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1
Swartz, Rebecca. "Children In Between: Child Migrants from England to the Cape in the 1830s." History Workshop Journal 91, no. 1 (March 24, 2021): 71–90. http://dx.doi.org/10.1093/hwj/dbaa034.
Анотація:
Abstract Between 1833 and 1841 the Children’s Friend Society, a London-based philanthropic organization, sent some eight hundred children from England to the Cape, where they were apprenticed to local settlers. This article focuses on two of them: Alfred Brooks, aged thirteen or fourteen, and twelve-year-old Elizabeth Foulger. Both of these children appear in archival traces because they transgressed and were subsequently disciplined by their masters. The article argues that a series of binaries shaped these young migrants’ lives: between infant and adult, black and white, and colonizer and colonized. The in-between status of the CFS apprentices had the potential to disrupt increasingly rigid hierarchies at the colonial Cape, during a time of significant social and political turmoil. The context of slave emancipation, as well as concerns over juvenile delinquency in London, affected these children’s experiences. Concerns over their categorization illustrate the complicated range of positions that migrant workers in the British empire could hold beyond simply ‘free’ and ‘unfree’. Thinking through the position of these young white emigrant workers in the post-emancipation Cape sheds light on the fragility of classed, gendered, racialized, adult and free identities in that context.
2
Casson, Catherine, and Mark Casson. "“To Dispose of Wealth in Works of Charity”: Entrepreneurship and Philanthropy in Medieval England." Business History Review 93, no. 3 (2019): 473–502. http://dx.doi.org/10.1017/s0007680519000874.
Анотація:
While entrepreneurs are increasingly recognized as important participants in the medieval economy, their philanthropic activities have received less attention than those of the gentry and nobility. This article identifies the contribution that the study of medieval entrepreneurs can make to broader business history debates surrounding the identity of philanthropists and their beneficiaries, the types of causes they supported, and their impact on wider society. Philanthropic entrepreneurs used the profits of commerce to provide infrastructure, health care, and education to their local communities. Their patterns of philanthropy differed from those of gentry, lawyers, and administrators. Support for municipal infrastructure emerges as a distinctive feature of entrepreneurial philanthropy, reflecting a belief in the importance of trade networks and civic reputation.
3
Mangion, Carmen M. "‘Tolerable Intolerance’: Protestantism, Sectarianism and Voluntary Hospitals in Late-nineteenth-century London." Medical History 62, no. 4 (September 7, 2018): 468–84. http://dx.doi.org/10.1017/mdh.2018.43.
Анотація:
This article interrogates the complicated understanding of sectarianism in institutional cultures in late-nineteenth-century England through an examination of the practice of religion in the daily life of hospital wards in voluntary hospitals. Voluntary hospitals prided themselves on their identity as philanthropic institutions free from sectarian practices. The public accusation of sectarianism against University College Hospital triggered a series of responses that suggests that hospital practices reflected and reinforced an acceptable degree of ‘tolerable intolerance’. The debates this incident prompted help us to interrogate the meaning of sectarianism in late nineteenth-century England. How was sectarianism understood? Why was it so important for voluntary institutions to appear free from sectarian influences? How did the responses to claims of sectarian attitudes influence the actions of the male governors, administrators and medical staff of voluntary hospitals? The contradictory meanings of sectarianism are examined in three interrelated themes: the patient, daily life on the wards and hospital funding. The broader debates that arose from the threat of ‘sectarianism in hospital’ uncovers the extent to which religious practices were ingrained in hospital spaces throughout England and remained so long afterwards. Despite the increasing medicalisation and secularisation of hospital spaces, religious practices and symbols were embedded in the daily life of voluntary hospitals.
4
Jacob, W. M. "‘The glory of the age we live in’: Christian Education and Philanthropy in Eighteenth-Century London Charity Schools." Studies in Church History 55 (June 2019): 241–55. http://dx.doi.org/10.1017/stc.2018.30.
Анотація:
This article discusses the Church of England's initiative in providing education for the children of the poor during the long eighteenth century with particular reference to London. Briefly it considers the religious, economic and social context and motives for this largely lay-led and lay-supported initiative in the 1690s and early 1700s to establish catechetical day elementary schools, which also taught reading and writing, for poor boys and girls. It focuses particularly on the extensive evidence available from schools in the growing suburbs of Westminster and Holborn and discusses the personnel involved with charity schools, as trustees, benefactors and teachers; how funds were raised and schools managed; and how children were managed, including the arrangement and oversight of apprenticeships. It demonstrates that the schools continued to be well supported, including financially, throughout the changing, economic, social, religious and political circumstances of the century, until most of them became associated with the National Society for the Education of the Poor in the Principles of the Established Church, founded in 1811.
5
Milsom, John. "Songs and society in early Tudor London." Early Music History 16 (October 1997): 235–93. http://dx.doi.org/10.1017/s026112790000173x.
Анотація:
Looking back over the past half century of research into the music of early Tudor England, it is clear that interest has been focussed principally upon sites of wealth, privilege and power. Dominating the arena are courts and household chapels, cathedrals and colleges, and the men and women who headed them. Perhaps that focus has been inevitable, since by their very nature wealthy and powerful institutions have the means to leave behind them rich deposits of evidence: not only high-art music, itself often notated in fine books, but also detailed records of expenditure, of the contractual duties carried out by or expected of musicians, and of valuable assets such as books and musical instruments. Moreover, where magnificence is on show there will often be eyewitness accounts to report on what has been seen and heard. All of those forms of evidence survive in quantity from early Tudor England, and it is hard not to be drawn to them.
6
Hay, Douglas. "Patronage, Paternalism, and Welfare: Masters, Workers, and Magistrates in Eighteenth-Century England." International Labor and Working-Class History 53 (1998): 27–47. http://dx.doi.org/10.1017/s014754790001365x.
Анотація:
Paternalism is a construct that continues to be used by historians of eighteenth-century English society. As an explanatory or exploratory term it does resonate with some of the inflections in the sources, particularly those dealing with the mediation of class relations by the prototypical country gentleman justice of the peace, that denizen of countless novels, and the subject of much historical research over the last thirty years. Paternalism, in the sense of a putative concern for the welfare of the working poor, provided they kept within bounds, was certainly the announced creed of many better- and lesser-known philanthropic gentlemen of the period, and we can find (apparent) plebeian celebrations of the belief:God bless Lord Dudley WardHe knows as times been hard.He called back the sodgermen,And we'll never riot again,Na boys, no boys, no the brave Dudley boys.
