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  Limekilns, with its then comparatively new Brucehaven Harbour for the burgeoning trade in coal shipments, was the focus of a variety of industries from brewing to soap-making, and was also the home of the seafaring Thom family. Here Andrew Carnegie’s grandfather met Elizabeth, daughter of the well-heeled ship owner Captain George Thom and his wife Elizabeth Wilkie. To her father’s dismay Elizabeth announced that she would marry the moneyless weaver, and despite the threat of disinheritance marry she did – for love. The Thoms did not attend their daughter’s wedding, and Elizabeth was further shunned when her father decided not to give her a vessel from his fleet as a dowry – which he had done when each of his other daughters married. Historian J.B. Mackie tells the story of how Elizabeth attempted a reconciliation with her family by promising that if she gave birth to a boy it would be given her father’s name or that of one of her sisters if the baby was a girl. A girl duly arrived and at the baptism Elizabeth’s family gathered at Limekilns Secessional Church to hear the child given a Thom family name. To Andrew Carnegie this smacked of bribery, and when the Revd Hadden asked what the child was to be called he declared: ‘She is to be called Ann for my aunt of the same name.’ Out of the church stormed the Thoms and there were no further inter-family exchanges.8

  Education had long been held in high esteem in Scotland. After the Reformation had swept away the medieval church, the Scottish Presbyterian movement’s ‘First Book of Discipline’ (1560) set out a determination for ‘one school in every parish’.9 Furthermore, the eighteenth-century education system that creamed off gifted Scots children had opened up many opportunities for the bright within an atmosphere of educational egalitarianism, but many could still not afford the pennies to buy daily formal education for their children, so self-education was popular among the less well off. Not until the Education (Scotland) Act of 1872 did the state first assume direct responsibility for the education of children. Yet at Pattiesmuir, Andrew Carnegie was already involved in a form of self-education.

  At Pattiesmuir is a building which was known as the ‘college’, where local weavers and agricultural workers met for self-improvement classes in a multitude of subjects from politics and philosophy to economics and theology. Their spiritual father was the working-class hero Robert Burns, whose revelries at the Tarbolton Bachelors’ Club in his Ayrshire homeland provided the template for the college. Soon Andrew Carnegie became a self-proclaimed ‘professor’ of this institution, which actually had as much to do with social drinking as self-education.10 Local tradition has it that the long-vanished Bull Head Tavern was the main campus of the college. With whatever spare money they had the members subscribed to the Edinburgh Political & Literary Journal, which first appeared in 1817 (becoming the Daily Scotsman by 1855), and clubbed together for the new Waverley novels produced by Walter Scott from 1814. If there were arguments or running disputes then Grandfather Carnegie was always at their heart. He was very much a man of his time.11

  For decades Dunfermline was renowned, or abhorred, depending on one’s point of view, as the most radical area in Scotland, full of men willing to debate the politics of the day and pursue the philosophies of such men as Rochdale miller turned orator and statesman John Bright, free-trader Richard Cobden and the home-grown Scottish philosopher and historian David Hume. They would gather in groups to subscribe to the London broadsheets and listen to lectures by visiting radicals. It was a hothouse of revolutionary thought in which the Carnegies found a niche.

  Andrew and Elizabeth’s sixth child William was born on 19 June 1804. He duly became a weaver like his father, but in 1830 he became the first to leave Pattiesmuir for nearby Dunfermline where he could pursue his skills as a damask weaver. Andrew and Elizabeth undoubtedly encouraged their son to move to Dunfermline in an effort to better himself, for in 1826 the Elgin estates factor noted that the Carnegies were unable to pay their rent because they were ‘very poor’.12 At Dunfermline William rented for around £8 per annum,13 paid on the Scottish quarter days of Candlemas, Old Beltane, Lammas and Old Hallowmans, a portion of a cottage at the junction of Priory Lane and Moodie Street. On the ground floor he set up his loom, living in the small attic room above.

