Just as Braveheart defined Scottish history and culture for the mid-90s film buffs, the TV adaptation of Diana Gabaldon's historical time-travelling romance series Outlander has captured the imagination (and hearts) of a whole new generation of viewers.
Originally published in the UK in 1991 as Cross Stitch, Outlander has everything a popular drama needs - doomed lovers, battles, unrequited passions and (of course) men in kilts...!
Since it premiered in 2014, the TV adaptation has been responsible for a massive surge in interest in Scottish history, with whole tour agencies dedicated to providing an authentic Outlander experience for those wanting to walk in the footsteps of Claire and Jamie.
I don't take tours out of Edinburgh, but here's my guide to some of the Outlander filming locations that can be found in the city and further around Scotland - and if you'd like a guide to take you out of the city I can make some recommendations for companies to check out.
EDINBURGH'S OLD TOWN
Series three is when the characters in the story visit Edinburgh for the first time, and there are several locations in the Old Town which were used for on-site filming.
Bakehouse Close is the one which most fans look for, as this is the location for Jamie's print shop in the series. I've lost count of the number of people on my tours who have wanted to have their photograph taken on the steps which provided access to the print shop!
The lane here was heavily decorated for filming, and appeared in a number of sequences as characters made their way through the city's busy medieval streets.
The area historically was a bakery district (as its name suggests) and the adjacent Acheson House property - also used for filming - has served as both a high-status residence and a brothel at different times in history!
Tweeddale Court is another of the old lanes which was used for filming, again highly decorated as a market place, where Claire and Jamie first re-encounter each other in the series.
This narrow lane was originally outside of the medieval city walls, which can still be seen along the alley, and later was the access point to a grand manor house owned by the Marquess of Tweeddale.
Other locations in Edinburgh which feature in the series include the World's End pub; the Signet Library, a grand eighteenth-century legal library which today hosts afternoon teas; the former veterinary school of Summerhall; and Craigmillar Castle, a ruined fortress once occupied by Mary, Queen of Scots (the area around it is still known as 'Little France') which serves as Ardsmuir Prison where Jamie is held after the Battle of Culloden in the Outlander series.
You have to go beyond the city to discover some of the more recognisable and iconic locations from the TV series.
Linlithgow Palace was the birthplace of Mary, Queen of Scots, and features in the Outlander series as the interior of Wentworth Prison. (Exterior shots of Wentworth Prison were filmed at Bamburgh Castle in northern England.)
The private estate of Hopetoun House has featured as a number of locations in the series - as the streets of Paris in season two, and the Duke of Sandringham's home in season one. In the grounds of the estate are Midhope Castle, which features as Lallybroch, the family home of Jamie Fraser. Although the estate is a private property, access can be arranged to view Midhope from the outside.
In east Lothian, outside of Edinburgh, you can find Gosford House which stood in for Versailles on screen, along with Preston Mill, a National Trust for Scotland property where Jamie was spotted hiding shirtless during season one, along with serving as the courtroom where Claire attended a hearing for witchcraft.
To the west of Edinburgh, just a short drive across the Firth of Forth, is the historic village of Culross, which features as Cranesmuir in the series.
At the heart of Culross is Culross Palace, a former royal residence which has associations with King James VI of Scotland. The palace building featured in both seasons one and two of Outlander.
The village here is a lovely place to visit, even if you don't know of its Outlander connections!
Across the other side of the water from Culross is Blackness Castle, styled imposingly in the shape of a ship moored at the side of the Firth of Forth. Blackness stood in for Fort William in the TV series.
Of course, it's the Highland landscape which is a major feature of Outlander's dramatic scenes, and if you plan to visit the Highlands from Edinburgh you should expect to spend a couple of days travelling and staying overnight rather than trying to do the journey there and back in a single day. (Edinburgh to Loch Ness and back is just over 350 miles, which equates to around 8 hours of travelling.)
The battlefield at Culloden outside Inverness was the site of the historic clash between the Jacobite Scots and English armed forced in 1746. You can visit the battlefield for free, and find the grave stones and memorials to the fallen clans, including the Clan Fraser.
Kinloch Rannoch, a short drive from Pitlochry, is the location of the infamous stone circle through which Claire travels in time, but in reality there's no stone circle at the site - they were props created for the series...
The imposing landscape of Glen Coe is on one of the main driving routes to and from the Highlands, and remains an atmospheric and rather unsettling place. The site of a bloody massacre of members of the Macdonald clan by members of the Campbell clan in February 1692, Glencoe remains popular with filmmakers as well as walkers and photographers. It's not hard to see why!
And there are many other locations in parks, fields, forests, villages and even the university buildings of Glasgow and Stirling which stand in for various locations in Scotland and America in the series. Not all the locations are publically accessible to visitors, and many were heavily decorated for filming and don't necessarily bear much relation to what is visible on screen!
So if you're a fan of Outlander it's worth planning your visit in some detail if you want to hit some of the more popular filming sites - the sheer volume of companies offering dedicated Outlander tours means than many of the more remote locations can get very crowded in high season.