7
MATTHEWS-JONES, LUCINDA. "OXFORD HOUSE HEADS AND THEIR PERFORMANCE OF RELIGIOUS FAITH IN EAST LONDON, 1884–1900." Historical Journal 60, no. 3 (September 13, 2016): 721–44. http://dx.doi.org/10.1017/s0018246x16000273.
Анотація:
AbstractThis article considers how lecturing in Victoria Park in the East End of London allowed three early heads of the university settlement Oxford House to engage local communities in a discussion about the place of religion in the modern world. It demonstrates how park lecturing enabled James Adderley, Hebert Hensley Henson, and Arthur Winnington-Ingram, all of whom also held positions in the Church of England, to perform and test out their religious identities. Open-air lecturing was a performance of religious faith for these settlement leaders. It allowed them to move beyond the institutional spaces of the church and the settlement house in order to mediate their faith in the context of open discussion and debate about religion and modern life. The narratives they constructed in and about their park sermons reveal a good deal about how these early settlement leaders imagined themselves as well as their relationship with the working-class men they hoped to reach through settlement work. A vivid picture of Victorian religious and philanthropic life emerges in their accounts of lecturing in Victoria Park.
8
Henry, C. John. "William Smith's London neighbourhood." Earth Sciences History 35, no. 1 (January 1, 2016): 212–17. http://dx.doi.org/10.17704/1944-6187-35.1.212.
Анотація:
This note has developed from a poster shown at the William Smith conference organised by the History of Geology Group (HOGG) of the Geological Society of London, in London on 23–24 April 2015, to celebrate the bicentenary of William Smith's iconic map, A Delineation of the Strata of England and Wales with part of Scotland. The note describes the neighbourhood of Smith's home at 15 Buckingham Street including the addresses of nearby trades, professions and institutions which likely influenced his choice to settle at that location.
9
ARJOMAND, SAÏD AMIR. "Coffeehouses, Guilds and Oriental Despotism. Government and Civil Society in Late 17th to Early 18th Century Istanbul and Isfahan, and as seen from Paris and London." European Journal of Sociology 45, no. 1 (April 2004): 23–42. http://dx.doi.org/10.1017/s0003975604001377.
Анотація:
Montesquieu popularized the notion of Oriental Despotism as the type of government pertaining to a lawless society based on the equality of subjects in fear and powerlessness. It typified Europe's Other in the age of absolutism. This essay does not examine the idea of total despotic power directly but rather the assumption of the absence of law and its guarantee of a sphere of civil autonomy and agency which will anachronistically be called “civil society”. While substantiating the emergence of a public sphere around coffeehouses, the growth of guilds on the basis of customary law and the development of educational and philanthropic endowments on the basis of the law of waqf, we also take the opportunity to compare the civic and educational institutions of the Ottoman and Safavid empires in the 17th and early 18th centuries.
10
Day, Peter. "‘Mr Secretary, Colonel, Admiral, Philosopher Thompson’: the European odyssey of Count Rumford." European Review 3, no. 2 (April 1995): 103–11. http://dx.doi.org/10.1017/s106279870000140x.
Анотація:
Benjamin Thompson, better known as Count Rumford, discovered the mechanical equivalent of heat. He was also soldier, administrator, founder of the Royal Institution in London and the English Garden in Munich. Fellow of the Royal Society and Membre de l'Institut, his career embraced rural New England, London society, service to the Elector of Bavaria and an unhappy marriage in Paris to the widow of Antoine Lavoisier.
11
Li, Chien-Hui. "A Union of Christianity, Humanity, and Philanthropy: The Christian Tradition and the Prevention of Cruelty to Animals in Nineteenth-Century England." Society & Animals 8, no. 3 (2000): 265–85. http://dx.doi.org/10.1163/156853000511122.
Анотація:
AbstractThis paper offers an historical perspective to the discussion of the relationship between Christianity and nonhuman-human animal relationships by examining the animal protection movement in English society as it first took root in the nineteenth century. The paper argues that the Christian beliefs of many in the movement, especially the evangelical outlook of their faith, in a considerable way affected the character as well as the aims and scope of the emergent British animal welfare movement - although the church authorities did not take an active part in the discussion and betterment of the conditions of animals. An explicitly Christian discourse, important in creating and sustaining the important philanthropic tradition in Britain, mobilized the movement. The paper also traces the gradual decrease of the centrality of the movement's Christian elements later in the century when evolutionary ideas as well as other developments in society shed alternative light on the relationship between human and nonhuman animals and brought about different trends in the movement. This paper sees Christianity not as a static and defining source of influence but as a rich tradition containing diverse elements that people drew upon and used to create meanings for them. The paper implicitly suggests that both a religion's doctrines in theory and the outcome of a complex interaction with the changing society in which the religion is practiced determine its potential to influence animal-human relationships.
12
Li, Chien-hui. "A Union of Christianity, Humanity, and Philanthropy: The Christian Tradition and the Prevention of Cruelty to Animals in Nineteenth-Century England." Society & Animals 8, no. 1 (2000): 265–85. http://dx.doi.org/10.1163/156853000x00174.
Анотація:
AbstractThis paper offers an historical perspective to the discussion of the relationship between Christianity and nonhuman-human animal relationships by examining the animal protection movement in English society as it first took root in the nineteenth century. The paper argues that the Christian beliefs of many in the movement, especially the evangelical outlook of their faith, in a considerable way affected the character as well as the aims and scope of the emergent British animal welfare movement - although the church authorities did not take an active part in the discussion and betterment of the conditions of animals. An explicitly Christian discourse, important in creating and sustaining the important philanthropic tradition in Britain, mobilized the movement. The paper also traces the gradual decrease of the centrality of the movement's Christian elements later in the century when evolutionary ideas as well as other developments in society shed ahternative light on the relationship between human and nonhuman animals and brought about different trends in the movement. This paper sees Christianity not as a static and defining source of influence but as a rich tradition containing diverse elements that people drew upon and used to create meanings for them. The paper implicitly suggests that both a religion's doctrines in theory and the outcome of a complex interaction with the changing society in which the religion is practiced determine its potential to influence animal-human relationships.