  On the heights beyond Priory Lane lies Maygate, where lived the prominent Morrison family. William Carnegie became a welcome guest here, for the head of the family Tom Morrison was a fiery radical. William eventually fell for the charms of Morrison’s fourth child Margaret, and in December 1834 they married and set up home together at William’s workshop-lodging. William and Margaret were to become the parents of the famous Andrew Carnegie. Thus history assembled the three great early influences on Andrew Carnegie’s life: his father William, his mother Margaret (by far the greatest influence) and his grandfather Tom, although in his veins also ran the ‘daft’ blood of his eccentric, ebullient and exuberant paternal grandfather Andrew. Of the latter Andrew Carnegie would say: ‘I think my optimistic nature, my ability to shed trouble and laugh through my life . . . must have been inherited from this delightful old masquerading grandfather whose name I proudly bear.’14

  To assess these influences properly, it is vital to take a closer look at the main characters involved. William Carnegie was a hard worker, but was far more reticent than his effusive father. Family tradition has it that he was a keen reader and a solitary rambler on the roads and moors around Pattiesmuir. His artistic qualities enabled him to graduate from the plain designs of the weavers’ looms to the figured material of damask, which had originally been worked in silk. Dunfermline was the centre of the damask trade.

  The manufacture and processing of textiles, particularly wool and linen, appears to have been well established in Dunfermline by the 1400s at the very latest, and the textile industry continued as cottage labour until well into the 1500s. As the centuries passed, textile production became increasingly mechanised and better organised. The development of the damask trade at Dunfermline involved an interesting piece of industrial espionage.

  Some time in the early eighteenth century a small damask-weaving manufactory was set up at Drumsheuch in west Edinburgh by craftsmen from the continent. The process by which they worked was secret. So in 1709 a Dunfermline weaver called James Blake set out to discover what he could about the damask process. He decided his best chance lay in impersonating an imbecile. He hung around the homes of the immigrant workers and distracted them with his amusing capers. Gradually Blake was allowed to enter their workshops and there he took note of their machines and practices. Absorbing as much knowledge as he could, he returned to Dunfermline and was able to establish his own damask industry. Thus damask weaving was established at Dunfermline by 1718. The process was revolutionised by the introduction of steam power in 1849, just a year or two after the Carnegie family had left.15 It should not be forgotten though that coal was mined at Dunfermline as early as 1291, when William de Orbeville, proprietor of Pittencrieff, granted to the Benedictines of Dunfermline the right to extract coal for their use. So steam power was an important innovation.

  Politically William Carnegie had been brought up on the Scottish working-class radicalism of his father and his friends, who believed that every man should have a say in who led them politically and religiously, and supported a thoroughgoing but constitutionally social and political reform. Yet while his father could harangue a crowd, William loathed speaking in public; nevertheless, although slow to anger, William would speak out boldly if his principles were slighted. A regular attender at public meetings, on one occasion William took his young son Andrew to hear John Bright, engendering in Andrew a lifelong respect for oratory.16

  An anecdote from Andrew Carnegie’s autobiography helps to get the measure of William Carnegie. A short while after his son’s birth William attended a Sunday service at the Dunfermline Secessionist Presbyterian Church. The minister’s sermon that day was on the damnation of infants. His Calvinist rhetoric underlining the sure and certain damnation of children and punishment in the fires of Hell for their sins triggered
anger in William’s mind. Somewhat out of character he stood up in his pew and said: ‘If that be your religion and that your God, I shall seek a better religion and a nobler God.’17 William Carnegie never returned to the church.

  While William Carnegie was fairheaded and reticent, Margaret Morrison his wife was dark and resolute, loyal and determined in all that was personal to her. She proved in marriage to be devoted to the needs of her husband and was a fine Scots wife, ‘trig’ (neat), ‘scrimp’ (sparing in economy) and zealous in ‘warkin the wark’ (carrying out her housewifely duties) as the Lowland tongue described it. Throughout her son Andrew’s life she was the single greatest motivational force behind his success in business.

  Andrew Carnegie’s third great influence was his maternal grandfather Tom Morrison. Unlike the Lowland Carnegies, the Morrisons were of Highland stock, whose clan derived from the ancient Norse inhabitants of the Hebridean island of Lewis. Like other clans, their members were dispersed through feuding. Tom Morrison’s immediate family had fetched up in Edinburgh in the mid-eighteenth century as leather workers. Tom was to inherit his father’s leather business and married Ann Hodge, the daughter of an Edinburgh merchant. Writing in 1935 John Pattison noted how the Morrisons had a substantial house in Edinburgh with all the refinements of a lower middle-class family.18 Alas, Tom Morrison made some bad investments; the business was lost, Ann Morrison’s marriage portion vanished and they moved to Dunfermline where Tom set up as a shoemaker.

  Perhaps embittered by his own failures and shamed by the loss of his position, Tom Morrison took up the spirit of radicalism that was so prominent in early nineteenth-century Dunfermline, becoming part of a company of radicals bent on a programme of grass-roots political (but non-violent) action, which was a precursor of Chartism – a movement which began in 1836 for the expansion of political power to the working classes.