I can recommend some smaller, more personal tour services who can tailor an out of town tour to some of the filming locations, and if you want to explore the Edinburgh locations I can feature them on a private walking tour of the city.
Get in touch to find out more, or book your Edinburgh walking tour today!
On 15 August 1822, King George IV came ashore from the ship which had brought him up the east coast of Britain from London, and began a historic visit to Edinburgh and the Scottish Highlands which would help to kick-start a new age for Scotland.
Prior to this, Scotland had been thought of pretty consistently as England's poorer, wilder, more rebellious, less civilised neighbour. The uprisings of the eighteenth century had helped to cement a perception of the Scots as troublemakers who resented the union with England - and it's true that there was a significant degree of ill-feeling towards the governing powers, who had made the ancient language of Gaelic illegal in Scotland, had banned the wearing of the national dress, and had systematically dismantled the centuries-old clan system of the Highlands.
Such was the national disconnect between Scotland and England, the Scots hadn't even been visited by their monarch since 1650 - Charles II had been the last king to visit Edinburgh, and although the grand New Town development from the 1760s onwards had been broadly named for George III, he had never actually visited the city itself.
That changed in 1822, when George IV was invited to visit Scotland and to travel around the country - a grand tour masterminded by Sir Walter Scott, who at that time was reaching the peak of his status as Scotland's greatest literary export.
Indeed, 15 August - the first day the king would spend ashore in Scotland - was Walter Scott's birthday, and Scott had planned out the visit with no opportunity for pomp and circumstance neglected.
Key to getting George IV to Scotland was an appeal to his family heritage. Scott had charmed the king with stories asserting the Jacobite lineage from which he was descended, quelling any fears that the people of Scotland would reject his presence or his rule. He assured the king that not only was his royal connection to the Scottish throne a legitimate one, but that he could dress himself in the traditional attire of the Scottish Highlanders.
Neither of these assertions might be considered entirely true, but in doing so Scott inadvertently created not one but two traditions which continue to appeal to visitors to Scotland: the romantic appeal of family connection to Scottish history, and the wearing of a form of Highland dress that isn't entirely authentic.
Scott had commissioned the production of the equivalent of £120,000 worth of tartan ahead of the king's visit, and from this vivid red and gold pattern - the Royal Stuart as it is known today - he oversaw the creation of all manner of decorations and dress items for the king's visit.
But the version of the kilt that Scott created in 1822 was a far cry from the original form of Highland dress, which was far less decorative and much more practical - a rough and substantial swathe of material that would have been worn with a belt and doubled as a blanket for protection during the harsh Highland weather.
It was Scott who was responsible for the modern tradition of a family having its own tartan design, or sett, and for the various forms and styles of kilts and tartan that have since become synonymous with Scottish history and culture. It often comes as a surprise for visitors to learn that this 'ancient' tradition dates all the way back to 1822...!
King George was a fairly portly man, with a figure not naturally suited to wearing such garb as a kilt. Some contemporary estimates put his height at about 5' 2" (1.57m), with a 51" (1.3m) waist and at around 20 stone (280lbs) in weight. He chose to wear bright pink silk stockings under his kilt, to help conceal the varicose veins and other unsightly features on his legs, and was alleged to have worn the kilt about six inches above his knee - a terrible look for a man of that size and shape!
At least one cartoon of him at the time gives a vivid visual sense of the effect created...
During his visit to Edinburgh, George IV attended a number of events, intended to show the king to as many people as possible, in a carefully coordinated programme that befits an exercise in a kind of propaganda. Having not seen their monarch for nearly two centuries, Scots crowded the streets and travelled from all around to catch a glimpse of their king in his splendid costume.
A high society ball in the New Town was catered by a local man named Ebenezer Scroggie, a well-known and well-liked figure who imported fine wines from Europe and was noted for hosting the grandest and most generous parties. He would later be an inspiration to the writer Charles Dickens, and would help to give the world the figure of Ebenezer Scrooge.
Another creation of George IV's visit was the notion of the royal bodyguard in Scotland. The Royal Company of Archers had been granted recognition by Queen Anne in the eighteenth century, and for George IV's visit they attended the king's presence and acted as his 'official' bodyguards. George was so enchanted by their presence and style that he formally appointed them the sovereign's bodyguards in Scotland.
The Royal Company of Archers continue this function in royal visits, and can occasionally be found practising their skills on the Meadows, south of the Royal Mile, near Archer's Walk, or spotted in the gardens of the Palace of Holyroodhouse when dignitaries are staying there. (You'll also find the face of an archer above the entrance to No.1 High Street, on the Royal Mile.)
The visit of George IV was a watershed moment for Scotland. Just as today some people look to British royals as influencers of fashion or taste, so it was in the nineteenth century. Reports of the king wearing a kilt affirmed that it was now not just legal to wear kilts again, but actually fashionable, and so the modern fixation with kilted attire began to form. Similarly, the king visiting Scotland assured people that it was a place worth visiting, no longer to be considered a barren wilderness of rebellious and uncivilised natives.