13
Weinstein, Benjamin. "Popular Constitutionalism and the London Corresponding Society." Albion 34, no. 1 (2002): 37–57. http://dx.doi.org/10.2307/4053440.
Анотація:
In early November 1790, Edmund Burke noted the existence in England of “several petty cabals, who attempt to hide their total want of consequence in bustle and noise, and puffing, and mutual quotation of each other.” Burke's observation both informed and amused conservative opinion, but its condescension masked the seriousness of the situation that it described. Throughout Britain men were assembling into societies organized in celebration of French liberty and motivated by the prospect of parliamentary reform at home. While it was true that the leading members of these clubs sometimes indulged in “puffing” and “mutual quotation,” their commitment to reform was nevertheless deeply held. Joseph Priestley, for one, sacrificed his home, his laboratory, and nearly his life in defense of the cause; Maurice Margarot, Joseph Gerrald, and Thomas Muir sacrificed their freedom; sadly, Thomas Hardy sacrificed his wife and unborn child. For their equally obstinate devotion to reform, the Revolution Society, which took its name in commemoration of the Glorious Revolution rather than in envy of the French uprising, and the Society for Constitutional Information, a longtime reform leader reinvigorated after the fall of the ancien régime, became the objects of Burke's ridicule. But in his conviction that “contemptuous neglect” was the best method by which to defeat the “vanity, petulance, and spirit of intrigue” displayed by these societies, Burke exposed an embarrassing improvidence. For if, as he claimed, these associations were “inconsequential” in their own conduct, their agitation would eventually prompt the emergence of a new generation of populous and, therefore, menacing societies. By spring 1794, neither Burke nor Pitt would be able to ignore the reformers any longer. What were once “petty” had become “the mother of all mischief.”
14
TITTLER, ROBERT. "Rural Society and the Painters’ Trade in Post-Reformation England." Rural History 28, no. 1 (February 28, 2017): 1–19. http://dx.doi.org/10.1017/s0956793316000121.
Анотація:
Abstract:This article examines two opposing views on the role and presence of painters in post-Reformation rural England. The art historian William Gaunt concluded that painters simply ‘vanished’ from the local scene in their flight to London; the historical geographer John Patten saw non-agricultural workers in general flocking to the rural scene in the same era. Drawing on a database of over 2,600 working painters, the article explores the presence and role of the painters’ occupation in rural England between 1500 and 1640. It emphasises the painters’ accommodation to changing consumer demands; it offers a revised view of their geographic distribution over time; it shows that painters continued to serve the rural scene, albeit in somewhat different ways and from different locales than before.
15
Thrower, N. J. W. "Samuel Pepys FRS (1633-1703) and The Royal Society." Notes and Records of the Royal Society of London 57, no. 1 (January 22, 2003): 3–13. http://dx.doi.org/10.1098/rsnr.2003.0193.
Анотація:
Born in London during the reign of Charles I, whose execution he witnessed, Samuel Pepys lived through the Interregnum, the Restoration of the Monarchy and the Glorious Revolution of 1688. He is known to later generations through his secret Diary, first published in 1825, in which he reported such events as the Plague and the Great Fire of London, and on everyday life in seventeenth-century England. But to his contemporaries he was admired as an extremely able administrator in the Admirality Office. Pepys was elected FRS on 15 February 1665; and during his presidency of The Royal Society (1684-86) Newton's Principia was published.
16
WENDEHORST, STEPHAN. "LIBERALISM, NATIONALISM AND RACISM: AMBIVALENT SIGNATURES OF MODERNITY." Historical Journal 40, no. 2 (June 1997): 557–63. http://dx.doi.org/10.1017/s0018246x96007133.
Анотація:
Nazism and German society. 1933–1945. Edited by David F. Crew. (Rewriting Histories.) London/New York: Routledge, 1994. Pp. xi + 316. £11.99.The Holocaust and the liberal imagination. A social and cultural history. By Tony Kushner. (Jewish Society and Culture.) Oxford/Cambridge: Blackwell, 1994. Pp. xx + 366. £14.99.The Zionist ideology. By Gideon Shimoni. (The Tauber Institute for the Study of European Jewry Series, 21.) Hanover/London: University Press of New England for Brandeis University Press, 1995. Pp. xvi + 506. £46.95.American Zionism from Herzl to the Holocaust. By Melvin I. Urofsky. Lincoln/London: University of Nebraska Press, 1995. Pp. xv + 538. $15.00.
17
Metlitskaya, Z. Yu. "Plague as a means of religious controversy." Russian Journal of Church History 1, no. 4 (December 31, 2020): 55–63. http://dx.doi.org/10.15829/2686-973x-2020-4-44.
18
Metlitskaya, Z. Yu. "Plague as a means of religious controversy." Russian Journal of Church History 1, no. 4 (December 31, 2020): 55–63. http://dx.doi.org/10.15829/2686-973x-2020-4-44.
19
Boulton, Jeremy. "Residential mobility in seventeenth-century Southwark." Urban History 13 (May 1986): 1–14. http://dx.doi.org/10.1017/s0963926800007963.
Анотація:
It is nearly two decades since Tony Wrigley first discussed the possible effects that the experience of London life may have had on changing the society of seventeenth-century England. Despite some excellent work on certain aspects of London's social history, however, his qualification still stands: ‘too little is known of the sociological differences between life in London and life in provincial England to afford a clear perception of the impact of London's growth upon the country as a whole’. Among the obstacles to this latter goal are that metropolitan and provincial society are often seen as qualitatively different and, perhaps in consequence, comparisons between the two have not been seriously attempted. What is needed is a model which might serve to embrace the experiences of both urban and rural inhabitants within a common framework.
20
Moyrer, Christine. "London, England and Beyond: Social Transformations in Richard Brome's "The Sparagus Garden"." Studia Historyczne 60, no. 2 (238) (December 29, 2018): 31–46. http://dx.doi.org/10.12797/sh.60.2017.02.03.
Анотація:
Richard Brome’s The Sparagus Garden (1635) unfolds against the backdrop of the rapidly transforming urban and social landscapes of Caroline London. This paper argues that this play is deeply implicated in the discursive processes of appropriating and understanding London’s shifting urban and social topographies. Abounding with topical and topographical allusions, the play has long drawn critical interest mainly for its documentary qualities and its exploitation of the short-lived theatrical vogue for ‘place-realism’. Spatial mobility, changes in the city’s urban landscape and the play’s insistent questioning of fundamental categories of social status, belonging and identity have taken centre stage, as critics have acknowledged that the play addresses and negotiates pressing anxieties of a society in flux.
