Jean-Jacques Rousseau's copy of Albrecht von Haller's Historia stirpium indigenarum Helvetiae inchoata (1768)

Jean-Jacques Rousseau sold his botanical texts to Daniel Malthus (father of Thomas Malthus) about 1775. Two of these are now in the Old Library, Jesus College, Cambridge, but all the rest have long been thought lost. However, a copy of Albrecht von Haller's Historia stirpium indigenarum Helvetiae inchoata (1768) in the Lindley Library, Royal Horticultural Society, London, bears Rousseau's name and seems to have been annotated by him. The volume contains the bookplate of Jane Dalton, a cousin to whom Malthus willed "all[his] Botanical Books in which the name of Rousseau is written". Haller was well-known to Rousseau, who while in exile in the Swiss Jura (1763-1765), studied under one of Haller's collaborators, Abraham Gagnebin. Rousseau cited Haller's entry 762 when describing a species of Seseli to the Duchess of Portland.     

The importance of exercising in space

As a direct consequence of exposure to microgravity, astronauts experience a set of physiological changes which can have serious medical implications when they return to earth. Most immediate and significant are the headward shift of body fluids and the removal of gravitational loading from bone and muscles, which lead to progressive changes in the cardiovascular and musculoskeletal systems. Cardiovascular adaptations result in an increased incidence of orthostatic intolerance (fainting) following flight, decreased cardiac output, and reduced capacity for exercise. Changes in the musculoskeletal system contribute significantly to impaired function experienced in the post-flight period. The underlying factor producing these changes is the absence of gravity, and countermeasures are therefore designed primarily to simulate earthlike movements, stresses, and system interactions. Exercise is one approach that has had wide operational use and acceptance in both the US and Russian space programmes, and it has enabled humans to stay relatively healthy in space for well over a year. Although it remains the most effective countermeasure currently available, significant physiological degradation still occurs. The development of other countermeasures will be necessary for missions of longer duration, for example for human exploration of Mars.     

Between horror and hope: gladiator's blood as a cure for epileptics in ancient medicine

Between the first and the sixth century a single theological and several medical authors reported on the consumption of gladiator's blood or liver to cure epileptics. The origins of the sacred or apoplectic properties of blood of a slain gladiator, likely lie in Etruscan funeral rites. Although the influence of this religious background faded during the Roman Republic, the magical use of gladiators' blood continued for centuries. After the prohibition of gladiatorial combat in about 400 AD, an executed individual (particularly had he been beheaded) became the "legitimate" successor to the gladiator. Occasional indications in early modern textbooks on medicine as well as reports in the popular literature of the 19th and early 20th century document the existence of this ancient magical practice until modern times. Spontaneous recovery of some forms of epilepsy may be responsible for the illusion of therapeutic effectiveness and for the confirming statements by physicians who have commented on this cure.     

Wives and mothers like ourselves? Exploring white women's intervention in the politics of race, 1920s-1940s

This paper takes the issue of the removal of Aboriginal children, and the broader white anxiety over the 'half-caste problem' which underpinned the policy, to explore white women reformers' intervention in the politics of race in the years 1920-40. In these years middle-class women's citizenship was based on maternalism and the defence of motherhood. At the same time the national feminist lobby, the Australian Federation of Women Voters, joined the public debate about the 'Aboriginal problem'. In this context it is necessary to ask: What was the feminist view of Aboriginal women's status? Were they considered 'wives and mothers' like themselves, as Louisa Lawson suggested in the 1890s? What was their view of the 'half-caste problem' and the 'absorption proposal' formulated to solve it? By asking such questions I hope to modify the current feminist historiographical view of white women reformers as 'pro-Aboriginal' and 'radical' and their policies as challenging White Australia in these years.