Academic literature on the topic '1671-1727'

We estimated the number of deaths in France for the year 2000 in HIV-infected adults using three sources. The sources were (1) the ‘Mortalité 2000’ survey (M2000): 964 deaths were documented by 185 hospital wards involved in HIV management; (2) 1288 death certificates with a mention of HIV infection (INSERM-CepiDc) and (3) the French hospital database on HIV infection (FHDH) identified 654 deaths. The capture–recapture method was used with log-linear modelling. Overall 1559 deaths were observed. Estimation of the number of deaths in France was 1699 (95% CI 1671–1727). The completeness of M2000, CepiDc and FHDH were 55%, 76% and 38% respectively. Diversification of diseases and of causes of death in HIV-infected adults may explain: (1) the diversification of physicians involved in their management and incomplete coverage of M2000 and FHDH, and (2) why HIV infection was not mentioned in all death certificates.

This article examines the discourse of enclosure utilized by Maria de San Jose (1656-1719, Puebla), Jeronima Nava y Saavedra (1669-1727, Bogota), and Francisca Josefa de Castillo (1671-1742, Tunja, Colombia) in their spiritual autobiographies. Despite dissimilar personal vocation narratives, these Hispanic nuns embraced enclosure as a tool of continuing spiritual advancement, both before and after actual profession of monastic vows. They portrayed the cloister simultaneously as connubial bedchamber and isolated hermitage, thus ascribing Baroque religious meaning to ancient anchoritic models through intersecting discourses of desert solitude, redemptive suffering, Eucharistic devotion, and nuptial mysticism. To attain ideal enclosure for self and others, these nuns advocated for reform in New World convents, which often reproduced worldly hierarchies, conflicts, and values. Enclosure, more than a symbolic vow or ecclesiastical mandate, constituted a formative practice that fostered correct action and attitude in nuns’ lives; these women conscientiously sought a cloistered life through which they cultivated holiness and created new spiritual meaning.

'THE FIRST REFLECTING TELESCOPE INUENTED BI S R ISAAC NEWTON AND MADE WITH HIS OWN HANDS IN THE YEAR 1671’ These words are engraved on a brass plate screwed to the base of the little telescope that has been revered by the Royal Society as the handiwork of its greatest Fellow, Isaac Newton (1642-1727), who was President of the Society from 1703 until his death. Newton is normally credited with the invention of the reflecting telescope, an invention widely and enthusiastically publicized by the Royal Society when Newton sent one of his instruments to London to be inspected by the Society’s Council in 1671. In spite of the confident message on this engraved plate (its eccentric orthography suggesting an enhanced antiquity), the original telescope presented by Newton in 1671 did not remain in the Society’s care. The surviving Newton telescope (figure 1) was presented to the Society in 1766 by the antiquary George Scott, F.R.S., on behalf of Heath & Wing, a firm of scientific instrument-makers in the Strand, London. Scott affirmed that it was ‘formerly belonging to Sir Isaac Newton, P.R.S., and made by himself’. But can this instrument properly be associated with Newton? This brief account looks at the history and provenance of Newton’s early reflecting telescopes and argues that at least part of the extant instrument may be Newton’s, making it possibly the world’s oldest surviving reflecting telescope.