21
HAIGH, CHRISTOPHER. "CATHOLICISM IN EARLY MODERN ENGLAND: BOSSY AND BEYOND." Historical Journal 45, no. 2 (June 2002): 481–94. http://dx.doi.org/10.1017/s0018246x02002479.
Анотація:
The loyal opposition: Tudor traditionalist polemics, 1535–1558. By Ellen A. Macek. New York: Peter Lang, 1996. Pp. xvi+299. ISBN 0-8204-3059-5. £36.00.Rethinking Catholicism in Reformation England. By Lucy E. M. Wooding. Oxford: University Press, 2000. Pp. x+305. ISBN 0-19-820865-0. £40.00.Robert Parsons and English Catholicism, 1580–1610. By Michael L. Carrafiello. London: Associated University Presses, 1998. Pp. 186. ISBN 1-57591-012-8. £27.00.The Society of Jesus in Ireland, Scotland, and England, 1541–1588: ‘our way of proceeding’. By Thomas M. McCoog SJ. Leiden: E. J. Brill, 1996. Pp. xxii+316. ISBN 90-04-10482-8. £67.90.Newsletters from the archpresbyterate of George Birkhead. Edited by Michael C. Questier. Cambridge: Cambridge University Press, for the Royal Historical Society, Camden 5th ser., 12, 1998. Pp. xiv+307. ISBN 0-521-65260-X. £40.00.Conversion, politics and religion in England, 1580–1625. By Michael C. Questier. Cambridge: Cambridge University Press, 1996. Pp. xiv+240. ISBN 0-521-44214-1. £35.00.Catholicism, controversy and the English literary imagination, 1558–1660. By Alison Shell. Cambridge: Cambridge University Press, 1999. Pp. xii+309. ISBN 0-521-58090-0. £37.50.Whores of Babylon: Catholicism, gender and seventeenth-century print culture. By Frances E. Dolan. Ithaca and London: Cornell University Press, 1999. Pp. xiv+231. ISBN 0-8014-3629-X. £26.95.Catholicism in the English Protestant imagination: nationalism, religion, and literature, 1660–1745. By Raymond D. Tumbleson. Cambridge: Cambridge University Press, 1998. Pp. x+254. ISBN 0-521-62265-4. £35.00.
22
Bronner, Edwin B. "Moderates in London Yearly Meeting, 1857–1873: Precursors of Quaker Liberals." Church History 59, no. 3 (September 1990): 356–71. http://dx.doi.org/10.2307/3167744.
Анотація:
The Religious Society of Friends, or Quakers, which originated in England in the middle of the seventeenth century, has gone through many changes. After the exuberant, expansive early years, most Friends entered a period of quietism, in which they waited patiently for divine direction and largely withdrew from the society around them. At the beginning of the nineteenth century the majority of Friends on both sides of the Atlantic embraced the evangelical movement which had taken hold in both the Anglican church and the newer Methodist denomination. While some Quakers were caught up in such ultra-evangelical activities as revivals and the holiness movement, others turned away and accepted the new liberalism which appeared in Protestantism.
23
Garry, Mary Anne. "Sedan chairmen in eighteenth-century London." Journal of Transport History 37, no. 1 (April 19, 2016): 45–63. http://dx.doi.org/10.1177/0022526616634721.
Анотація:
Most household account books of the eighteenth-century London elite contain entries for ‘Sedan chairmen’, albeit they were never servants per se. Little consulted as sources for transport history, these unpublished accounts in various public and private archives in England reveal that Sedan chairmen were independent and worked for themselves. Supplemented by contemporary material, court cases, diaries and correspondence, light is shed on when Sedan chairs first appeared in London, on how the public overcame initial repugnance at the idea of being carried, on the earnings of chairmen, the hours they worked and the diverse tasks asked of them. Examples are given of chairmen’s position in London society, their status and how they regarded themselves. The sources show how chairmen responded to market forces and for over a hundred years played a part in inner London mobility and transport.
24
Arthur Montagne, Jacqueline. "The Comic Latin Grammar in Victorian England." Journal of Latin Cosmopolitanism and European Literatures, no. 4 (November 16, 2020): 2–31. http://dx.doi.org/10.21825/jolcel.vi4.8569.
Анотація:
This paper presents the first scholarly analysis of The Comic Latin Grammar by Percival Leigh, a satirical textbook of Latin grammar published in London in 1840. Sections I and II analyze the role of Latin education and the rapid publication of Latin grammar books during the nineteenth century. Sections III and IV conduct close readings of the Comic Latin Grammar to assess its techniques of parody and allusion. I conclude that the textbook achieves its satire of Latin learning by embedding two tiers of humor in its lessons designed for two types of readers: those with and without a background in Classical education. In this way, Leigh uses parody as a mechanism for constructing and enforcing social boundaries, but also satirizes the use of Latin as a shibboleth for polite society.
25
Tresise, G., and J. D. Radley. "Triassic footprints: the first English finds." Geological Curator 7, no. 4 (November 2000): 135–40. http://dx.doi.org/10.55468/gc443.
Анотація:
Fossil footprints were recognised in Scottish rocks over a decade before they were first discovered in England. Then, in 1838, footprints of the "hand animal" Chirotherium were found in the quarries at Storeton Hill in Cheshire. This discovery was reported, first to the British Association for the Advancement of Science, then to the Geological Society of London, by William Buckland. These Cheshire finds have been assumed to predate the discovery of Triassic footprints elsewhere in England. However, a footprintbearing slab figured by Murchison & Strickland (1840) had been presented to the Warwickshire Natural History & Archaeological Society (WNHAS) in 1837. These footprints, from Shrewley Common in Warwickshire, were thus the first to be recognised in England. Dr George Lloyd was Secretary of WNHAS and may have been unintentionally instrumental in helping to publicise the rival Cheshire discoveries. His scientific interests and the subsequent dispersal of his collections are outlined.
26
Walton, J. K. "Crime and Society in England 1750-1900. By Clive Emsley (London: Longman, 1987. vi + 257 pp.)." Journal of Social History 21, no. 3 (March 1, 1988): 594–95. http://dx.doi.org/10.1353/jsh/21.3.594.
