Accounts of paintings produced during the Mughal dynasty (1526–1857) tend to trace a linear, “evolutionary” path and assert that, as European Renaissance prints reached and influenced Mughal artists, these artists abandoned a Persianate style in favor of a European one. Kavita Singh counters these accounts by demonstrating that Mughal painting did not follow a single arc of stylistic evolution. Instead, during the reigns of the emperors Akbar and Jahangir, Mughal painting underwent repeated cycles of adoption, rejection, and revival of both Persian and European styles. Singh’s subtle and original analysis suggests that the adoption and rejection of these styles was motivated as much by aesthetic interest as by court politics. She contends that Mughal painters were purposely selective in their use of European elements. Stylistic influences from Europe informed some aspects of the paintings, including the depiction of clothing and faces, but the symbolism, allusive practices, and overall composition remained inspired by Persian poetic and painterly conventions. Closely examining magnificent paintings from the period, Singh unravels this entangled history of politics and style and proposes new ways to understand the significance of naturalism and stylization in Mughal art.

A cutting-edge analysis of 2,500 years of Persian visual, architectural, and material cultures of power and their role in connecting the world. With the rise of the Achaemenid Empire (550–330 BCE), Persian institutions of kingship became the model for legitimacy, authority, and prestige across three continents. Despite enormous upheavals, Iranian visual and political cultures connected an ever-wider swath of Afro-Eurasia over the next two millennia, exerting influence at key historical junctures. This book provides the first critical exploration of the role Persian cultures played in articulating the myriad ways power was expressed across Afro-Eurasia between the sixth century BCE and the nineteenth century CE. Exploring topics such as royal cosmologies, fashion, banqueting, manuscript cultures, sacred landscapes, and inscriptions, the volume’s essays analyze the intellectual and political exchanges of art, architecture, ritual, and luxury material within and beyond the Persian world. They show how Perso-Iranian cultures offered neighbors and competitors raw material with which to formulate their own imperial aspirations. Unique among studies of Persia and Iran, this volume explores issues of change, renovation, and interconnectivity in these cultures over the longue durée.

The early modern world was as enigmatic as it was dynamic. New epistemologies and technologies, open controversies about the world and afterworld, encounters with various cultures, and numerous forms of entertainment wetted the appetite for ever-new sensational experiences, an emerging visual language, and different social constellations. Thaumaturgy, the art of making wonder, was the historical term under which many of these forms were subsumed: encompassing everything from magic lanterns to puppets to fireworks, and deliberately mingling the spheres of commercial entertainment, art, and religion. But thaumaturgy was not just an idle pastime but a vital field of cultural and intercultural negotiation. This Element introduces this field and suggests a new form of historiography-media ecology-which focuses on connections, formations, and transformations and takes a global perspective.

An alternate approach to Islamic art emphasizing literary over historical contexts and reception over production in visual arts and music.

This sumptuously illustrated volume examines the impact of Indian art and culture on Rembrandt (1606–1669) in the late 1650s. By pairing Rembrandt’s twenty-two extant drawings of Shah Jahan, Jahangir, Dara Shikoh, and other Mughal courtiers with Mughal paintings of similar compositions, the book critiques the prevailing notion that Rembrandt “brought life” to the static Mughal art. Written by scholars of both Dutch and Indian art, the essays in this volume instead demonstrate how Rembrandt’s contact with Mughal painting inspired him to draw in an entirely new, refined style on Asian paper—an approach that was shaped by the Dutch trade in Asia and prompted by the curiosity of a foreign culture. Seen in this light, Rembrandt’s engagement with India enriches our understanding of collecting in seventeenth-century Amsterdam, the Dutch global economy, and Rembrandt’s artistic self-fashioning. A close examination of the Mughal imperial workshop provides new insights into how Indian paintings came to Europe as well as how Dutch prints were incorporated into Mughal compositions.

