Painted by nature, printed by artists

This article brings the 17th-century Dutch painter Otto Marseus van Schrieck and the contemporary German artist Maximilian Prüfer into dialogue. It investigates in particular Marseus’ and Prüfer’s use of butterfly scales as materials and motifs in their works of art. Both artists developed a similar technique of butterfly imprints (lepidochromy), which consists of transferring the scales of real butterflies onto another surface. The imprints thus combine medium with representation and the object being represented. The artists used a variety of animal substances to make their artworks, some still visible, some not, and gathered living animals to depict after life or to work with in other ways. Knowledge of and interest in natural history inform the work of both artists but their reflections on human relationships with other animals and with ‘nature’ differ.

The Ways of Things: Mobilizing Charismatic Objects in Oberammergau and Its Passion Play

The mobilization processes initiated by the medieval practice of Christian pilgrimage do not only concern the journeys of human travellers but also of things. The transport of objects to and from pilgrimage sites derives from a pre-modern concept of charisma as a specific kind of energy that can be transferred to things and substances. This mutual mobilization of humans and things can be described as the entangled processes of charismatic charging and re-charging; we argue that this pre-modern logic of contiguity and contagion has survived the multiple transformations of individual travel until today. Even travel dispositives of the 20th and 21st centuries presuppose kinds of situational and spatialized charisma involving human and non-human agents. We illustrate this by the example of the world-renowned Oberammergau Passion Play with its unique playing continuity from the early 17th century onwards. We argue that by taking objects home from elevated places, situational and site-specific charisma can be taken home. To describe the relationship between travel by pilgrims, the mobility of objects, and the mutual charismatic charging of elevated places and things, we propose three perspectives on the material remains of elevated situations. In addition to relics and souvenirs, we propose ‘spolia’ as a third category which allows for the description of discontinuity and transformation in practices of elevating things.

Environmental Crises at the End of Safavid History: The Collapse of Iran's Early Modern Imperial Ecology, 1666–1722

The 17th century was a period of transition in world history. It was marked globally by social movements emerging in response to widespread drought, famine, disease, warfare, and dislocation linked to climate change. Historians have yet to situate Safavid Iran (1501–1722) within the “General Crisis.” This article, coauthored by an environmental historian and a climate scientist, revisits primary sources and incorporates tree-ring evidence to argue that an ecological crisis beginning in the late 17th century contributed to the collapse of the imperial ecology of the Safavid Empire. A declining resource base and demographic decline conditioned the unraveling of imperial networks and the empire's eventual fall to a small band of Afghan raiders in 1722. Ultimately, this article makes a case for the connectedness of Iran to broader global environmental trends in this period, with local circumstances and human agency shaping a period of acute environmental crisis in Iran.

Documentary Evidence of 17th Century Landcover and Climate Change in Northern China and Mongolia Compared to Modern Spectral Greening Trends

Fighting land degradation of semi-arid and climate-sensitive grasslands are among the most urgent tasks of current eco-political agenda. Particularly, northern China and Mongolia are prone to climate-induced surface transformations, which were reinforced by the heavily increased numbers of livestock during the 20th century. Extensive overgrazing and resource exploitation amplified regional climate change effects and triggered intensified land degradation that forced policy-driven interventions to prevent desertification. In the past, however, the regions have been subject to continuous shifts in environmental and socio-cultural and political conditions, which makes it particularly difficult to distinguish into regional anthropogenic impact and global climate change effects. This article presents analyses of historical written sources, palaeoenvironmental data, and Normalized Difference Vegetation Index (NDVI) temporal series from the Moderate Resolution Imaging Spectroradiometer (MODIS) to compare landcover change during the Little Ice Age (LIA) and current spectral greening trends over the period 2001–2020. Results show that decreasing precipitation and temperature records triggered increased land degradation during the late 17th century in the transition zone from northern China and Inner Mongolia Autonomous Region to Mongolia. From current climate change perspectives, modern vegetation shows enhanced physical vegetation response related to an increase in precipitation (Ptotal) and temperature (T). Vegetation response is strongly related to Ptotal and T and an increase in physical plant condition indicates local to regional grassland recovery compared to the past 20-year average.

Hobbes and Spinoza on Sovereign Education

Most comparisons of Thomas Hobbes and Baruch Spinoza focus on the difference in understanding of natural right. We argue that Hobbes also places more weight on a rudimentary and exclusive education of the public by the state. We show that the difference is related to deeper disagreements over the prospect of Enlightenment. Hobbes is more sanguine than Spinoza about using the state to make people rational. Spinoza considers misguided an overemphasis on publicly educating everyone out of superstition—public education is important, but modes of superstition may remain and must be offset by institutions and a civil religion. The differences are confirmed by Spinoza’s interest in the philosopher who stands apart and whose flourishing may be protected, but not simply brought about, by rudimentary public education. Spinoza’s openness to a wisdom-loving elite in a democracy also sets up an interesting parallel with Thomas Jefferson’s own commitment to the natural aristocracy needed to sustain republicanism. In demonstrating the 17th century philosopher’s skepticism toward using the state exclusively to promote rationality, even as he recognizes the importance of a sovereign pedagogical role and the protection of philosophy, we move to suggest that Spinoza is relevant to contemporary debates about public education and may reinvigorate moral and political discourse in a liberal democracy.