27
Pagliuca, Antonio. "The importance of early intervention in the treatment of hepatic veno-occlusive disease." International Journal of Hematologic Oncology 8, no. 2 (August 2019): IJH15. http://dx.doi.org/10.2217/ijh-2019-0003.
Анотація:
Antonio Pagliuca is Professor of hematopoietic stem cell transplantation at King’s College London (UK) and medical director at King’s College Hospital where, until last year, he had been the transplant director for the past 24 years. He also has roles within NHS England as national clinical lead for regenerative medicine and is a trustee on both the Anthony Nolan trust (London, UK) and Leukemia UK (London, UK). Here he speaks to Commissioning Editor Jennifer Straiton and discusses the interim results of the DEFIFrance study, recently presented at the European Society for Blood and Marrow Transplant (EBMT), which looked at the real-world use of the European Society for Blood and Marrow Transplant severity grading criteria. The study investigates the use of defibrotide as a treatment of patients with post-transplant hepatic veno-occlusive disease and demonstrates how it can benefit from early intervention.
28
Skouen, Tina. "Science versus Rhetoric? Sprat's History of the Royal Society Reconsidered." Rhetorica 29, no. 1 (2011): 23–52. http://dx.doi.org/10.1525/rh.2011.29.1.23.
Анотація:
Thomas Sprat's History of the Royal Society (London, 1667) is the most frequently cited work when it comes to describing the relationship between science and rhetoric in seventeenth-century England. Whereas previous discussions have mostly centered on whether or not Sprat rejects the rhetorical tradition, the present study investigates his manner of approaching past authorities. As a writer, Sprat demonstrates the same kind of utilitarian attitude towards the handed-down material in his field of knowledge as he says is characteristic of the Royal Society's natural philosophers. Making good use of Ciceronian ideas, Sprat emerges, not as a condemner, but as a rescuer of rhetoric.
29
FIELD, JACOB F. "Charitable giving and its distribution to Londoners after the Great Fire, 1666–1676." Urban History 38, no. 1 (April 5, 2011): 3–23. http://dx.doi.org/10.1017/s0963926811000010.
Анотація:
ABSTRACT:Major fires are essential case-studies of how urban society responds to crisis. How a city organizes its relief reflects its place in larger networks and reveals its charitable priorities. This article will use the example of the Great Fire of London (1666) to show how the city recovered from this catastrophe. It will examine the recovery using the records of a nationwide charitable collection taken for Londoners ‘distressed’ by the Fire, which shows both how and where money was collected in England and spent in London. It will show that London was extremely resilient to the Fire, and that there was significant continuity before and after the disaster.
30
Janick, Jules. "Fanny R. Wilkinson; The First Woman Member of ASHS." HortScience 23, no. 6 (December 1988): 958. http://dx.doi.org/10.21273/hortsci.23.6.958.
Анотація:
Abstract The first volume of the Proceedings of the Society for Horticultural Science, which includes the Preliminary Meeting, Boston, Mass., 9–10 Sept. 1903; the First Meeting, St. Louis, 28–29 Dec. 1903; and the Second Annual Meeting, Philadelphia, 27–28 Dec. 1904; contains a list of Members for 1903–4 and 1905. Miss Fanny R. Wilkinson with the address Hor't College, Swanley, Kent, England, is one of five foreign Members listed in 1905—the other four being Ed Andre, Paris, France; Dr. Maxwell T. Masters, London, England (both honorary members); W.T. Macoun, Canada; and Dr. L. Wittmach, Berlin, Germany.
31
Raeburn, Sandy. "Piecing together the fragile-X: Fragile-X Workshop, Royal Society of Medicine, London, England, 1 July 1992." Journal of Intellectual Disability Research 37, no. 2 (June 28, 2008): 201–2. http://dx.doi.org/10.1111/j.1365-2788.1993.tb00589.x.
32
Kane, Angela. "Society for Dance Research (London, England; 10 February, 1 April, 12 May, 2 November, 1 December 1990)." Dance Research Journal 23, no. 1 (1991): 58–61. http://dx.doi.org/10.1017/s014976770000293x.
33
Podmore, Colin. "William Holland's Short Account of the Beginnings of Moravian Work in England (1745)." Journal of Moravian History 22, no. 1 (May 1, 2022): 54–81. http://dx.doi.org/10.5325/jmorahist.22.1.0054.
Анотація:
ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Moravian congregations in Germany and the Netherlands. All of this was intended to support his argument that the English Anglican members of Zinzendorf's Brüdergemeine, while accepting the Lutheran doctrine of justification, were neither Dissenters nor “Old Lutherans” (the name Zinzendorf had invented for them in order to distance the Moravian tradition from them). Rather, they had joined the Moravian Church on the understanding that in doing so they were not separating themselves from England's established church but joining a “sister church” in a form of “double belonging.” This text thus illuminates not only the early history of the Moravian Church in England but also Anglican church life in 1730s London and the origins of Wesleyan Methodism.
34
SAMPSON, MARGARET. "‘THE WOE THAT WAS IN MARRIAGE’: SOME RECENT WORKS ON THE HISTORY OF WOMEN, MARRIAGE AND THE FAMILY IN EARLY MODERN ENGLAND AND EUROPE." Historical Journal 40, no. 3 (September 1997): 811–23. http://dx.doi.org/10.1017/s0018246x97007437.
Анотація:
Marriage and the English Reformation. By Eric Josef Carlson. Oxford: Blackwell, 1994. Pp. ix+276. ISBN 0-631-16864-8. £45.00Gender, sex and subordination in England, 1550–1800. By Anthony Fletcher. New Haven and London: Yale University Press, 1995. Pp. xxii+442. ISBN 0-300-06531-0. £19.95.Domestic dangers: women, words, and sex in early modern London. By Laura Gowing. Oxford: Clarendon Press, 1996. Pp. 301. ISBN 0-19-820517-1. £35.00.The prospect before her: a history of women in western Europe, Volume one, 1500–1800. By Olwen Hufton. London: HarperCollins, 1995. Pp. xiv+654. ISBN 0-00255120-9. £25.00.Sex and subjection: attitudes to women in early modern society. By Margaret R. Sommerville. London: Edward Arnold, 1995. Pp. 287. ISBN 0-340-64574-1. £14.99.
35
Tingle, Jacob K., Callum Squires, and Randall Griffiths. "London Calling: A Semester in the World’s Sporting Capital." Case Studies in Sport Management 9, no. 1 (January 1, 2020): 1–6. http://dx.doi.org/10.1123/cssm.2019-0004.
