The Big Book of Swashbuckling Adventure – Classic Tales of Dashing Heroes, Dastardly Villains, and Daring Escapes

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Sanders, Charles Richard; Fielding, Kenneth J.; Ryals, Clyde de L.; Campbell, Ian; Christianson, Aileen; Clubbe, John; McIntosh, Sheila; Smith, Hilary; Sorensen, David, eds. (1970–2022). The Collected Letters of Thomas and Jane Welsh Carlyle. Durham, North Carolina: Duke University Press. Brooks, Richard Albert Edward, ed. (1940). Journey to Germany, Autumn 1858. New Haven: Yale University Press. The Last Cavalier roams through space and time with an impunity Napoleon never enjoyed. Hector wanders off to India, where he dives into the ocean to scythe open a shark's belly, fights tigers, shoots down vampire bats and rescues two elephants that are being strangled by a 52ft python; the only purpose of the episode is to colonise an imaginative terrain that was beyond even Napoleon's grasp.

Norton, Charles Eliot, ed. (1888). Letters of Thomas Carlyle. London and New York: Macmillan and Co. Moore, Carlisle (1957). "Thomas Carlyle". In Houtchens, Carolyn Washburn; Houtchens, Lawrence Huston (eds.). The English Romantic Poets & Essayists: A Review of Research and Criticism (Reviseded.). New York: New York University Press (published 1966).With the rise of Adolf Hitler, many agreed with the assessment of K. O. Schmidt in 1933, who came to see Carlyle as den ersten englischen Nationalsozialisten (the first English National Socialist). William Joyce (founder of the National Socialist League and the Carlyle Club, a cultural arm of the NSL named for Carlyle) [251] wrote of how "Germany has repaid him for his scholarship on her behalf by honouring his philosophy when it is scorned in Britain." [252] German academics viewed him as having been immersed in and an outgrowth of German culture, just as National Socialism was. They proposed that Heroes and Hero-Worship justified the Führerprinzip (Leadership principle). Theodor Jost wrote in 1935: "Carlyle established, in fact, the mission of the Führer historically and philosophically. He fights, himself a Führer, vigorously against the masses, he ... becomes a pathfinder for new thoughts and forms." Parallels were also drawn between Carlyle's critique of Victorian England in Latter-Day Pamphlets and Nazi opposition to the Weimar Republic. [248] Drescher, Horst W., ed. (1983). Thomas Carlyle 1981: Papers Given at the International Thomas Carlyle Centenary Symposium. Scottish Studies. Frankfurt am Main: Lang. ISBN 978-3820473278. Hubbard, Tom (2005), "Carlyle, France and Germany in 1870", in Hubbard, Tom (2022), Invitation to the Voyage: Scotland, Europe and Literature, Rymour, pp.44 – 46, ISBN 9-781739-596002

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Marcus’s second choice is The Yellow Wallpaper (1892), by Charlotte Perkins Gilman: “Gilman was a prolific writer on economy, women’s rights, and socialism, and author of the utopian novel Herland. The Yellow Wallpaper was a semi-autobiographical short story, in which Gilman drew on her experience of the depression from which she suffered after marriage and childbirth. She was persuaded to undergo the then popular Weir Mitchell ‘rest cure’, under which regime women were denied intellectual stimulation and activity and confined to bed rest for long periods. The narrator of the short story (which has often been read as a gothic or horror tale) is married to a doctor, John, who is, as she puts it, ‘very careful and loving, and hardly lets me stir without special direction’. Fielding, K. J. (1991). "Carlyle Writes Local History: "Dumfries-Shire Three Hundred Years Ago" ". Carlyle Annual (12): 3–7. ISSN 1050-3099. JSTOR 44945533. Trela, D. J. (1984). "Carlyle and the Beautiful People: An Unpublished Manuscript". Carlyle Newsletter (5): 36–41. ISSN 0269-8226. JSTOR 44937838.Meanwhile, Fonseca says that “Domingo Sarmiento’s book Facundo (1845) is not exactly a novel, but can definitely be read as one. An attempt to grasp the essence of Argentine national identity via an analysis of the life of one of its most famous gauchos, Juan Facundo Quiroga, it remains a fascinating precursor to what we would call today narrative non-fiction. As its subtitle, ‘Civilisation and Barbarism’, attests, the book reads as a monument to progress as well as to its discontents.” Some believed that Carlyle was German by blood. Echoing Paul Hensel's earlier claim in 1901 that Carlyle's Volkscharakter (Folk character) had preserved "the peculiarity of the Low German tribe", Egon Friedell, an anti-Nazi and Jewish Austrian, explained in 1935 that Carlyle's affinity with Germany stemmed from his being "a Scotsman of the lowlands, where the Celtic imprint is far more marginal than it is with the High Scottish and the Low German element is even stronger than it is in England." [253] Others regarded him, if not ethnically German, as a Geist von unserem Geist (Spirit from our Spirit), as Karl Richter wrote in 1937: "Carlyle's ethos is the ethos of the Nordic soul par excellence." [254] Carlyle, Alexander, ed. (1909). The Love Letters of Thomas Carlyle and Jane Welsh. 2 vols. London: The Bodley Head.

Stephen, Leslie (1887). "Carlyle, Thomas (1795-1881)". Dictionary of National Biography. Vol.09. pp.111–127. Rapple, Brendan A. The Rev. Charles Kingsley. An Annotated Bibliography of Secondary Criticism 1900-2006 (Scarecrow Press, 2007) a b Richards, Jeffrey (March 26, 2014). "Swordsmen of the Screen: From Douglas Fairbanks to Michael York". Routledge – via Google Books. In Carlylean philosophy, while not adhering to any formal religion, he asserted the importance of belief during an age of increasing doubt. Much of his work is concerned with the modern human spiritual condition; he was the first writer to use the expression " meaning of life". [143] In Sartor Resartus and in his early Miscellanies, he developed his own philosophy of religion based upon what he called " Natural Supernaturalism", [144] the idea that all things are "Clothes" which at once reveal and conceal the divine, that "a mystic bond of brotherhood makes all men one", [145] and that duty, work and silence are essential.Carlyle's early education came from his mother, who taught him reading (despite being barely literate), and his father, who taught him arithmetic. [22] He first attended "Tom Donaldson's School" in Ecclefechan followed by Hoddam School ( c. 1802–1806), which "then stood at the Kirk", located at the "Cross-roads" midway between Ecclefechan and Hoddam Castle. [23] By age 7, Carlyle showed enough proficiency in English that he was advised to "go into Latin", which he did with enthusiasm; however, the schoolmaster at Hoddam did not know Latin, so he was handed over to a minister that did, with whom he made a "rapid & sure way". [24] He then went to Annan Academy ( c. 1806–1809), where he studied rudimentary Greek, read Latin and French fluently, and learned arithmetic "thoroughly well". [25] Carlyle was severely bullied by his fellow students at Annan, until he "revolted against them, and gave stroke for stroke"; he remembered the first two years there as among the most miserable of his life. [26] Edinburgh, the ministry and teaching (1809–1818) [ edit ] Plaque at 22A Buccleuch Place, Edinburgh [27] Cook, E. T.; Wedderburn, Alexander, eds. (1904). "Appendix to Part II". Lectures on Architecture and Painting (Edinburgh, 1853) with Other Papers (1844–1854). The Works of John Ruskin. Vol. XII. London: George Allen. p. 507. Reminiscences of My Irish Journey in 1849 (1882). London: Sampson Low, Marston, Searle & Rivington.