The hygienic utopia in Jules Verne, Camille Flammarion, and William
, there has never been religious intolerance, martyrs, torturers, war, or murder, and the Martians live in peace, liberated from all material needs and constantly engaged in intellectual activity.
Uranie combines fiction (utopia, fantasy, love story), popular astronomy, religion, and psychic research, fulfilling the generic diversity and multiplicity which Sipe insists characterises the utopian afterlife.
In its exploration of space, the text calls to mind the writings of
19th August. This afternoon I witnessed the saddest scene possible we had been greatly alarmed all day about the state of the Com at 5pm he sent for all the officers into his sleeping cabin he spoke to us all generally at first telling us the great comfort he had in dying was the love of God and exhorting us to love him more then he said goodbye & spoke a few kind words to each of us kissing us all round every one in tears.
If Goodenough had not resigned himself to his death
of audience members and taking plaster casts of the prominent or interesting. Sometimes performing blindfolded or giving ‘double-test’ examinations, the theatrical brothers thrived in front of local audiences, pronouncing noted painters as possessing ‘small Color’ or well-loved clergymen as having ‘an utter absence of Conscientiousness’.
The brothers defended ‘the science’ and their readings, even when local audiences disagreed with them, revelling especially when some secret life or bad behaviour was revealed to
Health as moral economy in the long nineteenth century
raising pheasant chicks.
Not so Ivy Bolton, miner's widow, parish nurse, and finally nurse-companion to Clifford, a role in which she is both above and of Tevershall. Her story is complicated. Were Sophocles in charge, it might be one of vengeful karma. Ted, the husband she loved, had died in an explosion in Tevershall pit (before Clifford inherited). On the grounds of his independence – he stood while others crouched – compensation had been minimal (122–3). Ted had hated that life; he could not escape it even in sex with a caring partner seeking to
me personally, he was not
young, but had a compassion for his patients, and staff. I would never have
dared to speak to Him [sic], because to look at a Doctor above his feet was
unheard of familiarity.
All he said to me was: ‘How are you settling down nurse? Are you happy
in Hospital training?’ I dared to look him straight in the eye, simply saying ‘Oh yes Sir. I love the work.’ He had scarcely left the ward, before Sister
called me to her table, in the centre of the ward, ‘How dare you make yourself obvious to the Surgeon – or Doctor? Disgusting behaviour and must
, without regard to rank or class, if the practice of Christian virtues is its principal driving force.56
Apparently, these noble mainsprings were reserved for
women: ‘Indeed, there is well-nigh no finer vocation imaginable
for woman, our superior in love and devotion, than to devote her
strengths to subservient love, which expresses itself in nursing the
sick.’57 The later governor-general A. W. F. Idenburg exulted in a
report of his visit to the Petronella missionary hospital, where he had
made the acquaintance of the two European nurses
State: A History of Public Health from Ancient to Modern Times (London: Routledge, 1999).
5 Roberta Bivins, ‘ “The people have no more love left for the Commonwealth”: Media, migration and identity in the 1961–62 British smallpox outbreak’, Immigrants & Minorities , 25:3 (2007), 263–89; Roberta Bivins, Contagious Communities: Medicine, Migration, and the NHS in Post-War Britain (Oxford: Oxford University Press, 2015).
6 Bivins, ‘ “The people have no more love left” ’ and Bivins, Contagious Communities
Guerrilla nursing with the Friends Ambulance Unit, 1946–48
share the burden of suffering of another, to help restore
his sense of self-respect and integrity and to restore his faith in love and
good-will through a practical demonstration of human sympathy and
brotherhood. Convinced of the error of the way of violence, Friends seek to
make love the basis of their relationships with others.1
Statement of the Peace Testimony in the Service Contract for
the Society of Friends Ambulance Unit (FAU)
In 1946 British surgical nurse Elizabeth Hughes and American
public-health nurse Margaret Stanley eagerly anticipated
the tent full of ‘men, reeking with blood, [which] was where I was
needed’.3 In a letter to her mother in July 1943, Sister Agnes Morgan
wrote, ‘Most of my love seems to be given to these men, what there is
left is for you.’4 Emma Newland’s study of the civilian-made-soldier
highlights the depersonalisation of the process that turned ordinary
men into the machines of war.5 Negotiating nursing establishes the
work of nursing sisters in re-humanising these men, to support their
recovery from injury and illness and remind them of why they were
This is the
focused romantic love for a particular object:
I visualized myself driving an ambulance along the battle lines, aiding and
comforting the wounded, or kneeling beside dying men in shell-torn No
Man’s Land. Or better still, gliding silently among hospital cots, placing a
cool hand on fevered brows, lifting bound heads to moisten pain-parched
lips with water … Perhaps Ted, whom I was then regarding with some
favour, would be brought back to the hospital – wounded. Oh, very slightly
American young women at war
wounded, of course. Gassed a bit perhaps. Or with a