Анотація:
This case follows four American college students from a small, Liberal Arts institution during a semester-long, faculty-led study abroad trip to London, England. The case presents the experiences of these students as they integrate into London society. Mainly viewed through the lens of sport, the students encounter many differences to their preconceived notion of how sports work, providing an obvious platform for discussion and comparison of how sport is organized in different parts of the world. Specifically, the case offers students the opportunity to learn about new sports they may not have encountered before, evaluate the U.S. system of sport management, and suggest ways to improve sports both at home and abroad. The international aspect of this case also provides an added cultural element by focusing on specific events in the United Kingdom sporting calendar that can be used to teach students about another country’s sporting identity.
36
Church, M. K. "Report on a Mast Cell Symposium held at the Royal Society of Medicine, London, England, 14 January 1991." Clinical Experimental Allergy 21, no. 5 (September 1991): 627–29. http://dx.doi.org/10.1111/j.1365-2222.1991.tb00858.x.
37
Kent, Joan. "The Rural ‘Middling Sort’ in Early Modern England, circa 1640–1740: Some Economic, Political and Socio-Cultural Characteristics." Rural History 10, no. 1 (April 1999): 19–54. http://dx.doi.org/10.1017/s0956793300001679.
Анотація:
A middle class ‘did not begin to discover itself (except perhaps in London) until the last three decades of the [eighteenth] century’. So wrote E. P. Thompson in the 1970s in a now-famous analysis which divided English society into patricians and plebeians, and which, along with J. H. Hexter's ‘The Myth of the Middle Class in Tudor England’, largely eliminated ‘middle class’ from the vocabulary of early modern English historians. During the past decade, however, there has been renewed focus on the middle ranks in early modern England, now commonly labelled ‘the middling sort’, and such studies explicitly or implicitly call into question Thompson's polarized portrayal of English society. A number of earlier works analyzed the middling in the countryside, particularly in the period 1540 to 1640; but recent discussions focus largely on townsmen, and most are concerned with a later period, the second half of the seventeenth and the eighteenth centuries. Even in a volume such asThe Middling Sort of People: Culture, Society and Politics in England 1550–1800, a collection of essays presenting recent scholarship on the subject, the rural middling sort receive very little attention (a fact acknowledged by one of the editors). This essay will draw upon detailed evidence from several parishes to consider characteristics of the middling in the countryside during the later seventeenth and early eighteenth centuries.
38
Kiyasov, Sergej. "At the Origins of the Masonic Phenomenon: Freemasons in the English State of 15th — 17th Centuries." ISTORIYA 13, no. 1 (111) (2022): 0. http://dx.doi.org/10.18254/s207987840018878-4.
Анотація:
The author considers the crisis events of medieval craft structures in England. The focus of his attention is the modernization of guilds and liveried companies of masons-builders. The analysis was carried out using special sources and scientific literature. This allowed us to draw a number of important conclusions. It is noted that the crisis processes observed in the economy of England of the 15—17th Centuries had a decisive influence on the evolution of the guild institution. These structures, in particular, construction guilds received the status of liveried companies. Subsequently, the craft Masonry of England was transformed into an enlightenment community. The study showed that his ideology provided for the allegorical use of building craft symbols. In particular, members of the Royal Society in London are named the project’s inspirers. Its main goal is the “construction” of a new society, religion and the formation of a new man. The author also emphasizes that the phenomenon of new Masonry should not be associated with the activities of a secret organization. In his opinion, the initial stage in the history of the Masonry in England should be associated with the influence of the Freemasonry of Scotland. However, at the beginning of the 18th Century, the intellectual elite of England managed to seize the initiative. The intellectual elite was the first to establish the work of the transnational structures of the new Masonic movement.
39
HIGGITT, REBEKAH. "‘Greenwich near London’: the Royal Observatory and its London networks in the seventeenth and eighteenth centuries." British Journal for the History of Science 52, no. 2 (May 14, 2019): 297–322. http://dx.doi.org/10.1017/s0007087419000244.
Анотація:
AbstractBuilt in Greenwich in 1675–1676, the Royal Observatory was situated outside the capital but was deeply enmeshed within its knowledge networks and communities of practice. Scholars have tended to focus on the links cultivated by the Astronomers Royal within scholarly communities in England and Europe but the observatory was also deeply reliant on and engaged with London's institutions and practical mathematical community. It was a royal foundation, situated within one government board, taking a leading role on another, and overseen by Visitors selected by the Royal Society of London. These links helped develop institutional continuity, while instrument-makers, assistants and other collaborators, who were often active in the city as mathematical authors and teachers, formed an extended community with interest in the observatory's continued existence. After outlining the often highly contingent institutional and personal connections that shaped and supported the observatory, this article considers the role of two early assistants, James Hodgson and Thomas Weston. By championing John Flamsteed's legacy and sharing observatory knowledge and practice beyond its walls, they ensured awareness of and potential users for its outputs. They and their successors helped to develop a particular, and ultimately influential, approach to astronomical and mathematical practice and teaching.
40
Hotz, Mary Elizabeth. "DOWN AMONG THE DEAD: EDWIN CHADWICK’S BURIAL REFORM DISCOURSE IN MID-NINETEENTH-CENTURY ENGLAND." Victorian Literature and Culture 29, no. 1 (March 2001): 21–38. http://dx.doi.org/10.1017/s1060150301291025.
Анотація:
IN 1839, G. A. WALKER, a London surgeon, published Gatherings from Graveyards, Particularly Those in London. Three years later Parliament appointed a House of Commons select committee to investigate “the evils arising from the interment of bodies” in large towns and to consider legislation to resolve the problem.1 Walker’s study opens with a comprehensive history of the modes of interment among all nations, showing the wisdom of ancient practices that removed the dead from the confines of the living. The second portion of the book describes the pathological state of forty-three metropolitan graveyards in an effort to convince the public of the need for legislative interference by the government to prohibit burials in the vicinity of the living.2 Walker’s important work attracted the attention of Parliament and social reformers because of his comprehensive representation of the problem of graveyards, especially among the poor districts of London; his rudimentary statistics that, in effect, isolated them from the rest of the society; and his unbending insistence that national legislators solve the problem. These three impulses influenced the way Edwin Chadwick, secretary to the New Poor Law Commission from 1834 to 1842 and commissioner for the Board of Health from 1848 to 1852, identified and represented the problem of corpses and graveyards in his A Supplementary Report on the Results of a Special Inquiry into the Practice of Interment in Towns (1843).
