The Dutch telescope and the Italian scientist Galileo have long enjoyed a durable connection in the popular mind--so much so that it seems this simple glass instrument transformed a rather modest middle-aged scholar into the bold icon of the Copernican Revolution. And yet the extraordinary speed with which the telescope changed the course of Galileo's life and early modern astronomy obscures the astronomer's own curiously delayed encounter with the instrument. This book considers the lapse between the telescope's creation in The Hague in 1608 and Galileo's alleged acquaintance with such news ten months later. In an inquiry into scientific and cultural history, Eileen Reeves explores two fundamental questions of intellectual accountability: what did Galileo know of the invention of the telescope, and when did he know it?

The record suggests that Galileo, like several of his peers, initially misunderstood the basic design of the telescope. In seeking to explain the gap between the telescope's emergence and the alleged date of the astronomer's acquaintance with it, Reeves explores how and why information about the telescope was transmitted, suppressed, or misconstrued in the process. Her revised version of events, rejecting the usual explanations of silence and idleness, is a revealing account of the role that misprision, error, and preconception play in the advancement of science.

Along the way, Reeves offers a revised chronology of Galileo's life in a critical period and, more generally, shows how documents typically outside the scope of early modern natural philosophy--medieval romances, travel literature, and idle speculations--relate to two crucial events in the history of science.

Between 1608 and 1610 the canopy of the night sky changed forever, ripped open by an object created almost by accident: a cylinder with lenses at both ends. Galileo’s Telescope tells the story of how an ingenious optical device evolved from a toy-like curiosity into a precision scientific instrument, all in a few years. In transcending the limits of human vision, the telescope transformed humanity’s view of itself and knowledge of the cosmos.

Galileo plays a leading—but by no means solo—part in this riveting tale. He shares the stage with mathematicians, astronomers, and theologians from Paolo Sarpi to Johannes Kepler and Cardinal Bellarmine, sovereigns such as Rudolph II and James I, as well as craftsmen, courtiers, poets, and painters. Starting in the Netherlands, where a spectacle-maker created a spyglass with the modest magnifying power of three, the telescope spread like technological wildfire to Venice, Rome, Prague, Paris, London, and ultimately India and China. Galileo’s celestial discoveries—hundreds of stars previously invisible to the naked eye, lunar mountains, and moons orbiting Jupiter—were announced to the world in his revolutionary treatise Sidereus Nuncius.

Combining science, politics, religion, and the arts, Galileo’s Telescope rewrites the early history of a world-shattering innovation whose visual power ultimately came to embody meanings far beyond the science of the stars.

This fascinating two-volume set includes a photographic reproduction of an anonymous seventeenth-century Italian gardener’s notebook from Dumbarton Oaks’s Rare Books Collection.

The notebook is a record of the planting of three flower gardens at San Lorenzo. It is now believed that the gardens were created for Margherita de’ Medici Farnese, duchess of Parma and Piacenza. The notebook provides insight into the creation of a seventeenth-century garden, from identifying flowers to planning flowerbeds. In turn, these sketches reveal the gardener’s own intentions and reflections on the designs.

Ada Segre’s accompanying study of the notebook is a groundbreaking example of garden archaeology. She considers its provenance and connection to the world of the duchess and her gardens. Segre also evaluates the importance of the manuscript as an object and as a source of information on garden design and practice in Italy during the mid-seventeenth century. Three computer-generated recreations of the garden’s planting beds are included with the reproduction.

Reputed to have performed miraculous feats in New England—restoring the hair and teeth to an aged lady, bringing a withered peach tree to fruit—Eirenaeus Philalethes was also rumored to be an adept possessor of the alchemical philosophers’ stone. That the man was merely a mythical creation didn’t diminish his reputation a whit—his writings were spectacularly successful, read by Leibniz, esteemed by Newton and Boyle, voraciously consumed by countless readers. Gehennical Fire is the story of the man behind the myth, George Starkey.

Though virtually unknown today and little noted in history, Starkey was America’s most widely read and celebrated scientist before Benjamin Franklin. Born in Bermuda, he received his A.B. from Harvard in 1646 and four years later emigrated to London, where he quickly gained prominence as a “chymist.” Thanks in large part to the scholarly detective work of William Newman, we now know that this is only a small part of an extraordinary story, that in fact George Starkey led two lives. Not content simply to publish his alchemical works under the name Eirenaeus Philalethes, “A Peaceful Lover of Truth,” Starkey spread elaborate tales about his alter ego, in effect giving him a life of his own.

Looking at a heretofore overlooked set of archival records of London in the late 17th and early 18th centuries, Hurl-Eamon reassesses the impact of gender on petty crime and its prosecution during the period. This book offers a new approach to the growing body of work on the history of violence in past societies. By focusing upon low-cost prosecutions in minor courts, Hurl-Eamon uncovers thousands of assaults on the streets of early modern London. Previous histories stressing the masculine nature of past violence are questioned here: women perpetrated one-third of all assaults. In looking at more mundane altercations rather than the homicidal attacks studied in previous histories, the book investigates violence as a physical language, with some forms that were subject to gender constraints, but many of which were available to both men and women. Quantitative analyses of various circumstances surrounding the assaults—including initial causes, weapons used, and injuries sustained—outline the patterns of violence as a language.

Hurl-Eamon also stresses the importance of focusing on the prosecutorial voice. In bringing the court’s attention to petty attacks, thousands of early modern men and women should be seen as agents rather than victims. This view is especially interesting in the context of domestic violence, where hundreds of wives and servants prosecuted patriarchs for assault, and in the Mohock Scare of 1712, where London’s populace rose up in opposition to aristocratic violence. The discussion is informed by a detailed knowledge of assault laws and the rules governing justices of the peace.