  Tom Morrison suffered a bitter blow when his wife died in 1814, but the needs of his family and workbench did not stop him preaching the radical cause in the towns and villages of Fife. Should a representative of the successive Tory Prime Ministers the Earl of Liverpool and George Canning, or perhaps a Whig MP, speak at a political rally in Fife, there would be Tom Morrison heckling and promoting dissension. In those days his pen worked as quickly as his tongue to promote the cause of reform for the working-class masses. Around 1827 Tom Morrison gathered the skilled Dunfermline craftsmen into what was called ‘the Political Union’, proudly bearing on their banner the motto ‘Knowledge, Union and Fraternisation’, and thus Tom Morrison and his agitators were part of the pressure that resulted in the passing of the Reform Act of 1832, which initially gave the vote to the middle classes.

  Tom Morrison was a friend and devotee of the English essayist and politician William Cobbett, and occasionally contributed copy for Cobbett’s Political Register, which was begun in 1802 and appeared weekly. Andrew Carnegie was proud of the fact that his grandfather had appeared in the Register and had been praised therein by Cobbett; in particular Cobbett said Morrison’s thesis on the need for technical education in Scottish schools was ‘the very best communication I have ever received in my life’.19

  Keeping up the political pressure, Tom Morrison wrote and spoke against wealth and privilege. His series of letters attacking Archibald Primrose, Lord Dalmeny, the Liberal MP for Stirling Burghs, as a ‘stoolpigeon for landed interests’ are considered classics by socialist hagiographers. What Tom Morrison would have thought of his grandson hobnobbing with Lord Dalmeny’s son, the Liberal leader Archibald Philip Primrose, 5th Earl of Rosebery, is a matter for speculation. Morrison even started a radical newspaper in Dunfermline; The Precursor was to appear monthly at 2d from January 1833 but it was too seditious for most printers to risk and the enterprise soon folded. Yet Tom Morrison continued to write for any publication that would publish his rantings. Andrew Carnegie said later: ‘I come by my scribbling responsibilities by inheritance – from both sides, for the Carnegies were also readers and thinkers.’20

  William and Margaret Carnegie, with Tom Morrison, all contributed to the cocktail of genes that would make Andrew Carnegie of Pittsburgh a ‘great empire-builder and philanthropist’. Yet he reworked these influences in his own idiosyncratic way, sometimes turning Tom Morrison’s opinions about wealth and privilege on their head. Thus Andrew Carnegie’s story begins at Dunfermline.

  TWO

  THE WEAVER’S BOY

  A working man is a more useful citizen and ought to be more respected than an idle prince.

  John K. Winkler, Incredible Carnegie, 1931

  Andrew Carnegie, ‘Andra’ to his family, was born at Dunfermline on Wednesday 25 November 1835. It was the fifth year of the reign of William IV, the ‘Sailor King’, of the House of Hanover, and politically the Whigs (Liberals) had just returned to office with William Lamb, 2nd Viscount Melbourne, forming his second government as Prime Minister and First Lord of the Treasury. In those days Scotland remained without a parliament; from 1707 the ‘management’ of Scotland was in the remit of the Home Secretary, by now Lord John Russell. Andrew Carnegie entered a Scottish society fiercely proud of its history, culture and individuality, and being ‘managed’ from faraway London rankled with such as the Carnegie and the Morrison relations assembled at his birth.

  Andrew Carnegie was eased into the world with the help of his mother’s childhood friend Ailie Ferguson, now Mrs John Henderson. He first opened his eyes in the little attic room of the one-storey eighteenth-century red pantiled grey-stone cottage at the junction of Moodie Street and Priory Lane, Dunfermline. With its swept dormers, the dwelling was once an end-of-terrace habitation, and the attic room was the family’s main living area. Today the cottage houses the birthplace museum of Andrew Carnegie, tracking his career in a ‘rags to riches’ story, while adjoining the cottage is architect James Shearer’s Memorial Hall of 1925, endowed by Carnegie’s wife Louise to tell the story of her husband’s unique business and charitable career. It is the Scottish focus of all he achieved.1 As the visitor stands at the corner of Moodie Street, the scenario that Andrew Carnegie first knew is all around; a scenario that embedded itself in his psyche and drove him years later to endow for future generations.