Just fifteen years later, George's niece would become Queen Victoria, who embraced the interest in Scotland that her uncle had ignited, and whose purchase of the Balmoral estate in the Highlands would solidify the connection between the monarch and the Scots, and with it the introduction of what we would recognise today as tourism to Scotland.
So George IV's visit to Edinburgh was not just important at the time, but in the context of the later growth of Scotland's visitor industry. George was not otherwise considered a popular king - a profligate and womaniser, he had grown fat (literally) on the wealth of Britain's nobles, and embraced a life of excess and debauchery - but the statue of him which stands grandly at one of the major junctions in Edinburgh's New Town today reminds us of his place in creating the modern sense of Scotland.
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History as we know it is made up of seemingly small moments of drama and action which have unintentionally massive consequences.
One such example occurred in Edinburgh on 23 July 1637, when an Edinburgh woman accidentally started a war between Scotland, England and Ireland, and set in motion a chain of events which wouldn't be fully settled until nearly thirty years later...
'Hell hath no fury like a woman scorned,' as the somewhat sexist proverb has it, and Jenny Geddes was one such woman. We can't know what was going on her head as she took her seat in St Giles' Cathedral that Sunday morning in July 1637 - doubtless she couldn't possibly have known that she was on the brink of almost single-handedly bringing the British Isles to civil war, in a conflict which would shape the political and military landscape of the nation for generations to come.
In one surging moment of outrage during the service, as the historical record has it, Geddes got to her feet and picked up the small three-legged stool upon which she had been sitting. "Daur ye say Mass in ma lug?" she shouted, as she hurled the stool at the head of the minister.
It was an explosive moment of rebellion which would have wide-ranging consequences for the whole of the British Isles.
In modern English, Geddes's accusation - 'dare you say Mass in my ear?' - had its roots in events from a number of years earlier, at the Scottish coronation of King Charles I at St Giles' Cathedral in 1633. Suffering from his adherence to the belief that as monarch he was directly appointed by God, known as the 'divine right of kings', Charles had insisted on an Anglican service for his coronation.
But since the Reformation in Scotland over sixty years previously, the Church of Scotland had taken a different path from the Anglican church, and saw its role in the joining of its congregants to God in a different way. Services had been overhauled and changed from the traditional Catholic-style Mass, and a new structure had been set up within the Scottish church that removed many of the power hierarchies that that the Church of England retained.
Regardless of these major differences which had evolved, Charles I sought to impose the Anglican book of Common Prayer on the Scottish church, against the wishes of many in the Scottish church who saw this as an attempt by an English king to impose his will on a church he didn't belong to.
The first time his authorised book of Common Prayer was to be read publicly at a service in Scotland was in St Giles', on 23 July 1637, and Jenny Geddes was one of many among the congregants that morning who resented the interference of the king in their experience of religious worship. Her outcry (accompanied by a deftly aimed wooden stool) was a passionate rejection of a liturgical form that she didn't recognise or adhere to.
Certainly the scene in St Giles' that morning would have been one of startling violence as a riot broke out amongst the congregation, and Jenny and a number of other protesters were thrown out of the church, taking their cause onto the streets of Edinburgh.
News of the uprising in Edinburgh led to similar riots breaking out in towns and cities across Scotland, and when the king refused to allow the Scottish church to maintain its own form of worship (distinct from the Anglican service) the people of Scotland sought to protect their interests by drawing up the National Covenant, a document that sought to enshrine the rights of Scotland to its own church, and one that operated distinct from the control of the king.
The National Convenant was signed at Greyfriars Kirkyard in Edinburgh in 1638, and copies of the document were circulated across Scotland, as a powerful and passionate declaration of the Scottish church's independence from the English monarch.
Charles I resorted to military force to impose his will on the Scottish church, leading to the so-called Bishops' Wars of 1639 and 1640, establishing a conflict between the authorities of Scotland, England and (by association) Ireland, known as the War of the Three Kingdoms. The following years led to the turbulence and trauma of the English Civil War, which would have a major impact on the nation - in 1649 Charles I executed for treason and the Puritan leader Oliver Cromwell installed himself as Lord Protector (king in all but name) of Great Britain.
So it may be a stretch to suggest Jenny Geddes bore responsibility for all of the historical events which followed her outburst in St Giles', but certainly by speaking out against what she saw as an injustice she helped to foment Scotland's reputation for standing up for itself. And she became a minor celebrity in her own time - and the poet Robert Burns was so enamoured with her that he named his horse Jenny Geddes in her honour!
On such small moments great history turns, and often we forget (perhaps) that it can still be individuals whose actions or presence can lead to major historical changes. And whilst the story of the English Civil War is often told through the kings and military leaders who were involved, it's worthwhile remembering the disaffected Scotswoman whose outrage started it all.
