Dundas generations also produced
leading figures within the legal establishment. Henry Dundas
(Viscount Melville) became Solicitor General in1766 and Lord
Advocate in1775. He was also a Member of Parliament, and during a
large part of the second half of the 18th Century, exercised an
immense influence over Scottish affairs. Henrietta Scott, the
heiress who acquired the Kilmarnock estate and other lands across
Ayrshire was the grandniece of Viscount Melville.
The strength and independence of the Scottish legal system during
the 18th Century was due in great part to the fact that it had been
given an integrated form in the late 17th Century in a
comprehensive work which grounded Scots Law on a coherent system of
principles. James Dalrymple (Viscount Stair) came from an old
Ayrshire family which had acquired land in Galloway. In 1670 he
became president of the Court of Session and a member of the Privy
Council. He retired from public life for a period, during which he
produced a work on the theoretical aspects of law - 'The Institutes
of the Law of Scotland'. Viscount Stair wrote in English and not in
Latin which had up to that time been the conventional language of
scholarship. In his approach to the task of reassessing and
modernising Scots Law, he sought guidance from continental legal
thinkers. Laws can have a number of different sources. They can
derive from established custom. They can also develop through the
decisions of judges in particular cases. The legal structure which
Viscount Stair sought to construct would be based on a foundation
of principles of right and wrong which were capable of receiving
universal acceptance. From these broad outlines, a system of laws
was derived which would ultimately allow authoritative judicial
decisions to be made in particular cases. This reforming of
Scottish legal theory, provided the secure basis for legal thought
and practice well into the 18th Century.
Literature
The early 18th Century saw a trend towards Anglicisation in
Scottish culture. This was particularly the case where language was
concerned. The traditional Scots language had been the language of
the Royal Court before it moved to London in 1603. Now it was
beginning to be regarded as archaic in a society in which progress
was increasingly identified with standardisation around an English
norm. This process brought about a recognition on the part of some
Scottish writers of the value of what was being lost from Scottish
literary and oral culture. The poet Allan Ramsay was one of these.
Allan Ramsay was born in 1686 in the village of Leadhills in the
Lowther Hills which straddle the border of Dumfriesshire and
Lanarkshire. His father was a lead mine manager and his mother the
daughter of a Derbyshire miner who had come to pursue his trade in
Scotland's thriving lead mining industry. Perhaps the differing
linguistic traditions presented to him by his parents gave Ramsay a
particular sensitivity to variation and change in dialect. At the
age of fourteen he was apprenticed to a wig maker in Edinburgh. In
the city he would have become aware of a shift in language
influenced by a southern English dialect. He began to write poetry
in Scots and also collected traditional verse. He incorporated
these into his first collection in 1724 titled 'The Ever Green'. In
1725 he published his best known and most popular work 'The Gentle
Shepherd'. This was a drama placed in a Lowland rural setting.
Robert Burns drew inspiration from Ramsay's work and also followed
his lead in becoming a dedicated collector of traditional Scottish
verse. Burns' poem 'The Cotter's Saturday Night' which was
published in the first edition of his work in Kilmarnock in 1786,
was largely modelled on Ramsay's earlier pastoral
drama.
Art and Technology
In the summer of 1736, two young Scotsmen set out on a journey to
Italy. One was Alexander Cunyngham (Cunningham) of Caprington which
is now part of Kilmarnock. He had received a training in
medicine. The other was Allan Ramsay (1713-85), son of the poet of
the same name. Trips to the continent which are often described as
the 'Grand Tour' - were a standard part of a young gentleman's
education in the 18th Century. In this case the young Allan Ramsay
had more in mind than a cultural jaunt. He was heading for Rome
with the intention of studying his chosen profession - painting, in
the company of the leading European artists of his day. Alexander
Cunningham recorded their adventures in a diary. He returned to
Scotland in 1737 leaving Allan Ramsay in Italy. Ramsay travelled
from Rome to Naples in order to continue his studies. By the end of
1738, Ramsay had returned to Britain and had set himself up as a
portrait painter in London. He was soon writing to his old
travelling companion that he was now playing 'first fiddle' and had
swept aside his competitors - the portrait painters who were
already established in the capital. Realistic portraits of people
had been painted in Roman times. During the middle-ages images in
human form were generally sacred in nature. Portraiture of human
individuals had then been re-established as an art form during the
Renaissance. This revival reflected the 'Humanism' which
underpinned the Renaissance and which continued to inform the
Enlightenment. Human interests and human achievements were seen as
suitable subjects for artistic celebration. In Italy, Ramsay
studied under painters who were still linked to the earlier
classical traditions but his mature approach to portraiture still
reflected the northern habits of observation and realistic
depiction. Ramsay's cultural interests were broad and his painting
was only one aspect of his life as an Enlightenment
thinker.