  For baby Andrew, Dunfermline was a fine place to be born. Situated in south-west Fife, around 3 miles from the north shore of the Firth of Forth, and at the junction of several important medieval routes, Dunfermline was once the capital of Scotland.2 Historically it had long held a prominent position, for Carnegie was born in a place which had witnessed the emergence of Scotland’s story from the mists of legend. The town’s High Street occupies a ridge from which the ground falls away steeply down St Margaret Street and Monastery Street to the ancient abbey precincts below. These two thoroughfares funnel down to Moodie Street with Pittencrieff Park to the west flanked by the Tower Burn and Pittencrieff Glen. Here at the Abbey, the Burn and the Glen Andrew Carnegie spent his earliest days.

  High on the eminence above the Moodie Street cottage stand the remains of the Benedictine Abbey of the Holy Trinity, founded as a priory in around 1070 by the saintly Margaret, wife of Malcolm III, King of Scots, soon after her marriage in 1068. It was elevated to the status of an abbey in 1128 by their son David I and functioned as one of Scotland’s most prominent ecclesiastical foundations and pilgrimage sites – to the shrine of St Margaret of Scotland – until it was annexed to the Protestant Crown of James VI in 1593. Adjacent to the fratery hall of the abbey lies the shell of the guest house refurbished as the Palace of Dunfermline by the Stuarts; here the royal family often resided and within its walls several monarchs of Scotland were born, the last being Charles I on 19 November 1600. Andrew Carnegie knew every path, wall and hidey-hole of the crumbling site, steeling himself to walk through its threatening shadows when night had fallen.

  The history of Dunfermline is hardly separable from the rise of the abbey, without which the former would have remained a lowly place in history. In Pittencrieff Glen, by the abbey precin
cts, rises Tower Hill, the site of the tower-castle erected by the ‘swaggering bully’ Malcolm III, Canmore – bynamed ‘Bighead’ (c. 1031–93). Malcolm was changed from a coarse ruffian to a cultured nobleman by his second wife, the Saxon Margaret (d. c. 1093), daughter of Edward Atheling, son of Edmund II of England. Here they lived with their eight children. In due time Andrew Carnegie would buy what had been their royal property hereabouts as a gift for the burgh of Dunfermline.

  Within the abbey today can be seen the tomb of one of Andrew Carnegie’s earliest heroes. The nave of the old abbey is preserved as a national historical monument, but the east end of the abbey was redeveloped as a functioning abbey church. When the site was being cleared in 1818 to make way for the new parish church a skeleton was discovered which experts declared to be that of Robert I, the Bruce. Bruce became Carnegie’s paragon, but his tomb was not graced with the fine memorial seen today until 1889, when the Carnegies had long since left Dunfermline. Bruce, though, was somewhat sidelined by the chief champion of Scotland’s independence, Sir William Wallace (c. 1274–1305), hanged, drawn and quartered for his pains by the English, when the young Andrew Carnegie discovered patriotism.

  The original settlement of Dunfermline probably grew up near Malcolm’s Tower but was absorbed into a new township around the abbey; it became a Burgh of Regality, dependent upon the abbey from around 1130 until the confirming charter of James VI of 24 May 1588. All this – Malcolm’s Tower, Pittencrieff Glen and the surrounding parkland – were within the estate of the Hunt family in Carnegie’s time. By the fifteenth century these policies had been in the ownership of the Benedictine abbey, but when they were secularised following the Protestant Reformation they fell to George Seton, 1st Earl of Dunfermline. The estate and Pittencrieff House, a drydashed mansion of around 1635, built for Sir Alexander Clerk, had several owners, but were bought for £31,500 in 1799 by William Hunt.3 Thereafter the Hunts guarded their property with diligence, but by the 1840s they opened their gates for one day a year in May to allow Dunfermline folk to walk in the gardens. Because of their political affiliations the Hunts barred the Morrison family from visiting Pittencrieff. This angered the young Andrew Carnegie who, as tradition has it, swore that one day he would own Pittencrieff and throw the gates open to all. Buy it he did from the Hunts in 1902 for £45,000 and officially presented it to his native burgh on 21 November 1903; architect Robert S. Lorimer reconstructed the interior as a club and museum between 1908 and 1911. Today, almost as an eternal snub to the Hunt family, Richard Reginald Goulden’s 1913–14 statue of Andrew Carnegie in a frock coat is prominently placed in Pittencrieff Park, which is entered through the Louise Carnegie Memorial Gates of 1928.