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James VI of Scotland (later to also be James I of England) was born in Edinburgh on 19 June 1566.
His mother, Mary, Queen of Scots, gave birth to him in the relative safety of the royal apartments at Edinburgh Castle, but within a year his father would be dead and the 10-month old James would be separated from his mother, who would never see him again.
James VI remains one of the most important and best-known of Scotland's monarchs, and he left his mark on Britain in a variety of ways. Here are just a handful of the legacies that James VI & I left behind him.
THE UNITED KINGDOMS
James would become king of Scotland after his mother's forced abdication in 1567, when James was a little over a year old. A series of regents reigned Scotland in place of the infant king, until James was in his late teens, but the biggest event of his reign occurred in 1603, when Elizabeth I of England died without having married or produced an heir to the throne.
Mary, Queen of Scots had been Elizabeth's cousin, with a rightful claim to the English throne - and it was partly through a process of historical manipulation and deeply-rooted paranoia over this claim that Elizabeth had seen fit to execute Mary in 1587, to remove the threat to her reign that she perceived in Mary.
But on Elizabeth's death, it mean that the next rightful heir would be Mary's son, and thus it was that James, already king of Scotland, now acceded to the throne of England as well. This single circumstance of genealogy united Scotland and England under one monarch for the first time, and (to an extent) the years of turbulence and animosity that had existed between the two separate kingdoms as each fought for power, control and resources was resolved.
The Union of Crowns, as it was known, eventually paved the way for the political Act of Union just over a century later, when the two nations would be brought under the governance of one united parliament, creating the United Kingdom as the single, multifaceted entity that we know today.
THE KING JAMES BIBLE
James was a devoutly religious man, raised in the protestant church (despite his mother's Catholicism) and inherited the Scottish church in the throes of its Reformation, which had brought new schisms into focus. What he found in England, after becoming king in 1603, was a more united form of protestantism that still viewed the monarch as the ultimate head of the church, something the Church of Scotland was less supportive on.
So James began to fully embrace his role as de facto head of the Church of England, and in 1604 convened a conference of senior figures from the church to discuss (among other concerns) commissioning a new edition of the Bible that would unite the centrist voices in the church and create a definitive version of the text in vernacular English (as opposed to Latin).
The King James Bible, originally published simply as the Authorised Version, or King James Version as it's sometimes known, was published in 1611, and became the only version of the Biblical texts authorised for use in English churches. (Scottish churches didn't adopt their own Authorised Version until 1633, when James's son, Charles I, was crowned king.)
By the early nineteenth century it became the most widely printed book in history, and despite minor changes to spelling and format it remained the standard version of Bibles referenced around the world until the growth of newer versions in the twentieth century. Today the standard text is still often referred to as the King James Bible.
An earlier book - one written by James himself - would have an equally significant impact on Scotland, and the wider world.
It grew from James's deeply held paranoia and distrust of the world around him, understandable perhaps when considering the traumatic experiences of his early life: he had been separated from his mother, and was subject to the machinations of a court who didn't always act in his interests (as his mother had been before him); his father had been killed in a explosive plot carried out by unknown assassins (and which his mother was reputed to have masterminded); and, most significantly, in 1589 he married Princess Anne of Denmark, whose life was threatened by a major storm at sea during their journey back to Scotland.
Suspicion grew in James's mind that this storm had been conjured by those who wished harm to him and his new wife. A trial took place in Denmark which resulted in two women being executed for witchcraft, after admitting to causing the storm which had been such a threat to the young couple.
Determined to pursue justice on those who had plotted against him nearer to home, James initiated a witch hunting effort that would have long-lasting effects on the people and the king himself.
It's an annual festival that is unique to Britain, but every winter the old rhyme is recited as citizens prepare for an explosive celebration:
The fifth of November -
Gunpowder, treason and plot!
In 1605 a plot was foiled that would have struck right at the heart of the British political and royal establishments, when a stockpile of gunpowder was discovered in the chambers beneath the Houses of Parliament in London.
A cohort of conspirators, of whom Guy Fawkes is the most familiar and best-known name, were just hours from assassinating King James VI & I, along with much of the government who led the country - and James's paranoid fears of history repeating itself were made real. His father had been killed at an explosion in his home in Edinburgh, and now his own life was narrowly saved from a band of rebels who sought to end his reign in a blaze of smoke and flames.
Every winter on Bonfire Night, the fifth of November, British children create (or used to) effigies of Guy Fawkes and parade them through the street collecting pennies, before burning them on a bonfire and turning their eyes skywards to the displays of fireworks which erupt overhead.
In recent years Guy Fawkes has experienced something of a resurgence, as his likeness has been co-opted by protestors and rioters around the globe, in particular the Anonymous collective (itself taking inspiration from the graphic novel V for Vendetta).