The dark halo technique in the oeuvre of Michael Sweerts and other Flemish and Dutch baroque painters. A 17th c. empirical solution to mitigate the optical ‘simultaneous contrast’ effect?

Although the topic is rarely addressed in literature, a significant number of baroque paintings exhibit dark, halo-like shapes around the contours of the dramatis personae. Close examination of both finished and unfinished works suggests that this intriguing feature was a practical tool that helped the artist in the early painting stages. When applying the final brushwork, the halo lost its function, with some artists undertaking efforts to hide it. Although their visibility might not have been intended by the artists, today this dark paint beneath the surface is partially visible through the upper paint layers. Moreover, the disclosure of many halos using infrared photography (IRP), infrared reflectography (IRR) and macro X-ray fluorescence imaging (MA-XRF), additional to those that can be observed visually, suggests that this was a common and established element of 17th-century painting practice in Western Europe. Building on an existing hypothesis, we argue that halos can be considered as a solution to an optical problem that arose when baroque painters reversed the traditional, 15th- and 16th-century painting sequence of working from background to foreground. Instead, they started with the dominant parts of a composition, such as the face of a sitter. In that case, a temporary halo can provide the essential tonal reference to anticipate the chromatic impact of the final dark colored background on the adjacent delicate carnations. In particular, we attempt to clarify the prevalence of dark halos as a response to optical effects such as ‘simultaneous contrast’ and ‘the crispening effect’, described in literature only centuries later. As such, the recently termed ‘ring condition’ can be seen as the present-day equivalent of the ‘halo solution’ that was seemingly empirically or intuitively developed by 17th-century artists. Modern studies in visual perception proves that by laying a black ring around a target color, the optical impact of a surrounding color can be efficiently neutralized. Finally, by delving into works by Michael Sweerts, it becomes clear that resourceful artists might have adapted the halo technique and the underlying principles to their individual challenges, such as dealing with differently colored grounds.

The Communion of the Apostles and the Spiritual Eucharist in the Religious Thought and Art of the Old Believers

The division that occurred in the Patriarchate of Muscovy in the middle of the 17th century resulted in a large part of the believers being alienated from the clergy; in consequence, many communities of the Old Believers, who had come to terms with this loss, renounced most of the sacraments, including the Eucharist. This situation impacted the art of the Old Believers, especially in the Priestless Old Believer communities, for instance, in the interiors of their houses of prayer, where the presbytery area disappeared, and the iconostasis changed its function. This article contains an analysis of how one of the old iconographic themes connected with the Eucharist, namely the Communion of the Apostles, functioned in the Old Believer setting. Sources originating from those circles, especially the 18th-century Pomorian Answers (Pomorskie otvety), indicate that the Old Believers saw the Eucharist as a spiritual experience—the only one that was available to the faithful who lived in communities that lacked a clergy. This is most probably the context in which, for instance, Old Believer versions of the Communion of the Apostles should be understood. The view of the Old Believer identity, and Old Believer art, as proposed in this article takes under consideration not only the tradition but also the change, which was an unavoidable part of their communities’ experience, and which may also constitute an essential key to our reading of the contents and meaning of Old Believer icons.

Moral Assessments and Legal Categories

In this chapter, I examine the discussion around the rational and moral basis for legal categories in postclassical Imāmī Twelver Shīʿī legal theory. The debate was pushed forward by the Akhbārī movement in the 17th century CE; they proposed a novel position concerning the rational basis for the law in which reason can determine certain moral aspects of an action (e.g., a good action can be recognised by reason, and its performance attracts praise), but not legal elements (e.g., that the performance of a good action deserves a reward beyond praise). This leaves, for them, the Lawgiver (that is, God) to connect the moral aspects of an act with its legal consequences (that is punishment for a morally bad action and reward for a morally good action); that causal connection cannot be made by reason alone. Based on these findings, I conclude that Akhbārī moral theory, often read along literalist lines, showcases an adherence to the Muʿtazilī-derived framework common to the Imāmī Twelver Shīʿī theology and law generally, whilst also reserving ultimate legal authority to God.

Friar Pau of Alacant

The Capuchin friar Pau of Alacant-Jaume Fornals Colomina (Alacant 1612-1664), in view of the impact of the plague epidemic that hit many European territories in the mid-17th century and in order to highlight the martyrdom suffered by his religious brothers who had helped the sick in Valencia, wrote a letter that included several hagiographic-looking accounts, published in 1648. This chapter provides information on this forgotten author and analyzes the construction of micro-biographies that stress human values in difficult times.