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32 p. ; Reproduction of original in the Union Theological Seminary Library, New York.

AbstractThis article presents archival data on rebuilding costs and interest rates from the Corporation of London, 1666–83, to analyse how, in the absence of banking or capital market finance, the London Corporation funded the rebuilding of London after the Great Fire. The City borrowed from its citizens and outside investors at rates much lower than previously thought to replace vital services and to support large improvement works. Lenders were reassured by the Corporation's reputation, and its borrowing was partly secured by future coal tax receipts. The records show that funding from these sources was forthcoming and would have covered the costs. Most of the rebuilding was completed in less than a decade; but having invested in public goods without generating the expected flows of income in the form of improved fees, fines, and rents, the City defaulted in 1683.

Front Cover -- Half Title -- Full Title Page -- Copyright Page -- Dedication -- Contents -- Chronology -- Introduction -- Chapter One: Casting Out Idols: 1620-1697 -- Francis Bacon, The New Instrument (1620) -- René Descartes, Discourse on Method (1637) -- Baruch Spinoza, Ethics (1677) -- Isaac Newton, Mathematical Principles of Natural Philosophy (1687) -- Pierre Bayle, Historical and Critical Dictionary (1697) -- Chapter Two: The Learned Maid: 1638-1740 -- Anna Maria van Schurman, Whether the Study of Letters Befits a Christian Woman (1638) -- Margaret Cavendish, The Blazing World (1666) -- Bathsua Makin, An Essay to Revive the Ancient Education of Gentlewomen (1673) -- Madame de Maintenon, Letter: On the Education of the Demoiselles of Saint-Cyr (August 1, 1686), and Instruction: On the World (1707) -- Émilie Du Châtelet, Fundamentals of Physics (1740) -- Chapter Three: A State of Perfect Freedom: 1689-1695 -- John Locke, Letter on Toleration (1689) -- John Locke, Second Treatise on Civil Government (1689) -- John Locke, Essay Concerning Human Understanding (1689) -- John Locke, Some Thoughts Concerning Education (1693) -- John Locke, The Reasonableness of Christianity, as Delivered in the Scriptures (1695) -- Chapter Four: All Things Made New: 1725-1784 -- Giambattista Vico, The New Science (1725/1730/1744) -- Carl Linnaeus, System of Nature (1735) -- Anne Robert Jacques Turgot, The Successive Advancement of the Human Mind (1750) -- Jean le Rond d'Alembert, Preliminary Discourse (1751) -- Immanuel Kant, What Is Enlightenment? (1784) -- Chapter Five: Mind, Soul, and God: 1740-1779 -- David Hume, An Abstract of a Book Lately Published (1740) -- Julien Offray de La Mettrie, Man a Machine (1747) -- Claude Adrien Helvétius, On the Mind (1758) -- Paul-Henri Thiry, baron d'Holbach, Common Sense (1772).

BACKGROUND: The current Ebola epidemic in Eastern Democratic Republic of the Congo (DRC) has surpassed 1,300 cases and 800 deaths. Social resistance is a major barrier to control efforts, and invites an exploration of community beliefs around Ebola and its origins. METHODS: Mixed-methods study, using focus group discussions (FGDs) with key community informants and a 19-item survey questionnaire broadly sampling the outbreak zone. RESULTS: Between 4 to 17 August, 2018, we conducted 4 FGDs (20 participants) and surveyed 286 community members across Eastern DRC. FGDs revealed a widespread rumor in Mangina early in the epidemic of two twins bewitched by their aunt after eating her cat, who developed bleeding symptoms and triggered the epidemic. However, this myth appeared to dissipate as the epidemic progressed and biomedical transmission became generally accepted (medical syncretism). In our survey, 6% of respondents endorsed supernatural origins of Ebola. This subgroup did not differ from other respondents in terms of knowledge of biomedical modes of transmission or resistant attitudes toward infection control measures, but was more likely to believe that traditional healers could cure Ebola. Wild animals of the forest were recognized as sources of the Ebola virus by 53% of survey respondents. Our findings suggest that skepticism and/or denial of the biomedical discourse, coupled with and mistrust and fear of ETUs may fuel "underground" transmission of Ebola outside western-style medical facilities, as patients seek care from traditional healers, who are ill-equipped to deal with a highly contagious biohazard. CONCLUSION: A deeper understanding of beliefs around Ebola origins may illuminate strategies to engage communities in control efforts. DISCLOSURES: All authors: No reported disclosures.