In 1590 he oversaw the series of events known as the North Berwick Witch Trials, which lasted over two years and saw in excess of 100 people from this small town just outside of Edinburgh accused of involvement in supernatural conspiracy against the king. It's not known precisely how many met their deaths, but many were convicted of treason on the evidence of torture administered in the Old Tolbooth which stood on the Royal Mile, near St Giles' Cathedral.
Between 4,000 and 6,000 people - mostly women - are believed to have been executed as witches in Scotland between the 1590s and 1660s. Many of them were burned on the esplanade in front of Edinburgh Castle, where a small memorial fountain today commemorates their deaths.
In 1597, James would consolidate his knowledge and learning from the North Berwick events in his book Daemonologie, with its extensive subtitle: In Forme of a Dialogue, Divided into three Books: By the High and Mighty Prince, James.
His text is a series of conversations between allegorical figures, and covers everything from the Devil's relationship with Man, the distinctions between Necromancy, witchcraft, astrology and other magic arts, the path of 'apprenticeship' that witches follow in their pact with the Devil, and the various forms and styles that witchcraft can take.
It is, in short, a handbook for the identification, persecution and punishment of witches, and it was received with enthusiasm by a society who were ready to embrace this thesis for understanding their world, and its reach was extensive - James's ideas on witchcraft are likely to have influenced the notorious witch trials at Salem in Massachusetts in the early 1690s.
One figure who was especially influenced by the book was William Shakespeare, and it's easy to see how in 1606 he came to produce a tale of a power-hungry Scottish king riven with paranoia and working in league with sinister forces: Macbeth.
So James VI and I has left his mark not just on Scotland or even Britain, but has influenced the whole globe with his writings and his reign. Few monarchs can claim to have left such lasting legacies to the world.
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The city that changed the world. It's a bold claim - and one I've borrowed from a book by James Buchan - but Edinburgh really has been an intellectual crucible throughout history. One famous remark from an English visitor in the eighteenth century posited the idea that ‘‘you could stand at the Mercat Cross and, in half an hour, shake 50 men of genius by the hand’’.
And that may not even have been an exaggeration, as Edinburgh has been home to a great many thinkers, writers, inventors and scientists over the years.
The Scottish Enlightenment of the eighteenth century was undoubtedly a high point in the city's history, as the crowded and cramped streets of the Old Town created a natural environment for the sharing and developing of big ideas - indeed, I would make the argument that the physical geography of the city, forcing all classes and levels of society to live cheek-by-jowl within such constrained city limits, was key to many of the inventions and developments which are attributed to the Enlightenment period.
But even before and after the eighteenth century, Edinburgh has been home to some great minds, so here's my selection of key figures from Edinburgh (past and present) who have - in various ways - changed the world.
In a nutshell, Adam Smith is credited with shaping our understanding of the economic processes which underpin society, chiefly through his 1776 work The Wealth of Nations. It remains a key text in schools and universities around the globe and the ideas within it continue to influence modern economic practice. To some Smith is the father of economics, to others he's the father of capitalism.
Smith had been living at Panmure House in Canongate - which in those days was just beyond the city limits of Edinburgh - when he wrote his magnum opus, which was born partly of the boom in Scotland's presence in the international trade market during the mid-eighteenth century, when the tobacco plantations of America were among some of the most valuable trade links that Scotland had.
Edinburgh at that time had especially huge amounts of wealth inequality, with very rich and very poor living beside each other, and with cash pouring into the pockets of the fantastically rich coming from both domestic sources (the Scottish Highlands being a long-exploited resource) and overseas markets. Smith's philosophy of cash and trade couldn't have arrived at a more convenient time, although it's doubtful if he could have imagined it still having such resonance on our world two hundred years and fifty years later.
James Hutton was a geologist who drew inspiration from the landscape of Edinburgh (and across Scotland) to shape his theories of the Earth, which would transform not just our understanding of our planet but our experience of it.
In the eighteenth century, church teachings still had it that the Earth had been created in the space of just a few days, and only several thousand years ago. Hutton believed that the features he was observing around Arthur's Seat and up in the Highlands didn't fit that story - the rocks (he hypothesised) had actually been created at different periods of time, and not just a matter of days apart but hundreds of thousands of years. Today the age of the Earth is estimated around 4.5 billion years old, and it has been growing and developing and changing over all that time.
This was the key idea of Hutton's work - that our Earth was not a fixed object that had been created as we know it, but it had shifted ('evolved', as a later geologist, Charles Lyell would describe it) over millennia, with its landmasses, oceans and the life upon and within them constantly changing.
"From what has actually been," Hutton wrote, "we have data for concluding with regard to that which is to happen thereafter." This linking of past, present and future understanding would filter through to a whole raft of later figures, including a particular influence on Charles Darwin (himself briefly a student in Edinburgh) whose later theories of evolution and 'survival of the fittest' would in turn redefine humanity's place and experience in the world.
ALEXANDER GRAHAM BELL
Born on Charlotte Square in the New Town of Edinburgh in 1847, and educated at the Royal High School and University of Edinburgh, Bell was living in North America when he lodged his patent application for the device which revolutionised human communication.