41
James, D. Geraint. "John Coakley Lettsom's American Friends." Journal of Medical Biography 13, no. 1 (February 2005): 11–14. http://dx.doi.org/10.1177/096777200501300105.
Анотація:
John Coakley Lettsom (1744–1815) regarded his West Indies birthplace and the New England states as integral parts of the colonial Empire, and described himself as Americanus. He had numerous friends in the American medical profession and was generous to them with books, plants and financial support. They travelled to Europe with letters of introduction to him and some of them became corresponding members of the Medical Society of London. This work is a brief profile of some of these academic friends.
42
Calder, Dale R. "The Reverend Thomas Hincks FRS (1818–1899): taxonomist of Bryozoa and Hydrozoa." Archives of Natural History 36, no. 2 (October 2009): 189–217. http://dx.doi.org/10.3366/e0260954109000941.
Анотація:
Thomas Hincks was born 15 July 1818 in Exeter, England. He attended Manchester New College, York, from 1833 to 1839, and received a B.A. from the University of London in 1840. In 1839 he commenced a 30-year career as a cleric, and served with distinction at Unitarian chapels in Ireland and England. Meanwhile, he enthusiastically pursued interests in natural history. A breakdown in his health and permanent voice impairment during 1867–68 while at Mill Hill Chapel, Leeds, forced him reluctantly to resign from active ministry in 1869. He moved to Taunton and later to Clifton, and devoted much of the rest of his life to natural history. Hincks was elected a Fellow of the Royal Society of London in 1872 for noteworthy contributions to natural history. Foremost among his publications in science were A history of the British hydroid zoophytes (1868) and A history of the British marine Polyzoa (1880). Hincks named 24 families, 52 genera and 360 species and subspecies of invertebrates, mostly Bryozoa and Hydrozoa. Hincks died 25 January 1899 in Clifton, and was buried in Leeds. His important bryozoan and hydroid collections are in the Natural History Museum, London. At least six genera and 13 species of invertebrates are named in his honour.
43
Clark, Elaine. "Catholics and the Campaign for Women's Suffrage in England." Church History 73, no. 3 (September 2004): 635–65. http://dx.doi.org/10.1017/s0009640700098322.
Анотація:
Narratives about women and religion in Victorian and Edwardian society seldom addressed the world of the Catholic laity, leaving the impression that Catholics were unimportant in English history. Pushed into anonymity, they were easily misunderstood because of their religious sensibilities and loyalty to a church governed not from London but Rome. This was a church long subject to various forms of disability in England and with a membership of roughly 5 percent of the population around 1900. By then, objections to the Catholic Church as a foreign institution had lessened, but critics still labeled Catholics “a people apart,” viewing them as too disinterested in their neighbors' welfare to play a vital part in public life. So commonplace was this particular point of view that it obscured Catholic participation in social causes such as the hard fought campaign for women's suffrage. As often as journalists, suffragists, and members of Parliament debated enfranchisement in the years before and after the First World War, very little is known today about the role Catholics played in the struggle for women's rights.
44
Merenkova, Olga N., and Igor Yu Kotin. "Problems of British Bangladeshis’ Adaptations." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 3 (2021): 331–44. http://dx.doi.org/10.21638/spbu13.2021.302.
Анотація:
The novel Brick Lane by British writer Monica Ali provides a vivid sketch of the life of Bangladeshis both at home and in London, where the largest community of people from Bangladesh lives outside South Asia, primarily natives of Sylhet County. The book got its name due to the street, which has become a distinctive center of concentration for Bengalis in the capital of Great Britain. Ali’s novel Brick Lane can be regarded as a source on the recent history and ethnography of Great Britain and Bangladesh. The novel examines the peculiarities of the acculturation of Bengalis in England, identifies the points of conflicts between the host society and migrants, the growth of domestic racism in the place of concentration of migrants perceived as outsiders and the threat to traditional British values. The main characters of the novel — spouses Chanu and Nazneen, as well as their daughters — found themselves at the junction of two worlds: the European metropolis and the Asian rural hinterland. The work also depicts the conflict between representatives of different generations: between labor migrants, who arrived in England twenty or thirty years ago, recently arrived migrants and between descendants of migrants born in London who consider England as their homeland and Bangladesh as a distant country. Ali in her novel describes options for a way out of the conflict of civilizations in which the main characters were involved. Shanu, unable to achieve career growth and improve his social status, decided to leave London, while Nazneen and their daughters preferred to remain in the city.
45
Crick, Julia. "Record of the fifteenth conference of the International Society of Anglo-Saxonists, at the University of Wisconsin–Madison (Madison, Wisconsin), 1–5 August 2011." Anglo-Saxon England 41 (July 10, 2013): 1–5. http://dx.doi.org/10.1017/s026367511200004x.
Анотація:
I The general theme of the conference was ‘Anglo-Saxon England and the Visual Imagination’.Three keynote addresses were delivered.Michelle P. Brown, University of London, ‘Imagining the Exotic: Insular Attitudes to the Cultures of the Eastern Mediterranean and Near East’.Anna Gannon, University of Cambridge, ‘A Debt and an Honour: New Approaches to Coin Studies’.Leslie Webster, British Museum, ‘Image, Identity, and the Staff ordshire Hoard’.The following thirty-seven papers were delivered.
46
Andrews, Robert. "‘Master in the Art of Holy Living’: The Sanctity of William Stevens." Studies in Church History 47 (2011): 307–17. http://dx.doi.org/10.1017/s0424208400001042.