Explores the Safavid and Ottoman empires through the lens of gifts.

When the Safavid dynasty, founded in 1501, built a state that championed Iranian identity and Twelver Shi'ism, it prompted the more established Ottoman Empire to align itself definitively with Sunni legalism. The political, religious, and military conflicts that arose have since been widely studied, but little attention has been paid to their diplomatic relationship. Sinem Arcak Casale here sets out to explore these two major Muslim empires through a surprising lens: gifts. Countless treasures—such as intricate carpets, gilded silver cups, and ivory-tusk knives—flowed from the Safavid to the Ottoman Empire throughout the sixteenth century. While only a handful now survive, records of these gifts exist in court chronicles, treasury records, poems, epistolary documents, ambassadorial reports, and travel narratives. Tracing this elaborate archive, Casale treats gifts as representative of the complicated Ottoman-Safavid coexistence, demonstrating how their rivalry was shaped as much by culture and aesthetics as it was by religious or military conflict. Gifts in the Age of Empire explores how gifts were no mere accessories to diplomacy but functioned as a mechanism of competitive interaction between these early modern Muslim courts.

The Glorious Revolution and the Continuity of Law explores the relationship between law and revolution. Revolt - armed or not - is often viewed as the overthrow of legitimate rulers. Historical experience, however, shows that revolutions are frequently accompanied by the invocation rather than the repudiation of law. No example is clearer than that of the Glorious Revolution of 1688-89. At that time the unpopular but lawful Catholic king, James II, lost his throne and was replaced by his Protestant son-in-law and daughter, William of Orange and Mary, with James's attempt to recapture the throne thwarted at the Battle of the Boyne in Ireland. The revolutionaries had to negotiate two contradictory but intensely held convictions. The first was that the essential role of law in defining and regulating the activity of the state must be maintained. The second was that constitutional arrangements to limit the unilateral authority of the monarch and preserve an indispensable role for the houses of parliament in public decision-making had to be established. In the circumstances of 1688-89, the revolutionaries could not be faithful to the second without betraying the first. Their attempts to reconcile these conflicting objectives involved the frequent employment of legal rhetoric to justify their actions. In so doing, they necessarily used the word "law" in different ways. It could denote the specific rules of positive law; it could simply express devotion to the large political and social values that underlay the legal system; or it could do something in between. In 1688-89 it meant all those things to different participants at different times. This study adds a new dimension to the literature of the Glorious Revolution by describing, analyzing and elaborating this central paradox: the revolutionaries tried to break the rules of the constitution and, at the same time, be true to them.

In his own day, Godefridus Schalcken (1643—1706) was an internationally renowned Dutch painter, but little is known about the four years that he spent in London. Using newly discovered documents, this book provides the first comprehensive examination of Schalcken’s activities there. The author analyses Schalcken’s strategic appropriations of English styles, his attempts to exploit gapsin the art market, and his impact on tastes in London’s milieu. Five chapters survey his art during these years, concluding with acritical catalogue of all his London-period work.

Puritans did not find a life free from tyranny in the New World—they created it there. Massachusetts emerged a republic as they hammered out a vision of popular participation and limited government in church and state, spurred by Plymouth Pilgrims. Godly Republicanism underscores how pathbreaking yet rooted in puritanism’s history the project was.

Michael Winship takes us first to England, where he uncovers the roots of the puritans’ republican ideals in the aspirations and struggles of Elizabethan Presbyterians. Faced with the twin tyrannies of Catholicism and the crown, Presbyterians turned to the ancient New Testament churches for guidance. What they discovered there—whether it existed or not—was a republican structure that suggested better models for governing than monarchy.

The puritans took their ideals to Massachusetts, but they did not forge their godly republic alone. In this book, for the first time, the separatists’ contentious, creative interaction with the puritans is given its due. Winship looks at the emergence of separatism and puritanism from shared origins in Elizabethan England, considers their split, and narrates the story of their reunion in Massachusetts. Out of the encounter between the separatist Plymouth Pilgrims and the puritans of Massachusetts Bay arose Massachusetts Congregationalism.

In 1777 Edmund Burke remarked that for his contemporaries “the Great Map of Mankind is unrolled at once.” The period from the late seventeenth century to the end of the eighteenth century had seen a massive increase in Britain’s knowledge of the non-European peoples of the wider world, and this was reflected in the proliferation of travel accounts of every kind.

This is a history of British perceptions of the exotic peoples and lands of Asia, North America, West Africa, and the Pacific who became well-known during that great age of exploration. It shows how the contours of intellectual and cultural history changed as news poured in. Philosophers contemplated man in a state of nature; the study of religion was broadened as Hinduism, the naturalistic religions of North America, and Chinese rites and ceremonies were revealed. Racial issues like slavery and negritude, questions about advanced versus backward nations, the great Chain of Being argument, and the Unchanging East theory became concerns of educated persons. Along with the impact of explorations on men’s ideas, the use of “sciences” like anthropology, ethnology, archeology, and philology came into vogue. And not incidentally, interest in empire grew, missionary zeal was strengthened, and tolerance and intolerance toward strangers struggled for dominance.

It could be argued that by the end of this age of “enlightenment,” investigation of the inhabitants of these distant lands had reinforced those assumptions of superiority that were an essential feature of British global expansion. To that extent this book is concerned with the intellectual foundations of the second British empire, for it seeks to show how many of the attitudes present in Britain’s dealings with the world in her imperial heyday were formulated during the eighteenth century.