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This article presents the case of a Victorian schoolteacher who claimed mystical experiences, including ecstasy, the stigmata and mystical espousals. Rather than attempt retrospectively either to prove or disprove these claims, the author seeks to discover where contemporaries drew the line between the natural and supernatural. Reactions shown to the schoolteacher in the 1870s and 1880s by priests, teachers, religious and doctors suggest that clear-cut oppositions between the rationalist and credulous were uncharacteristic of the time. The more common position was to find both atheism and internally consistent Christian theology inadequate and to prefer an idiosyncratic blend of the two. [ABSTRACT FROM PUBLISHER]

In February 1897, villagers in the small Kentish town of Eynsford celebrated their first Arbor Day by planting a row of trees in acrostic form to spell out the proverb MY SON, BE WISE. By 1910 Arbor Day had featured in the discussions of a Parliamentary Select Committee and the House of Commons, and was enjoying national press coverage as the event spread under the auspices of the Royal Society for the Protection of Birds and the Garden City Movement. Proponents positioned the ceremony as a prism through which to address the pressing social and economic concerns of rural depopulation, unemployment and deforestation, and by promoting the event as part of the educational experience of children, offered it up as a contribution towards the amelioration of these ills. Although the establishment of the Forestry Commission in 1919 ushered in the increasingly inflexible belief that the state rather than individuals was the only competent custodian of English woodland, Arbor Day can tell us much about how humankind's affective response to nature was conditioned, shored up and survived this increasingly scientific approach from the late nineteenth century. [ABSTRACT FROM PUBLISHER]

Histories of the English Christmas tend to downplay the role of religion in the development of the modern festival. This article examines the place of religion in the popular celebration of Christmas, as well as the provision of worship offered by the Protestant Churches during the festive season. It argues that although some churchmen viewed Christmas pessimistically as part of a broader battle between sacred and secular, the Churches played an important role in the expansion of the urban public culture of Christmas in the late nineteenth century, whilst the doctrine of the incarnation provided a religious framework for the celebration of childhood and domesticity that the festival had come to embody. [ABSTRACT FROM PUBLISHER]

Recent years have seen the growth of a new and newly self-conscious cultural historiography of the senses. This article extends and critiques this literature through a case study of the sensory work and worlds of Sir John Floyer, a physician active in Lichfield during the late seventeenth and early eighteenth centuries. Floyer is best known for his work on pulse-taking, something which he described as contributing to the art of feeling. Less well known is his first book - a discussion of the tastes of the world and their therapeutic possibilities. The article explicates, contextualizes, and relates these two books and uses this analysis to suggest ways of refining and developing the wider historiography of the senses. It demonstrates how they reveal that what Floyer sensed was closely bound up with the changing ways in which he sensed, particularly when he began feeling the pulse in a 'Chinese' style. This, the article concludes, suggests that historians of the senses need fundamentally to reconsider the model of culture which underpins their work, focusing less on the ways in which people have interpreted or ordered sensory stimuli, and rather analysing the senses as forms of skill or dynamic ways of engaging with the world. [ABSTRACT FROM AUTHOR]