Bell's mother was deaf, as was his wife, which was a major factor in much of his early work in speech and language and his later efforts to improve communication, leading him to seek to develop a device which would allow sufferers of deafness to 'hear' again. The invention of electricity had opened a whole new world of technology and innovation, and Bell set his mind to being able to reproduce the sounds of a human voice using electrical impulses, which he characterised as a 'harmonic telegraph' system.
In 1876, Bell applied for a US patent for his telephone, submitting it on the same day as a second inventor, Elisha Gray, applied for a patent for a similar device - it remains a subject of debate which of them made their application first, but it was Bell who made the first demonstration of the successful device. On 10 March 1876, the first telephone 'call' was made, from Bell to his assistant Thomas Watson, and since then the telephone has come to be an integral component not just of communication but of many aspects of daily life.
Who knows what would Bell make of our reliance on the modern version of the device he developed and patented. He died in 1922 and was buried near his family's home in Nova Scotia, Canada - and at the conclusion of his funeral, every telephone in North America was temporarily silenced as a tribute to the man who had revolutionised communication.
JAMES CLERK MAXWELL
Whilst figures like Bell and Adam Smith have become household names, one major figure from the world of science and technology is yet to be fully recognised by the general public.
James Clerk Maxwell was born in the New Town in Edinburgh in 1831, but moved with his family to an estate in Kirkudbrightshire while still an infant. His early years were spent in a spate of inquisitiveness, asking questions and probing for information from the world around him, a curiosity that would later serve him as a pioneering physicist and polymath who introduced a new understanding of our world.
Returning to Edinburgh to be educated at the Edinburgh Academy, young Maxwell was given the nickname 'Daftie' at school, due to his distracted attention - his mind was often elsewhere, creating the appearance of being slow and unknowing when in reality his brain was seeking out answers beyond those that his teachers could offer. Later studies at the universities of Edinburgh and Cambridge demonstrated that he was far from academically stunted.
Maxwell has several major discoveries and theories attributed to him. His investigations into the properties of light and electromagnetism led to colour photography and (later) television. His writings inspired Albert Einstein, who had a portrait of Maxwell in his office and once commented, "I stand not on the shoulders of Isaac Newton, but of James Clerk Maxwell".
In his 20s, Maxwell had used pure mathematics to prove what the rings of Saturn were made of - a problem that astronomers and physicists had debated for years. But it was only when we were able to get a spacecraft close enough to take photographs - colour photographs - of Saturn's rings that we proved with a visual image what Maxwell had proven with maths over a century earlier.
Today one of the gaps between the rings of Saturn is named the Maxwell Gap.
DOLLY THE SHEEP
Actually the figure to celebrate here is the whole team at the Roslin Institute, who have been pioneering the understanding and application of genetics.
Established in the 1990s from earlier departments of the University of Edinburgh, the Roslin Institute is based on the outskirts of the city and has been involved in several major developments in genetics. But the groundbreaking project that still captures the public imagination came in 1996, when the world's first genetically cloned mammal was announced by the institute.
Dolly, as she was named by Keith Campbell and Ian Wilmutt, who led the team that created her, was developed from a single cell taken from a ewe's mammary gland. She was named Dolly in honour of what the scientists suggested were the world's finest mammary glands, on the singer Dolly Parton...
Dolly gave birth to several lambs who continued her genetic inheritance, before her death at the age of six from an illness unrelated to her genetic origins.
Such was the importance of Dolly's existence (and the genetic leap that had helped to create her) that after her death she was stuffed and mounted for display in the National Museum of Scotland, where she stands in the science and technology gallery as a statement of Scotland's world-leading scientific endeavour.
One of Edinburgh's great minds remains a resident of the city today, confirming the notion that not all of the major figures who have had an influence on the world are consigned to history!
Peter Higgs became a lecturer at the University of Edinburgh in 1960, teaching at their institute of Mathematical Physics, after gaining his PhD from King's College in London in 1954. His writing in the 1960s featured the study of subatomic particles, and in 1964 Higgs hypothesised a new particle - dubbed the Higgs boson - which would resolve some of the difficulties physicists had encountered in explaining some of their observations of sub-atomic matter.
Although predicted in the 1960s, it wouldn't be until 2012 that the existence of the Higgs boson would be proven, following experiments made possible by the Large Hadron Collider at CERN in Switzerland.
In 2013 Peter Higgs and François Englert, who had been a part of the 1960s team that made the original predictions, were awarded the Nobel Prize for Physics for their work.
Peter Higgs is today the Honorary Patron of the James Clerk Maxwell foundation, and has a department of Theoretical Physics named after him at the University of Edinburgh's School of Physics and Astronomy, which is based in (appropriately enough) the James Clerk Maxwell building at the university's King's Buildings campus.
This is just a very small, personal selection from the many great minds and figures who have been associated with Edinburgh over the years.
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It's not news to anyone that American visitors make up a significant percentage of those travelling from overseas to explore Edinburgh and Scotland.