Abstract
This paper draws on primary Oyirod and Mongol sources concerning the rise of the seventeenth-century Jöüngars. It relies on eighteenth- and nineteenth-century Mongolian historical texts to identify the 1638 creation of an Oyirod Jöüngar [Left Wing] and Baroun Gar [Right Wing]. This origin of the Jöüngars differs substantially from historical accounts that project existence of a Jöüngar to an earlier time. From Sarayin Gerel [Moon Light] and other sources we learn that the creation of the Jöüngar Khanate was sudden and even unlikely after the division of Baatar Khong Tayiji's people among his sons. The Jöüngars were so weakened by this division that the Dalai Lama gave the title of Chechen Khaan to the Khoshoud Ochirtu Tayiji in 1666. The Yeke Caaji [Great Code] describes Oyirod political organisation in 1640. Sarayin Gerel also provides details of the reign of Galdan Boshugtu from 1672 until 1692.

AbstractThe 17th century was a period of transition in world history. It was marked globally by social movements emerging in response to widespread drought, famine, disease, warfare, and dislocation linked to climate change. Historians have yet to situate Safavid Iran (1501–1722) within the "General Crisis." This article, coauthored by an environmental historian and a climate scientist, revisits primary sources and incorporates tree-ring evidence to argue that an ecological crisis beginning in the late 17th century contributed to the collapse of the imperial ecology of the Safavid Empire. A declining resource base and demographic decline conditioned the unraveling of imperial networks and the empire's eventual fall to a small band of Afghan raiders in 1722. Ultimately, this article makes a case for the connectedness of Iran to broader global environmental trends in this period, with local circumstances and human agency shaping a period of acute environmental crisis in Iran.

[8] p. ; Reproduction of the original in the British Library.

In ''Ali Qoli Jebadar et l'occidentalisme Safavide' Negar Habibi provides a fresh account of the life and works of ʻAli Qoli Jebadar, a leading painter of the late Safavid period. By collecting several of the artist's paintings and signatures Habibi brings to light the diversity of 'Ali Qoli Jebadar's most important works. In addition, the volume offers us new insights into both the artistic and socio-political evolution of Iranian society in the last days of pre-modern Iran. By carefully consulting the historical sources, Negar Habibi demonstrates the possibility of a female and eunuch patronage in the seventeenth-century paintings known as farangi sazi, while suggesting the use of the term "Occidentalism" for those Safavid paintings that show some exotic and alien details of the Western world

The document describes the strategy of the Russian government for working with its minority and majority ethnic groups. Adapted from the source document.

The writings of the High Church Tory pamphleteer Mary Astell (1666–1731) are a remarkable and underestimated contribution to the constitutional debates which ushered in the modern liberal democratic state. An interlocutor with Swift and Defoe, Astell was perhaps the first systematic critic of Locke's writings, something which has been overlooked in the considerable literature evaluating the reception of Locke's Two Treatises on Government. Astell's political pamphlets Reflections upon Marriage, A Fair Way with Dissenters, and An Impartial Enquiry into the Origins of Rebellion ran to five editions in her lifetime, but have never been reprinted in their entirety. This new edition makes accessible the major works of a fine English stylist and important political theorist

6: Anne, Lady Halkett's 'TrueAccountt': A Married Woman is Never to BlameThe Manuscript of Anne's 'True accountt'; Halkett's Life as a She-Intelligencer; Deflecting Blame; 7: Aphra Behn's Letters from Antwerp, July 1666-April 1667: Intelligence Reports or Epistolary Fiction?; Worlds Colliding; Competition in Flanders; The Holograph Letters; Epilogue: Invisibility and Blanck Marshall, the Nameless and Genderless Agent-Spies Are Best Disguised as Women; Blanck Marshall; Bibliography; Primary Sources; Pamphlets and Periodicals; Other Publications; Catalogues and Calendars of Manuscript Sources.

This paper reports findings from a recent survey based on the national sample of 1666 Finnish sport leaders with particular reference to the preferences of values defined in terms of cui bono—for whom/what—according to the modified Blau- Scott formulation. These preferences of value orientations, considered as source of norms for the leadership behavior in sport organizations, are also related to other ideological conceptions of sport leaders, e.g. to the normative conceptions of "the right way" to practise sport, to the national priorities of sport events, to the concepts of democracy and the role of sport audience. In the correlational analysis two fundamental ideological orientations to sport were induced: the hu man-centered vs. society-centered type of orientations.

1 sheet ([1] p.) ; 38 x 28 cm. ; Caption title. ; Royal arms at head of text; initial letter. ; Text in black letter. ; Dated at end: Given at Our Court at Whitehall, the twenty fourth day of August, one thousand six hundred and sixty seven, and of Our Reign the nineteenth year. ; Reproduction of the original in the National Library of Scotland.