Daniel E. White

Lymphocyte function in human bone marrow. II: Characterization of an interleukin 2-sensitive T precursor-cell population

In the present study of human bone marrow lymphocytes, we analyze a newly recognized population of T suppressor-cell precursors which are found in marrow only and which have the potential to inhibit immunoglobulin (Ig) productionin vitro. Following exposure to interleukin 2 (IL2), suppressor precursors acquire E receptor, T3 determinants, suppressor function, and lectin responsiveness. To distinguish this population within the framework of T-cell ontogeny, it was compared to a previously described population of thymus-dependent helper T-cell precursors which express helper function following exposure to thymus-derived mediators. The two populations are completely distinct and can be separated on density gradients. Suppressor precursors expressed T8 and TAC (IL2-receptor) antigens prior toin vitro induction with IL2. The thymic hormone-dependent cells expressed T4 but not T8 or TAC determinants. In two patients with severe combined immunodeficiency disease (SCID), IL2-responsive precursor cells appeared only late after thymus epithelium transplantation, perhaps best explained by a model in which thymus-dependent differentiation pathways precede, induce, or seed pathways of extrathymic T-cell differentiation. The large pool size of over 1011 suppressor and helper precursor cells present in adult bone marrow suggests that these populations may play an important role in immune homeostasis.

“A little God whom they had just sent over”: Robert Southey’s The Curse of Kehama and the Museum of the Bristol Baptist College

The Baptist Library here—I have got access to, and the privilege of carrying home its books. This is of importance to me. The books relating to Oriental matters are many and good. Do you know that they have missionaries in the East Indies? Ryland showed me a little God whom they had just sent over—the primitial spoils I suppose—twas an ugly brass epicene-looking God sitting cross-legged upon a peacock. Should not you like to hear a controversy between a Baptist and a Bramin?

‘With Mrs Barbauld it is different’: Dissenting Heritage and the Devotional Taste

In a letter of August 1804, Anna Barbauld responded to Maria Edgeworth’s announcement that her father, Richard Lovell Edgeworth, had proposed a plan for a ‘periodical paper, to be written entirely by ladies’.1 In her response, Barbauld foresaw the problem of division between different groups of women writers: ‘There is no bond of union among literary women, any more than among literary men; different sentiments and different connections separate them much more than the joint interest of their sex would unite them. Mrs. Hannah More would not write along with you or me, and we should probably hesitate at joining Miss Hays, or if she were living, Mrs. Godwin.’2 The current reevaluation of Barbauld’s career has led critics to place her among the foremost poets of a revised late-eighteenth-century canon, but Barbauld’s refusal to see gender as the primary determinant of literary or political affinity, as well as her rejection in 1774 of a proposal that she become principal of a Ladies’ College, has confirmed her in the eyes of some as an anti-feminist.3 William McCarthy, on the other hand, has analyzed the ways in which feminist ‘desire takes the form of compensatory fantasy’ in her poetry, thus helpfully critiquing the ‘cardboard antifeminist image of Barbauld’.4 By the same token, we need to be careful not to go to the opposite extreme and create a cardboard feminist image of Barbauld. Enlightenment feminism, in fact, in the sense of an active and conscious effort to theorize and realize educational, social, economic, and (to a lesser extent) political equality for women in the modes of Mary Wollstonecraft, Mary Hays, and later Harriet Martineau, was not a central element of Barbauld’s literary work. As an agile thinker and a consistently commanding prose stylist, Barbauld did produce in her religious writings a noteworthy analysis and manipulation of eighteenth-century devotional theory and denominational cultures, elements of which at times involved deep-seated gendered associations.5 In this essay, then, I will bracket the question of her feminism and address instead the relations between Barbauld’s devotional thought and her Dissenting heritage, attending, when possible, to the gendered terms of Enlightenment religious history.

‘Mysterious Sanctity’: Sectarianism and Syncretism from Volney to Hemans

Taylor and Francis Ltd GERR041014.sgm 10.108 / 50980410001680598 Europe Romantic Review 50-9585 (pri t)/ 74 -4657 (online) Original Article 2 04 & Francis Ltd 5 0 00June 2004 D nielE.Wh te epartme t of EnglishUniversity of Toronto3359 Mississauga Rd. NorthMississaugaON L5L 1C6Canada dwh te@utm.utoronto.edu This essay presents the beginnings of a new project, a study of the ways in which British Romantic writers appropriated, combined, and applied religious as well as racial and national-imperial categories in their poetic and historiographical representations of global diversity. The questions I pose at the outset are as follows: what European perspectives on global religious alterity were available to early-nineteenth-century British culture, and what were the inextricable ideological and aesthetic consequences of those perspectives? Two developments of the late eighteenth century offer an opportunity to respond to these questions: a renovated religious sectarian impulse and the new science of syncretic historiography, the principal tenet of which was that all myths and religious systems could be traced back to one universal source. My contention is that in Britain the ideological applications of syncretism were established in relation to sectarianism during the late eighteenth century and then, as sectarianism faded as a viable position for most, came to present new opportunities for infidel, heterodox, and orthodox writers during the early nineteenth century.1 In order to start working through this claim, I will here focus on C. F. Volney’s The Ruins (1791), as well as Dissenting arguments against Volney’s syncretic methodology, before discussing the alternative to Shelleyan syncretism proposed by Felicia Hemans in her unfinished poem, Superstition and Revelation (c. 1820). Following the French classical scholar Pierre Brumoy’s analysis of Greek myth in his monumental Le Théâtre des Grecs (1730),2 the late eighteenth and early nineteenth centuries witnessed an explosion of major publications in English applying the principles of syncretism to ancient Greek, Indian, and Middle Eastern mythology, including works such as Jacob Bryant’s A New System, or, an Analysis of Ancient Mythology: wherein an Attempt is Made to ... Reduce the Truth to its Original Purity (1774–76), William Jones’ On the Gods of Greece, Italy, and India (1784), and George Stanley