From walking the footsteps of their (historically) distant relatives to simply exploring the wealth of history and culture on offer, and from self-drive excursions around the country to one day stops on a longer cruise itinerary, visitors from the US make up around 14% of all visitors to Scotland every year.
So let's look at some of the historical connections between Scotland and America - and maybe you'll find some Edinburgh features to put on your 'must see' list during your trip!
SEEING STARS (AND STRIPES)
Within Edinburgh Castle is a feature considered to be one of the earliest known representations of the Stars and Stripes, the flag of the United States. It's worth seeking out if you're going to take the time and trouble to visit the castle, but is not easy to find!
Look for the Prisons of War exhibition, which is one of the highlights of the castle itself, a recreation of the former prisons beneath the Great Hall where military prisoners were detained. From French naval offenders in the Seven Years' War of the 1750s to some of the original pirates of the Caribbean, these dank vaults have hosted enemies of Scotland from all around the globe.
When American sailors were captured during the American War of Independence, many of them found themselves held in Edinburgh Castle, and it was during this period that one prisoner took a penknife and carved carved an intriguing depiction of a flag into one of the heavy wooden doors of the prison complex.
The doors themselves are now on display with graphic representations alongside highlighting the names, initials, emblems and graffiti that was carved into them over the years, and amongst all these scratches and scrapes you will find (if you look closely) the unmistakable image of a striped flag, just waiting to have stars added to the corner panel...
HONEST ABE (HONESTLY!)
It may seem a strange place to find a statue of the sixteenth president of the United States, but in the Old Calton Burial ground is the imposing figure of Abraham Lincoln, looking down from an ornate marble monument.
The monument itself is a grave of six men who had travelled from Scotland to fight alongside Lincoln in the American Civil War. Like the Irish (with whom many Americans also find associations) the Scots could often be relied upon to provide vital firepower in military conflicts, which is one of the reasons why the Scottish army has connections to many historical battles all around the world.
After their deaths, the bodies of these Scots soldiers were returned to Edinburgh for burial, and it was the widow of one of them - a Sergeant Major John McEwan - who later wrote to the American consul in Edinburgh suggesting a formal commemoration of their deaths may be appropriate.
The consul himself wasn't initially persuaded, until (it is said) his wife came to hear of the request and made the case that the surviving wives and families of the dead men were entitled to an official acknowledgement of their sacrifice.
And so it was that funds were raised to pay for the commemoration, unveiled in 1893, featuring Lincoln along with a representation of an emancipated slave, embodying the cause for which these men fought and died.
The monument is the only American Civil War Memorial outside of the United States, and was the first statue of an American president to be erected outside of North America.
(And did you know that Abraham Lincoln and Charles Darwin were born on precisely the same day?)
LIGHTING THE WAY
Edinburgh's Central Library is the best-used public library in the city, and it was a gift to Edinburgh from the philanthropist Andrew Carnegie, whose fortune was built in America. At the time of his death, Carnegie had given away over $350,000,000 to charities and causes around the globe, including establishing over 3,000 libraries.
Libraries were a great cause in Carnegie's mind. He wrote in his autobiography: "The fundamental advantage of a library is that it gives nothing for nothing. Youths must acquire knowledge themselves. There is no escape from this." He saw the provision of raw information for the consumption of a public, eager to better their understanding and knowledge, as a great and important thing. It was no coincidence that his own father had helped to establish the first public library in Dunfermline, the town north of Edinburgh where Carnegie was born.
In the 1890s, Edinburgh was offered £25,000 from Carnegie to establish the city's first public lending library. That would constitute 'seed funding' to set up the library, on the understanding that the city itself would pay the balance of funds needed to finish the project.
At that time Edinburgh had no public library and - to Carnegie's horror - did not want a public library. They certainly did not want to have to pay for one! Carnegie's benevolence in establishing the fund was rejected, and he was told to give his money to another city, who would be more willing to supplement it with their own cash.
Carnegie was so determined that Edinburgh should have a public library facility that he doubled his endowment to £50,000.
Today Carnegie's library can be found on George IV Bridge, and above its entrance the motto 'Let there be light', reflecting Carnegie's original intention to enlighten and inform the world through his gifts.
WORDS, WORDS, WORDS
A text that remains oft-quoted even in today's era is the Constitution of the United States of America, a document detailing the principles and rights of the nation and its inhabitants. But much of that text was drawn from writings that had originally been composed here in Edinburgh over a century and a half earlier...
In 1638, the National Covenant was a declaration from the people of Scotland to protect the Scottish church from interference by the king, Charles I.
It was drawn up in Edinburgh and signed at the Greyfriars Kirk, and if we compare some of the phraseology of the National Convenant with some of the text of the Preamble to the Constitution of the United States, drawn up in 1787, we find some surprising similiarities...