A masterful deciphering of an extraordinary art object, illuminating some of the biggest questions of the eighteenth century The Throne of the Great Mogul (1701–8) is a unique work of European decorative art: an intricate miniature of the court of the Mughal emperor Aurangzeb depicted during the emperor’s birthday celebrations. It was created by the jeweler Johann Melchior Dinglinger in Dresden and purchased by the Saxon prince Augustus the Strong for an enormous sum. Constructed like a theatrical set made of gold, silver, thousands of gemstones, and amazing enamel work, it consists of 164 pieces that together tell a detailed story. Why did Dinglinger invest so much time and effort in making this piece? Why did Augustus, in the midst of a political and financial crisis, purchase it? And why did the jeweler secrete in it messages wholly unrelated to the prince or to the Great Mogul? In answering these questions, Dror Wahrman, while shifting scales from microhistory to global history, opens a window onto major historical themes of the period: the nature of European absolutism, the princely politics of the Holy Roman Empire, the changing meaning of art in the West, the surprising emergence of a cross-continental lexicon of rulership shared across the Eastern Hemisphere, and the enactment in jewels and gold of quirky contemporary theories about the global history of religion.

Seventeenth-century Europe swirled with conjectures and debates over what was real and what constituted 'nature', currents that would soon gather force to form modern science. Natural Light deliberates on the eras uncertainties, as distilled in the work of painter Adam Elsheimer a short-lived, tragic German artist who has always been something of a cult secret. Elsheimers diminutive, intense and mysterious narrative compositions related figures to landscape in new ways, projecting unfamiliar visions of space at a time when Caravaggio was polarizing audiences with his radical altarpieces and circles of natural philosophers early modern scientists were starting to turn to the new world system of Galileo. Julian Bell transports us to the spirited Rome of the 1600s, where Elsheimer and other young Northern immigrants notably his friend Peter Paul Rubens swapped pictorial and poetic reference points. Focusing on some of Elsheimer's most haunting compositions, Bell drives at the anxieties that underlie them a puzzling over existential questions that still have relevance today. Traditional themes for imagery are expressed with fresh urgency, most of all in Elsheimer's final painting, a vision of the night sky of unprecedented poetic power that was completed at a time of ferment in astronomy. Circulated through prints, Elsheimers pictorial inventions affected imaginations as disparate as Rembrandt, Lorrain and Poussin. They even reached artists in Mughal India, whose equally impassioned miniatures expand our sense of what 'nature' might be. As we home in on artworks of microscopic finesse, the whole of the 17th-century globe and its perplexities starts to open out around us.

In Mughal Occidentalism, Mika Natif elucidates the meaningful and complex ways in which Mughal artists engaged with European art and techniques from the 1580s-1630s. Using visual and textual sources, this book argues that artists repurposed Christian and Renaissance visual idioms to embody themes from classical Persian literature and represent Mughal policy, ideology and dynastic history. A reevaluation of illustrated manuscripts and album paintings incorporating landscape scenery, portraiture, and European objects demonstrates that the appropriation of European elements was highly motivated by Mughal concerns. This book aims to establish a better understanding of cross-cultural exchange from the Mughal perspective by emphasizing the agency of local artists active in the workshops of Emperors Akbar and Jahangir.

Early modern central Africa comes to life in an extraordinary atlas of vivid watercolors and drawings that Italian Capuchin Franciscans, veterans of Kongo and Angola missions, composed between 1650 and 1750 for the training of future missionaries. These “practical guides” present the intricacies of the natural, social, and religious environment of seventeenth- and eighteenth-century west-central Africa and outline the primarily visual catechization methods the friars devised for the region. Images on a Mission in Early Modern Kongo and Angola brings this overlooked visual corpus to public and scholarly attention. This beautifully illustrated book includes full-color reproductions of all the images in the atlas, in conjunction with rarely seen related material gathered from collections and archives around the world. Taking a bold new approach to the study of early modern global interactions, art historian Cécile Fromont demonstrates how visual creations such as the Capuchin vignettes, though European in form and crafstmanship, emerged not from a single perspective but rather from cross-cultural interaction. Fromont models a fresh way to think about images created across cultures, highlighting the formative role that cultural encounter itself played in their conception, execution, and modes of operation. Centering Africa and Africans, and with ramifications on four continents, Fromont’s decolonial history profoundly transforms our understanding of the early modern world. It will be of substantial interest to specialists in early modern studies, art history, and religion.

Islamic art is often misrepresented as an iconophobic tradition. As a result of this assumption, the polyvalence of figural artworks made for South Asian Muslim audiences has remained hidden in plain view. This book situates manuscript illustrations and album paintings within cultures of devotion and ritual shaped by Islamic intellectual and religious histories. Central to this story are the Mughal siblings, Jahanara Begum and Dara Shikoh, and their Sufi guide Mulla Shah. Through detailed art historical analysis supported by new translations, this study contextualizes artworks made for Indo-Muslim patrons by putting them into direct dialogue with written testimonies.