Анотація:
The following paper explores the sanctity of the late eighteenth-century High Church Anglican layman, William Stevens (1732—1807), as seen through the eyes of his biographer, Sir James Allan Park (1763–1838). A largely unstudied figure, Stevens, a prosperous London hosier who dedicated most of his adult life to philanthropic, theological and ecclesiastical concerns, arguably represents one of the most important figures within pre-Tractarian High Churchmanship. Park was a close friend of Stevens. A judge of the Common Pleas and a founding member of Stevens’s ‘Club of Nobody’s Friends’, Park shared Stevens’s interest in theology and church-related concerns, even publishing in 1804 a short discourse directed towards young people, on the need for a frequent reception of Holy Communion. In focus here is a facet of Stevens’s life that came to be closely associated with his many achievements as a lay divine and activist within the pre-Tractarian Church of England, namely, his personal sanctity; this was marked by a close connection between faith and works, a strict dedication and devotion to the Church of England’s services and sacraments, and a rejection of’enthusiasm’ in its pejorative sense — all of which he held while maintaining a strong sense of cheerfulness and zeal. A portrait of sanctity that conforms to what is known about pre-Tractarian spirituality, the Memoirs may additionally be viewed as offering a representative understanding of what constituted holiness for this Anglican tradition.
47
Rycenga, Jennifer. "The Sun in its Glory: The Diffusion of Jonathan Dymond’s Works in the United States, 1831-1836." Quaker Studies: Volume 26, Issue 2 26, no. 2 (December 1, 2021): 241–59. http://dx.doi.org/10.3828/quaker.2021.26.2.5.
Анотація:
The English Quaker and linen-draper Jonathan Dymond (1796-1828) is best known for his strong philosophic articulation of the testimony against war. The first American edition of Dymond’s work, though, was published not by Quakers but by a small group of activist-thinkers in north-eastern Connecticut, the Windham County Peace Society, which issued a thousand copies of Dymond’s The Applicability of the Pacific Principles of the New Testament to the Conduct of States in the spring of 1832. Dymond’s systematic moral philosophy extended into many corners of the burgeoning philanthropic movements in New England, most notably among Immediate Abolitionists, within the Peace movement and in support of the extension of women’s education. Numerous non-Quakers embraced and publicised his thought in this period: William Lloyd Garrison, the multi-religious family of George Benson Sr., famed Unitarian theologian William Ellery Channing, Unitarian Abolitionist Samuel J. May, Abolitionist editor Charles Burleigh, Thomas Grimké and his famous sisters Sarah and Angelina. Perhaps the most intriguing instance of this concerns white Abolitionist educator Prudence Crandall - a former Quaker herself - and the Black students attending the Canterbury Academy where she taught; they had access to chapters from Dymond’s Essays on the Principles of Morality prior to that book’s publication in the United States. This article focuses on the theoretical and practical aspects of Dymond’s contention that Christianity must call forth moral consistency, coupled with his evident respect for women’s intellect. These features of his thought gave to this influential generation of New England Abolitionists a philosophical-religious base. This article expands the understanding of Dymond’s American impact past its obvious relevance in Garrisonian non-resistance to an appreciation of how his moral philosophy fitted the radical ethos of the 1830s.
48
Mandel, Sarah. "From London to Bombay: Judicial Comparisons between Parsis and Jews, 1702–1865*." English Historical Review 135, no. 572 (February 2020): 63–93. http://dx.doi.org/10.1093/ehr/cez438.
Анотація:
Abstract As England extended its authority over Bombay, Calcutta and other localities in early imperial India, law served as a medium of transfer between metropole and colony and English judges faced complex questions about the law’s relationship with its non-Christian subjects. While Hindus and Muslims were provided with authorised religious advisors at the English courts in India, Parsis remained officially excluded as a minority religious group. Judicial creativity, when faced with questions of Parsi marriage, divorce, child custody and conversion, was limited by judges’ ‘available conceptual resources’. Cases involving Jews in England from the eighteenth century proved to be uniquely relevant, as they rehearsed the fundamental challenges involved in the interaction of the Anglican establishment with non-Christian subjects. The common legal paradigm of Jews and Parsis was further manifested in the unconscious framing of outsiders in the courtroom using the metaphor of a ‘body of people’. This phrase, which appears only twenty times in the corpus of English Law Reports, reflects the physicalisation or personification of a society of individuals with a shared history, values, and political and legal framework. It expresses a judicial conception of them as distinct and unified, with the corollary negative associations of being threatening and potentially subversive. Despite their strong mercantile ties to the colonisers, Parsis thus served as the ‘Jews’ of India in the sense that they helped define and secure the majority by contradistinction, and their separateness was reinforced both explicitly and implicitly in legal encounters.
49
Horwitz, Henry, and Lloyd Bonfield. "The “Lower Branches” of the Legal Profession: A London Society of Attorneys and Solicitors of the 1730s and its “Moots”." Cambridge Law Journal 49, no. 3 (November 1990): 461–90. http://dx.doi.org/10.1017/s0008197300122329.
Анотація:
The history in the eighteenth century of attorneys and solicitors—those who “practiced the forms or ‘mechanics’ of the law”—was first investigated in depth in Robert Robson's monograph of 1959. More recently, and following upon Geoffrey Holmes's suggestive survey of the lawyers in Augustan England, articles by M. Miles and A. Aylett have enlarged our knowledge of the social origins and geographical distribution of attorneys over the century as a whole and offered detailed analyses of attorneys' business in the West Riding and Cheshire during the latter half of the century.
50
NELSON, E. CHARLES. "John White A.M., M.D., F.LS. (c. 1756–1832), Surgeon-General of New South Wales: a new biography of the messenger of the echidna and waratah." Archives of Natural History 25, no. 2 (June 1998): 149–211. http://dx.doi.org/10.3366/anh.1998.25.2.149.
Анотація:
John White, Surgeon-General of New South Wales, is best remembered for his handsome book Journal of a voyage to new South Wales published in London during 1790. He was a native of County Fermanagh in northwestern Ireland. He became a naval surgeon and in this capacity was appointed to serve as surgeon on the First Fleet which left England for New South Wales (Australia) in 1787. While living in New South Wales, White adopted Nanberree, an aboriginal boy, and fathered a son by Rachel Turner, a convict, who later married Thomas Moore. John White returned to England in 1795, became a Fellow of the Linnean Society of London and was granted the degrees of Doctor of Medicine and Master of Arts by the University of St Andrews. White was married twice, and was survived by his second wife and his four children, including his illegitimate, Australian-born son, Captain Andrew Douglas White. Dr John White died in 1832 aged 75 and is buried in Worthing, Sussex, England.While serving as Surgeon-General at Sydney Cove, New South Wales, between 1788 and 1794 John White collected natural history specimens and assembled a series of paintings of plants and animals. After returning to England, White lent these paintings to botanists and zoologists, and permitted copies to be made. Thus, he contributed substantially to European knowledge of the indigenous flora and fauna of Australia.