During the years from 1774 to 1778 Allan Ramsay was assisted in
his London studio by a young Scottish painter of promise -
Alexander Naysmith. Initially, under the influence of Allan Ramsay,
Naysmith painted portraits. Later he would paint landscapes. Ramsay
passed on to Alexander Naysmith, his belief in the importance of
drawing as an aid to analytical observation. Naysmith's landscapes
frequently include an element of architectural interest. This
reflects the fascination with the relationship between classical
architecture and ancient landscape which preoccupied Allan Ramsay
during the later period of his career when Naysmith worked with
him. Alexander Naysmith's education as a painter was broadened
further when he travelled to Italy in 1782. His expenses were paid
by an Edinburgh banker, Patrick Miller. In 1785 Patrick Miller
purchased the estate of Dalswinton in Dumfriesshire. The estate had
been badly managed and required improvement. One of the tenants who
he engaged in order to carry forward this project was Robert Burns.
Burns moved into the farm at Ellisland on the Dalswinton estate in
1788. It was probably through his association with Patrick Miller
that Robert Burns had first come into contact with Alexander
Naysmith with whom he established a friendship. Both young men held
radical political views. Naysmith painted the portrait of Burns
which was the original for the portrait engraving which appears in
the Edinburgh edition of his poems. Patrick Miller had started out
as a sailor before becoming involved in the world of finance. He
was interested in new technology and naval engineering. On the 14th
of October 1788 the first steam powered boat was put into
commission on Dalswinton Loch. The steam engine powering the boat
had been designed by William Symington. It has been suggested that
both Naysmith and Burns were passengers aboard this remarkable
paddle steamer.
The Land
After the failure of the Jacobite Uprising in 1745 a body was set
up to administer the land which had been confiscated from those who
had actively supported Prince Charles Edward Stewart in his bid for
power. In 1776 Lord Kames, the philosopher and lawyer who was one
of the Commissioners published a work on agricultural improvement
titled - 'The gentleman farmer, Being an attempt to
improve agriculture, by subjecting it to the test of rational
principles.' During the Enlightenment period the human faculty of
reason which illuminated the most abstract philosophical concerns
was also directed towards the most practical challenges which faced
a growing economy. Patrick Miller applied the same enthusiasm for
inventiveness in his farming as he did to his experiments with
multiple hulled paddle driven boats on Dalswinton Loch. Miller had
purchased his estate at Dalswinton near Dumfries with a
view to its improvement without first having inspecting it. He was
unpleasantly surprised by the poor state of his recent purchase
when he visited the estate for the first time and recorded his
regret at having committed this investment. For Robert Burns, his
tenancy of Ellisland farm on Patrick Miller's Dumfriesshire estate
repeated an unhappy theme which had attended his family's earlier
experiences in farming. New agricultural practices were increasing
the fertility of existing farmland and were making possible the
cultivation of land previously unsuitable for growing crops. The
process of improving farmland was not short term and for those
struggling to render the most exhausted and acid soils fertile,
life was not easy. Insufficient capital to invest in the enterprise
also undermined the efforts of families like those of Robert Burns
to make a success of their farms. Burns doubted the viability of
Ellisland as a means of providing for his large family from the
start. He prudently took steps to secure a posting in the excise
service as an alternative solution to his financial problems
leaving farming behind.
At the beginning of the 18th Century, Scotland was populated and
farmed in a manner little changed since medieval times. Rather than
being organised around a nucleus like English villages, in the
Scottish landscape, people lived in smaller scattered settlements
referred to as 'ferm touns'. There was a tendency for families to
hold tenancies jointly and many aspects of agricultural labour were
carried out collectively. Land was divided into 'infield' which was
the better land situated immediately around the habitation and the
'outfield' which lay further away. The infield was intensively
cultivated and manured. The outfield was sporadically used for
crops but mainly used for animal grazing. The crops grown were
limited with oats providing the staple food for the family.
