In 1637 a Frenchman named Noël Duret (Durret) published a book in Paris that referred to the heliocentric Copernican system. In 1660 an Ottoman scholar named Ibrāhīm Efendi al-Zigetvari Tezkireci translated the book into Arabic. For more than three centuries this manuscript was buried in an Ottoman archive in Istanbul until it resurfaced at the beginning of the 1990s. The discovery of the Arabic text has necessitated a re-evaluation of the history of early modern Arabic natural philosophy, one that takes into account the intellectual context of Ibrāhīm Efendi and the overarching trends in the world of Sufi mysticism. These trends were reflected in art, literature, philosophy and natural philosophy. Using philological and cultural clues, as well as Ibrāhīm Efendi's own words, we can attempt deductions about why, how and for what purposes Ibrāhīm Efendi chose Duret's book for his project.

Edinburgh has long been recognized as one important place where early glacial theory was promoted and debated. This paper, rather than attend to the longer-term development of glacial theory, focuses on the ways in which the theory was assessed, disseminated and received in and through the scientific culture of early Victorian Edinburgh. Edinburgh's scientific and educational societies, science journals, newspapers and field sites are brought to view through examining their engagement with, and use of, early glacial theory. Tracking the theory's passage across a range of spaces bound up with the promotion of geology in mid-nineteenth-century Edinburgh signals relations between local geological endeavour and other sorts of scientific and cultural work. Particular, though not exclusive, attention is given to practices more readily defined as ‘popular’.

In 1823 the first Reader of Geology at Oxford University, William Buckland (1784–1856), unearthed the human skeleton known as the ‘Red Lady’ in Paviland cave, south Wales. While the Red Lady is valued today as a central testimony of early Upper Palaeolithic humans in Britain, Buckland considered the skeleton as of postdiluvian age, meaning from after the biblical Deluge. Rather than viewing Buckland as either obscurantist or as having worked entirely within ordinary scientific practice, the paper focuses on how he managed to create an institutional and conceptual space for his geology at one of the centres for the education of the Anglican clergy, and on the impact the sometimes paradoxical demands had on his interpretation of prehistoric human relics, the Red Lady in particular. Buckland was famous if not notorious for his peculiar humour, the distracting and cathartic qualities of which, it will be argued, served as strategy in the advancement of unorthodox ideas or for glossing over inconsistencies.

Following the death of James Joseph Sylvester in 1897, contributions were collected in order to mark his life and work by a suitable memorial. This initiative resulted in the Sylvester Medal, which is awarded triennially by the Royal Society for the encouragement of research into pure mathematics. Ironically the main advocate for initiating this medal was not a fellow mathematician but the chemist and naturalist Raphael Meldola. Religion, not mathematics, provided the link between Meldola and Sylvester; they were among the very few Jewish Fellows of the Royal Society. This paper focuses primarily on the politics of the Anglo-Jewish community and why it, together with a number of scientists and mathematicians, supported Meldola in creating the Sylvester Medal.

When Jan Golinski's Making Natural Knowledge was published in 1998 it was generally applauded for its ecumenical stance between the empirical ‘art’ of historians and the theoretical focus of the social sciences. Indeed, such a middling position was a unique approach to be taken in wake of the ‘science wars’ and this, in combination with the book's clear organization and (for the most part) forthright prose, quickly earned it a place upon HPS, STS and SSK postgraduate reading lists. Now, five years since its first edition was published (hardback, 1998), the work has become a standard introduction to historically minded scholars interested in the constructivist programme. In fact, it has been called the ‘constructivist's bible’ in many a conference corridor. Since the book has attained such a status (and since it has not been reviewed in the BJHS), it is perhaps worth reflecting on whether or not such canonical text (to use a biblical analogy) is fallible or inerrant – especially in relation to its content and pedagogical efficacy.

Sharon Macdonald, Behind the Scenes at the Science Museum. By Jim Bennett 99

Charles Mollan, William Davis and Brendan Finucane (eds.), Irish Innovators in Science and Technology. By Enda Leaney 100

Pamela O. Long, Openness, Secrecy, Authorship: Technical Arts and the Culture of Knowledge from Antiquity to the Renaissance. By Catherine Eagleton, Karin Tybjerg and Koen Vermeir 101

Antonio Clericuzio, Elements, Principles and Corpuscles: A Study of Atomism and Chemistry in the Seventeenth Century. By Christoph Lüthy 103

Lisa Silverman, Tortured Subjects: Pain, Truth, and the Body in Early Modern France. By Sean M. Quinlan 105

Trevor H. Levere and Gerard L'E. Turner, Discussing Chemistry and Steam: The Minutes of a Coffee House Philosophical Society 1780–1787. By William H Brock 106

Claudine Cohen, The Fate of the Mammoth: Fossils, Myth, and History. By Bowdoin Van Riper 107

David Elliston Allen, Naturalists and Society: The Culture of Natural History in Britain, 1700–1900. By Jim Endersby 108

Roger Luckhurst, The Invention of Telepathy, 1870–1901. By Richard Noakes 110

Benjamin H. Yandell, The Honors Class: Hilbert's Problems and Their Solvers. By I. Grattan-Guinness 112

Emily Thompson, The Soundscape of Modernity: Architectural Acoustics and the Culture of Listening in America, 1900–1933. By Neil Pemberton 113