It's not word-for-word, but it's not difficult to see that there was a influence on the wording of the later US Constitution from the earlier National Covenant. Which may not be entirely surprising given the over 50,000 Scots who emigrated to the American colonies between 1763 and 1776!
This mass migration is partly why the Scottish diaspora in North America is so strong, and why (in genealogical terms) more than 30 US presidents have documented Scottish heritage.
Four copies of the National Covenant document (which were originally distributed across Scotland) can be found in Edinburgh, including one on display in St Giles' Cathedral.
FRANKLIN, MY DEAR...
Benjamin Franklin was one of the Founding Fathers of the United States, and was known as the First American, who travelled to the UK between the 1750s and 1770s. He spent much of his time in London, but also visited Edinburgh to meet notable figures like David Hume, with whom he lodged for three weeks in 1771.
Franklin was also granted an honourary doctorate from the University of St Andrews, Scotland's oldest university.
One of the places Franklin stayed during his visits to Edinburgh was Prestonfield House, which operates today as a boutique hotel and restaurant. Why not take afternoon tea in the plush surrounds of this incredible former estate property, and see a little of old Edinburgh the way that Franklin might have seen it during his time here.
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Born across the Firth of Forth in Fife, a county to the north of Edinburgh, Adam Smith is one of the best-known and most important figures of the Scottish Enlightenment, in the eighteenth century.
His work on economics in particular remains a text for our time, and it was this book - entitled An Inquiry into the Nature and Causes of the Wealth of Nations - that garnered Smith his reputation as the father of modern economics (or modern capitalism, depending on your perspective!).
Smith himself never knew his own father (also called Adam Smith), who died a couple of months before his son was born. Few details of Smith's childhood are known - even his exact date of birth in 1723 isn't certain - until he started studying at the University of Glasgow at the age of 14. Here his academic prowess proved to be a great gift, and he later undertook post-graduate studied at Oxford University - although this seemed not to be a happy experience, and it is believed that he ended his studies there prematurely after experiencing the effects of a nervous breakdown.
Whilst giving lectures at the University of Edinburgh, Smith became acquainted with the philosopher David Hume, whose work he had read during his time at Oxford, and they established a firm friendship (despite Hume being 10 years senior to Smith).
In character Smith was perhaps considered a bit absent-minded, prone to distractions and known to frequently talk aloud to himself. Although he was known as a great writer and intellectual, in conversation he could be lifeless and un-engaging - some speculated that he dulled his conversation so as not to distract from sales of his books, in which he was more loquacious - and although he gave frequent public lectures he was an uncomfortable public speaker, the result of a speech impediment. There are few portraits of him from life because he disliked his appearance - he once remarked that "I am a beau in nothing but my books".
In 1759 Adam Smith published The Theory of Moral Sentiments, a study outlining Man's moral nature and his capacity to make decisions based on conscience and the impact on the social relationships with others. Smith intended this to be the first volume in an eventual series of 23 works which would consider in great detail every aspect of human experience... Although The Wealth of Nations would prove to be his more influential book, Smith considered Moral Sentiments to be the better work, and continued revising and editing the volume for subsequent publications right up to his death.
At the time he wrote and published The Wealth of Nations, in 1776, Smith was living in Kirkcaldy, the town in which he'd been born.
The house Smith wrote in was owned by his mother, with whom he maintained a close relationship until her death, just six years before his own.
Later Smith would return to Edinburgh to live in Panmure House, just off the Canongate on the Royal Mile - the building still stands, and today is a venue for economics forums.
One of the key ideas often cited from The Wealth of Nations is Smith's notion of an 'invisible hand', the unseen but active forces influencing and shaping a society's economic process, but the phrasing of 'invisible hand' occurs just three times in all of Smith's writing - once in The Wealth of Nations, once in The Theory of Moral Sentiments, and once in A History of Astronomy, which was published posthumously in 1795.
A modern statue of Smith, produced by Alexander Stoddart, pictured above, features a rather playful allusion to this idea of an invisible hand, with Smith standing with a hand atop a sheaf of corn - and the cuff of his jacket conceals his hand rendering it 'invisible'...
Smith died at Panmure House on 17 July 1790, and left instruction to his executors - themselves major figures of the Enlightenment period, physicist Joseph Black and the geologist James Hutton - that all of his unfinished, unpublished work should be destroyed.
Smith didn't want any of his writing being published without his explicit editorial oversight. And so, of the 23 major volumes of work that he had planned and (it is believed) started writing, just Moral Sentiments and Wealth of Nations survive.
But these two works by themselves have been enough to secure Smith's place in the pantheon of great thinkers of the world, whose vision and ideas continue to influence society today, centuries after their deaths. Yet on his deathbed Smith regretted that he hadn't achieved more.
Adam Smith was buried just a stone's throw from his room at Panmure House, in the Canongate Kirkyard, where his grave today has become a small site of pilgrimage for economics students and others from all around the world, who commemorate Smith in a way that I think is rather fitting - by throwing small coins of their national currency on his grave, literally celebrating him with the wealth of nations.
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