Fundamental to the new approach to agriculture was the division of
the landscape into enclosed fields. Where stones were plentiful,
dry stone dykes were built, elsewhere hedges were grown to create
barriers. Among the advantages which this presented, was the fact
that crops could be grown and animals reared in close proximity to
one another. A wider range of crops was being grown and land
periodically allowed to rest in order to recover fertility. The new
farms were organised around a farmhouse with buildings to
accommodate animals and store harvested crops. These farms were run
by tenant farmers with farm servants whom they employed. Fewer
people were now needed to farm the land. This process of change in
rural society had started to take place in England many years
before. From there it spread up the east coast of Scotland before
gathering momentum in the south-west
As agricultural practices changed, different landscapes were
adapted in different ways to increase their profitability. Tree
planting was carried out. By the 18th Century, Scotland had become
a largely treeless environment. Marshes were reclaimed and roads
upgraded. In the Highlands the lairds found their hills and glens
suitable for rearing sheep. After the failure of the 1745 Jacobite
Uprising, depopulation of this region took place at a disastrous
pace as sheep replaced clansmen. We know these events as the
'Highland Clearances' and they still loom large in the nation's
memory. In essence, the same movement of population took place
across the country. In Galloway towards the end of the 17th Century
cattle rearing was on the increase as demand from south of the
border developed. The borders had ceased to be a lawless zone since
England and Scotland were united under one crown in 1603 and
commercial communication was now possible between south and north.
By the early decades of the 18th Century enclosure took place as
the land was turned over to cattle grazing. Dry stone dykes were
built. When poor harvests hit the rural population and they were
unable to pay rent, evictions took place and their land made
available for enclosed cattle grazing. In 1723 events reached
crisis point. An annual fair held near Castle Douglas offered an
opportunity for local people whose tenancies were under threat, to
combine to take direct action. Sir Alexander Gordon of Earlston had
been active in pressing ahead with enclosure. The Earlston estate
was targeted by tenantry who began to dismantle stone dykes. The
'Galloway Levellers Revolt' had started. Other landowners like the
Earl of Galloway also received the attention of the Levellers.
Negotiation was attempted but the destruction escalated until the
unrest was quelled by the intervention of military force in the
form of a body of dragoons. After a number of skirmishes, the
protesters were rounded up and secured in Kirkcudbright gaol. The
resistance to change collapsed and, as in the Highlands, many of
the displaced farmers had no options left apart from
emigration.
In the same year as the Levellers Revolt took place the Society of
Improvers in the Knowledge of Agriculture in Scotland was
instituted. The secretary of this body was an energetic
agricultural experimenter - Robert Maxwell of Arkland near
Kirkpatrick Durham. New crops like turnips and potatoes were being
introduced and new mecahical devices designed to replace manual
labour on the farm. Cattle breeding in Galloway focussed on beef
cattle. In Ayrshire breeders concentrated on producing dairy
cattle. The movement of people from the land was effectively
managed in some cases with planned villages being set up and
alternative forms of employment provided. The Earl of Loudoun in
Ayrshire, dealt with change more successfully than some of his
Galloway counterparts had done earlier in the century. In 1752 he
founded the village of Darvel which absorbed and employed surplus
rural population. Darvel subsequently grew into a thriving weaving
town. Other planned settlements were established across the
south-west, such as Moffat and Newton Stewart. The money which
funded many of these developments was supplied by Scotland's
emerging banking system. In other cases the profits of mercantile
activity were invested in agricultural improvement. Richard Oswald
was a merchant operating from London with estates in America and
the West Indies. In 1764 he acquired the estate of Auchencruive
near Ayr. A decade later he purchased the Cavens estate near
Kirkbean in Galloway. These properties were managed according to
the latest principles of agricultural improvement. By 1793 Colonel
William Fullarton of Fullarton in Ayrshire could write
-
'A stranger passing through these districts, must be surprised to
observe such a multitude of agricultural defects still existing:
But his applause would undoubtedly be excited, when he understood
the great difference between the present management and that which
took place forty years ago.'
Fifty years after Colonel Fullerton wrote these words, the
Reverend Matthew Biggar of Kirkoswald, would describe the
transformation which had taken place in the countryside, as 'a
total and happy revolution'. Whether the destitute emigrants from
Galloway who had taken part in the Levellers Revolt would see the
events of this period in the same light as Matthew Biggar is open
to question. Indeed, the fact that improvements on Richard Oswald's
Ayrshire and Galloway estates were financed in part by the labour
of slaves on the other side of the Atlantic, raises the question as
to exactly how 'enlightened' the Age of Reason was.